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V I E W 
 
 Of the Principal 
 
 DEISTICAL WRITERS 
 
 THAT HAVE 
 
 Appeared in ENGLAND in the 
 laft and prefent Century; 
 
 WITH 
 
 Ob servations upon them, 
 
 AND SOME 
 
 Account of the Answers that have 
 been publifhed againft them. 
 
 Infeveral LETTERS to a Friend, 
 vol. II. 
 
 The FOURTH EDITION. 
 
 * " v^ 
 
 By JOHN L EL AND, D. D« 
 
 LONDON: 
 
 Printed by W. Richardson and S. Clark, 
 
 For R. and J. Dodsley in Pall-Mail, and 
 T. Longman in Pater- nofter Row. 
 
 M DCC LXIV. 
 
t I J 
 
 A View of the 
 
 Deistical Writers, &V. 
 
 In feveral Letters to a Friend. 
 
 LETTER XXV. 
 
 Favourable declarations of Lord Bolingbroke concerning 
 the immortality of the foul, and a future fate. He 
 reprefents it as having been believed from the earliefl 
 antiquity, and acknowleges the great ufefulnefs of that 
 dotlrine. Tet it appears from many pajfages in his 
 works, that he himfelf was not for admitting it. He 
 treats it as an Egyptian invention, taken up without 
 reafon, a vulgar error, which was rejecled when men 
 began to examine. He will not allow that the foul is 
 a fpiritual fubftance diftincl from the body, and pretends 
 that all the phenomena lead us to think that the foul 
 dies with the body. Reflexions upon this. The imma- 
 teriality of the foul argued from its effential properties, 
 which are intirely different from the properties of mat- 
 ter, and incompatible with them. The authors objeclions 
 anfwered. Concerning the moral argument for a future 
 fate drawn from the unequal diftri but ions of this prefent 
 ftate. Lord Rolingbroke'j charge againjt this way of 
 arguing as blafphemous and injurious to divine provi- 
 dence confidered. His great inconftftency in fetting up as 
 an advocate for the goodnefs and juftice of Providence. 
 That maxim, Whatever is is bed, examined. If rightly 
 under flood, it is not inconfiflent with the belief of a future 
 ftate. 
 
 Vol, II. 
 
 B 
 
 SIR> 
 
A View of the Deistical Writers. Let. 25. 
 
 SIR, 
 
 RAVING confidered the attempt made by Lord 
 ; Bolingbroke againft God's moral attributes, and 
 agaioft the doclrine of providence, as exercifing 
 a care and infpecYion over the individuals of the > 
 human race, I now come to another part of his 
 fcheme, and which feems to be defigned to fet 
 afide the immortality of the foul, and a future ftate of retri- 
 butions. I join thefe together, beeaufe there is a cloie con- 
 nexion between them, and his lordfhip frequently reprefents 
 the one of thefe as the confequence of the other. > 
 
 That I may make a fair reprefentation of his ientiments, 1 
 (hall firft produce thofe paflages, in which he feems to exprefs 
 himfelf very favourably with refpeft to the doftrine of a future 
 If ate, and then (hall compare them with other paflages which 
 have a contrary afpeft, that we may be the better able to form 
 a juft notion of his real defign. 
 
 Heobferves, that " the doctrine of the immortality 01 the 
 « foul and a future ftate of rewards and punimments, began 
 « to be taught long before we have any light into antiquity ; 
 •■ and when we begin to have any, we find it eftablifhed ■: 
 " That it was ftrongly inculcated from time immemorial ; 
 « and as early as the moil antient and learned nations appear 
 « to us " And he expreily acknowleges the ufefttlnefs of that 
 doftrine to mankind, as well as its great antiquity. He de- 
 clares that « the doftrioe of future rewards and pumfhments, 
 « which fuppofes the immortality of the foul, is no doubt a 
 « great reftraint to men b ." That <« it Was invented by the 
 « antient thcifts, philofophers, and legiilators, to give an ad- 
 « ditional ftrength to the fancYions of the law of nature ; and 
 « that this motive every man who believes it may and mult 
 » apply to himfelf, and hone the reward, and fear the punijh- 
 '• ment for his fecret as well as public anions, nay, for his 
 " thoughts as well as his anions' :" That " the greater part 
 « of the heathen philofophers did their utmoit to encourage 
 " the belief of future rewards and punimments, that they 
 « might allure men to virtue, and deter them from vice the 
 « more effectually X" Heobferves, that « the hypothecs of 
 « a life aftei this (lived two purpofes : The one was, that it 
 « 1 .iwer to the objections of the athcifts with re- 
 
 • Vol. f. p. 1 b Vol.iii. p. 559. c VoLv * 
 
Let. 25. Lord B o ling broke. 3 
 
 " fpect to the prefent unequal diftributions of good and evil." 
 This feems unnecefTary to him, becaufe he looks upon the ac- 
 cufation to be void of any foundation. But the other purpofe, 
 he fays, " was no doubt very necefTary, flnce the belief of fu-» 
 '* ture rewards and punifhments could not fail to have fome 
 " effect on the manners of men, to encourage virtue, and to 
 " reftrain vice." Accordingly he calls it " a doctrine ufeful 
 " to all religions, and incorporated into all the fyftems of Pa- 
 " ganifm c ." And he {ays, " the heathen legiflators might 
 " have reafon to add the terrors of another life to that of the 
 " judgments of God, and the laws of men f ." 
 
 And as he owns, that this doctrine is very ufeful to man~ 
 kind, fo he does not pretend pofitively to deny the truth of it. 
 He introduces a plain man of common found fenfe declaring 
 his fentiments upon this fubject, and that though he could not 
 affirm, he would not deny the immortality of the foul ; and 
 that there was nothing to tempt him to deny it ; fince whatever 
 other worlds there may be, the fame God (till governs ; and. 
 that he has no more to fear from him in one world than iri 
 another : That, like the auditor in Tally's firi!: Tufculan difpu- 
 tation, he is pleafedwith the profpect of immortality g. Again, 
 he obferves, that " reafon will neither affirm nor deny that 
 " there is a future ftate : And that the doctrine of rewards 
 " and punifhments in it has fo great a tendency to inforce the 
 " civil laws, and to reftrain the vices of men, that reafon, 
 " which cannot decide for it on principles of natural theology, 
 " will not decide againft it on principles of good policy. Let 
 " this doctrine reft on the authority of r^""elation. A theifr, 
 " who does not believe the revelation, can have no averfion 
 " to the doctrine h ." After having mentioned the fcheme of 
 a future ftate propofed in the analogy of reafon and revelation, 
 part 1. cap. 1. he fays, " This hypothefis may be received; 
 " and that it does not fo much as imply any thing repugnant 
 " to the perfections of the divine nature." Pie adds, " I re- 
 " ceive with joy the expectations it raifes in my mind. — And 
 " the antient and modern Epicureans provoke my indignation, 
 " when they boaft as a mighty acquifition their pretended ceN 
 " tainty that the body and the foul die together. If they had 
 " this certainty, could this difcovery be { o very comfortable ? 
 " — I mould have no difficulty which to chufe, if the option 
 " was propofed to me to exrfl after death, or to die whole'." 
 
 e Vol. v. p. 238. f lb. p. 488 £ Vol. iii. 
 
 P- 55 8 ' S59- h - Vol. v. p. 322. 489. i Vol. v, 
 f. 491, 492, — S^e alfo ib. p. ;c6, ^07. 
 
 B a -If 
 
4 A View of the Deistical Writers. Let. 25; 
 
 If we woe to judge of the author's real fentiments by fuch 
 paflages as thefe, we'might be apt to think, that though he was 
 not certain of the immortality of the foul, and a future ftate, 
 yet heywas much inclined to favour that doctrine as not only ufe- 
 tnl, but probable too. But there are other paflages by which 
 it appears, that notwithllanding thefe fair profeflions, he did 
 not really acknowlege or believe that doctrine himfelf, and as 
 far as his reafoning or authority could go, lias endeavoured to 
 weaken, if not deftroy, the belief of it in the minds of others 
 too. 
 
 He reprefents this doctrine as at beft no more than a ufeful 
 invention. He exprefly fays, that " the antient theifls, poly- 
 M theifls, philofophers, and legiflators, invented the doctrine 
 " of future rewards and puniihments, to give an additional 
 <c ftrength to the fanctions of the law of nature k ." And 
 particularly that the invention of it was owing to Egypt, the 
 mother of good policy, as well as fuperftitionK The general 
 prevalency of this opinion he attributes to the predominant pride 
 of the human heart ; and that " every one was flattered by a 
 " fyftem that raifed him in imagination above corporeal nature, 
 " and made him hope to pafs an immortality in the fellowfhip 
 " of the Gods m . And after having faid, that it cannot be 
 demonftrated by reafon, he adds, that, " it was originally an 
 " hypothefis, and may therefore be a vulgar error. It was 
 " taken upon trufl: by the people, till it came to be difputed 
 " and denied by fuch as did examine V So that he fuppofes, 
 that thofe who believed it took it upon trufl without reafon 
 cr examination, and that they who examined rejected it. He 
 pronounces, that the reafonings employed by divines in proof 
 of a future ftatc are " problematical and futile;" and that 
 *' the immortality of the foul reils on moral proofs, and thofe 
 " proofs are precarious, to fay no worfe of them °." After 
 ting to fpeak very favourably, in a p adage cited above, of 
 the hypothefis of a future Hate advanced in Butler's Jnalogy, 
 } lays, " It has no foundation in reafon, and is purely ima- 
 44 ginary." He frequently fuppofes- a connection between the 
 immortality of the foul and a future flate ; that the latter is 
 .-nfequencc of the former : and he has endeavoured to fub- 
 < I the foundation of that immortality, by denying that the 
 foul is a dillinct fubfiance from the body. This is what he 
 hath fet himfelf pretty largely to fhew in feveral parts of his 
 
 k Vol. v. p. 288. l lb. p. 3^-2. 4 '). m lb. p. 237. 
 
 • lb. 1 • Jb. p. 323. 501. 
 
 Fjay 
 
Let. 25. WBolingbroke, 5 
 
 Ejfay concerning the nature y extent, and reality of human kno1v~ 
 lege, which takes up near one half" of the third volume of his 
 works; efpecially in the fhft, eighth, and ninth fections of that 
 eflTay. He exprefly aliens, " that there is not any thing, phi- 
 " lofophically fpeaking, which obliges us to conclude, that we 
 " are compounded of material and immaterial fubftance p : " 
 That U immaterial fpirits, confidered as diftincT fubftances, 
 " are in truth the creatures of metaphyfics and theology q : '*• 
 That " human pride was indulged by heathen philosophers 
 " and Platonic Chriftians ; and fince they could not make man 
 " participant of the divine nature by his body, they thought 
 " fit to add a diftincT: fpiritual to his corporeal fubftance, and 
 " to affume him to be a compound of both r : " And that 
 " the notions that prevail about foul, fpiritual fubftance, and 
 " fpiritual operations and things, took their rife in fchools, 
 " where fuch doctrines were taught as men would be fent to 
 " Bedlam for teaching at this day V He has a long marginal 
 r n©.e, Vol. hi. p. 514, etfeq. which is particularly defigned to 
 anfwer Mr. Wollajion's arguments for the immortality of the 
 foul. He there affirms, that *' it neither has been, nor can be 
 " proved, that the foul is a diftincT: fubftance united to the 
 " body : !' That to " fuppofe the foul may preferve a faculty 
 " of thinking when the body is deftroyed, is affumed without 
 " any evidence from the phenomena ; nay, againft a ftrong 
 " prefumption derived from them : " That " whilft we are- 
 " alive, we preferve the capacity, or rather faculty, of think- 
 " ing, as we do of moving, and other faculties plainly corpo- 
 " real. When we are dead, all thefe faculties are dead with 
 " us :" — And, as he thinks, " it might as reafonably be faid, 
 " we (hall walk eternally, as think eternally." He fays, " the 
 *' word foul, in philofophical confideration, taken for a diftincT: 
 * l fubftance united to the body" may be parallelled with " the 
 <( prijnum mobile, and element of fire, which were names in- 
 *' vented to fignify things which have no exiftence," And 
 adds, th#, " this figment of a foul, if it be a figment, received 
 " ftrength from the fuperftitious theology of the heathens V 
 He reprefents the hypothecs of two diftincT: fubftances in maa 
 as more " unconceivable and abfurd than that of thofe who fay 
 " there is no fuch thing as material fubftance, or a material 
 " world u ." And yet he fays, " That there is material fub- 
 ** ftance no man can doubt — and that thofe who doubted it 
 
 P Vol. iii. p. 363, 364. 1 lb. p. 427. r lb. p. 480. 
 
 f #• P- 534» 535- I &* P- 5 l6 » 5 l 7> Si8. u lb. p. 522. 
 
 B 3 " have 
 
6 A View of the Deistical Writers. Let. 25. 
 
 " have either done it to exercife their wit, or have been tranfr 
 " ported by overheated imaginations into a philofophical deli- 
 " rium x ." Ke pronounces, that for philofophers to main- 
 tain that the foul is an immaterial being, is as if they fhould 
 agree " that twice two makes iivey." And though in a paf- 
 fage cited before, he introduces a plain man faying, that as he 
 could not affirm, fp he would not deny a future ftate, yet he 
 makes him declare, that " revelation apart, all the phenomena 
 " from our birth to our death feem repugnant to the imma- 
 " tcrialitv and immortality of the foul ; fa that he is forced to 
 '* conclude with Lucretius, 
 
 Gigni p&riter cum corpcrc, ct una 
 
 Crefcere fentimus, pariterque Jenefcere mentem. 
 
 That " God had given him reafon to diltinguim and judge, and 
 " external and internal fenfe, by which to perceive and reflect ; 
 "' but that this very reafon (hewed him the abfurdity of em- 
 *' bracing an opinion concerning body and mind, which nei- 
 " ther of thefe fenfes fupports »." 
 
 I believe you will be of opinion, upon confidering -what has 
 been now produced, that Lord Bolingbroke has left us little 
 room to doubt of his real fentiments in this matter. I fhall 
 row examine whether he has offered any thing that is of force 
 fofficieitt to invalidate a doctrine, the belief of which he himfeif 
 acknowleges to be of great ufe to mankind. 
 
 As to that which lies at the foundation of his fcheme, viz. 
 his denying that the foul is a fpiritual or immaterial fubftance 
 diftinct from the body, I do not find that he has produced 
 any thing which can be called a proof that fuch a fuppofition 
 is unreafonable. He indeed inveighs againft metaphyficians 
 anl divines for talking about fpiritual and immaterial effences 
 and fubftances : He charges them with fantaftical ideas, and 
 a pneumatical madnefs. But fuch invectives, which he repeats 
 on all occafions, will hardly pafs for arguments. 
 
 He doth not pretend to fay, as fome have done, that fpiri- 
 tual or immaterial fubihnce implies a contradiction. He blames 
 for maintaining that there is but one fubftance, that is 
 natter ; and afTerts, " though we do not know the manner of 
 " Cod's being, yet we acknowlege him to be immaterial, be- 
 u canfe a thoufand abfurditics, and fuch as imply the ltrongeft 
 " contradiction, refult from the fuppofition, that the Supreme 
 
 :i Vol. iii. p. 379. y lb. p. ;/;• z lh - V- 5*7- 
 
 \\ Being 
 
Let. 25. WBOLINGBROKE. 7 
 
 " Being is a fyftem of matter a ." He fays indeed, that " of 
 " any other fpirit we neither have nor can have any know- 
 " lege : " And that " all fpirits are hypothetical, but the In- 
 " finite Spirit, the Father of Spirits b ." But if there are 
 other beings, whofe effential properties are inconfiftent with 
 the known properties of matter, and particularly if our own 
 fouls are fo, and if abfurd confequences would follow from 
 the fuppofing them to be material beings, may it not be rea- 
 fonably argued, that they are fubftances of a different kind 
 from what we call matter or body ? The only way we have, 
 by his own acknowlegement, of knowing different fubftances 
 is by their different qualities or properties. He obferves, that 
 " fenfitive knowlege is not fufrlcient to know the inward con- 
 " ftitution of fubftances, and their real effence, but is fuffi- 
 " cient to prove to us their exigence, and to diftinguifh them 
 " by their effects c : " And that " the complex idea we have 
 " of every fubftance is nothing more than a combination of 
 " feveral fenfible ideas, which determine the apparent nature 
 " of it to us." He declares, that " he cannot conceive a fub- 
 " ftance otherwife than relatively to its modes, as fomething 
 (t in which thole modes fubliftV And blames the philofo- 
 pliers for " talking of matter and fpirit as if they had a-per- 
 " feci: idea of both, when in truth they knew nothing of either. 
 " but a few phenomena infufficient to frame any hypothefis V 
 Yet he himfelf fpeaks of material fubftance, as a thing " we 
 " perfectly know and are affured of, whilft we only affume or 
 i( giiefs at fpirit ual or immaterial fubftance £ ." But we have 
 as much reafon to be affured of the latter as of the former, 
 fince in neither cafe the fubftance or effence itfelf is the object 
 of our fenfe, but we certainly infer it from the properties, 
 which we know in the one cafe as well as in the other. He 
 does not pretend to deny that the exiftence of fpiritual fub- 
 ftance is poffible g . Why then fhould not he allow their 
 actual exiftence, fince there are properties or qualities, from 
 which it may reafonably be inferred, that they actually do 
 exift ? 
 
 He finds great fault with Mr. Locke for endeavouring to 
 fliew that the notion of fpirit involves no more difficulty or 
 obfcurity in it than that of body, and that we know no more 
 of folid than we do of the thinking fubftance, nor how we 
 are extended than how we think. In oppofition to this he 
 
 a Vol. iii. p. 321. 503. b lb. p. 321. 427, ^ c lb. p. 371. 
 
 d lb. p. 524. e # t p> 509j 5IOt 5I2t I lb, p. 509. 
 s lb. p. 500. 
 
 B 4 afferts, 
 
$ A View of the Deistical Writers. Let. 25, 
 
 aflerts, that we have clear ideas of the primary properties 
 belonging to body, which are folidity and extenfion, but that 
 ve have not a pofitive idea of any one primary property of 
 fpiiit. And the only proof he brings for 'this is, that actual 
 thought is not the eflence of fpirit ; but if inflead of actual 
 thought being the eflence of the foul, the faculty of thinking 
 be fuppoicd to be one of its primary eflential qualities or pro- 
 pertied, this is what we have as clear an idea pf as we have of 
 folidity and extenfion h . He himfelf elfewhere obferves, that 
 f our ideas of reflection arc as clear and diflinct as thofe of 
 *' feniation, and convey knowlege that may be faid to be more 
 " real \ " And that " the ideas we have of thought by re- 
 " flection, and of fome few modes of thinking, are as clear 
 •' as thofe we have of extenfion, and the modes of extenfion 
 " by fenfation k ." Why then may we not from thofe ideas 
 infer a thinking, as well as from the other a folid extended 
 fubftance ? And that thefe fubftances are abfolutely diflinct, 
 and of different natures, fince their properties manifeitly are 
 fo ? He hath himfelf acknowleged enough to mew the reafon- 
 ablenefs of this conclufion. " That we live, and move, and 
 " think," faith he, " and that there mult be fomething in the 
 " conftitution of our fyftem of being, beyond the known pro- 
 H perries of matter, to produce fuch phenomena as thefe, are 
 y undeniable truths." He adds indeed, * c What that fomc- 
 *' thing is, we know not ; and furely it is high time we mould 
 «' be convinced, that we cannot know it 1 ." But though we 
 cannot defcribe its intimate eflence, we may know enough of 
 it to be convinced, that it is not matter. It is to no purpofe 
 to pretend, that there may be unknown prbperties of matter, 
 by which it may be rendered capable of rhinking. For the 
 properties of matter that we do know are inconfiftent with the 
 power of felf-motion and confeioufnefs. it is true, that he 
 cenfures thofe as fir on J dogmatics, who bellow the epithets oi 
 ', finfc'rfsy Jlupid, fiafjive, upon matter" 1 . But in his 
 calmer mood, when he is not carried away by the fpiiit of op- 
 pofition, and has not his hypothefis in view, he owns, that 
 " matter is purely patlive, and can aft no otherwife than it is 
 " acted upon"." It is therefore inconfiftent with its nature 
 iO al^ribe to it a principle of felf-motion. 
 
 He expreily acknowlua: , that <c our idea of thought is not 
 included iu the idea of matter ." And that intellect is 
 
 h Vol. iii. p. 510, (511,512. * lb. p. 365. k Ik. P-4-7- 
 
 f lb. p. - « lb. p. 25. r - Vol. v. p. 472. • Vol, 
 
 certainly 
 
Let. 25. Lord Bolingbroke. 9 
 
 certainly above " the power of motion and figure, according* 
 " to all the ideas we have of them ; and therefore, faith he, I 
 " embrace very readily the opinion of thofe who aflume, that 
 il God has been pleafed to fuperadd to feveral fyftems of mat- 
 " ter, in fuch proportions as his infinite wifdom has thought 
 " fit, the power of thinking P." This is an hypothefis he 
 feems fond of; he frequently refers to it, and fays it is little 
 lefs than blafphemy to deny it q. Mr. Locke, as he obferves, 
 fuppofed, that God might if he pleafed, give to certain fyftems 
 of created fenfelefs matter, put together as he thinks fit, fome 
 degree of fenfe, perception, and thought. But what Mr. Locke 
 had advanced as barely poffible, for aught he knew, to al- 
 mighty power, our author afTumes as having been actually 
 done, and as continually done in the ordinary courfe of things. 
 But I think we may fafely leave it to any unprejudiced judg- 
 ment, whether it be not more reafonable and more philofophi- 
 cal, to aflign different fubftances as the fubjects of properties 
 fo intirely different, than to fuppofe properties merely fuper- 
 added by Omnipotency to fubftances to which they do not 
 naturally belong ? Why fhouid Lord Bolingbroke have been fo 
 backward to acknowlege a diftinct fubftance from matter as 
 the fubject of thefe properties, when he himfelf was obliged 
 to acknowlege, that the idea of thought is not included in the 
 idea of matter, and that intellect is above the power of mo- 
 tion and figure according to all the ideas we have of them? 
 Is it agreeable to the divine wifdom, or to the order of things, 
 to fuppofe that God, in the general courfe of his providence, 
 continually fuperadds preternatural or fupernatural properties 
 and powers to things not naturally fitted to receive them, ra- 
 ther than that he hath produced fpiritual fubflanqes, to which 
 by the original conftitution of their natures thefe properties 
 and powers do belong ? It hath been often fhewn by thofe that 
 have treated this fubjec"t, that the effential properties of body 
 and fpirit are not only diftinct, but incompatible, and that 
 therefore they cannot belong to the fame fubftance, but mull: 
 be the properties of different fubftances. Matter being a folid, 
 fjgurable, divisible fubftance, confifting always of feparable, nay 
 of actually feparate and diftin<5r. parts, it is evident from the 
 very nature of it that it is not one indivifible fubftance, but 
 is compounded of innumerable little fubftances, which are really 
 diftintt, though contiguous ; fo that if the intelligent fubftance 
 Jn us were corporeal, it would be a compound of many intcl- 
 
 | Vol, v. p. 35. * Vol. iii. p. 364. 
 
 ligenccs * 
 
io A View of the Deistical Writers. Let. 25. 
 
 ligences and confcionfnefTes, which could not be one and the 
 fame individual intelligence and confcioufnefs. Matter there- 
 fore is not a fubjecl: capable of an individual confcioufnefs, 
 which confequently mult have fome other fubject to refide in. 
 This argument is purfued with admirable clear nefs and force 
 by the learned Dr. Clarke in his letter to Mr. Dodzvell, and in 
 his feveral defences of it againft Mr. Collins, who pufhed the 
 argument for the materiality of the foul as far as it could bear. 
 Nor do I find that Lord Bolingbroke hath advanced any thing 
 that c.in be called new upon this fubjecl. He fuppofcs but 
 does not prove all the fpecies of intellectual beings to be ma- 
 terial, and talks of an intellectual fpring common to them all ; 
 which, he fays, is the fame fpring in all, but differently tem- 
 sd, fo as to have different degrees of force and elafticity in 
 fome from what it has in others; and he refolves the furpriz- 
 ing variety of its effects into the apparent difference in the 
 confutations or organizations of animals 1 *. But it is juftly 
 argued on the other hand, that it is abfurd to fuppofe, that 
 that which is unintelligent and infenfible before organization, 
 can become intelligent and felf-confcious by organization, fince 
 organization does not alter the nature and effence of things. 
 
 Thefe obfervations feem to me furfkient to take off the force 
 of what Lord Bolingbroke hath advanced, to mew that the foul 
 
 1 >t an immaterial fubftance diftincT: from the body. — His 
 vie A - in it is plain ; it is to deftroy the proof of its immortality, 
 and to bring in this cohclufion, that fince it is not a diftinct 
 fubflance from the body, it mult die with it. He pretends 
 indeed that the opinion of the foul's immateriality adds no 
 ftrength to that of its immortality; and blames the metaphy- 
 sical divines for clogging the belief of the immortality of the 
 foul with that of its immateriality ; and that by re/ling tea 
 much on the latter they weaken the former 3 . But the true 
 rcafon of his finding fault with it is, that the immateriality of 
 the human foul furnifheih a ftrong prefumption in favour of 
 its immortality, or at leaft that it may furvive when the body 
 is diflblved. That he himfelf is fcnfible of this, appears from 
 what he acknowledges, that " on fuppofition of the foul's being 
 " a different fubfrance from matter, philofophers argue ad- 
 9 * mirably well a priori, and prove with great plaufibility, 
 " that this mind, this foul, this fpirit, is not material, and 
 11 is immortal." He urges indeed, that " this affumption can- 
 " not ft&ttd an examination a pojlcriori f ; " that is, as he 
 
 ' Vol. iii. P . 526, 527. » Ii>. p . j|5. 539l t ft, p , 5 o 9 . 
 3 clfe- 
 
Let. 25. Lord Bolingbroke. j i 
 
 elfewhere obferves, all the phenomena, from our birth to our 
 death, feem repugnant to the immateriality and immortality of 
 the foul. But all that thefe phenomena prove, is not that body 
 and foul are one and the fame fubftance, but that there is a 
 clofe union between them, which there may be, and yet they 
 may be fubftances of very different natures ; and that they 
 really are fo appears, as has been already fhewn, from their 
 different effential properties. The laws of this union were ap- 
 pointed by the author of the human frame ; and by virtue of 
 thofe laws foul and body have a mutual influence upon one an- 
 other whilft that union fubfifrs. But it by no means follows, 
 that when this union is difiblved, both thefe fubftances, fo dif- 
 ferent from one another, do alike fall into the duff. Nor can 
 this be concluded from the phenomena. — — We fee indeed what 
 becomes of the fiefhy corruptible body, but we cannot pretend 
 to decide that therefore the thinking immaterial fubflance is dif- 
 folved too ; or to determine what becomes of it. 
 
 But he urgeth, that " though thinking and unthinking fub- 
 f* fiances mould be fuppofed never fo diftinct from one an- 
 " other, yet as affumed fouls were given to inform bodies, 
 " both are neceffary to complete the human fyflem ; and that 
 " neither of them could exifl or act in a ftate of total fepara- 
 " tion from the other u." And he obferves, that Mr. Wollajloit 
 is fo fenfible of this, that he fuppofes that there is befides the 
 body which perifhes, fome fine vehicle that dwells with the 
 foul in the brain, and goes off with it at death. Our author 
 has not offered any thing to fhew the abfurdity of this fup- 
 pofition, except by calling fuch a vehicle the Jhirt of the foul, 
 and talking of the foul's flying away in its Jhirt into the open 
 fields of heaven : Which may, for aught I know, pafs with 
 fome perfons for witty banter ; but has no argument in it. 
 Very able philofophers, both antient and modern, have fup- 
 pofed, tfiat all created fpirits are attended with material vehi- 
 cles. But whatever becomes of this fuppofition with regard to 
 the human foul, I do not fee how it follows that a fubftance 
 which is effentially active, intellective, and volitive, fhould lofe 
 all intellect, action, and volition, merely on its being feparated 
 from a material fubflance to which it was united, and which 
 is naturally void of thefe qualities. However it might be bound 
 by the laws of that union for a i time, there is no reafon to 
 think it fhould be ftill fubject to thofe laws, and that it fhould 
 be unable to act or think at all, after this union is dhTolved. 
 
 ! Vol. iii. p. 5 f 7, 
 
 The 
 
12 A View of the Deistical Writers. Let. 25. 
 
 The other thing farther which hath any appearance of argu- 
 ment is, that " if the philofopher afTerts, that whatever thinks 
 " is a fimple beins:, immaterial, indiffoluble, and therefore 
 
 w immortal. We muft be reduced, if we receive this hy- 
 
 u pothefis, to fuppofe that other animals befides, have imma- 
 " terial or immortal fouls V And if it be allowed, that 
 other animals have immaterial fouls too, I do not fee what 
 abfurdity follows from it ; or why it may not reafonably 
 be fuppofed, that there may be innumerable gradations of im- 
 material beings of very different capacities, and intended for 
 different ends and ules. But our author urges againft thofe 
 who fuppofe fenfitive iouls in brutes, and a rational foul in 
 man, that " the power of thinking is as neceffary to perception 
 *' of the flighteft fenfation, as it is to geometrical reafoning : 
 " And that it manifeflly implies a contradiction to fay, that a 
 " fubftance capable of thought by its nature in one degree or 
 4e inftance, is by its nature incapable of it in any other 7." 
 But I fee not the leafl abfurdity in this; except it be faid, 
 that it neceffarily follows that a fubftance capable of thought 
 or fenfe in the loweft degree, muff, be effentially capable of 
 thought or fenfe in the higheft degree. I can eafily conceive 
 that a nature may be fuppofed capable of the former, and 
 not of the latter. And mull not he fay fo too, fince he 
 after ts, that brutes think, and yet I believe will hardly affirm 
 that they are capable as well as men of geometrical reafon- 
 ing ? There is no abfurdity in fuppofing immaterial fouls, 
 which have fenfitive perceptions, and are capable of fenfitive 
 happinefs, without ever rifing beyond this, or being properly 
 capable of moral agency. And fuppofing the brutes to have 
 immaterial fenfitive fouls which are not annihilated at death, 
 what becomes of them after death, whether they are made ufe 
 of to animate other bodies, or what is done with them, we 
 cannot tell. Nor is our not being able to aflign an ufe for 
 them fo much as a preemption that they anfwer no end at all, 
 or .that they do not exift. There may be a thoufand ways 
 wbich the Lord of nature may have of difpofing of them, which 
 we know nothing of. 
 
 It appears from what hath been offered, that there is a real 
 foundation in reafon for the doctrine of the foul's immortality, 
 and that therefore there i? no need to refolve it, as this writer 
 feems willing to do, into the pride of the human heart. It is 
 his own obfervation, u That men were confeious ever fmco 
 
 Vol. iii. p. 528. y lb p. 531, 
 
 their 
 
Let. 1 5. Lcrd Bolingbroke. 13 
 
 " their race exifted, that there is an active thinking principle 
 
 " in their compofition. That there are corporeal natures, 
 
 *' we have fenfitive knowlege : that there are fpiritual natures 
 " diftinct from all thefe, we have no knowlege at all. We 
 " only infer that there are fuch, becaufe we know that we 
 " think, and are not able to conceive how material fyflems 
 *' can think V And this certainly is a very reafonable infer- 
 ence, as reafonable as it is to infer a material fubftance from 
 the affections and properties of matter. 
 
 But though it is agreeable to reafon to believe that the hu- 
 man foul is immaterial and immortal, this doth not imply, as 
 his lordfhip is pleafed to infinuate, that " it is immortal by 
 " the neceffity of its nature, as God is felf-exiftent by the 
 <c neceffity of his V Nor is it fo underflood by thofe who 
 maintain the natural immortality of the human foul. What 
 they intend by it is only this : That God made the foul ori- 
 ginally of fuch a nature as to be fitted and defigned for an 
 immortal duration, not naturally liable, as the body is, to 
 corruption and diilblution : but not, as if it were rendered fo 
 neceffarily exiflent as to be independant of God himfelf. Still 
 it is in his power to annihilate it, if he feeth fit to put an end 
 to its exigence ; though there is no reafon to think that he will 
 ever do fo. For fince it was fitted for immortality by his own 
 original confritution, this may be regarded as an indication of 
 his will, that it fhall continue in immortal being, though frill 
 in a dependence on the power and will of the Creator. 
 
 It is proper to obferve here, that our author hath acknow- 
 leged feveral things which furnifh a very reafonable preemp- 
 tion in favour of the doctrine of the immortality of the foul. 
 One is, the univerfal prevalence of that doctrine from the eldefl 
 antiquity. For this feems to fhew, that it is agreeable to the 
 natural fentiments of the human mind ; or at leaft that it was 
 derived from a primitive univerfal tradition received from the 
 firit anceftors of the human race, and which was originally 
 owing to divine revelation. Both thefe may probably have 
 contributed to the general fpreading of this notion. This 
 writer, according to his cuftom, varies on this head. For after 
 having exprefly afferred, that this doctrine was inculcated from 
 time immemorial, an- that it began to be taught kng before we 
 have any light into antiquity b ; he pretends to affign the ori- 
 ginal of it, and afcribes the invention of it to Egypt, and that 
 it came from thence to the Greeks, to whom it was brought by 
 
 * Vol . iii p 536. a lb. p. 559 b Vol, v. p. 237. 308. 
 
 Orpheus, 
 
14 A View of the Deistical Writers. Let. 25J 
 
 Orpheus, and from the Creeks to the Romans c . But we find 
 it was equally received among the mod: barbarous as among 
 the mod polite nations. The antient Indians, Scythians, Gauls, 
 Germans, Britons, as well as Greeks and Romans, believed that 
 Fouls are immortal, and that men fhould live in another ftate 
 alter death. There were fcarce any among the Americans, 
 when the Europeans fir it arrived there, who doubted of it. It 
 has been almod as generally believed as the exigence of God ; 
 fo that it may well pais for a common notion. 
 
 Another thing taken notice of by this writer, and to which 
 he partly afcribes the belief of the foul's immortality, is what 
 he calls the powerful defire of continuing to exifl. He obferves, 
 that this defire was fo ftrong, that " the multitude in the 
 u Pagan world were ready to embrace the hope of immortality, 
 " though it was accompanied with the fear of damnation 11 ." 
 This ftrong defire of future exigence, appears by his own 
 account to be natural to the human mind. And would the 
 author of our beings have fo condituted us, if the object of 
 this defire was vain, and if there were no future exidence to 
 expect ? Is not this powerful defire or expectation of im- 
 mortality, which is implanted in the human heart, an argu- 
 ment that he that made us, formed and defigned us not merely 
 for this prefent irate and tranfitory life, but for a future ftate 
 of exiftence ? 
 
 Lord Bolingbroke further obferves, that one great caufe of 
 the fpreading of this doctrine was its being encouraged by the 
 politicians and legiflators, as well as philofophers, on the ac- 
 count of its great ufefulnefs to mankind, and becaufe they 
 looked upon it to be nece(fary to inforce the fanctions of the 
 law of naturfe e . Now this great ufcfulnefs and necefTity of 
 this doctrine is no fmall argument of its truth. For if men 
 are fo framed, that they cannot be properly governed without 
 the hopes or fears of a future ftate ; if thefe are neceflary to 
 prefcrvc order and good government in the world, to allure 
 and engage men to virtue, and deter them from vice and wicked- 
 nefs ; this (hews that the author of their beings defigned them 
 for immortality, and a future (late, and that confequently fuch 
 a (late there really is ; except it be laid, that he formed our 
 natures fo as to make it ncceilary to govern us by a lie, and by 
 falfe motives, and imaginary hopes and fears. 
 
 It diffidently appears from what hath been already obferved, 
 that our author, by denying that the foul is an immaterial fnb- 
 
 1 Vol v. p. 352. 489: d lb p. 237. • lb. p, 281. jet. 
 
 dance 
 
Let. 25. Z^Bolingbroke. 1 15 
 
 fiance diftinct from the body, hath done what he could to 
 take away the force of the natural argument for a future flare 
 of exiftence and retributions after this life is at an end : It re- 
 mains that we take notice of what he hath offered to deftroy 
 the moral arguments ufually brought for it from the fuppofeil 
 unequal diftributions of this prefcnt ftate. He fets himfelf at 
 great length to prove that the fuppofition is abfolutely falie and 
 groundlefs ; that it is highly injurious to God ; and tendeth to 
 caft the moft blafphemous reflections upon his providence. In 
 the management of this argument he hath broke out into the 
 moll: opprobrious invectives againft the Chriftian divines and 
 philofophers, whom he abufes and traduces without the lead 
 regard to decency. He frequently charges them as in a con- 
 federacy with the Atheifts ; and reprefents them as " com- 
 " plaining of the uniform conduct 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- 
 
 " ferves. That they have done nothing more than repeat 
 
 " what all the Atheifts from Democritus and Epicurus have 
 " (aid : That they have puihed their arguments on this fubject 
 " fo far, that the whole tribe of thefe writers, like Wollafton 
 V and Clarke, do in effect renounce God, as much as the rankefl 
 " of the Atheiftical tribe :" And he undertakes to prove this, 
 to their fhame, to be true f . That " the heathen Theifts de- 
 M fended the divine providence againft the Atheifls who at- 
 " tacked it, and recommended a chearful refignation to all 
 " the difpenfations of it ; whereas Chriftian divines have made 
 " a common caufe with the Atheifls to attack providence, and 
 " to murmur againft the neceffary fubmiffion that they payg." 
 That " the Chriftian philofophers, far from defending the pro- 
 
 " vidence of God, have joined in the clamour againft it." 
 
 That " they have brought the felf-exiftent 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 magiftrate h ." 
 
 Accordingly he fets up as a zealous advocate for the goodnefs 
 " and righteoufnefs of divine providence in the prefent confti- 
 " tution of things, and with great folemnity undertakes to 
 " plead the caufe of God againft Atheifls and Divines." He 
 affirms, that " notwithftanding the human race is expofed 
 " to various evils, there is no ground for complaint, but 
 " abundant caufe for thankful nefs V That " if we are fub- 
 
 e Vol. v. p. 484, 485. e lb. p. 486. h lb. p. 488. 
 
 1 #■ P- 333* 334- 
 
 " ject 
 
i6 A View of the Deistical Writers. Let. 25^ 
 
 u ject to many evils, phyfical and moral, we can (hew much 
 " more good of both kinds, which God hath bellowed upon 
 u us, or put it into our power to procure to ourfelves." — That 
 the means to foften or prevent evils, the chief of which he 
 reckons to be hope, are " fo many inftances of the poiitive 
 " goodnefs of God ' : " That " neither the goodnefs nor juf- 
 u tice of God require that we fhould be better, nor happier 
 11 than we are m :" That man " enjoys numberlefs benefits by 
 u the fltnefs of his nature to the conftitution of the world, un- 
 " aiked, unmerited, freely beftowed n ." He aflerts, in oppofi- 
 fion to Atheifts and Divines, that " the general ftate of man- 
 u kind in the prefent fcheme of providence is not only tole- 
 " rable, but happy : — And that there is in this world fo much 
 " more good than evil, and the general ftate of mankind is fo 
 " happy in it, that there is no room for the exaggerated de- 
 " fcriptions that have been made of human mifery ° :" That 
 " God has made us happy, and has put into our power to 
 11 make ourfelves happier by a due ufe of our reafon, which 
 " leads us to the practice of moral virtue, and to all the du- 
 " ties of fociety p : " That " good meri are often unhappy, 
 " and bad men happy, has, he fays, been a fubject of in- 
 «' vecrive rather than argument, to Epicurus, Cotta, and others 
 " among the antients, and to eminent divines among the mo^ 
 " derns3." And he particularly examines the inftances pro- 
 duced by Cotta in Cicero againft the providence of' God, and 
 fhews what Balbus might have anfwered r . He finds great 
 fault with Dr. Clarke for faying, that " it is certain from the 
 " moral attributes of God, that there muft be fuch a future 
 " ftate of exiftence, as that by an exact diftribution of re. 
 " wards and punifhments, all the prefent diforders andinequa* 
 u lities may be fet right, and that the whole fcheme of provi- 
 u dence may appear at its confummation to be a defign worthy 
 u of infinite wifdom, juftice, and goodnefs." See Clarke's 
 Evidences of natural and revealed Religion, Prop. IV. For 
 this he calk him audacious and vain fophijl : And that " ac- 
 u cording to thefe men, it appears actually unworthy of them 
 M at prefent s ." And in oppofition, as he pretends, to di- 
 vines, he (hews the general tendency of virtue to promote hap- 
 p'mefs, and of vice to produce mifery c . 
 
 1 Vol. v. p. 336, 
 #» p. 392. 
 P 4'4> ** M* 
 
 p Ib. 
 5 Ib. 
 
 p 
 
 m ib. 
 .384. 
 
 395- 
 
 P- 
 
 512, 
 
 1 Ib. 
 
 Ib. 
 P- 
 
 394- 
 399* 
 
 » Ib. 
 ttfeq. 
 
 p. xtf. 
 
 r Ib. 
 
 Theft 
 
Let. 25. Lord BolingbrokeT 17 
 
 Thefe things he enlarges upon in feveral of his Fragments 
 and Eflays in the fifth volume of his works. See particularly 
 the forty-third, forty-fourth, forty-eighth, forty-ninth, fiftieth, 
 fifty-fir A, fifty-fecond, fifty- third, and fifty-fourth of thofe 
 Fragments. 
 
 It will be neceflary here to make fome obfervations ; and a 
 few will be fufficient. 
 
 And 1. My firft reflection is this, That Lord Bolingbroke. 
 had no juft pretenfions to value himfelf upon being an advo- 
 cate for the goodnefs and righteoufnefs of divine providence ; nor 
 could properly attempt to vindicate it in a confiftency with his 
 fcheme. He had taken pains to fhew, that moral attributes 
 are not to be afcribed to God as diftinguifhed from his phyfical 
 attributes : That there is no fuch thing as juftice and good- 
 nefs in God according to our ideas of them, nor can we form 
 any judgment concerning them ; and that there are many phe- 
 nomena in the prefent courfe of things which are abfolutely 
 repugnant to thofe moral attributes. But in that part of his 
 book where he undertakes to juftify the providence of God 
 in this prefent fbte, he not only fuppofes juftice and goodnefs 
 in God, but that they are confpicuous in the whole courfe of 
 his difpenfations, and that the prefent ftate of things is agree- 
 able to our ideas of thofe attributes. Another confideration 
 which fhews his great inconfiftency is, that at the fame time 
 that he fets up as an advocate for the goodnefs and juftice of 
 providence in this prefent ftate, he yet will not allow that pro- 
 vidence confiders men individually at all, though he himfelf 
 owns that juftice has neccflarily a refpect to individuals. I had 
 occafion to obferve in my laft letter, that he afTerts, that 
 " juftice requires mod certainly that rewards and punifhments 
 " mould be meafured out in every particular cafe in propor- 
 " tion to the merit and demerit of each individual V With 
 what confiftency then can he undertake to demonftrate the 
 juftice of providence in this prefent flate, when he makes it 
 effential to juftice, that regard mould be had to the cafes and 
 circumftances of individuals, and yet affirms, that providence 
 in this prefent ftate hath no regard to individuals ? And he 
 feems to make its not extending to individuals here, an argu- 
 ment that it mall not extend to them in a future flate ; for 
 he mentions it as an abfurdity in the Chriftian fyftem, that 
 " the proceedings of the future ftate will be the very reverfe 
 " of the prefent ; for that then every individual human crea- 
 
 * Vol. v. p. 405, 
 Vol > II, C « ture 
 
i 8 A View of the Deist ical Writers. Let. 25; 
 
 " ture is to be tried, whereas here they are confidered only 
 " collectively ; that the molt, fecret anions, nay, the very 
 " thoughts of the heart, will be laid open, and Sentence will 
 " be pronounced accordingly b :" Where he feems to argue, 
 that becaufe individuals are not called to an account, or re- 
 warded and punifhed here according to their particular merits 
 or demerits ; therefore they fhall not be fo hereafter. Whereas 
 the argument feems to hold ftrongly the other way, fuppofing 
 the juftice of divine providence ; that fince juftice neceffarily 
 requires that a regard fhould be had to men's particular 
 actions, cafes, and circumftances, and fince thete is not an 
 exact diflribution of rewards and puniihments to individuals 
 in this prefent Hate, according to the perfonal merit or demerit 
 of each individual, therefore there (hall be a future ftate, in 
 which this fhall be done, and the righteoufhefs of providence 
 mall be fully manifeited and vindicated. And it cannot but 
 appear a little extraordinary, that this author mould make 
 fuch a mighty parade of his zeal for vindicating the juftice of 
 divine providence, when according to his fcheme the juftice of 
 providence cannot confidently be faid to be exercifed or dis- 
 played, either here or hereafter. 
 
 idly, It is proper farther to obferve, that what Lord Bo- 
 lingbroke hath offered with fo much pomp for vindicating the 
 proceedings of divine providence in the prefent conftitution of 
 things, hath nothing in it that can be called new, or which 
 had not been faid as well, or better, by ChrifHan divines and 
 philofophers before him. They have frequently fhewn, that 
 this prefent world is full of the effects and inftances of the 
 divine goodnefs : That many of thofe that are called natural 
 evils are the effects of wife general laws, which are belt upon 
 the whole : That the evils of this life are, for the moll: part, 
 tolerable, and overbalanced by the bleilings bellowed upon us, 
 which ordinarily fpeaking are much fuperior to thofe evils : 
 That in the prefent conftitution, virtue has a manifeft tendency 
 fn the ordinary courfe of things to produce happinefs, and 
 vice mifery ; and that this conftitution is the effect of a wife 
 and good providence, from whence it may be concluded, that 
 the great Author and Governor of the world approves the 
 one, and difapproves the other : So that it may be juftly faid 
 in general, that good and virtuous perfons enjoy more true 
 Satisfaction and happinefs, even in this prefent life, than the 
 bad and vicious. Divines may fay much more on this head 
 
 k Vol. v. p. 494. 
 
 than 
 
Let 25. ZWBOLINGBROKE, 1 9 
 
 than this author could confidently do. They maintain a pro- 
 vidence which extends even to the individuals of the human 
 race : That good men may confider themfelves as continually 
 under God's wife and fatherly care and infpection : That they 
 may regard the good things they enjoy as the effects of his 
 goodnefs, and are provided with the properefr. confolations 
 and fupports under all the evils of this prefent life, being 
 perfuaded, that God who knoweth their circumftances, will 
 over-rule all thefe things for their benefit ; and that they are 
 part of the difcipline appointed to prepare them for a better 
 flate ; the profpects of which difTLife joy and comfort through 
 all the gloomy fcenes of adverfity they may here meet with. 
 But in his fcheme there is no folid foundation for that tran- 
 quillity of mind, of which he fpeaks in fuch high terms as the 
 infeparable companion of virtue, and for that hope, which, 
 he fays, gives a relifh to all the comforts, and takes off the 
 bitter relifh from all the misfortunes of life. If providence 
 doth not concern itfelf about individuals, the good man hath 
 no effectual fupport under his calamities. And it is worthy 
 of our obfervation, that our author himfelf, in vindicating the 
 juftice and goodnefs of providence in this prefent flate, is fome- 
 times obliged to have recourfe to the hypothecs of a particular 
 providence. Some of the anfwers he puts into the mouth of 
 Balbus, as what he might have oppofed to Cotta's harangue 
 againft providence, proceed upon the fuppofition of a provi- 
 dence which hath a regard to the cafes and circumftances of 
 individuals c . And with regard to public calamities, one of 
 the ways he takes of accounting for them is this, that " they 
 " may be confidered as chaflifements, when there are any to 
 " be amended by partaking in them, or being fpettators of 
 " them.— And that they mould teach mankind to adore and 
 " fear that providence, which governs the world by particular 
 " as well as general difpenfations d ." 
 
 A third reflection is this, That though it be very true in ge- 
 neral, that in the prefent conftitution of things, virtue hath 
 a manifeft tendency to promote our happinefs, and vice to pro- 
 duce mifery, yet it cannot be denied, that it often happeneth 
 in particular cafes, that as to the outward difpenfations of pro- 
 vidence, there is not a conflant and remarkable difference made 
 between the righteous and the wicked here on earth : That 
 perfons of eminent virtue have frequently been overwhelmed 
 with evils and calamities of various kinds, and have perifhed 
 
 c Vol. v. p. 412. d lb. p. 380, 381. 
 
 G 2 under 
 
2o A View of the Deistical Writers. Let. 25; 
 
 under them, without any recompence of that virtue, if there 
 be no future ftate : And that wicked men have often been re- 
 markably profperous, and have met with great fuccefs in their 
 undertakings, and have continued profperous to the end of 
 their lives. Thefe things have been obferved in all ages. And 
 accordingly he exprefly owns, that " the antient Theifts were 
 u perfuaded, that nothing lefs than the exiflence of all man- 
 " kind in a future ftate, and a more exact diftribution of re- 
 " wards and punifhments could excufe the a/Turned, irregular, 
 11 and unjuft proceedings of providence in this life, on which 
 " Atheifts founded their objections e ." He frequently inti- 
 mates, that this was one great reafon of the philofophers af- 
 fuming the doctrine of future rewards and punifhments : 
 Though fometimes he feems to contradict this, and to fay, 
 that the heathens did not take in the hypothecs of a future 
 ftate in order to vindicate the conduct of divine providence f . 
 But without endeavouring to reconcile this writer to himfelf, 
 which it is often impoflible to do, we may proceed 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 prefent ftate, and bad men in very profperous cir- 
 cumftances. It is true, that as our author obferves, we may 
 be deceived, and think thofe to be good men who are not fo : 
 But in many cafes we may certainly pronounce, that thofe who 
 by their actions plainly ihew themfelves to be bad men, the un- 
 juft, the fraudulent, the cruel, and oppreflive, profper and flou- 
 rifh, whilft men whom it were the height of uncharitablenefs 
 not to fuppofe perfons of great goodnefs, v integrity, and gene- 
 rous honefty, fuffer even by their very virtues, and are expofed 
 to grievous oppreflions and reproach, without any redrefs from 
 human judicatories. It is his own obfervation, that " there is 
 u room for much contingency in the phyfical and moral world, 
 " under the government of a general providence, and that 
 u amidft thefe contingencies, happinefs, outward happinefs at 
 11 leaft, may fall to the lot of the wicked, and outward un- 
 11 happinefs to the lot of good men 3." 
 
 Mr. Hume has reprefented this matter with fpirit and ele- 
 gance in the twenty-rirft of his moral and political EflayS ; where 
 he obferves, That " though virtue be undoubtedly the beft 
 " choice where it can be attained, yet fuch is the confufion 
 " and diforder of human affairs, that no perfect ceconomy, or 
 " regular diftribution of happinefs or mifcry, is in this life ever 
 
 • Vol. v. p. 308. f Compare ib. 238. 487. s Vol. v. p. 485. 
 
 " to 
 
Let. 25. WBOLINGBROKE. 21 
 
 " to be expected. Not only are the goods of fortune, and en- 
 " dowments of the body, unequally diftributed between the 
 " virtuous and the vicious ; but the mofr worthy character, 
 '* by the very ceconomy of the pafhons, doth not always en- 
 <( joy the higheft felicity. Though all vice is pernicious, the 
 " difturbance or pain is not meafured out by nature with exact 
 " proportion to the degrees of vice : Nor is the man of higheft 
 " virtue, even abftracting from external accidents, always the 
 " moft happy. A gloomy and melancholy temper may be 
 u found in very worthy characters that have a great fenfe of 
 " honour and integrity ; and yet this alone may embitter life, 
 " and render a perfon completely miferable. On the other 
 " hand, a felfifh villain may poflefs a fpring and alacrity of 
 - * temper, a certain gaiety of heart, which will compenfate the 
 " uneafinefs and remorfe arifing from all the other vices. — 
 " If a man be liable to a vice or imperfection, it may often 
 " happen, that a good quality which he po/TeUes along with 
 " it, will render him more miferable, than if he were com- 
 " pletely vicious. A fenfe of (hame in an imperfect character, 
 " is certainly a virtue, but produces great uneafinefs and re- 
 " morfe, from which the abandoned villain is entirely free h ." 
 
 Though I lay no great flrefs on Mr. Hume's authority, yet 
 I believe this reprefentation will be acknowleged to be agree- 
 able to obfervation and experience. And if it be fo, what can 
 be more natural or reafonable, than the hypothefis of a future 
 Hate, where the rewards of virtue and puniihments of vice, 
 fhall be more equally and regularly proportioned than they can 
 ordinarily be in this prefent ffate ? 
 
 It is hard to produce an inftance of groiTer calumny and 
 abufe than our author is guilty of, when he advanceth it as a 
 general charge againft the Chriftian divines, that " they have 
 " made a common caufe with Atheifls to attack providence, 
 " and to murmur againft the neceflary fubmiffion that they 
 " pay." And he gives it as the character of the Chriftian, that 
 " he goes murmuring and complaining through this life againft 
 " the juftice of God, and therefore deferves little to talte of 
 *' his goodnefs in a future ftate »." But this is flxangely mif- 
 
 reprefented. 
 
 h Hume's moral and political EfTays, p. 244, 245. 
 
 1 Bolingbroke's works, Vol. v. p. 486. It is in the fame fpirit 
 of mifreprefentation and abufe, that he thinks fit to charge Chri- 
 flians with aiTuming, that happinefs confifts principally in health, 
 and the advantages of fortune, and with pretending to keep an ac- 
 
 C 3 count 
 
22 A View of the Deistical Writers. Let. 25. 
 
 reprefented. The Chriftian inftructed by the holy Scriptures 
 believes, that God is pe: fectly juft 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 afflictions 
 he endures, as ordered and governed for the molt wife and 
 righteous ends. If there be any thing in the divine difpenfa- 
 tions at prefent, which he cannot well account for, or reconcile, 
 he is far from accufing God, or entertaining a hard thought of 
 his juftiee or goodnefs. He believes, that thefe things are all 
 wifely ordered, or permitted : That they are what may be ex- 
 pected in a ftate of trial and difcipline, and make a part of the 
 fcheme of divine providence, which will appear, when the 
 whole comes to be viewed in its proper connection and har- 
 mony, to have been ordered with the moft perfect wifdom, 
 righteoufnefs, and goodnefs. This prefent ftate only makes a 
 part of the glorious plan ; and they are the perfons that de- 
 fame and mifreprefent providence, who are for feparating and 
 disjointing the admirable fcherne. What a flrange perverfion 
 is it to reprefent the hope and expectation whieh Chriftians 
 entertain of a future ftate, as arguing a bad temper of mind, 
 and tending to render them unworthy to tafte of the divine 
 goodnefs hereafter ! As if it were a fault and a vice to afpire 
 to a ftate where our nature (hall be raifed to the perfection of 
 holinefs and virtue, where true piety fhall receive its proper 
 and full reward, and the glory of the divine perfections fhall be 
 moft illuftrioufly difplayed. 
 
 As to the nature and extent of thofe future rewards and 
 punifhments, they will come more properly to be confidered 
 when I come to examine the objections he hath advanced againft 
 the accounts that are given of them in the Gofpel. 
 
 The only thing further which I fhall at prefent take notice 
 of, is the ufe which he makes of that maxim, That what fcever 
 is is right. He infmuates as if Chriftian divines were not for 
 acknowlegin^, that whatfoever God does is right ; which he 
 looks upon to be a moft certain and important principle; and 
 that upon this principle we ought to reft fatisfied, That what 
 is done in this prefent ftate is right, without looking forward to 
 a future ftate, or taking it into the account at all. 
 
 For the explaining the principle our author mentions, What' 
 foever is is right, it mufi be obferved, that it is not to be ap~ 
 
 count nvith God, and to barter Jo much virtue, and fo many aBs of 
 devotion, againjl fo mary degrees of honour, fewer, or riches. Vol. V. 
 p. 401, 40?. 
 
 plied 
 
Let. 25. W Boliugbroke, 23 
 
 plied to every particular incident confidered independently, 
 and as confined to the prefent moment, without any depend- 
 ence on what went before, or follows after. The maxim 
 would not be true or juft, taken in this view. The meaning 
 therefore muft be, that whatever is, confidered as a part of the 
 universal fcheme of providence, and taken in its proper har- 
 mony and connection with the paft and future, as well as 
 with the prefent appointed courfe of things, is rightly and fitly 
 ordered. Thus, e. g. fuppofe a good man reduced to the 
 greateft mifery and diftrefs, and conflicting with the foreft evils 
 and calamities, it is fit he mould be fo, becaufe confidering 
 that event in its connection, and taking in the pad and future, 
 it is permitted or appointed for wife reafons, and is therefore 
 beft upon the whole : But confidered independently, and as no 
 part of the fcheme of providence, or as feparated from the 
 other parts of that fcheme, it is not in itfelf the beft nor fitteft. 
 This maxim therefore which this writer makes ufe of with a 
 view to fet afide a future {fate, is, if underftood in that fenfe in 
 which alone it is true, perfectly confident with the belief of 
 a future ftate, and even leadeth us to the acknowlegement of 
 it. If we believe that God always does that which is fitteft to 
 be done, and yet meet with fome things which we find it 
 hard to reconcile to our ideas of the divine wifdom, righteouf- 
 nefs, and goodnefs, our perfnafion, that he always does that 
 which is right, will put us upon endeavouring to reconcile 
 thofe appearances : And if a probable hypothefis offers for re- 
 conciling them, it is perfectly confident with the veneration 
 we owe to the Deity to embrace that hypothefis ; efpecially if 
 it be not arbitrary, but hath a real foundation in the nature 
 of things : And fuch is the hypothefis of a future ftate of re- 
 tributions. There is great reafon- to believe, that the thinking 
 principle in man is an immaterial fubftance quite diftinct from 
 the body, and which fliall not be diffolved with it. And there 
 are many things that feem to (hew he was not defigned merely 
 for this prefent tranfitory life on earth. — The ftrong defire of 
 immortality fo natural to the human mind ; the vaft capacities 
 and faculties of the human foul, capable of making an immor- 
 tal progrefs in knowlege, wifdom, and virtue, compared with 
 the fmall advances we have an opportunity of making in this 
 prefent ftate ; our being formed moral agents, accountable crea- 
 tures, which feems plainly to fhew, that it was defigned by 
 the Author of our beings, and who hath given us a law for 
 the rule of our duty, that we mould be hereafter called to an 
 account for our conduct ; of which we have fome forebodings 
 
 C 4 ia 
 
24 A View of the Deistical Writers. Let. 25 
 
 in the judgment our own conferences naturally pafs upon our 
 actions : Thefe and other things that might be mentioned, 
 feem to mew, that man was not defigned merely for this pre- 
 fent ftate. And fince there are fevefal reafons which leads us 
 to look upon a future ftate of exigence as probable, it is a moil 
 natural thought, that then the feeming inequalities of this pre- 
 fent ftate will be rectified ; and that the confederation of that 
 ftate is to be taken in, in forming a judgment concerning God's 
 providential difpenfations. And if with all this there be an 
 exprefs revelation from God, afTuring us of a future ftate, the 
 evidence is complete, and there is all the reafon in the world 
 to draw an argument from that ftate to folve prefent contrary 
 appearances. 
 
 / am Tours, fyc. 
 
 LET- 
 
Let. 26. Lord Bo ling broke. 25 
 
 LETTER XXVI. 
 
 Obfervations on Lord Bolingbroke'j account of the law 
 of nature. He ajferts it to be fo plain and obvious to 
 the meanft underftanding, that men cannot be mifiaken 
 about it. "The contrary fhewn from his own acknowlege- 
 ment. He makes felf-love the only original fpring from 
 which our moral duties and affeclions flow : yet fup- 
 pofes univerfal benevolence to be the fundamental law 
 of our nature. He declares that we are obliged by 
 the law of nature to place our hope and truft in God, 
 and addrefs ourfelves to him. This fhewn to be in- 
 confiftent with the principles he had advanced. He 
 ajferts polygamy to be founded in the law of nature. 
 He will not allow, that there is any fuch thing as natural 
 Jhame or modefty. The account he gives of the fanclions 
 of the law of nature, confidered. He admits no fanclions 
 of that law with refpecl to individuals. The ill confe- 
 rences of his fcheme to the interefts of morality and 
 virtue^ reprefented. 
 
 SIR, 
 
 FROM the ©bfervations that have been made in the fore- 
 going letters, I think it fufficiently appears that Lord Bo- 
 lingbroke hath endeavoured to fubvert, or at leaft to perplex 
 and confound fome of the main principles of what is ufually 
 called natural religion. I {hall now proceed to examine the 
 account he hath given of the law of nature, confidered as a 
 rule of duty. He frequently fpeaks in the highefr. terms of 
 the clearnefs, »the fufHciency, and perfection of that law. He 
 reprefents it as the only Handing revelation of the will of God 
 to mankind, and which renders every other revelation needlefs. 
 Very learned and able men have treated of the law of nature : 
 But our author feems not at all fatisfied with what they have 
 written on that fubject. He fays, " they have been more in- 
 " tent to fhew their learning and acutenefs, than to fet their 
 
 " fubjefl: 
 
±6 A View of the Deistical Writers, Let. 26. 
 
 " fubje<fl in a clear and fufficient light : — That inftead of fet- 
 " ting up a light fufficient to enlighten a large room, they go 
 " about with a fmall taper, and whilft. they illuminate one 
 " corner, darken the reft : — That they puzzle and perplex the 
 " plaineft thing in the world, fometimes by citations little to 
 " the purpofe, or of little authority ; fometimes by a great ap- 
 " paratus of abftract reafoning, and by dint of explanation. — 
 " Read Seldcn and Grotius y read Cumberland, read Puffendorf, 
 " if you have leifure or patience for it. — There are many curi- 
 " ous refearches, no doubt, and many excellent obfervations 
 " in thefe writers ; but they feem to be great writers on this 
 u fubject by much the fame right, as he might be called a 
 M great traveller who mould go from London to Paris by the 
 u Cape of Good Hope k ." 1 think it is not eafy to convey a 
 more contemptible idea of any writers, than he hath here done 
 of thefe great men. It is to be fuppofed therefore, that he 
 propofes to lead men a more clear and direct way to the know- 
 lege of the law of nature ; efpecially fince he hath declared, 
 that " all that can be faid to any real or ufeful purpofe con- 
 " corning that law, is extremely plain '." 
 
 Beiides occafional paffages in which he makes mention of 
 the law of nature, this is the principal fubject of feveral of the 
 Fragments and EfTays of which his fifth volume confifts, par- 
 ticularly of the third, fifth, fixth, feventh, eighth, ninth, fix- 
 teenth, feventeenth, eighteenth, and twenty-fecond, of thefe 
 Fragments and EiTays. But all thefe together are far from 
 making up any thing that can with the leaft propriety be called 
 a treatife on the law of nature ; and as his Lordfhip generally 
 feems to think himfelf above treating things in a methodical 
 way, we are left to collect his fentiments by comparing feveral 
 parts of his works together, and forming a judgment as well as 
 we can. He has neither diftinctly explained the principles of 
 that law, nor purfued thofe principles to their regular confe- 
 quenccs, nor formed any deductions from them that can be of 
 great ufe for the direction and inftruction of mankind. 
 
 As to the law of nature in general, he tells us, that " the 
 " law of nature is the law of rcafon. A right ufe of that fa- 
 " culty which God has given us, collects that law from the 
 11 nature of things, as they ftand in the fyftem which he has 
 " conftituted m ." Or, as he clfewhere exprefleth it, " It is a 
 M law which God has given to all his human creatures, en- 
 
 k Vol. v. p. 68. ! JL p. 67. * lb. p. 83. 
 
 " acteil 
 
Let. 26. WBOLINGBROKE. 1*J 
 
 u . acted in the conftitution of their natures, and difcernible by 
 *' the ufe of the faculties he has given them"." He calls it " the 
 '* revelation God has made of his will by his works. And 
 " what is the will of God, faith he, is a queftion eafily an- 
 " fwered. To anfwer this we need go no higher than the 
 " moral obligations that arife in our own fyftem, and of which 
 ** we have very adequate ideas. The nature of the human 
 " fyftem is independent on man, and yet he is obliged to de- 
 " rive the rules of his conduct from it. By employing our 
 " reafon to collect the will of God from the fund of our nature 
 " phyfical and moral, and by contemplating frequently and 
 " ferioufly the laws that are plainly and necefTarily dcducible 
 " from them, we may acquire not only a particular knowlege 
 " of thofe laws, but a general, and, in feme fort, an habitual 
 " knowlege of the manner in which God is pleafed to exercife 
 " his fupreme power in this fyfTem, beyond which we have no 
 " concern ." 
 
 This law he reprefents as abfolutely certain, and obvious to 
 all mankind. " Natural revelation, for fo, faith he, I will 
 M call it, produces knowlege, a feries of intuitive knowlege 
 " from the firft principles to the laft conclufions. The phe- 
 " nomena of nature are the firit principles : And reafon, i. e, 
 " a real divine illumination, leads us from one necefTary truth 
 " to another, through the whole courfe of thefe demon- 
 " ftrations. — In all thefe cafes we know, we do not believe p ." 
 He afTerts, that " we more certainly know the will of God in 
 " this way than we can know it in any other V And that 
 «' the tables of the natural law are hung up in the works of 
 " God, and are obvious to the fight of all men, fo obvious 
 " that no man who is able to read the plaineft characters can 
 " miftake them f." And accordingly he declares, that " the will 
 " of God fignified by the law of nature, and revealed by his 
 " works, is a revelation that admits of no doubt, and {hews 
 " the road to happinefs to all mankind V I fhall only men- 
 tion one paflage more, among many that might be produced 
 to the fame purpofe. Having afTerted, that " natural religion 
 * c is the original revelation which God has made of himfelf, 
 " and of his will, to all mankind in the conftitution of things, 
 " and in the order of his providence ; he obferves, that 
 " human reafon is able to difcover in the original revelation 
 
 n Vol. v. p. 99. ° lb. p. 100. See alfo/£. p. 154. 178. 
 
 196. 271. p Vol. iv. p. 276. 1 lb. p. 287. r Vol. v. 
 
 p. 153. * Jb. p. 196. 
 
 " every 
 
28 A View of the Dejstical Writers. Let. 26. 
 
 " every conceivable duty that we owe to God as our Creator, 
 " and to man as our fellow- creature : That this fyftem of duty 
 " is fully proportioned by infinite wifdom to the human ftate, 
 " and to the end of it human happinefs. — Natural religion 
 " therefore is relatively perfect : It is immutable : As long as 
 " God and man continue to be what they are, and to ftand in 
 u the fame relations to one another." He adds, " if it does not 
 u follow neceflarily from this, fure I am that it follows proba- 
 " bly, that God has made no other revelation of himfelf and 
 * of his will to mankind V This is evidently the main point 
 our author had in view in extolling fo mightily as he has done 
 the abfolute perfection, certainty, and clearnefs of the law of 
 natur°. 
 
 From the feveral pafTages which have been produced, it 
 appears, that by the law of nature he underftands what we 
 may coll eel by our reafon concerning the will of God, and our 
 duty, from the confideration of his works, but efpecially from 
 the conffitution of the human fyftem, or as he expreiTeth it, 
 from the fund of our nature, phyfical and moral. Let us there- 
 fore enquire what account he gives of the human fyftem. He 
 obferves, that " man has two principles of determination, af- 
 '* fections, and paffions, excited by apparent good, and reafon, 
 " which is a fluggard, and cannot be fo excited. Reafon mufl 
 " be willed into action ; and as this can rarely happen, when 
 u the will is already determined by affections and paffions, fo 
 " when it does happen, a fort of compofition generally happens 
 " between the two principles : And if the affections and paf- 
 " fions cannot govern fibfolutely, they obtain more indulgence 
 " from reafori than they deferve ; or than fhe would fhew 
 " them if fhe were entirely free from their force, and free 
 " from their conduct"." He exprefly declares, that " the appe- 
 " tites, pillions, and the immediate objects of pleafure will be 
 " always of greater force to determine us than reafon x ." And 
 that " ami. Iff the contingencies that muff arife from the confti- 
 " tution of every individual, he needs not go about to prove 
 " that the odds will always be on the fide of appetite ; from 
 " which affections arife, as affections grow up afterwards into 
 u pafiiens, which reafon cannot always fubdue in the flrongefr. 
 " minds, and by which fhe is perpetually fubdued in the 
 u weakeff y." At the fame time that he fpeaks in fuch ftrong 
 terms of the great power and prevalency of the appetites and 
 
 * Vol. v. p. 543, 544. u lb. p. 150. See alfo lb. p. 116, 
 
 137. 227 x lb. p. 267, 268. f lb. p. 479. 
 
 paffions* 
 
Let. 26. Lord Bolingbroke, 29 
 
 paflions, he will not allow that the Creator hath implanted in 
 the human mind any thing that can be called a natural fenfe 
 of good and evil, of right and wrong. He treats thofe as en- 
 thufiafls in ethics, and as rendering natural religion ridiculous, 
 who maintain that there is " a moral fenfe or inflinct, by 
 " which men diftinguifh what is morally good from what is 
 " morally evil, and perceive an agreeable or difagreeable intel- 
 " lectual fenfation accordingly V " This, he fays, may be 
 " acquired in fome fort by long habit, and be true philofophi- 
 M cal devotion, but that it is whimfical to alTume it to be na- 
 «• turala." 
 
 And now we may form fome judgment, how far our au- 
 thor's declarations concerning the abfolute clearnefs, as well as 
 certainty, of the law of nature are to be depended on which he 
 makes with a view to (hew that all extraordinary revelation is 
 entirely needlefs. 
 
 He tells us, that " the law of nature has all the clearnefs, 
 " all the precifion that God can give, or man defire." Which 
 he proves, becaufe " the nature of our fyflem, as far as the 
 " morality of actions is concerned, is fufficiently known to us, 
 " and the laws of our nature confequently, fmce they refult 
 " from it b ." It is to be obferved, that the clearnefs and pre- 
 cifion he here attributes to the law of nature is fuppofed by 
 him to be of fuch a kind as to be obvious to all mankind. 
 And the only way he allows to any of the human race for 
 knowing that law and his own duty, is by fending him for 
 information concerning it to the works of God, and efpecially 
 to the human fyflem, and the laws that refult from it. And 
 is this fo eafy a talk to every man, even the molt illiterate ! 
 Can it be faid that this is, as he affirms, " intelligible at all 
 " times, and in all places alike, and proportioned to the meanefl 
 " underflanding c ." Is every man well qualified to fearch into 
 the fund of his nature pbyfcal and moral \ and to form his 
 conclufions accordingly, and draw up a fyflem of religion, of 
 laws and rules for his own conduct ? How can he confidently 
 fuppofe, that the human fyflem is fufficiently known to all, 
 when according to him fome of the wifefl men in all ages, 
 and mankind in general, have been miflaken even in a point of 
 fuch importance relating to it, as the fuppofing the foul to be 
 a diflinct fubflance from the body ? Befides which, the know- 
 lege of the human fyflem takes in a due confideration of our 
 
 z Vol. v. p. 86. • lb, p. 479, b lb. p. 26. 97. c lb. 
 p. 94. 
 
 fenfes, 
 
 A 
 
30 A View of the Deistical Writers. Let. 26. 
 
 fenfes, reafon, appetites, and paflions. All thefe muft be con- 
 fidered, that we may know wherein confifteth the proper order 
 and harmony of our powers, which of them are to be fubordi- 
 nate, and which to govern ; what are the juft limits of our ap- 
 petites and paflions ; how far, and in what inftances they are 
 to be gratified, and how far retrained. And is every parti- 
 cular perfon, if left to himfelf, able by the mere force of his 
 own reafon to confider and compare all thefe ? and from thence 
 to make the proper deductions, and acquire a particular knovj- 
 lege, as our author requires, of thofe laws that are deducible 
 from this fyftem ? 
 
 He has another remarkable pafTage to the fame purpofe 
 which it may be proper to take fome notice of. " Whether 
 " the word of God, faith he, be his word, may be, and hath 
 " been difputed by Theifts : But whether the works of God 
 " be his works, neither has been nor can be difputed by any 
 " fuch. Natural religion therefore being founded on human 
 u nature, which is the work of God, and the necefTary condi- 
 11 tions of human happinefs, which are impofed by the whole 
 " fyftem of it, every man who receives the law of nature re- 
 u ceives it on his own authority, and not on the authority of 
 " other men known or unknown, and in their natural ftate as 
 " fallible as himfelf. It is not communicated to him only by 
 " tradition and hiftory : It is a perpetual ftanding revelation, 
 " always made, always making, and as prefent in diefe days 
 u as in the days of Adam to all his offspring d ." Here every 
 man is directed, in forming a fcheme of the law of nature for 
 himfelf, to defpife 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. e. that he has no other proof or 
 authority for it, but the deductions he himfelf forms by his 
 own reafon : Though that reafon is, as this writer owns, for 
 the molt part influenced and overborne by the appetites and 
 paflions. And this is cried up as a Handing revelation to all the 
 ions of Adam. But if we apply this magnificent talk concern- 
 ing the divine certainty and clearnefs of the law of nature, to 
 what our author plainly intends by it, the deductions drawn by 
 every man for himfelf concerning his duty, and what he thinks 
 molt conducive to his happinefs, 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 
 
 Vol . v. p. 92. 
 
 con- 
 
Let. 26. Lord Bolincbroke," 3! 
 
 conclufions formed by every particular perfon from that nature, 
 and from the works of God concerning duty and moral obliga- 
 tion, are to be certainly depended upon. When therefore he 
 afTerts, that u the contents of the law of nature are objects of 
 " fuch a certainty, as the author of nature alone can commu- 
 " nicate e ," if the defign be to fignify, that the judgment every 
 man forms for himfelf by his own reafon, and upon his own 
 authority, as he exprefTeth it, concerning the law of nature, 
 hath fuch a divine certainty in it, it is manifeftly falfe. 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 itfelf, men may greatly miftake and 
 fnifapprehend it. And it is certain in fact that they do ftand in 
 great need of particular infrruction to enable them to acquire 
 a right knowlege of it. And furely a divine inflruction con- 
 cerning it by perfons extrordinarily fent and commifiloned to 
 publifh a revelation of the will of God to mankind, and who give 
 fufficient proofs of their divine million, muff be of the higheft 
 advantage. 
 
 This writer himfelf, though he fo often extols the abfolute 
 clearnefs, certainty, and perfection of the law of nature, i. e. 
 of the judgment men form by reafon concerning it ; yet at 
 other times makes acknowlegements which quite deftroy the 
 argument he would draw from it againft the neceffity or ufe- 
 fulnefs of extraordinary revelation : He had affirmed in a pafTage 
 cited above, that " natural revelation, for fo, fays he, I will call 
 " it, produces a feries of intuitive knowlege from the firff prin- 
 " ciples to the laft conclufions." Where he feems to make both 
 the great principles of the law of nature, and the conclufions 
 that are drawn from it, to be infallibly certain. And yet he 
 elfewhere declares, that the laws of nature are general, and 
 intimates that a multitude of falfe deductions, and wrong ap- 
 plications have been often made of that law f . Among feveral 
 paffages to this purpofe there is one that deferves particular 
 notice. After having faid, that "it is in vain to attempt to 
 " know any thing more than God has fhewed us in the actual 
 " conftitution of things;" 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 miftakes. — 
 " That there are things fit and unfit, right and wrong, juft 
 '? and unjuft in the human fyftem, and difcernible by human 
 
 * Vol. v. p. 23. f lb. p. 154. 
 
 5 " reafon, 
 
32 A View of the Deistical Writers. Let. 26. 
 
 " reafon, as far as our natural imperfections admit, I acknow- 
 " lege mod readily. But from the difficulty we have to judge, 
 " and from the uncertainty of our judgments in a multitude 
 " of cafes which lie within our bounds, I would demonftrate 
 " the folly of thofe who affect to have knowlege beyond them. 
 " They are unable on many occafions to deduce from the con- 
 " ftitution of their own fyftem, and the laws of their own 
 " nature, with precifion and certainty, what thefe require of 
 u them ; and what is right or wrong, juffc or unjufl for them 
 u to do g ." To this may be added the acknowlegcment he 
 hath made, that " the law of nature is hid from our fight 
 " by all the variegated clouds of civil laws and cuftoms. Some 
 " gleams of true light may be feen through them : But they 
 u render it a dubious light, and it can be no better to thofe 
 u who have the keeneft fight, till thofe interpofitions are re- 
 " moved h ." So that after all his boafts, as if the law of na- 
 ture were fo clear and obvious to all men that they cannot 
 miftake it, he owns it to have been hid from our Jight, by 
 the clouds of civil laws and cuftoms, and that it is rendered 
 a dubious light, even to thofe ivho have the keeneft fight. And 
 furely nothing can be more proper to remove and difpel thefe 
 interpofitions of contrary laws and cuftoms, than the light of 
 divine revelation enforced by a divine authority. He himfelf 
 obferves, that " Eufebius in his firft book of his evangelical 
 " preparation gives a long catalogue of abfurd laws and 
 " cuftoms, contradictory to the law of nature in all ages and 
 " countries, for a very good purpofe, to fhew in feveral in- 
 u fiances, how fuch abfurd laws and cufloms as thefe have 
 " been reformed by the Gofpel, that is/^by a law which re- 
 " newed and confirmed the original law of nature i ." 
 
 Thefe obfervations may fuffice with regard to what Lord 
 Bolingbroke hath offered concerning the law of nature in gene- 
 ral, and its abfolute certainty and clearnefs to all mankind : I 
 fhall now proceed to make fome particular reflections on the 
 account he gives of the contents of that law, or the duties 
 which are there prefcribed : As alfo of the grounds of the 
 obligation of that law, and the fanction whereby it is en- 
 forced. 
 
 I. With regard to the contents or matter of the law of nature, 
 he obferves, that " felf-love directed by inflinct to mutual 
 u pleafure, made the union between man and woman. Self- 
 " love made that of parents and children : Self-love begat fo- 
 
 « Vol. v. p. 444. h lb. p. 105. * lb. p. 100, 101. 
 
 ciability : 
 
Let. 26. W BOLINGBROKE. 33 
 
 " ciability : And reafon, a principle of human nature as well 
 " as inflinct, improved it ; and extended it to relations more 
 " remote, and united feveral families into one community, as 
 " inftinct had united feveral individuals into one family." See 
 the third of his Fragments and Effays in his fifth volume. 
 And he treats this more largely in the fixth of thofe Effays, 
 where he obferves, that " there is fuch a thing as natural 
 reafon implanted in us by the author of our nature ; but 
 that reafon would come too (lowly to regulate the conduct 
 of human life, if the Allnvife Creator had not implanted 
 in us another principle, that of felf-love ; which is the ori- 
 ginal fpring of human actions, under the direction of inflinet 
 firft and reafon afterwards k ." — " That inftinct and reafon 
 may be confidered as diflinct promulgations of the fame 
 law. Self-love directs neceflariiy to fociabiiity. — Inftinct 
 leads us to it by the fenfe of pleafure, and reafon confirms 
 
 us in it by a fenfe of happinefs 1 ." " Sociability is the 
 
 foundation of human happinefs : Society cannot be main- 
 tained without benevolence, juftice, and other focial virtues. 
 Thofe virtues therefore are the foundation of fociety. And 
 thus are we led from the inftinctive to the rational law of 
 
 nature. Self-love operates in all thefe ftages. We love 
 
 ourfelves, we love our families, we love the particular fo- 
 cieties to which we belong. And our benevolence extends 
 at laft to the whole race of mankind. Like fo many differ- 
 ent vortices the center of all is felf-love : And that which is 
 the moft diftant from it is the weakeft m ." 
 It appears from this account of the law of nature, that he 
 makes felf-love to be the original fpring of all human actions, 
 the fundamental principle of the law of nature, and center of 
 the moral fyftem to which all the lines of it tend, and in which 
 they terminate. And yet he elfewhere calls " univerud bene- 
 " volence, benevolence to all- rational beings, the great and 
 " fundamental principle of the law of nature n ." And atferts, 
 that " the firft principle of the religion of nature and reafon 
 " is a fociabiiity that flows from univerfai benevolence ." In 
 the paflages above cited, he had exprefly affirmed that felf-love 
 begets fociabiiity, and had refolved benevolence into felf-love 
 as the original principle from which it flows. But here he 
 makes fociabiiity to flow from univerfai benevolence. I do 
 not well fee how this can be made to confift upon his fcheme. 
 
 k 
 
 Vol.V. p. 79. « lb. p. 80,81. ni lb. p. 82. 
 
 11 Vol. iv. p. 28 2. Vol. v. p. 98. ° lb p. 196. 
 
 Vol. II. D Thofe 
 
34 A View of the Deistical Writers. Let. 26. 
 
 Thofc may juftly regard univerfal benevolence as a fundamental 
 law ox our nature, who fuppofe a fbcial principle, and a bene- 
 volent diipofition, diftinct from felf-love, to be an original 
 difpofuion, natur.il to the human heart, and implanted by the 
 author of our beings : But if felf-love be, as he reprefents it, 
 the only original fpring of human actions, and the center of 
 the whole fyltem, univerfal benevolence cannot be properly 
 reprefented as the fundamental law of our nature. Upon this 
 fcheme the private intereft of the individual, whenever it hap- 
 pens to come in competition with the public good, ought to be 
 preferred. Lord Bolingbroke endeavours to anfwer Carneades's 
 argument againft jufttce, who urged, that " either there is no 
 " fuch thing as juflice, or it would be extremely foolifh, be- 
 " caufe that in providing for the good of others, the juft 
 " would hurt themfelves P." This argument feems to me to 
 be conclufive upon his Lord/hip's fcheme. For fuppofing, 
 which feems to be his ientiment, that there is no natural fenfe 
 of right and wrong, of moral beauty and deformity implanted 
 in the human heart : And that at the fame time a man is per- 
 fuaded that piovidence 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 exiftence : And if he is alfo made to think, 
 that felf-love is the original fpring of human actions, and the 
 central point to which all muft tend : And that a tendency to 
 promote his own happinefs, his prefent happinefs, is what gives 
 the law of nature its obligation, which as fhall be (hewn is 
 what Lord Bolingbroke avows : Upon thele principles, if in 
 any particular infhince an unjuft action may turn to his own 
 advantage, and he knows he is fafe in committing it, he is 
 juftifisd in doing that action, when a ftrict regard to juftice, 
 or fidelity to his word and promife, would do him hurt. For 
 his preferrt advantage and intereft in this uncertain life is what 
 he is to have principally in view, and to which every thing elie 
 muft be fubordinate. 
 
 In the eleventh of his Fragments and EiTays, in which he 
 particularly treats of fociability, he obferves, that M it is owing 
 " to our being determined by felf-love to feek our pleafure and 
 " Utility in fociety — And that when thefe ends are fufficiently 
 " anfwered, natural fociability declines, and natural infociabi- 
 " lity commence^. The influence of felf-love reaches no far- 
 " ther : And when men are once formed into focieties, thofe 
 
 p Vol. v, p. 103. 
 
 " focieties 
 
Let. 26. Lord Bolingbroke, 35 
 
 " focieties become individuals, and thus felf-love, which pro- 
 w moted union among men, promotes difcord among them q." 
 So that, according to him, felf-love firft. produces fociablenefs, 
 and puts men upon forming focieties ; and when focieties are 
 once formed, this fame felf-love produces unfociablenefs and 
 difcord between thofe focieties. And if this be the cafe, I 
 cannot fee how he can maintain, as he fometimes does, that 
 univerfal benevolence flows from felf-love, when, according to 
 his account of it, it is only a very limited fociablenefs which 
 is produced by felf-love ; and felf-love, inftead of promoting an 
 univerfal benevolence, deft roys it. 
 
 ' With regard to the particular duties included in the law of 
 nature, there is little in thefe EfTays, that can be of ufe, either 
 to fhew, what thofe duties are, or how they are deducible from 
 that law. What he faith on this head is for the moll part very 
 general. 
 
 As to the duties we owe to God, he obferves, that " the 
 " religion and law of nature fhews us the Supreme Being 
 " manifefted in all his works to be the true and only object of 
 " our adoration : And that it teaches us to worfhip him in 
 " fpirit and in truth, that is, inwardly and fincerely." But 
 he feems to confine the worfhip prescribed in that law to in- 
 ward worfhip. He adds, that " in the exiftence God has given 
 " us, and in the benefits which attach us ftrongly to it, this 
 " fhews him to be the firft. and greatefr. object of our grati- 
 " tude : And in the eftabliihed order of things, fiibject to fo 
 " many vicitfitudes, and yet fo conftant; this religion (hews 
 " him to be the reafonable as well as neceffary object of our 
 u refignation : And finally, in the wants, diftreiTes, and dan- 
 " gers which thofe viciffitudes bring frequently upon us, to be 
 " the comfortable object of our hope — in which hope, the 
 " religion of nature will teach us no doubt to addrefs our- 
 " felves to the Almighty, in a manner eonfiffent with an entire 
 " refignation to his will, as fome of the heathens did V 
 Thefe are undoubtedly important duties. But it is net eafy to 
 fee what plea there is for making God the comfortable object 
 of our hope in the wants, diftreiTes, and dangers we are ex- 
 pofed to. or for addrcfling ourfeives to him in an entire refig- 
 nation to his will and to his providence, if he exercifeth no 
 care of individuals at all, nor concerneth himfelf about their 
 actions, their particular cafes and circnmftanccs in this pre- 
 fent ftatc, nor will ever recompenfe their piety and virtue in a 
 
 * Vol.v. p 115. r lb. p. 97, 98. 
 
 D 2 future 
 
$6 A View of the Deistical Writers. Let. 26. 
 
 future one. The fcheme our author hath advanced on thefe 
 heads appeareth to me to be absolutely inconfjftent with what 
 he himfelf here reprefenteth as important duties of the law of 
 nature. 
 
 As to other particular duties required in that law, he fays, 
 " No doubt can be entertained whether the law of nature 
 " forbids idolatry, blafphemy, murder, theft, and I think in- 
 " celt, at lead in the higheit inltance of it s ." Thefe things 
 he only mentions ; but that which he moft largely infills upon 
 as a precept of the law of nature is polygamy. This is the 
 fubjecf. of the feventeenth, eighteenth, and nineteeth of his 
 Fragments and Eflays. 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 increafe and propagation of the human fpecies. 
 He owns that " Monogamy, or the confinement of one huf- 
 " band to one wife while they both live, will unite the care 
 c ' of both parents in breeding up fubjects of the common- 
 " wealth ;" but he afferts, that " it will not ferve as effeclu- 
 " ally nor in as great numbers, to the begetting them V But 
 it would not be a hard matter to mew that polygamy, if uni- 
 verfally allowed, and it muff be fo if it were a law of nature, 
 would not tend to the increafe of mankind upon the whole, but 
 the contrary ". Seeing if one man had many wives feveral 
 men muff be without any, conlidering that providence has or- 
 dered fuch an equality in numbers between the fexes, and that 
 as hath been obferved by thofe who have examined this matter 
 with the greateff accuracy, there are generally more men born 
 into the world than women. This (hews N that in the order of 
 nature, and according to the prefect constitution of things, 
 more than one woman is not ordinarily defigned for one man. 
 And I believe it will fcarce be denied to be probable, that 
 twenty men married to twenty women would have more chil- 
 dren among them, than one man married to twenty women. 
 The conffant ordinary courfe of providence throughout the 
 world with refpeft 10 the proportion between the fexes is, as 
 Mopes reprefents it to have been in the beginning, one man to 
 one woman. And it is obfervable that according to his account, 
 polygamy had no place cither at the iirif original of the human 
 race, or at the reparation of mankind immediately after the de- 
 luge, though in both thefe cafes the fpeedy multiplication of the 
 
 s Vol. v. p. 156. * lb. p. 163. u See concerning 
 
 this the Rev. Dean Delany's excellent rtfleeuons on Polygamy. 
 
 human 
 
Let. 26. Lord Bo lin g br ok e. 37 
 
 human Tpecies feemed to be necefTary. If therefore we judge, 
 as Lord Bollngbroke would have us judge, of the law of nature 
 by the conftitutiou of our fyftem, monogamy is more agree- 
 able to that law, and a more perfect inftitution than polygamy. 
 But I mail have oceafion to refume this fubject, when I come 
 to confider his obfervations againfl the Chriftian law on this 
 account. 
 
 I do not find that he any-where reprefents adultery as a vio- 
 lation of the law of nature. He rather intimates the contrary, 
 when he gives it as a reafon why in Greece and Rome, and fe- 
 veral other ftates, a plurality of wives was prohibited, and 
 monogamy encouraged, " becaufe notwithftanding their enter- 
 " ing into Tingle marriages, nothing hindered them, nor their 
 " wives neither, except the want of opportunity, from in- 
 u dulging their luft with others in fpite of their facred bonds, 
 " and the legal property they had in one another's perfons." 
 And he thinks it cannot be doubted that fuch confiderations 
 have the fame effect upon Chriftians, who look upon thofe mar- 
 riages to have been mftituted by God himfelf x . But I am 
 perfuaded the antient Pagans would not have alleged or ad- 
 mitted the reafon he gives for reconciling them to fingle mar- 
 riages : As if no man or woman entered into the marriage- 
 bond, but with a refolution to violate it as often as an oppor- 
 tunity offered. If that had been the cafe, adultery would 
 not have been fo infamous a thing, nor fo feverely punifhed, as 
 it was in the belt ages of Greece and Rome. Nor were adul- 
 teries common among them, till an univerfal difiblutenefs and 
 corruption of manners prevailed, which prepared things by de- 
 grees for the diilblution of their ftate. He plainly fuppofes 
 all men and women to be unchafte ; and that there is no fuch 
 thing as conjugal fidelity and chaftity either among heathens 
 or Chriftians. Such a way of reprefenting things is generally 
 looked upon as a fufpicious iign of a vicious and corrupt heart, 
 which judges of the reft of mankind by its own depraved in- 
 clinations. And that his Lordlhip had no great notion of the 
 virtue or obligation of chaftity farther appears from the account 
 he gives of " the motives of that modefty, with which almoft 
 " all mankind, even the moft favnge, conceal the parts, and 
 " remove out of light to perform the act, of generation." 
 He fays, " the latent principle of this fhame or modefty, is a 
 " vanity inherent in our natures, which makes us fond of 
 " {hewing how fuperior we are to other animals, and to hide 
 
 * Vol. v. p. 167. 
 
 P 3 " how 
 
38 A View cf the Deistical Writers. Let. 26; 
 
 " how much we participate of the fame nature." As if the 
 favage nations carried their refinements fo far, which would 
 be an argument again ft eating in open view, fince in this we 
 equally participate of the fame nature with other animals. He 
 adds, that " an uncontrouled and undifturbed indulgence to 
 11 their mutual lull, is one of the principal reafons for the 
 " folkude wherein the two fexes affecT: to copulate " So that 
 this flume and modefty, which forbids public copulations of 
 human creatures like brutes, is at laft refolved into an excefiive 
 prevalence of luft. He concludes therefore, that " this fhame 
 " is artificial, and has been infpired by human laws, by pre- 
 " judice, and the like >'." As to inceft, he feems to. think the 
 hw of nature forbids none but that of the higheft kind, viz. 
 " the conjunction between fathers and daughters, fons and 
 " mothers." And whether this is forbidden by that law he 
 is not very pofitive; but inclines to think it is forbidden; not 
 for any repugnancy or abhorrence in nature to fuch copula- 
 tions, which he treats as a pretence that fcarce deferves an 
 anfwer, but becaufe " as parents are the chief magiftrates of 
 " families, every thing that tends to diminifli a reverence for 
 " them, or to convert it into fome other fentiment, diminishes 
 " their authority, and dilTolves the order of thefe little com- 
 li monwealths z ." He mentions nations, " among whom no 
 " regard was paid to the degrees of confanguinity and affinity, 
 " but brothers mixed with lifters, fathers with their daugh- 
 " ters, and fons with their mothers: — That they were had 
 " in abomination by the Jews, who were in return held in 
 " contempt by them and all others : — That two of thefe na- 
 " tions, the Egyptians and Babylonians, had been mailers of 
 " the Jews in every fenfe, and from whom the Creeks- and 
 " Romans derived all their knowlege ; and perhaps the firft 
 " ufe of letters i ." And he obferves, that " Eve was in fome 
 u fort the daughter of Adam. She was literally bone of his 
 " bone, and fielh of his flefh b ." This feems to be mentioned 
 by him with a defign to give fome fort of patronage for the 
 conjunction between fathers and daughters. But Eve could 
 with no propriety be called the daughter of Adam ; though 
 they might both be called the children of God : Adam did not 
 beget or form Eve, but God formed them both c . 
 
 He 
 
 y Vol. v. p. 174. * lb. p. 175. * lb. p. 172, 173. 175. 
 h lb. p. 176. 
 
 c Though our author feems in fome of the paffages above cite4 
 to fpeak of this worit kind of inceft in fattening terms, which Ihevy 
 
 $0 
 
Let. 26". Z^ri Bolingbroke. 39 
 
 He concludes, that " increafe and multiply is the law of na- 
 " tore. The manner in which this precept mall be executed 
 " with the greatefl advantage to fociety, is the law of man." 
 So that the only law of nature that he allows in this cafe, is 
 the natural inftinct to increafe and multiply. Fornication, adul- 
 tery, inceit, are all left at large to political confederations, and 
 human laws, and to what men lhall think molt for their plea* 
 fore and the propagation of the fpecies, without any divine 
 Jaw to redraw or regulate them : Which is to open a wide door 
 for a licentious indulgence to the carnal appetite. 
 
 The laff. thing I propofed to confider with regard to Lord 
 Bolingbrokc's account of the law of nature is the ground of the 
 obligation of that law, and the fanctions whereby it is in- 
 forced. 
 
 As to the ground of its obligation, or from whence the 
 obliging force of that law arifes, he obferves, 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- 
 nefs. To this purpofe he declares, that " though the Supreme 
 " Being willed into exigence this fyftem, and by confequence 
 " all the relations of things contained in it ; yet it is not this 
 " will, it is in truth the conftitution of the fyftem alone, that 
 " impofes thefe laws on mankind originally, whatever power 
 
 " made this fyftem." " The morality of actions, he thinks, 
 
 " doth not confift in this, that they are prefcribed by will, 
 " even by the will of God : But it is this, that they are the 
 " means, however impofed the practice of them may be, of 
 " acquiring happinefs agreeable to our nature." And hefeems 
 to find fault with thofe who " think there can be no law of 
 " nature, or at leaft that it cannot pafs for a law in the fenfe 
 " of obliging and binding, without a God :" Though he owns, 
 " that it is more fully and effectually fo to the Theift, than to 
 " the Atheiff. d ." But though he has here exprefly declared, 
 that it is not the will of God, but it is the conftitution of the 
 human fyftem, which impofes thefe laws originally on man- 
 no great abhorrence of it, yet when he takes notice in a fneering 
 way, of the edifying anecdote of Lot's daughters, he calls that inceil a 
 monfrous crime, and intimateth as if according to the Mofaic account, 
 the goodnefs of their intention fanftified it. Vol. v. p. i 12. But 
 Mofes contenteth himfelf with relating the fact as it really happened; 
 nor can it poflibly be fuppofed, that he had any defign to fanclify 
 that crime, which is forbidden and condemned in his law in the 
 ftrongeft terms, and cenfured as an abomination. 
 d Vol.iv. p. 283, 284. 
 
 D 4 kind; 
 
40 A View of the Deistical Writers. Let. 26*. 
 
 kind ; yet afterwards, in oppofition to Grotius, he afferts the 
 law of nature to be the pofitive law of Cod in every fenfe, a law 
 of will \ and blames that great man, and others, for diftinguifh- 
 ing between the law of natute, and the pofitive law of God to 
 man e . 
 
 With regard to the fanctions of the law of nature, he ex- 
 prelly affirms, that the penalties which make the fanction of 
 natural law, affect nations colle£tively, not men individually f . 
 This is not an occafional thought, but is a fixed part of his 
 fcheme, and which he frequently repeats g . The only penal- 
 ties or fanctions which he allows properly to belong to the law 
 of nature, are the public evils which affect nations. With 
 regard to particular perfons there are no divine fanctions to en- 
 force that law. But the punilhment 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 punifhment provided by thofe laws, nor any, ac- 
 cording to our author's account, by the law of nature, for 
 fecret crimes however enormous. Nor do thefe laws ever pu- 
 nifh internal bad difpofitions, any vices of the heart, or irre- 
 gular and corrupt affections. A man may be fafely as wicked 
 as he pleafes, provided he can manage fo as to efcape punilh- 
 ment by the laws of his country, which very bad men, and 
 thofe that are guilty of great vices, may eafily, and frequently 
 do, evade. No other penalties has he to fear (for I do not 
 find that he ever reckons inward remorfe or flings of confei- 
 ence among the fanctions of the natural law) except he hap- 
 pens to be involved in national calamities ^ among which he 
 mentions obpreffion, famine, pefalence, wars, and captivities ; 
 and in thefe it often happens, that good' men as well as the 
 wicked and vicious are involved. So that he allows no puniih- 
 ments as proper divine fanctions of the law of nature, but 
 what are common to thofe that keep that law, as well as to 
 thofe who violate it. All that he offers to prove, that this di^ 
 vine (auction, as he calls it, of the natural law is fuflicient, 
 amounts to this, that the fanctions of the law of Mofes, which 
 is pretended to be a pofitive law given by God to his chofen 
 people, confifted only in temporal pains and penalties, and thofe 
 only fuch as affected the nation in general, and not individuals. 
 This, as far as the law of Mofes is concerned, will be after- 
 
 ■ Vol. v. p. 87. f lb. p. 90. s See particularly Vol. iy, 
 p. 2S8. Vol. v. p. 472. 474. 494, 495. 
 
 wards 
 
Let. 26. W Bolingbroke. 41 
 
 wards examined. At prefent I fhall only obferve, that it is a 
 ftraoge way of arguing, to endeavour to prove, that the fan&ion 
 of the law of nature is divine, becaufe it is the fame with the 
 (anclion of the law of Mofes, 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 fcheme of morality, or of the law of na- 
 ture, which his Lordfhip'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 fyflem he is in. And man ac- 
 cording to his account of him is merely a fuperior animal, 
 whofe views are confined to this prefent life, and who has no 
 reafonable profpeft of exifting in any other Hate. God has 
 given him appetites and paffions : Thefe appetites lead him to 
 pkafure, which is their only object. He has reafon indeed ; 
 but this reafon is only to enable him to provide and contrive 
 what is molt conducive to his happinefs; that is, what will 
 yield him a continued permanent feries of the moji agreeable 
 fenfations or ftleafures, which is the definition of happinefs K 
 And if no regard be had to futurity, he muff govern himfelf 
 by what he thinks moff. conducive to his intereft, or his plea- 
 fure, in his prefent circumftances. The conftitution of his na- 
 ture is his only guide : God has given him no other ; and con- 
 cerns himfelf no farther about him, nor will ever call him to 
 an account for his actions. In this conftitution his fleffi or 
 body is his all : There is no diitinct immaterial principle : 
 Nor has he any moral fenfe or feelings naturally implanted in 
 his heart. And therefore to pleafe the flefti, and purfue its 
 intereft, or gratify its appetites and inclinations, mud: be his 
 principal end. Only he mull take care fo to gratify them, as 
 not to expofe himfelf to the penalties of human laws, which 
 are the only fanclions of the law of nature for particular per- 
 fons. He may without any check of confcience debauch his 
 neighbour's wife, when he has an opportunity of doing it 
 fafely ; and needs be under no refrraint to the indulging his 
 luffs from fhame or modefty, which is only an artificial thing, 
 owing to prejudice or pride. As to the refined fentiments of 
 fubjecting the appetites to reafon, or the facrificing a man's own 
 private intereft, or that of his family, to the public good of 
 the community, this cannot be reafonably done upon his fcheme. 
 It is urged indeed, that ".the good of individuals is fo clofely 
 
 h Vol. v. p. 91. \ lb. p. 377, 378. 
 
 " con- 
 
42 A View of the Deistical Writers. Let. 26. 
 
 " conne&ed with the good of fociety, that the means of pro- 
 " moting the one cannot be feparated from thofe of promoting 
 " the other k ." But though it is generally fo, yet it may hap- 
 pen in particular cafes, that thefe interefts may be feparated. 
 It may be more for a man's private intereft. 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 
 reftrain him from it, provided he can do it fafely. For felf- 
 love is the center of the whole moral fyftem, and the more ex- 
 tended the circle is the weaker it grows. So that the love of 
 a man's country muff be far weaker than his love of himfelf, 
 or regard to his own particular intereft, which muft be his fu- 
 preme governing principle and end. 
 
 But I mail not purfue this any farther. How far fuch a fy- 
 ftem of morals would be for the good of mankind is eafy to 
 fee. And it feems to me fairly deducible from Lord Boling- 
 broken principles taken in their juft connection, though I do 
 not pretend to charge his Lordfhip with exprefly acknowleging 
 or avowing all thefe confequences j and fometimes he advances 
 what is inconfiftent with them. 
 
 k Vol. v. p. 103. 
 
 LET- 
 
JLet. 27. Lord Bolingbroke, 43 
 
 LETTER XXVII. 
 
 4n examination of what Lord Bolingbroke hath of- 
 fered concerning revelation in general. He ajferts that 
 mankind had no need of an extraordinary revelation. 
 The contrary fully fhewn. A divine revelation very need- 
 ful to injtrutl men in the mofi important principles of 
 religion, efpecially thofe relating to the unity \ the per- 
 fections, and providence of God ; the worfhip that is 
 to be rendered to him -, moral duty taken in its juft ex- 
 tent ; the chief good and happinefs of man ; the terms 
 of our acceptance with God, and the means of reconcili- 
 ation when we have offended him -, and the rewards 
 and punifoments of a future ftate. It may he concluded 
 from the neceffities of mankind, that a revelation was 
 communicated from the beginning. A notion and belief 
 of this has very generally obtained. 'The wifeft men 
 of antiquity fenfible that bare reafon alone is not fuffi- 
 cient to inforce doclrines and laws with a due autho- 
 rity upon mankind. The mofi celebrated philofophers 
 acknowleged their want of divine revelation. The 
 author's exceptions againft this examined. Under pre- 
 tence of extolling the great effecls which a true divine 
 revelation muft have produced, he endeavours to Jhew % 
 that no true divine revelation was ever really given. 
 His fcheme tends, contrary to his own intention, to fhew 
 the ufefulnefs and neceffity of divine revelation. 
 
 SIR, 
 
 AN Y one that reads Lord Bolingbroke 's works with atten^ 
 tion muft be convinced, that one principal defign. he had 
 in view, was to deftroy the authority of divine revelation in 
 general, and of the Jewifh and Chriftian in particular. I (hall 
 confider what he hath offered with regard to each of thefe. 
 
 And 
 
44 <d W ew of the Dei stic al Writers. Let. 27. 
 
 And fhall begin with what relates to divine revelation in ge. 
 neral. 
 
 As to the poffibility of an extraordinary revelation commu- 
 nicated from God to men, his Lordfhip hath no-where thought 
 fit exprefly to deny it : Though he has made fome attempts 
 which feem to look that way : He frequently treats the notion 
 of communion with God, and communications from God to 
 men, as a great abfurdity, and the fuppofkion of which is 
 wholly owing to the pride of the human heart ; and has de- 
 clared, that he " cannot comprehend the metaphyfical or phy- 
 " fical influence of fpirits, fuggeftions, filent communications, 
 '• injection of ideas. — And that all fuch interpofitions in the 
 " intellectual fyftem, cannot be conceived without altering, in 
 u every fuch inftance, the natural progreflion of the human 
 " undemanding, and the freedom of the will »." Yet in a 
 long digrellion about infpiration, in his EJfay concerning the 
 nature, extent, and reality, of human know lege, after having 
 done what he could to expofe and ridicule it, he exprefly owns, 
 that " an extraordinary action of God on the human mind, 
 " which the word infpiration is now ufed 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 exiftence of any phenomenon, merely becaufe 
 " we cannot account for it." But he urges, that " it would be 
 " filly to afTume infpiration to be true, becaufe God can act 
 " myfterioufly, i. e. in ways unknown to us, on his creature 
 " man b ." Nor was any of the divines, whom he treats on 
 all occafions with fo much contempt, ever fo filly, as to aflqme 
 infpiration to be true, merely becaufe it is poflible. The actual 
 truth of it muft be proved by other arguments. 
 
 I fhall therefore take it for granted, that an extraordinary 
 revelation from God to men for inftructing and directing them 
 in the knowlege of important truth, of his will and their duty, 
 is pofhble : And that fuch a revelation might be fo circum- 
 ftanced, as to be of real and fignal advantage, our author 
 himfelf feems fometimes willing to allow. After having ob- 
 fervcd, that wc cannot be obliged to believe againfr. reafon, 
 he adds, that " when a revelation hath all the authenticity of 
 " human teftimony, when it appears confident in all its parts, 
 " and when it contains nothing inconfiftent with any real know- 
 " lege we have of the fupreme all-perfect Being, and of natu- 
 
 a Vol. v. p. 414, 415 « See concerning this above Let. vii. 
 
 b Vol. iii. p. 468. 
 
Let. 27. WBOLINGBROKE," 45 
 
 " ral religion, fuch a revelation is to be received with the moft 
 " profound reverence, with the moft intire fubmiflion, and 
 " with the moft unfeigned thankfgiving c ." This goes upon 
 a fuppofition that an extraordinary revelation from God is not 
 only poflible, but may be of iignal benefit to mankind ; and if 
 really communicated, ought to be received with great thank- 
 fulnefs. And he declares, that he does not " prefume to af- 
 " ferr, that God has made no fuch particular revelations of 
 u his will to mankind." Though he adds, that " the opinion 
 M that there have been fuch revelations, is not in any degree 
 u fo agreeable to the notions of infinite knowlege and wifdom, 
 '* as the contrary opinion d ." 
 
 What he principally bends himfelf to prove is, that man- 
 kind had no need of fupernatural revelation ; and that there- 
 fore it is no way probable, that God would extraordinarily in- 
 terpofe to give fuch difcoveries of his will. For this purpofe he 
 mightily extols the abfolute clearnefs and perfection of the law 
 of nature; from whence, he thinks, it follows, " that God has 
 " made no other revelation of himfelf, and of his will to rnan- 
 " kind." Many of the Fragments and EfTays in his fifth vo- 
 lume are particularly intended to invalidate what Dr. Clarke 
 had urged to fhew the need the world flood in of a divine 
 revelation. See particularly from the twenty-third to the 
 twenty -eighth of his Fragments and EfTays ; as alfo the thirty- 
 third and thirty-fourth. But if we abftracl: from the over- 
 bearing confidence, and afTuming air, fo familiar to Lord Bo- 
 lingbroke, we (hall find very little in thofe Elfays, which is of 
 any confequence againft what that very learned writer had ad- 
 vanced. 
 
 The reflections that were made in my laft letter on what 
 his Lordihip had offered concerning the abfolute clearnefs of 
 the law or religion of nature to all mankind, might fuffice to 
 fhew, that there is no juft foundation for the inference he 
 would draw from it. But it will be proper to enter upon a 
 more particular and diftinft confideration of this matter. And 
 to fet it in a fair light, I fhall mention fome things of high 
 importance to mankind, with regard to which they ftand in 
 great need of particular inftruction, and of having them cleared 
 and afcertained by a divine revelation. Such are the articles 
 relating to the unity, the perfection, and providence of God, 
 the worfhip that is to be rendered to him, moral duty taken in 
 its juft extent, the chief good and happinefs of man, the terms 
 
 c Vol. iv. p. 279. — See alfo Vol. v. p. 201. d lb. p. 544. 
 
 -of 
 
46 A View of the Dejstical Writers, Let. 2f a 
 
 of our acceptance with God, and the means of reconciliation 
 when we have offended him, and the rewards and punifhments 
 of a future Hate. 
 
 1. The firft and fundamental principle of all religion relates 
 to the unity, the perfections, and providence of the one true 
 God, the fupreme original Caufe of all things, the Maker and 
 Governor of the world. This is juftly reprefented by our 
 author as the angular fi one of religion. And it comes to us 
 confirmed by fo many convincing proofs, that one would have 
 been apt to expect that all mankind in all ages fliould have 
 agreed in acknowleging it. And yet certain it is, that there is 
 fcarce 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 aflerting in his Rcafonablenefs of Chriftianity, that the hea- 
 thens were deficient in the firft article of natural religion, the 
 knowlege of one God the Maker of all things. And yet this 
 is no more than what Lord Bolingbroke himfelf acknovvleges in 
 ftrong terms. He obferves, that " though the firft men could 
 M doubt no more, that fome caufe of the world, than that the 
 " world itfelf exifted, yet a confequence of this great event, 
 " and of the furprize, ignorance, and inexperience, of man- 
 u kind muft have been much doubt and uncertainty concern- 
 " ing the firft caufe e : That the variety of the phenomena 
 " which ftruck their fenfe would lead them to imagine a va- 
 " riety of caufes. — That accordingly polytheifm and idolatry 
 " prevailed almoft every-where, and therefore feems more con- 
 V formable to human ideas abft r acted from the firft appearance 
 " of things, and better proportioned by an x analogy of human 
 ■' conceptions, to the uncultivated reafon of mankind, and to 
 
 " underftandings not fufficiently informed." He adds, that 
 
 u polytheifm, and the confequence of it idolatry, were avowed 
 u and taught by legillators and philofophers, and they pre- 
 " vailed more eafily becaufe they were more conformable to 
 u the natural conceptions of the human mind, than the belief 
 " of one firft intelligent Caufe, the fole Creator, Prefer ver, and 
 " Governor of all things f ." And though he infinuates, that 
 " afterwards, when nations became civilized, and wife confti- 
 " unions of government were formed, men could not be igno- 
 u rant of this great principle " yet he owns, that " the vulgar 
 u among the Greeks and Romans, and all the learned nations of 
 " the liail, acknowleged a multitude of divinities, to which 
 
 c Vol. iii. p. 253. f lb. p. 259, 260. 
 
 6 " they 
 
Let. 27. W BOLINGBROKE. 47 
 
 " they afcribed every excellency and every defect of their own 
 " nature g." He endeavours indeed to apologize for them, by 
 faying, that " the worfhip of this multiplicity of Gods did 
 " not interfere with the fupreme Being in the minds of thofe 
 " that worfhipped them h ." But in plain contradiction to this, 
 he elfewhere faith, that " they loft fight of him, and fufFered 
 " imaginary beings to intercept the worfhip due to him alone \" 
 And fpeaking of the croud of imaginary divinities among the 
 heathen, fuperceleftial and celeftial Gods, whole Gods, and half 
 Gods, 6c. he fays, that " they intercepted the worfhip of the 
 " fupreme Being ; and that this monftrous affemblage made 
 " the object of vulgar adoration k ." And indeed nothing can 
 be more evident than it is from all the remaining monuments 
 of Paganifm, that the public worfhip prefcribed and eftablifked 
 by their laws was paid to a multiplicity of deities ; nor was there 
 any injunction in any of their laws, that the fupreme God, and 
 he only, was to be adored. The legiflators, by his own acknow- 
 legement, " thought it dangerous to cure, and ufeful to con- 
 " firm, the popular fuperftition K 
 
 He is pleated indeed to give a magnificent account of the 
 Pagan myfteries, as what were intended by the heathen legi- 
 flators for reforming the manners and religion of the people. 
 He afTerts as pofitively as if he knew it, that " there are good 
 " grounds to be perfuaded, that the whole fyftem of poly- 
 " theifm was unravelled in the greater myfteries, or that no 
 " more of it was retained than was confident with mono- 
 " theifm, with the belief of one fupreme felf-exiftent Being." 
 And yet he ridicules thofe who pretend to give a minute and 
 circumftantial account of thofe myfteries, as if they had affifted 
 at the celebration of them. " Thefe rites, he fays, were kept 
 M fecret, under the fevereft penalties, above two thoufand years. 
 w How then can we hope to have them revealed to us now" 1 ? " 
 He owns however, that " the vulgar Gods ftill kept their places 
 " there, and the abfurdities of polytheifm were retained, how- 
 " ever mitigated : And that the lefter myfteries preferved, 
 " and the greater tolerated the fictitious divinities which fuper- 
 " ftition and poetry had invented, fuch as Jupiter, Mercury, 
 " and Venus, as well as the rites and ceremonies inftituted in 
 " honour of them, which, he fays, were pracYiied even by 
 " thofe who were confummated in the greater myfteries." And 
 that thus it was particularly in the Eleufinian myfteries, which 
 
 s Vol. iv. p. 199,200. h Vol. v. p. 305. * Vol. iv. 
 
 p. 80. k lb. p. 461. * lb. p. 51. ■ lh. p. 5 3 - 
 
 were 
 
48 A View of the Deistical Writers. Let. 27. 
 
 were the moft facred of them all n . It gives one no very ad- 
 vantageous notion of the nature and defign of thofe myfteries, 
 that Socrates would not be initiated in them. And certain it 
 is, that notwithflanding this boafted expedient, the people, par- 
 ticularly the Athenians, who were remarkably Uriel in the cele- 
 bration of thofe myfteries, frill grew more and more addicted 
 to their fuperftitions and idolatries, which were never at a 
 greater height than when Chriftianity appeared. 
 
 With regard to the philofophers, he tells us, u they knew 
 " as well as we know, that there is a firft intelligent caufe of 
 " all things, and that the infinite wifdom and power of this 
 " Being made and preferves the univerfe, and that his provi- 
 " dence governs it°. But it cannot be denied, that fome 
 " v hole feels of them did not acknowlege the one fupreme 
 w God, the Maker and Governor of the world : Others of 
 " them, as the Sceptics and Academics, reprefented thefe things 
 " as matters of doubtful difputation." And as to thofe of 
 them who acknowleged the exiftence of the monad or unity, 
 he himfelf tells us, that " they neglecled to worfhip him, and 
 " conformed to the praclice of idolatry, though not to the 
 " doclrines of polytheifm p ." And fuch perfons were cer- 
 tainly very unfit to inftrucl and reform mankind in this im- 
 portant article. And after giving a very lively defcription of 
 the prevailing polytheifm and idolatry, he adds, that " thus 
 ** the vulgar believed, and thus the priefts encouraged, whilft 
 M the philofophers, overborne by the torrent of polytheifm, 
 " fuffered them thus to believe, in ages where true Theifm 
 u was reputed Atheifm q." Some of the greateft philofophers 
 were of opinion, that God was not to be named, or dif- 
 courfed of among the vulgar, becaufe they were not capable 
 of forming a juft notion of him. Plato in his book of laws 
 did not prefer ibe to the people the worfhip of the one Supreme 
 God, becaufe he looked upon him to be incomprehenfible : 
 And that what he is, or how he is to be worfhipped, is not to 
 be defcribed or declared. But he appointed twelve folemn 
 fcftivals to be obferved, to the honour of the twelve principal 
 Gods, and propofed the worfhip of the frars, whofe divinity 
 he recommended. See his eighth book of laws, and his Ep't- 
 7io7iri s, or appendix to his book of laws. 
 
 There was need therefore- of an extraordinary divine intcr- 
 pofition to awaken the attention of mankind to this great and 
 
 r Vol. iv. p. 74. ° Vol. v. p. 217. p Vol. iv. p. 48. 
 
 1 lb. p. 200. 
 
 fun- 
 
Let. 27. Lord B o 1 1 n o ii k k e* 4<j 
 
 fundamental article of all religion. To divine revelation ic 
 was owing, that the belief and acknowledgement and adoration 
 of the one true God, and of him only, was eftablifhed among 
 the Jews, whilft the learned and civilized nations all a round 
 them were immerfed in the moll: ftupid idolatry and polytheifm. 
 And this writer acknowieges, that " our Saviour found the world 
 " in a fhite of error concerning this firft principle of natural 
 u religion : And that the Threading of Chriitianity has contri- 
 " buted to Jeftxoy pplytheifm and idolatry V 
 
 As the exigence and unity of the one true God, fo his attri- 
 butes and perfections, and his governing providence, are of 
 high importance to be clearly aric inly known. With 
 
 regard to the divine attributes and pel °. Lord Baling- 
 
 broke obferves, that, " though Theiffs will concur in afcribing 
 " all poflible perfections to the fupreme Being, yet they will 
 " always differ when they defcend into any detail, and pretend 
 " to be particular about them ; as they have always differed 
 " in their notions of thofe perfections *" A revelatioq from 
 God therefore, in which he declares his own divine attributes 
 and perfections, muft be of great advantage to mankind. And 
 it is what one fliould think every true Theift would wifli for, 
 that God would be gracioufly pleafed to make a difcovery of 
 himfelf, and of his own glorious perfections, which may direct 
 and aiTifr. men in forming juft and worthy notions of them, 
 efpecially of what it moil nearly concerneth us to know, hi& 
 moral attributes. 
 
 And as to the knowlege and belief of his governing provi- 
 dence, in this alfo the heathens were greatly deficient. He 
 obferves, fpeaking of fome of the philofophers who ackno-v- 
 leged the monad, or firft unity, that " they reduced him in 
 " fome fort to a non-eutity, an abflract or notional Being, 
 " and banifhed him almoft entirely out of the fyftem of his 
 " works V Tacitus, having reprefented it as uncertain, whe- 
 ther human affairs were governed by fate and immutable ne- 
 ceffity, or by chance, obferves, That the wifeft of the antients 
 were of different fentiments about it ; and that many had this 
 opinion deeply fixed in their minds, that neither our beginning, 
 nor our end, nor men at all, were minded by the Gods. 
 
 1 Vol. iv. p. 243. s Vol, v. p. 23c. } Vol. iv. 
 
 p. 466. 
 
 VoL.tl- E Mihi 
 
fo A View of the Deistical Writers. Let. 27: 
 
 Mihi h$c ac talia audienti in incerto judicium ejl, f atone res 
 hwnaiuc, et necejjitate immutabili, an forte volv&ntur ; quippe 
 fapientiffimos veterum, quique eoruin feclam amulantur, diver- 
 fos reperies, at multis infitam opinionem non initio, no/lra, non 
 finem, non deniqv.e homines diis cur a. 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 majelty, were for fecluding 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 fignaiufe. For if he fhould condefcend by any 
 well-attefted revelation to allure men of his concern even for the 
 individuals of mankind, to declare his kind and gracious inten- 
 tions towards them, and his cognizance 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 reiignation, a chearful hope, and 
 fteady dependence. 
 
 It appears, from thefe fhort hints, of how great advantage a 
 well-attefted revelation from God might be for inftructing us 
 in the certain knowlege of Cod, of his attributes, and his pro- 
 vidence ; things of the higheft moment in religion, and 011 
 which the duty and happinefs of mankind in a great meafure 
 depend. 
 
 2dly, Another thing that it is proper to obferve 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 inftruft them how to worfhip him in an ac- 
 ceptable manner. Dr. Clarke had urged, that " bare reafon can- 
 " not difcover in what manner, and with what kind of fervice 
 " God will be worfhipped/' Lord Bblingbrokt takes notice of 
 this, and in anfwer to it obferves, that " bare reafon cannot 
 " difcover how any external fervice that man' can pay mould 
 " be acceptable to the fupreme and all-perfect Being- " He 
 
 nowleges, that an inward adoration, a gratitude to God 
 for his benefits, and refigrtation to his providence, is neceflary u ; 
 and that the law of nature teaches us " to worfhip God in fpirit 
 " and in truth, that is, inwardly and fincerely x ." Be feeras 
 to conftrte the worfhip required in the law of nature to inward 
 
 ,: Vol. v. p. coS. * lb. p 93, 
 
 worfhip, 
 
Let. 2 7. Lord Bolikcbroke, 5 i 
 
 worfhip, the devotion of the heart. But if it be necefTary that 
 men mould worfhip the iupreme Being inwardly, it feems 
 highly proper that there ihould be fume outward acts of reli- 
 gious homage, openly expreffive of that inward adoration, re- 
 verence, and gratitude. Without fome fuch external acts of 
 worfhip, men cannot join in focial acts of devotion, or in ren- 
 dering to God public worfhip, without which fcarce any ap- 
 pearance of religion can be maintained in the world. It is the 
 voice of nature and reafon, in which all mankind have generally 
 agreed, that there fhould be external :-;s well as internal worfhip 
 rendered to God, and that there fhould be facred rites appointed 
 for the better regulating and ordering that external worfhip. 
 Accordingly he owns, that " the belt and wifelt of the hea- 
 " thens approved the political inflhutions of an external fer- 
 " vice, as far as they helped to keep up a lively fenfe of thefe 
 " duties in the minds of men, and to promote the practice of 
 " themy:" And he had declared before, that "there may be 
 " laws and inflitutions relating to fuch outward rites and ob- 
 " fervances, which may be proper and even necefTary means 
 " to promote the obfervation of thofe duties." But he will 
 not allow that " any fuch laws can be divine ordinances ; they 
 " can only pafs for human inflitutions*." But I cannot fee 
 upon what foundation it can be pretended, that God cannot 
 inflitute ordinances relating to the external rites of divine wor- 
 fhip, when it is owned, that fuch ordinances may be inffituted 
 by men, and may be ufeful to keep up a lively fenfe of the 
 great duties of religion in the minds of men, and to promote 
 the obfervation and practice of them. It is undeniably mani- 
 reft from the experience and obfervation of all ages, that there 
 is nothing in which men have been more apt to err, than in 
 what regards the external rites of religious Worfhip, and that 
 when left merely to human imagination and invention, thefe 
 things have often hindered, inftead of promoting the main ends 
 of all religion: This fhews how needful it was that God 
 Ihould hirnfelf inflitute that external religious fervice, which 
 is fo necefTary, and in which yet mankind have been fo prone 
 to fall into the errors and extravagances of fuperftition. Our 
 author hirnfelf takes notice of " the numberiefs ridiculous and 
 •' cruel rites of Paganifm, which were held necefTary to ob- 
 " tain the favour, and avert the anger, of Heaven *." ^nd 
 furely there could not be a more proper and effectual prefer- 
 vative againfl thefe abfurd fuperftitions, than for God to infti- 
 
 * Vol. v. p. 208. * lb. p. 98. * lb. p. 2o3. 
 
 E 2 |«fi 
 
52 A View of the Deistical Writers. Let. 27. 
 
 tute the external rites of his own worfhip, and for men to 
 keep clofe to his inftitutions. This was certainly one valuable 
 end for which we may fuppofe it proper that God fhould ex- 
 traordinarily interpofe to reveal his will to mankind, viz. for 
 directing them in the external worfhip he would have rendered 
 to him, that it might be regulated in fuch a manner, as to be 
 a fit means of promoting inward worfhip, and anfwering the 
 main ends of religion. 
 
 3dly, i\nother thing of great importance to mankind to 
 know, and in which a revelation from God is very needful, 
 and of fignal ufe, is moral duty taken in its juft extent. Lord 
 Bolingbroke himfelf reprefents it as taking in our duty towards 
 God and man, according to the different relations in which 
 we ftand to both 6 . To which may be added, the duties and 
 virtues which relate to felf-government, and the conducting 
 and regulating our own appetites and paffions. Now the only 
 way we have of being fully inftructed and directed in the 
 knowlege and practice of our duty, if all regard to extraordi- 
 nary divine revelation be thrown out of the cafe, is either for 
 every man to collect the whole of his duty for himfelf, merely 
 by the force of his own reafon and obfervation, or to follow the 
 inftru&ions and directions of philofophers and moralifts, or 
 the inftitutions of civil laws. 
 
 As to the firft, there are many paiTages in our author's 
 writings, that reprefent the law of nature in its whole extent, 
 as fo clear and obvious to the meaneft underftanding, that man 
 cannot be miftaken in it. He frequently talks as if every man 
 was able without any inftruction, by confidering the works of 
 God, and the conftitution of the human fyftem, to furnifh out 
 a fcheme of natural religion for himfelf, including the main 
 principles and duties of the law of nature. But this pretence 
 is fo contrary to matter of fact, and to the experience and obfer- 
 ratiop of all ages, and has been fo often expofed, that I need 
 not take any farther pains, befides the hints given in my former 
 letter to (hew the abfurdity of it, especially as I had occafion to 
 confider it at larg$ in the anfwer to Tindal. 
 
 The bulk of mankind therefore muff be fent for the know- 
 of their duty, either to the inftructions of their teachers 
 and wife men, or to the inftitutions of civil laws. 
 
 to the former, if by teachers be meant the heathen 
 priefts, as diftinguifhed from the philofophers (though our 
 author fays, that in the earlieft ages they were the fame), 1 
 
 * \ ol. v. p. 1 $4- 543> 544- 
 
 believe 
 
Let. 27. W BOLINGBROKE. 53 
 
 believe thofe of his fentiments will eafily allow, that they were 
 not very proper to inftruct mankind in the right knowlege of 
 religion, and in the true doctrine of morals But with regard 
 to the philofophers, though he reprefents them as venders of 
 falfe wares; and frequently fpends whole pages in invectives 
 againft them, yet when he has a mind to mew that there was 
 no need of a divine revelation, he thinks fit to 1 eprefent them 
 as very proper and fufficient guides and inftructors to mankind. 
 Dr. Clarke, in his evidences of natural and revealed religion, 
 had offered feveral coniiderations to prove that they were not 
 fo. Lord Bolingbroke endeavours to take off the force of his 
 obfervations, efpecially in the twenty-third, twenty-fifth, and 
 twenty- fixth of his Fragments and Effays. And whereas that 
 learned writer had aflerted, that " the heathen philofophers 
 " were never able to prove clearly and diftincldy enough to 
 " perfons of all capacities the obligations of virtue, and the 
 " will of God in matters of morality — And that they were 
 " not able to frame to themfelves any complete, and regular, 
 " and confident fcheme or fyflem of things." In oppofition 
 to this, his Lordfhip affirms, that " there is no one moral vir- 
 " tue, which has not been taught, explained, and proved, by 
 " the heathen philofophers, both occafionally and purpofely 
 " — That they all agreed, that the practice of virtue was of 
 " neceffary and indiipenfable obligation, and that the happinefs 
 " of mankind depended upon it, in general, and in particular 
 " — And that they all agreed alfo what was virtue, and what 
 " was vice c ." And he again infifteth upon it, that "there 
 " is no one moral precept in the whole Gofpel which was not 
 " taught by the philofophers — And that this is flrongly and 
 " largely exemplified by Huetius in the third book of his Alne- 
 11 tana Qucrjliones" And he blames Dr. Clarke for conceal- 
 ing it d . 
 
 There are two obfervations which I mall make upon what 
 his Lordfhip hath here offered. 
 
 The firil is this ; That if it were true, that there is no moral 
 precept enjoined in the Gofpel, but what may be found in the 
 writings of fome one or other of the heathen philofophers, 
 this would not be fufficient to inforce thofe duties upon man- 
 kind, or to convince them of their obligations to perform 
 them. When fo many of the philofophers writ upon moral 
 fubjecls, it may be fuppofed, that one or other of them might, 
 by a happy conjecture, light upon fome of the moil: fublime 
 
 c Vol. v. p. 204, 2o> . * lb. p. 218. 
 
 E 3 precepts 
 
54- A View of the Deist i c a l Writers. Let . 2 7 . 
 
 precepts of the Gofpel-morality. But what was it to mankind 
 what a particular philofopher, or even feci: of philofophers, 
 Kiaintuin.d, or taught in their fchools? They were not the 
 public teachers of religion; and was if likely that their refined 
 Speculations, unenforced by any authprity, and contradicted by 
 others among themfelves, fhould have any great influence upon 
 mankind, and be regarded by them as divine laws, efpecially 
 with regard to matters in which the gratification of their ap- 
 petites and paflions was concerned, and their own prevailing 
 inclinations were to be retrained or governed : They might, 
 after hearing the reafonings of the philofophers, think they 
 were not obliged to govern themfelves by their dictates, how- 
 ever piaufible, and feemingly rational. Whereas a divine re- 
 velation, clearly afcertaining and determining their duty in plain 
 and exprefs proportions, would carry far ftronger conviction, 
 and when received and believed would leave no room to doubt 
 of their obligation. And he himfelf feems to acknowlege the 
 qfefulnefs of the ClirhTian revelation to inforce the practice of 
 morality by a fufierior authority e . 
 
 My fecond refleeTion is this ; That what this writer afiumes 
 as true is evidently falfe, viz. that the philofophers taught 
 the whole of our duty in the fame extent as it is taught 
 in the Gofpel. Moral duty, by his own account of it, com- 
 prehendeth the duty we owe to God as well as to our fellow- 
 creatures. As to the focial and civil duties, on which the peace 
 and order of political foueties immediately depend, thefe-were 
 generally acknowleged by the feveral feds of philofophers; 
 though the regard that was paid by the people to thofe duties, 
 was more the effect ol civil laws, than of the doctrines and 
 ite;s of the philofophers. But as to that part of our duty 
 will h relates to God,, with what face or confiftency can it be 
 pretended, that this was taught by the philofophers in the 
 fame extent that it is in the Gofpel? Our author makes the 
 ration of the one true God, and cf him only, to be a fun- 
 damental obligation of the law of nature, and idolatry to be 
 forbidden in that law. And certain it is, that the moil celebrat- 
 ed, philofophers, ir.liead of mftrufUng the people aright in this 
 Important part of their duty, fell in themfelves with the com- 
 nv)i) fuperltition and idolatry, and directed men to conform in 
 their religious wo (hip to the riles i\ni\ laws of their Several 
 I . by which polytheifm was eftablifhed, and the public 
 
 vvorfuip was dlre&eiJ to a multiplicity of deities. 
 
 * Vol. v. p. 294. 
 
 And 
 
Let. 27. WBOLINGBROKE. $$ 
 
 And as to that part of duty which relateth to the govern- 
 ment of the appetites and paflions, it is evident the philolophers 
 were far from being agreed what was virtue, and what was 
 vice. Some were for giving much greater indulgence than 
 others to the flefhly fenfual appetites and paffions; and even 
 the unnatural fin was not only permitted, but recommended, 
 by fome of them who were of great name. 
 
 He affirms, that " of a moral kind there were, properly fpeak- 
 " ing, no difpntes among philofophers. They were difputes 
 " about infignificant fpeculations, and no more. For the mo- 
 <c rarity of Zcno, and of Epicurus, reduced to practice, were 
 " the fame f ." As if it were a trifling difpute, whether the 
 world was formed by a moil wife, benign, and powerful Caufe 
 and Author, or by a fortuitous jumble of atoms: Whether 
 the world and mankind are governed by a moll wife and righ- 
 teous providence, or whether there is no providence of God at 
 all with regard to human affairs. It is evident, that fubmif- 
 fion to God, dependence upon his providence, gratitude for his 
 benefits, and refignation to his will, concerning which fome of 
 the Stoics faid excellent things, could make no part of the 
 morality of Epicurus. Thus were the philofophers divided in 
 the moil important points of religion, and confequently in the 
 duties refulting from it. 
 
 But what the philofophers were not qualified to do was per- 
 haps effected by the legiflators, and the inflitutions of civil 
 laws. This is what our author feems to lay the principal flrefs 
 upon. He obferves, that " fome few particular men may dif- 
 " cover, explain, and prefs upon* others the moral obligations 
 " that are incumbent upon all, and our moral flate will be 
 " little improved by it. But that for this purpofe govern- 
 " ments have been inflituted, laws have been made, cufroms 
 " eflablifhed, and men have been deterred from immorality; 
 " by various punifhments which human juflice inflicts g." 
 Where he fnppofes human governments and laws to be the 
 only effectual means for the fecurity and improvement of vir- 
 tue. But it is manifefl, that, as I had occafion to obferve 
 before, the civil laws of any community are very imperfect 
 meafures of virtue, or moral obligation. A man may obey 
 thofe laws, and yet be far from being truly virtuous; he may 
 not be obnoxious to the penalties of thofe laws, and yet be a 
 very vicious and bad man. Some of the mofl worthy and ex- 
 cellent ajfections and difpofitions are unrewarded by thofe laws; 
 
 f Vol. v. p. 219. s/^.p 480,481. 
 
 E4 a * d 
 
56 A View of the Deistic al Writers, Let. 27. 
 
 and fome of the worft affections un punched. The heart, the 
 proper feat of virtue and vice, is not within the cognizance of 
 civil laws, or human governments. And what farther fhews, 
 that civil laws and cuftoms are not to be depended upon for 
 direction in matters of morality is, that it has often happened, 
 that thofe laws and cuftoms have been contrary to the rules of 
 rial religion and virtue. This writer indeed has taken upon 
 him to aiiert, that " whatever violations of the law of nature 
 '* mrfy have been committed by particular men, yet none that 
 c< were deemed ro be fuch, and perhaps few that might be cal- 
 " led ftri&ly fuch, have been enacted into laws, or have grown 
 " up into eftablilhed cuftoms V And that "the tables of 
 f ' the natural law, which are hung up in the works of God, 
 " are obvious to the fight of all men; and therefore no poli- 
 " tical fociety ever formed a fyftem of laws in direct: and 
 " avowed contradiction to them 1 ." But though no legiflators 
 ever declared in plain terms, that the laws they enacted were 
 contrary to the law of nature, which it were abfurd to fup- 
 pofe, yet that many laws have been enacted which were really 
 contrary to that law, is both undeniably evident from many 
 well known inftances of fuch laws, and is what he himfelf is 
 obliged to acknowlege. He obferves, that " the law of nature 
 *' has been blended with many abfurd and contradictory laws 
 '•' in ail ages and countries, as well as with cuftoms, which, 
 ,{ if they arofe independent on laws, have obtained the force 
 " of laws k :" And that " errors about the law of nature, 
 '* and contradictions to it abound, and have always abounded, 
 * c in the laws and cuftoms of fociety V 
 
 Laying all thefe things together, it is manifeft, that men ftood 
 in great need of a divine revelation, to give them a clear and cer- 
 tain direction concerning moral duty taken in its juft extent. 
 The laws of nature, according to our author, are general, 
 and men have been always very prone to make wrong deduc- 
 tions from them. And therefore if God mould be pleafed in 
 a way of extraordinary revelation, to give a fyftem of laws to 
 mankj id, plainly pointing out the particulars of their duty, and 
 determining it by his own divine authority, whereby even the 
 vulgar part of mankind might be certainly aflfared of their 
 durv in trie moft important inftances, and what it is that God 
 require'h of them; this would both give them the beft direc- 
 tion, and would, where really believed and received, have an 
 
 h W. v. p. ICI. ' lb. p. 153. k lb, p. IOO. l lb. p. 
 
 If 3- — See alio /($. p. J97. 20:. 
 
 influence 
 
Let. ?y. W Bolincbroke. 57 
 
 influence in binding their moral obligations upon them, which 
 could not be expected, either from the dictates of philofophers, 
 or the force of human laws. And accordingly, fome of the 
 wifeft lawgivers of antiquity, in order to give their laws greater 
 authority on the minds of men, endeavoured to make them pafs 
 upon the people for divine. And this writer himfelf declares, 
 that "'nothing may feem in fpeculation fo proper to inforce 
 " moral obligation, as a true revelation, or a revelation be- 
 " lieved to be true in ." Mr. Locke in his Reafonablenefs of Chri- 
 fiiamty hath fully confidered this matter ; where he hath mewn 
 the infufficiency of human reafon, unaffifted by revelation, in 
 its great and proper bufinefs of morality. His Lordfhip has 
 taken fome notice of this. But the account he is pleafed to 
 give of Mr. Locke's argument is fo poor and trifling, that 
 though it be as fine a piece of reafoning as can be met with 
 on this fubject, it is hard to know it in his reprefentation of it. 
 This any man will be convinced of that compares it as it flands 
 in Mr. Locke's works, vol. ii. p. 573, et feq Edit. Fol. 1740, 
 with what Lord Bolingbroke hath offered upon it, vol. iv. 
 p. 295, 296. 
 
 4thly, It is a point of great importance to mankind to be 
 inffructed to form right notions of happinefs, or wherein their 
 chief good, and the proper felicity of the human nature, doth 
 confift. His Lordfhip hath taken notice of what Dr. Clarke 
 had obferved, that, according to Varro, " there were no lefs 
 ft than two hundred and fourfcore different opinions about 
 '* what was the chief good, or final happinefs of man." He 
 fays, " that there were {o many may be doubted ; but that 
 " they muff have been extremely various, is certain. The 
 " fummum bomim, or fupreme good of man, as it was under- 
 " ftood and taught by the heathen philofophers, was a fubject. 
 " wherein every man had a right to pronounce for himfelf, and 
 " no man had a right to pronounce for another. Thefe dif- 
 " putes were therefore very trifling"." But certainly if there 
 be an enquiry of the utmoft importance to mankind, it is that 
 about the chief good. For to be wrong in this will lead a man 
 wrong in his whole conrfe ; fince his chief good muff be his 
 principal governing end. His Lordfhip is for leaving etery man 
 to judge of this for himfelf, and that no man has a right to 
 judge for another. And fince he makes happinefs to be what 
 every man muff purfue by the law and dictates of nature, and 
 that the morality of actions, and the proper ground of their 
 
 ro Vol. v. p. 268. n lb. p. zo6, 
 
 obliga- 
 
58 A View of the Deistical Writers, Let. 27. 
 
 obligation " confifte in this, that they are the means of ac- 
 " quiring happinefs agreeable to our nature ." If men fix a 
 wrong happinefs to themfelves it will put them upon improper 
 meafures, 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 miflaken, and to form wrong judgments, than this. 
 This author makes a diftinction between pleafure and happi- 
 nefs, and obferves, that inftinct and appetite lead to the for- 
 mer, and reafon to the latter. But he owns, that mofr. men 
 are apt to confound thefe. And he himfelf defines happinefs 
 to be a continued permanent feries of agreeable Jenfations or 
 flenfures?. And muff every man be left to himfelf, without 
 any farther direction, to judge of his duty and happinefs, from 
 what he thinks will produce in him a feries of the moft agree- 
 able fenfations and pleafures; and that, abfiracting (for fo our 
 author would have it), from all confideration of another life, 
 and a future account ? If the paflions be brought into the con- 
 futation, and they will be apt to force themfelves in, and claim 
 being heard, the judgment that is formed is like to be very 
 unequal and uncertain ; efpeciaily confidering the influence they 
 have, by his own account, in bringing over reafon to pronounce 
 on their fide, or at leaft to come to a kind of composition with 
 them. It muff 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 wifdom and goodnefs, than 
 to grant an extraordinary revelation for inftructing men in what 
 relates to the true happinefs and perfection of their nature, and 
 directing them in the way that leads to it. 
 
 fthly, Another thing which it highly corrcerneth 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 fubject for a divine revelation. 
 Dr. Clarke had urged this in his Evidences of natural and re- 
 vealed Religion S. But his Lord (hip, who hath undertaken to 
 anfwer him, thinks this to be of fmall confequence, and fcaree 
 worth enquiring about. He pronounces, that " neither reafon nor 
 " experience will lead us to enquire, what propitiation God 
 *' will (Jtept, nor in what manner a reconciliation between 
 " the fupreme Being, and this worm man, is to be made r ." 
 Indeed upon his fcheme it would be to little purpofe to make 
 
 Vol, v. p, 283, 284. p Vol. v p. 378. ^ Clarke's 
 
 Evidences of natural and revealed Religion, p. 293. r Vol. v. 
 
 p. 809. 
 
 fuch 
 
Let. 27. W Bolingbroke. 59 
 
 fuch an enquiry, fince he would have us believe that God doth 
 not concern himfelf at all about the individuals of the human 
 race, nor taketh any notice of their actions, fo as to be pleafed 
 or difpleafed with them, or to reward or punifh them on the 
 account of thofe actions. I (hall not repeat what hath been 
 already offered to faew that this fcheme is contrary to reafon, 
 and if puriued to its genuine confequences would be fubverfive 
 of all virtue and good order in the world. At prefent I ihall 
 only farther obferve, that if men are reafonable creatures, mo- 
 ral agents, and if God hath given them a law, as this writer 
 fbmetimes not only allows, but affeits, and which mud be ac- 
 kriowleged, if the law of nature be God's law; then they 
 muff, certainly be under irtdifpenfible obligations to obey that 
 law; nor can it confidently be fuppofed, that the great Go- 
 vernor of the world is perfectly indifferent, whether his reafon- 
 able creatures obey his law or not. A tranfgreflion of that , 
 law, which is the will of God, mult certainly have a monflrous 
 malignity in it, as it as an offence committed by his reafonable 
 creatures, and the fubjects of his moral government, againff. 
 the majeily and authority, as well as goodnefs, of the fupreme 
 universal Lord and Sovereign of the univerfe. And how 
 can fuch creatures as we are pretend pofitively to pronounce 
 what punifhment iin deferves, or how far it may feem fit to 
 God in his governing wifdom and righteoufnefs to punifh his 
 amending creatures, or upon what terms he will pardon their 
 tranfgrefllons, and reftore them to his grace and favour, or 
 how far that pardon is to extend ? Thefe are things which 
 manifeftly depend upon what feemeth moft fit to his infinite 
 wifdom, and concerning which we could not prefume to form 
 a certain judgment, if he mould not declare his will concern- 
 ing it. 
 
 As to what our author adds, that " repentance, as it implies 
 " amendment, is one of the doctrines of natural religion; 
 " and he does not fo much as fufpect, that any farther reve- 
 " lation is neceflary to eftablifh it;" it will be eafily owned, 
 that repentance and amendment is neceffary when we have 
 finned againff God ; and that this is a doctrine of natural re- 
 ligion : But that this alone is fufficient to avert the penalty we 
 had incurred by difobedience, natural reafon cannot allure us. 
 It is certain, that to eftablifh. this rule in human governments 
 would go a great way to dilTolve all order and government. 
 And who can undertake to affirm, that in the divine govern- 
 ment it muff be an eftabliftied rule, that as often as ever tinners 
 repent, they muft not only be freed from the punifhment thev 
 
 had 
 
60 A View of the Deistical Writers, Let. 27. 
 
 had incurred, but be received to the divine favour, and their 
 imperfect obedience rewarded, as if they had not offended, 
 without any farther expedient to fecure and vindicate the au- 
 thority of his laws ? It is evident, that in the natural courfe 
 of things, as ordered by divine providence, repentance and 
 amendment doth not avert many of thofe evils which may be 
 regarded as the puni foments of men's crimes. They often la- 
 bour under evils brought upon them by thofe vices of which 
 they have heartily repented, and feel the penal effects of their 
 evil courfes, even after they have forfaken them. And fince 
 by this conffitution the Author of nature hath declared, that 
 repentance alone fhall not free men in all cafes from punifh- 
 ment, who can take upon hiin to determine, that our great 
 offended fovereign, the moil wife and righteous Lord and Go- 
 T'ernor of the world, may not judge fomething farther necef- 
 fary to mew his difpleafure againft fin, and to vindicate the 
 majefty of his government, and the authority of his laws ? And 
 accordingly the natural (enk of mankind hath generally led 
 them to be anxioufly foiiicitous, when they were fenfible of 
 their having offended God, to ufe fome means to avert the di- 
 vine difpleafure. Their' fears have given occafion to much fu- 
 perftition, and many expedients have been devifed, which have 
 been generally of fuch a kind, as to fhew how improper judges 
 men are of thofe things, if left to themfelves. A divine reve- 
 lation would undoubtedly give the bed and fu reft direction in 
 matters of this nature, and the fulled Satisfaction to the mind. 
 It properly bekwigeth to God to determine upon what terms 
 he will be propitiated to guilty creatures, how far his forgive- 
 nefs fhall extend, and what graces and favours he fhall think 
 fit to confer upon them. 
 
 The laft thing I fhall mention, as what fhews the great 
 need of divine revelation, relates to the rewards and punifo- 
 rnems of a fntijrc ftate. That this is a doctrine of vaft im- 
 portance to mankind, for engaging them to virtue, and retrain- 
 ing their vices, appears f\ow this writer's own exprefs acknow- 
 
 ments. Several panages woe produced to this pnrpofe in 
 my ninth letter. At the fame time he hath endeavoured to 
 fhew, that we have no a/Turance of it by human rcafon, but 
 
 ■ it rather leadeth us to believe the contrary. And yet he 
 does not pretend absolutely to affirm, that it is evident to rea- 
 son there is no fuch ftate at all : Since therefore it is of great 
 importance to mankind to believe a ftate of future retributions, 
 yet we have not fufficient aflufance of it by human un- 
 
 :.d rcafon, it mnft ertai I proper Subject of divine 
 
 revelation. 
 
Let. 27. WBolingbroke. 61 
 
 revelation. Some of the Deids indeed have in this cafe thought 
 proper to take a different method. In order to avoid the argu- 
 ment brought from hence to ftiew the neceifity or the advan- 
 tage of an extraordinary revelation, they have pretended, that 
 the doctrine of the immortality of the foul, and a future date, 
 is fo evident to the natural reafon of mankind, and hath been 
 fo generally believed in all ages and nations, that there v/as no 
 need of a revelation to allure men of it. But Lord Bolingbroke 
 hath precluded himfelf from this way of arguing, fince he 
 hath taken pains to prove, that this doctrine is not founded in 
 reafon. And though he fometimes declares it to have been 
 urged and recommended by the wifed men among the an- 
 tients, he reprefents it as if it was what they regarded rather 
 as an ufeful doctrine than a true one, and as if they did 
 not really believe it themfelves, though they thought it necef- 
 fary that the people mould believe it. He affirms, that " the 
 u greater! part of the philofophers did their utmoft to edablifh 
 " the belief of rewards and punifhments in a future life, that 
 " they might allure to virtue, and deter from vice, more ef- 
 " rectually 5 ." Yet afterwards he tells us, that " the mod 
 " zealous afferters of a Supreme Being, and warmed defenders 
 " of his providence, and they who were the moft perfuaded 
 " of the neceffity of religion to preferve government, either 
 " rejected the doctrine of a future date, or they admitted it 
 " by halves, i. e. they did not admit future punifhments :" 
 And that " this doctrine was never firmly enough edablifhed 
 " in the philofophical, whatever it was in the vulgar creed." 
 Yea he afTerts, that " it was not only problematical in the 
 " opinions of TheifVieal philofophers, but it feems in feveral 
 " inflances to have little hold on vulgar opinion." As he en- 
 deavours to (hew by a remarkable quotation from Cicero, Orat. 
 pro A. Cluentio ; which he feems well pleafed with, and refers to 
 more than once c . 
 
 The truth is, it would be equally wrong to affirm, that all 
 the philofophers believed it, and that none of them did fo. It 
 is wrong on the one hand to pretend, as Lord Bolingbroke has 
 done, that there is no foundation for it in reafon ; or on the 
 other, that it is fo clear and demondrable from human reafon, 
 that there was no need of a divine revelation farther to confirm 
 and enforce it. The arguments for a future date in general, 
 efpecially thofe of a moral kind, are of great weight : But yet 
 there are feveral things to be oppofed to lhem, which diminifh 
 
 9 Vol. v. p. 222. « lb. p. 354., 355. 487. 
 
 the 
 
€z A View of the Deistical Writers. Let. 27, 
 
 the evidence, and will minifter ground of fufpicion and doubt, 
 if'confidered merely on the foot of natural reafon And as to 
 the nature, greatnefs, and duration, of thofe future rewards 
 and puniihments, it is evident that unaffifted reafon can give 
 us no information concerning it which can be depended upon. 
 We ftand in great need therefore of an extraordinary revelation 
 to ailure us of that invifible ftate. This plainly follows from 
 what his Lordfhip hath advanced. He reprefents " the rewards 
 " and punilliments of a future ftate as the great bands that 
 M attach men to revealed religion:" And introduces his plain 
 man as faying, that " it would be for the intereft of thefe, and 
 ** feveral other doctrines, to let them reft on the authority of 
 " revelation 11 ." And he directly declares, " that this doctrine 
 " mult Hand on the bottom of revelation, or on none. On 
 " this bottom it would do fonie good moil certainly, and it 
 " could do no hurt*." 
 
 The feveral confidemtions which have been offered may {of- 
 fice to mew the need the world flood in of an extraordinary 
 revelation. And that therefore it may be reafonably concluded 
 from the wifdom and goodnefs of God, that mankind have not 
 been univerfally, and at all times, left without the affiftance of 
 fuch a revelation It is particularly probable from the circum- 
 ftances of men in the firft ages of the world, that they were 
 not left altogether deflitute of means that feemed fo necefTary 
 to furnith. them with a right knowlcge of God, and of their 
 duty. This writer himfeif obfei ves in a paflage cited above, 
 that " a confequence of the furprize, inexperience, and igno- 
 f* ranee, of the firft men, muff have been much doubt and ua- 
 " certainty concerning the firfl Caufe. : ' And that " to prove 
 " the unity of the firft Caufe required more obfervation, and 
 M deeper reflection, than the ftrft men could make y." And 
 after having obferved, that " the precepts of the law of na- 
 u ture are general, and that reafon mull be employed to make 
 *' proper and. neceiTary deductions from thofe precepts, and 
 " to apply them in every cafe that concerns our duty to God 
 «< and man," he adds, that " human reafon being at beft faj- 
 " lible, and having been little informed by experience in the 
 " early ages, a multitude of falfe deductions, and wrong ap- 
 " plications, could not fail to be made K" It is therefore 
 ily probable from the goodnefs of God, and the neceffirse 
 pf mankind, that he would graciouily interpofe to make fc 
 
 ime 
 
 " Vol. iii. p. 5^7. — Sec alfo vol. v. p. 322 353. x lb. p. 48*8. 
 >■ Vol. iii, p. 259. * \ ol« >'• p l $4- 
 
 fif- 
 
Let. 2 7. Lord Bolingbroke. 6$ 
 
 difcoveries of himfelf, and of his will, in the earliefl ages, to 
 the firft parents and anceftors of the human race, to be by 
 them communicated to their offspring, for initrucling them in 
 the main important principles of all religion, and di reeling 
 them in the principal articles of moral duty. And as this may 
 be plainly gathered from the accounts given us in Scripture, 
 fo there are feveral facts in the hiftory of mankind that almofl 
 neceflarily lead us to fuch a fuppofition. To this may princi- 
 pally be afcribed the general belief of fome of the main prin- 
 ciples of religion, which obtained before men had made any 
 confiderable improvements in philofophy, or the art of reafon- 
 ing; particularly relating to the creation of the world, the 
 immortality of the foul, and a future frate, which were gene- 
 rally received even among the mod: illiterate and barbarous 
 nations, and were probably derived from a tradition tranfmitted 
 from the firfl ages, and originally owing to divine revelation. 
 And accordingly it has been altnoir univerfally believed among 
 mankind, that divine revelations have been communicated; 
 which belief may be probably afcribed to traditional accounts 
 of fuch revelations, as well as to the natural fenfe men have 
 generally had of their need of fuch afliitances. There has 
 been no fuch thing as mere natural religion, abitraeting from 
 all divine revelation, profeffed iu any age, or in any nation of 
 the world. Lord Bolingbroke in his inquiries this way is forced 
 to have recourfe to China, and to the fabulous ages of their 
 hiftory, anfvvering pretty much to the golden age of the poets, 
 when he fuppofes they were governed by mere natural religion a. 
 
 But 
 
 a Vol. v. p 228, 229. His Lordfhip exprefles himfelf on this 
 head with a caution and modefty not ufual with him. He faith, 
 That " among the countries with which we are better acquainted, 
 " he can find none where natural religion was eftablifhed in its full 
 " extent and purity, as it jeems to have been once in China." It 
 may be obferved by the way, that having highly extolled the an- 
 cient Chinefe fages, he takes notice of the concife manner in which 
 they exprefTed themfeives, whenever they fpoke of the Supreme 
 Being. And that " their refining fuccefibrs have endeavoured, in 
 " part at leaft, to found their Atheifm upon what thofe fages had 
 " advanced." Vol. v. p. 228. I think according to this account 
 there mutt have been a great obfeurity in their manner of exprefling 
 themfeives concerning the Divinity ; and that they were greatly de- 
 ficient in the inltru&ions they gave with regard to this great funda- 
 mental article of all religion. How vailly fuperior in this refpecx 
 was Mofes to all thofe admired fages, in whole writings, and in 
 every part of the holy fcriptures, the exigence, the perfections, and 
 
 pro- 
 
64 A View of the Deistical Writers. Let. 27. 
 
 But of this he produceth no proofs. And if the ages there 
 referred to relate, as they probably do, to the early patriarchal 
 times, the original revelation might have been preferved in fome 
 degree of purity, though in procefs of time it became greatly 
 corrupted there, as well as in other nations. 
 
 It adds a great weight to all that has been obferved, that 
 the greateft men of antiquity feem to have been fenfible, that 
 bare reafon alone was not iufHcient to enforce doctrines and 
 laws with a proper force upon mankind without a divine au- 
 thority and revelation. Our author obferves, that " the mod 
 *' celebrated philofophers and law-givers did enforce their 
 " doctrines and laws by a divine authority, aud call in an 
 " higher principle to the afiiftance of philosophy and bare rea- 
 " fon." He initanees in " Zoroafter, Hofianes, the Magi, 
 " Mines, Pythagoras, Numa, &c. and all thofe who founded 
 " or formed religions and commonwealths ; who made thefe 
 " pretenfions, and palfed for perfons divinely infpired and 
 ** commiflioned b ." This mews that they built upon a prin- 
 ciple deeply laid in the human nature, concerning the need we 
 Hand in of a divine authority and revelation, and which was 
 probably ftrengthened by fome remains of antient traditions 
 relating to fuch revelations. But as thofe philofophers and 
 law-givers he fpeaks of produced no proper and authentic 
 credentials, it could not be expected to have a very Ming 
 and extenfive effect; and yet the very pretences to it gave 
 their laws and inftitutions a force, which otherwife they would 
 not have had. But as the feveral fects of philofophers in fub- 
 fequent ages among the Greeks and Romans only flood on the 
 foot of their own reafonings, and could nQt pretend to a di- 
 vine authority, this very much hindered the effect of their in- 
 ftrutions. And indeed the beft and wifeft among them con- 
 feffed their k-nic of the want of a divine revelation, and hoped 
 for fomething of that nature. This is what Dr. Clarke has 
 ftiewn by exprefs teftimonies : Nor does Lord Bollngbroke deny 
 it. He fays, " it muft be admitted, that Plato insinuates in 
 " many places the want, or the necefiity of a divine revela- 
 " tion, to difcover he external fervice God requires, and the 
 u expiation for fin, and to give ftronger aiTurances of the re- 
 providence of God, are aflertcd and defcribed in fo plain and ftrong 
 a manner, as is fined to lead p ople of common capacities to the 
 firm belief, obedience, aid adoration of the Supreme Being, the 
 great Creator and Governor of the world ! 
 b Vol- v r p. 227. 
 
 <c wards 
 
Lfet 27. ioriBoLiNGBROKE. 65 
 
 *' wards and punifhments that await men in another world c ." 
 But he thinks it abfurd and trifling to bring the opinion of 
 Socrates, Plato, and other philofophers, concerning their want 
 of " divine revelation, and their hopes that it would be fup- 
 u plied, as a proof that the want was real, and that after it 
 " had been long complained of, it was fuppliedV He at- 
 tempts to fhew mat their want was Hot real, as if he knew 
 better what they wanted than they themfelves did, and were 
 a moral proper judge of the true flate of their cafe than they 
 were. He repeats what he had faid before, that there is no 
 moral precept taught in the Gofpel which they did not teach : 
 And that " the phenomena that difcovered to them the ex- 
 " iftence of God, difcovered the divine will in all the extent 
 " of moral obligation ." As if it were equally Cafy to dis- 
 cover the whole extent of moral obligation, as to difcover the 
 exiftence of the Deity. He adds, that " they could not know 
 u 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 fenfible of their 
 want of it. He pronounces however, that " their complaints, 
 " and their expectations were founded in proud curiofity, and 
 " vain prefumption." It was proud, it feems, to be fenfible 
 of their ignorance, and need of farther inftruction ; it was 
 prefumption to hope or to defire any farther illumination iri 
 things concerning which they were in doubt, and which it was 
 of great importance to them to know. He adds, that " the 
 " knowlege they had was fuch as the Author of nature had 
 " thought fufficient, fince he had given them no more " And 
 concludes, that " for Dr. Clarke to deduce from the fuppofed 
 " reafonablenefs of their complaints, the neceflity of a farther 
 <c revelation, is to weigh his own opinion and theirs againff, 
 " providence f . " But allowing the neceffity of revelation, 
 there is no juft pretence for arraigning the conduct of divine 
 providence. For however needful a revelation is fuppofed to 
 be for giving men full aflurance and information concerning 
 things of high importance, yet thofe to whom that revelation 
 never was made known, mail not be accountable for what 
 they never had an opportunity of knowing. Befides, our au- 
 thor goes upon the fuppofition, that the world had been left 
 all along without the affiftance of divine revelation, and that 
 
 c Vol. v. p. 214, 215. d lb. p. 216. c lb. p. 217. 
 
 5 lb. p. 220. 
 
 Vol. II. F the 
 
66 A View of the Deistical 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 
 fuppofition. God had been pleafed to make revelations and 
 discoveries of himfelf, and of his will, from the beginning ; 
 which, if they had been duly improved, and carefully tranf- 
 mitted, as the importance of them deferved, would have been 
 of vait advantage. Great remains of this original religion 
 continued for a long time among the nations. And thefe tra- 
 ditions, together with their own reafon, duly improved, might 
 have preferved the main principles of religion and morals 
 among them. And if through the negligence and corruption 
 of mankind this true primitive religion was in a great mea- 
 fure loft and confounded in polytheifm and idolatry, no blame 
 could be call upon divine providence. Nor could the wifdom 
 and righteoufnefs of God have been juftly arraigned, though 
 no more had ever been done for the human race. But fup- 
 pofing, which was really the cafe, that God was gracioufly 
 pleafed, at that time, and in that manner which feemed fittefl 
 to his infinite wifdom, to communicate a clearer and fuller 
 difcovery 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- 
 nefs, as a moft fignal inftance of the divine goodnefs and love 
 to mankind, and concern for human happinefs. 
 
 There is one paflage more which may deferve fome notice. 
 Having obferved, that Bilhop W'dkins feems to place the chief 
 diftinction of human nature not in reafon in general, but in 
 religion, the apprehenfion of a Deity, and the expectation of 
 a future ftate, which no creature below man doth partake of; 
 he remarks upon it, that " they who fuppofe all men inca- 
 '* pable to attain a full knowlege of natural religion and theo- 
 " logy without revelation, take from us the very eflence and 
 w form of man according to the Bifhop, and deny that any 
 " of us have that degree of reafon which is neccfTary to dif- 
 u linguim our fpecies, and iufheient to lead us to the unity of 
 M the firft intelligent Caufe of all things g ." But the Bifhop 
 by rcprclenting man to be a religious creature, only intended 
 to fignify, that he is naturally capable of knowing, and being 
 inftruc*led in it, which the brutes are not: But it is not to be 
 u r -derftoocl, as if all men had naturally an actual knowlege of 
 religion, which is contrary to fact and experience; or as if 
 
 « Vol. iv.p. 71. 
 1 all 
 
Let. 2 7. Lord Bolingbroke, 67 
 
 all men were capable of attaining to a full knowlege of it 
 merely by the force of their own reafon, without any initruo 
 tion or alfiftance at all. Man's being formed a religious crea- 
 ture does not hinder the ufe and neceflity of inltruction. It 
 is ftill fuppofed, that all proper helps and affiftances are to be 
 taken in. And notwithstanding his natural capacities, he would 
 never attain to fuch a knowlege of religion without the aflift- 
 ance of divine revelation, as he may attain to by that affift- 
 ance. Thefe things are perfectly confident: Man's being in 
 his original deflgn a religious creature, and his ftanding in 
 need of divine revelation to inltruct him in religion, and give 
 him a fuller knowlege of it. Revelation fuppofes him a crea- 
 ture capable of religion, and applies to him as fuch. 
 
 It may not be improper to obferve here, that this writer, 
 who leaves no method unattempted which he thinks may an- 
 fwer his defign, feems fometimes to cry up the great efficacy 
 of a true divine revelation, and the mighty effects it mufl 
 have produced, if it had actually been made, with a view to 
 fhew that never was there any revelation really given to man- 
 kind. He fays, that " unexceptionable revelations, real mi- 
 f* racles, and certain traditions, could never prove ineffec- 
 " tual h :" That " if the revelations that have been pretended, 
 " had not been pretended only; if the fame divine wifdcm 
 " that (hews both the exiftence and will of God in his works, 
 " had prefcribed any particular form of worfhip to mankind, 
 " and had infpired the particular application of his general 
 " laws, the neceffary confequence would have been, that the 
 " fyftem of religion and government would have been uniform 
 " through the whole world, as well as conformable to nature 
 " and reafon, and the Hate of mankind would have arrived 
 " at human perfection 1 ." He proceeds fo far as to declare, 
 that in a fupernatural difpenfation, the divine omnipotence 
 fhould have impofed it on all mankind, fo as neceflarily to en- 
 gage their ajfent^. And that it mufl have forced cojiviclion, 
 and taken away even the pojfdnlity of dcnbtK Can any thing 
 be more unreafonable ? As if revelation could be of no ufe at 
 all, except by an irrefiflible force it overpowered all mens un- 
 derftandings and walls. But furely, if God gives men clear 
 difcoveries of his will and their duty, this mufl be acknow- 
 jeged to be a glorious inftance of his wifdom and goodnefs, 
 though he does not abfolutely con (train them to affent, which 
 
 h Vol. iv. p. 224, * Vol. v. p. 20:. k Vol. iv. p. 267. 
 
 J lb. p. 201. 
 
 F 2 would 
 
6$ A View of the Deistical Writers. Let. 27. 
 
 would be to take away their free-agency, and to deftroy the 
 ceconomy of his providence. May we not here apply in the 
 cafe of revelation what he himfelf faith with regard to reafon ? 
 " It may be truly faid, that God when he gave us reafon left 
 " us to our free-will, to make a proper or improper ufe of 
 " it; fo that we are obliged to our Creator, for a certain 
 " rule, and fufficient means of arriving at happinefs, and have 
 " none to blame but ourfelves when we fail of it. It is not 
 " reafon, but perverfe will, that makes men fall fhort of at* 
 M tamable happinefs.— And we are felf-condemned when we 
 " deviate from the rule m ." This holds ffrongly with regard 
 to revelation. God hath been gracioufly pleafed to reveal 
 doctrines and laws to mankind, of great ufe and advantage for 
 inifructing them in the knowlege of religion, and directing 
 them in the way to happinefs. But when he has done this, 
 and confirmed that revelation with fufficient credentials, flill 
 he thinks fit, as the wife moral Governor, to leave them to 
 their free-will, and the exercife of their own moral powers; 
 and thus deals with them as reafonable creatures, and moral 
 agents. If they do not receive, and make a right ufe of this 
 advantage, the divine wifdom and goodnefs is not to be blamed, 
 but their own obftinacy and perverfenefs. 
 
 But though a revelation, if really given, cannot be fup- 
 pofed to come with fuch force as irrefiftibly to conltrain 
 mens afTcnt, and though it fail of producing all thofe effects 
 which might be juflly expected, and which it is naturally 
 fitted to produce, yet it may be of very great ufe and benefit 
 to mankind. This writer reprefents the general reformation 
 of men as an impofTible thing: He obferves, that neither hu- 
 man nor divine laws have been able to reform the manners 
 of men effectually. Yet he owns, that " this is fo far from 
 " making natural or revealed religion, or any means that tend 
 " to the reformation of mankind, unneceflary, that it makes 
 11 them all more necefTary. — And that nothing mould be neg- 
 " lected that tends to enforce moral obligation, and all the 
 " doctrines of natural religion. And that nothing may feem 
 " in fpeculation fo proper to this purpofe, as a true revela- 
 '' tion, or a revelation believed to be true ." And he after- 
 wards fays, that " if the conflict between virtue and vice in 
 V the great commonwealth of mankind was not maintained 
 " by religious and civil inftitutions, the human ffate would 
 " he intolerable ." Thofe therefore muff be very ill em- 
 
 ■ Vol. V. p. 2SS. ? lb. p. 267, 268. ° lb. p. 227. 
 
 ployed. 
 
Let. 27. Z^BOLINGBROKE, 69 
 
 ployed, and can in no fenfe be regarded as the friends and be- 
 nefactors of mankind, who take pains to deitroy thefe inftitu- 
 tions, to fubvert the main principles of natural and revealed 
 religion, and thereby to deitroy all the influence it might have 
 on the minds of men. If the reformation of mankind bo fo 
 difficult, notwithftanding all the powers of reafon, and all the 
 force of the additional light, and powerful motives, which re- 
 velation furni flies, what could be expected, if all thefe were 
 laid afide, and men were taught to have no regard to them 
 at all ? 
 
 I mall conclude with obferving, that Lord Bolingbroke's 
 fcheme, contrary to his own intention, feems to furnifh argu- 
 ments to prove the great ufefulnefs and neceflity of divine re- 
 velation. He has endeavoured to fhew, that we can have no 
 certainty, if we judge by the phenomena, concerning the mo- 
 ral attributes of God, his juftice and goodnefs : That no ar- 
 gument can be brought from reafon in proof of a particular 
 providence, though he does not pretend to fay it is impoflible : 
 That the immortality of the foul, and a future ffate, though 
 ufeful to be believed, are things which we have no ground 
 from reafon to believe, and which reafon will neither affirm nor 
 deny: That the laws of nature are general, and the particulars 
 of moral duty derived from them are very uncertain, and in 
 which men have been always very apt to miltake, and make 
 wrong conclufions. Now if it be of high importance, as it 
 manifeftly is, that men mould be affured of the moral attri- 
 butes of God ; that they mould believe a particular provi- 
 dence, extending to the individuals of the human race, and 
 exercifmg an infpection over them, and their actions and affairs; 
 that they fhould believe the immortality of the foul, and a flate 
 of future rewards and punifhments ; and that they fnould be 
 rightly inftructed in the particulars of moral duty; if all thefe 
 be of unquefHonable importance to be believed and known by 
 mankind (and yet we can, according to him, have no a/Turance 
 of them by mere natural reafon) then there is great need of 
 an extraordinary divine revelation to give us a proper certainty 
 in thefe matters; and a well-attefted revelation afmiing us of 
 thefe things, and furniihing us with proper inductions con- 
 cerning them, ought to be received with the highefl thankful* 
 nefs. 
 
 LET- 
 
jo A View of the Deistical Writers. Let. 28, 
 
 
 LETTER XXVIII. 
 
 Lord Bolingbroke'j/rtffl^ reprefentation of the Jewifli 
 revelation. His attempts againft the truth of the 
 Mofaic hiftory. The antiquity , impartiality, and great 
 ufefulnep of that hiftory /hewn. The pretence that 
 Mofes was net a contemporary author, and that his 
 biflory is not confirmed by collateral teftimony, and thai 
 there is no proof that the Pentateuch was written by 
 Mofes, examined. The Mofaic hiftory and laws not 
 forged in the time of the judges, nor in that of the 
 kings > nor after the Babylonifh captivity. The charge 
 of inconfiftencies in the Mofaic accounts confidered. The 
 grand objeclion againft the Mofaic hiftory drawn from 
 the incredible nature of the facls themf elves examined 
 at large. The reafon and propriety of erecling the 
 Mofaic polity. No abfurdity in fuppofing God to have 
 felecled the Jews as a peculiar people. The great and 
 amazing difference between them and the heathen na- 
 tions, as to the acknowlegement and adoration of the 
 one true God, and him only. The good effecls of the 
 Jewifh conftitution, and the valuable ends which were 
 anfwered by it. It is no juft objeclion againft the truth 
 of the Scriptures that they come to us through the hands 
 of the Jews. 
 
 S I R y 
 
 HAVING confidered what Lord Bolingbroke hath offered 
 with regard to divine revelation in general, \ now proceed 
 to examine the objections he hath advanced againft the JcivifJj 
 and Chriftian revelation. Of the latter he iometimes fpeaks 
 with Teeming refpeet and decency: But with regard to the for- 
 mer, he fets no bounds to inveclive and abufe. He here al- 
 ; httn/elf without referve in all the licentioufnefs of re- 
 Droach. Fai lauttng it to be 1 true divine revelation, 
 
 he 
 
Let. 28. Lord Bolingbroke, yi 
 
 he every-wbere reprefents it as the very worft conftitution that 
 ever pretended to a divine original, and as even worfe than 
 AtheifmT 
 
 Befides occafional pafTages every where interfperfed in his 
 writings, there are fome parts of his works, where he fets him- 
 felf purpofely and at large to expofe the Mofaic revelation. 
 This is the principal defign of the long letter in the third vo- 
 lume of his works occafioned by one of Archbifliop Tillotfon's 
 fermons: As alfo of the fecond feition of his third EfTay in 
 the fourth volume, which is on the rife and progrefs of Mono- 
 theifm: And of the fifteenth, twentieth, twenty-firft, feventy- 
 third, feventy-flfth of his Fragments and EfTay s in the fifth vo- 
 lume. 
 
 In confidering Lord Bolingbroke's objections againfl: the holy 
 Scriptures of the Old Teftament, and efpedally againft the 
 books of Mofes, I mall diftinctly examine what he hath offered 
 againft the truth of the Scripture hiftory, and againfl the di- 
 vine authority of the facred writings. This is the method he 
 himfelf hath pointed out in the above-mentioned letter occa- 
 fioned by one of Archbifliop Tillotfon's fermons. 
 
 I fhall begin with confidering his objections againfl: the truth 
 of the hiftory. But firft it will not be improper to make fome 
 general obfervations upon the Scripture hiftory, and efpecially 
 that which is contained in the Mofaic writings. 
 
 And firft, it deferves our veneration and regard On the ac- 
 count of its great antiquity. We have no accounts that can 
 in any degree be depended upon, or that have any pretence 
 to be received as authentic records, prior to the Mofaic hiftory, 
 or indeed till fome ages after it was written. But though it 
 relateth to the moft antient times, it is obfervable that it doth 
 not run up the hiftory to a fabulous and incredible antiquity, 
 as the Egyptians, Chaldeans, and fome other nations did. 
 Mofes's account of the time of the creation of the world, the 
 general deluge, &c. reduces the age of the world within the 
 rules of a moderate computation, perfectly confident with the 
 belt accounts we have of the origin of nations, the founding 
 of cities and empires, the novelty of arts and fciences, and of 
 the moft ufeful inventions of human life : All which leads us 
 to affign an age to the world which comports very well with 
 the Mofaic hiftory, but is no way compatible with the extrava- 
 gant antiquities of other eaftern nations. 
 
 Another thing which fhould greatly recommend the Scrip* 
 ture hiftory to our own efteem, is the remarkable Timplicity and 
 impartiality of it. It contains a plain narration of facts, deli- 
 
 F 4 vered 
 
j% A View of the Deistical Writers. Let. 28, 
 
 vered in a Umple unaffected ftyle, without art or ornament. 
 And never was there any hiftory that difcovered a more equal 
 and unbiafs'd regard to truth. Several things are there re- 
 corded, which, if the hiftorian had not laid it down as a rule 
 to himfelf, not only not to contradict the truth, but not to 
 conceal or difguife it, would not have been mentioned. Of 
 this kind is what our author refers to concerning Jacob's ob- 
 taining the birth-right and bleiTing by a fraud 3 . For though 
 it is plain from the prophecy that was given forth before the 
 birth of the children, that the bleffing was originally deflgned 
 for Jacob the younger in preference to Efau the elder, yet the 
 method Jacob took, by the advice of his mother Rebekka, to 
 engage his father Ifaac to pronounce the bleffing upon him, 
 had an appearance of art and circumvention, which, confider- 
 ing the known jealoufy and antipathy between the Edomites 
 and the people of Jfrael, and the occafion it might give to 
 the former to infult and reproach the latter, it might be ex- 
 pected an Ifraelitijb hiftorian would have endeavoured to con- 
 ceal. To the fame impartial regard to truth it is owing, that 
 Reuben's inceft, and that of Judah with his daughter-in-law 
 Tamar, from which defcended the principal families of the 
 noble tribe of Judah, are recorded : As is alfo the cruel and 
 perfidious act of Simeon and Levi, the latter Mofes's own an- 
 ceitor, and the cuife pronounced upon them by Jacob on the 
 account of it. This writer indeed, who feems determined at 
 all hazards, and upon every fuppofition to find fault with the 
 facred hiitorians, has endeavoured to turn even their imparti- 
 ality to their difadvantage. Having mentioned common fenfe 
 and common honcfiy, he fays, that " the Jews, or the penmen 
 U of their traditions, had fo little of either, that they repre- 
 " fent fometimes a patriarch like Jacob, and fometimes a faint 
 " like David, by characters that belong to none but the worft 
 " of men b ." This according to our author's manner is highly 
 exaggerated. But I think nothing can be a ftronger proof of 
 the mod: unreafonablc prejudice, than to produce that as an 
 inflance of the want of common fenfe and common honcfty in 
 ihofe writings, which in any other writers in the world would 
 be regarded as the higheft proof of their henefty, their can- 
 dour, and impartiality; viz. their not taking pnins to difguife 
 or conceal the faults of the molt eminent of their ance/tors ; 
 especially when it appears, that this is not done from a prin- 
 of malignity, or to detract from their merits, fince their 
 
 * Vol. iii. p. 304. b Vol v. p. 194. 
 
 good 
 
Let. 2?. Lord Bolincbroke, 73 
 
 good anions, and the worthy parts of their character are alfo 
 impartially reprefented, but merely from a regard to truth, and 
 from an unaffected fimplicity, which every-where appears in 
 their writings, in a manner fcarce to be parallelled in any other 
 hiflorians, and which derives a mighty credit to all their nar- 
 rations. But what above all fhews the impartiality of Mojes, 
 and of the other facred hiflorians of the Old Teflament, is 
 their relating without difguife, not only the faults of their great 
 men, but the frequent revolts and infidelities of the IJraelites, 
 and the punifhments which befel them on that account. Lord 
 Bolingbroke has indeed difcovered what no man but himfelf 
 would have been apt to fufpedt, that even this was intended to 
 flatter their pride and vanity ; " becaufe though they are re- 
 " prefented as rebellious children, yet flill as favourite chil- 
 " dren — Notwithflanding all their revolts, God's predilection 
 
 " for this chofen people ftill fubfiits. And he renews his 
 
 " promifes to them of future glory and triumph, — a MeJJiah, 
 " a kingdom that fhould deflroy all others, and lafl eternally V 
 —As to the kingdom of the MeJJiah, which he here refers to as 
 promifed to the Jews, it was to be of a fpiritual nature, and 
 was not to be confined to the people of Ifrael alone, but to 
 be of general benefit to mankind. And even the rejecting of 
 that MeJJiah by the body of their nation, and the punifhments 
 and defolations to which this fhould expofe them, were fore- 
 told. And it was certainly a mofi extraordinary expedient to 
 flatter the vanity of a people, to reprefent them as having 
 carried it mofl ungratefully towards God for all his benefits, 
 and though not abfolutely and finally rejected, yet as having 
 frequently drawn upon themfelves the moil fignal effects of the 
 divine difpleafure. If the view of the facred hiflorians had 
 been to flatter the pride and prefumption of that people, furely 
 they might have reprefented them as the objects of the divine 
 favour, without giving fuch an account of their conduct ; from 
 which their enemies have taken occafion bitterly to reproach 
 them, as the moft ungrateful and obflinate race of men that 
 ever appeared upon earth. Nothing could have induced them 
 to record facts which feemed to give fuch a difadvantageous 
 idea of their nation, but an honefl and impartial regard to 
 truth, rarely to be found in other hiflorians. 
 
 But that which efpecially diflinguifheth Mojes, and the other 
 facred hiflorians, is the fpirit of unaffected piety that every- 
 where breathes in their writings. We may obferve through-? 
 
 c Vol, iii. p. 284. 
 
 \ 
 
 put 
 
74 -A Mew of the Deistical Writers. Let. 28. 
 
 out a profound veneration for the Deity, a zeal for the glory 
 of His great name, a defire of promoting His true fear and 
 worfhip, and the practice of righteoufnefs, and to engage men 
 to a dutiful obedience to His holy and excellent laws. Their 
 hiftory was not written merely for political ends and views, or to 
 gratify curiofity, but for nobler purpofes. The Mofaical hi- 
 ftory opens with an account of the creation of the world, 
 which by the author's own acknowlegement is an article of the 
 highefr. moment in religion. It gives an account of the forma- 
 tion of man, of his primitive ftate, and his fall from that ftate, 
 of the univerfal deluge, the moll: remarkable event that ever 
 happened to mankind, of the lives of fome of the patriarchs, 
 and of many moft fignal acts of providence, upon which de- 
 pended the erection and eftabliihment of a facred polity, the 
 proper defign of which was to ingage men to the adoration of 
 the one living and true God, the maker and governor of the 
 world, and of him only, in oppofition to all idolatry and poly- 
 theifm. The recording theie things was not only of immediate 
 life to the people among whom they were rirft publifhed, but 
 hath had a great effect in all ages ever fince, to promote a reve- 
 rence of the Supreme Being among thofe who have received 
 thefe facred writings; and it tended alfo to prepare the way 
 for the laft and moll: perfect revelation of the divine will that 
 was ever given to mankind. Nothing therefore can be more 
 unjufl than the eenfure he hath been pleafed to pafs on a great 
 part of the Mofaic hiftory, that it is Jit only to amufe children 
 ivith d . 
 
 Let us now confider the objections he hath advanced againfl 
 this biftory. 
 
 And firft, he urges that Mofcs was not a contemporary au- 
 thor. This is not true with refpect to a confiderable part of 
 the hiftory recorded in the Pentateuch. Many of the things 
 which are moft objected againft, efpecially the extraordinary 
 done in Egypt, at the Red Sea, at the promulgation of the 
 law at Sinai, and during the fojourning of the Ifraclitcs in the 
 wildcrnefs, were things to which Mofes was not only contem- 
 porary, but of which he was himfelf an eye-witnefs, As to 
 that part of the hiftory which is contained in the book of 
 efts, and which relateth to events which happened before 
 time of Mofes, it cannot be juftly objected againfl on that 
 ant; except it be laid down as a rule, that no hiftory is 
 to be believed, which was written by an author who was not 
 
 - Vol. iii. p. 304. 
 
 con- 
 
Let. 28. luriBoLiNCBROKE. y§ 
 
 contemporary to all the facts which he relates. But this has 
 never yet been allowed as a maxim in judging of the credit of 
 an hiflory; and if admitted would difcard fome of the belt 
 hiftories now in the world. Nor does our author himfelf pre- 
 tend to infill upon it as a general rule: But he wants to 
 know " where Mofes got his materials, when he writ the book 
 " of Genefis." A moll unreafonable demand at this diflance 
 of time. As. to the far greater part of that book, which re- 
 lates to the lives of the patriarchs, Abraham, Ifaac, Jacob, Jo- 
 feph, and to the firfl fettlement of the Jfraelites in Egypt, thefe 
 are evidently things of which he may be fuppofed to have had 
 full information. And with regard to the events which hap- 
 pened before the time of Abraham, the accounts given of them 
 by Mofes are generally very (hort ; confiding for the moil part 
 of little more than the genealogies of perfons and families, in- 
 terfperfed with a few brief anecdotes, the memory of which 
 was eafily prefer ved. The mofl remarkable event during that 
 period, and of which Mofes gives the mofl particular account, 
 was the univerfal deluge. And this mufl have been then very 
 well known. His not giving into the extravagant antiquities 
 of fome of the eaflern nations ; and his not attempting to fill 
 lip that period with fuch fabulous romantic accounts as have 
 been invented fince his time, among Jews, Chriftians, and Ma- 
 hometans, is aflrong prefumption in his favour; and the plain^ 
 r + efs, fimplicity, and impartial love of truth, which, as hath 
 been already obferved, appears in his hiflory, makes it reafon- 
 able to believe, that he had the accounts he gives from memo- 
 rials which he knew might be depended upon. What ways 
 they had of tranfmitting the memory of things in thofe antient 
 times we cannot at this diflance diftinclly explain, but that 
 they had feveral ways of doing this we may be well afTured. 
 And it has been often obferved by learned men, through how 
 few flages the tradition might run from Adam to Abraham^ 
 and from him to Mofes, considering the long lives of the fi.fr. 
 rnen e . The only thing mentioned by this writer as what Mofes 
 could not have received by hiflory or tradition, is the circum- 
 flantial account given by him of the creation of the world : 
 With regard to which he obferves, that " Adam himfelf could 
 
 e Mr. Hume makes the great length of mens lives, as recorded 
 in the Mofaic hiitory, to be an objection againll it. Effav on Mi- 
 racles, p. 206. But Lord Bolingbroke allows, that the lives of men 
 in the firft ages of the world were probably much longer than ours. 
 Vol. iii. p. 244. 
 
 et only- 
 
y6 A View of the Deistical Writers, Let. 28; 
 
 " only have related to him fome of the circumftances of the 
 u fixth day, but nothing that preceded this." It will be eafily 
 allowed, that the account of this mull: have been originally 
 owing to extraordinary revelation. And very worthy it was 
 of the divine wifdom to grant fuch a revelation to the firft pa- 
 rents and anceftoisof the human race, fince it was a matter 
 of great importance to mankind to be well acquainted with 
 it; and our author himfelf owns, that " it leads men to ac- 
 " knowlege a Supreme Being by a proof levelled to the meaneft 
 " underftanding f ." And it may be juftly concluded, that the 
 account of this was tranfmitted with great care from our firif, 
 parents, to their defendants, and preferved among the moft 
 religious of them : Which might the better be done, if, as is 
 very probable, the obfervation of the feventh day was appointed 
 from the beginning to preferve the memorial of it. So that 
 the prefervation of this very important tradition may be ac- 
 counted for, even abftracting from Mq/es's divine infpiration, 
 which, if in any thing tradition had become imperfect, might 
 eafily enable him to fupply the defects of it. 
 
 Another objection, on which his Lordfhip feems to lay a 
 great ftrefs, for invalidating the authority of the Mofaic hifto- 
 ry, is, that the principal facts are not confirmed by collateral 
 teftimony : And by collateral teftimony he underftands the tef- 
 timony of thofe who had no common intereft of country, reli- 
 gion, or profeffionS. But fuch collateral teftimony as this is 
 no way necefiary to the authenticity of hiftory. Many hifto- 
 ries are very reafonably believed which have no fuch collateral 
 teftimony to confirm them. Such teftimony is frequently not 
 to be had ; nor could reafonably be expected with relation to 
 many of the facts recorded by Mofcs. As v to that part of the 
 Mofaic hiftory, which relateth to the times of greateft anti- 
 quity, little help can be expected from collateral teftimony, 
 fi ace there is no hiftory of thofe times now extant fo antient 
 as his own. And yet there are coniiderabie traces of tradition 
 which have been preferved among other nations, concerning 
 fome of the moft remarkable events during that period, as 
 hath been often (hewn by learned men**; efpecially with rela- 
 ? tion 
 
 f Vol. iii p. 253. * lb. p. 281, 282. 
 
 h His Lorufhip frequently fpeaks with great contempt of the at- 
 tempts made by the learned to fupport the hiftory of Mofcs by col- 
 lateral ttftimonie?, thofe of Egyptian, Phoenicians, Chaldeans, and 
 even Greeks. See particularly vol. iii. p. 280, 281. Yet he fays, 
 " The man who gives the leaft credit to the Mofaic hiftory, will 
 
 « agree 
 
Let. 2o\ WBOLINGBROKE. ff 
 
 tion to that which is the mod extraordinary of them all, the 
 univerfal deluge. Nor can any thing be more falfe and con- 
 trary to know fact, than what this writer boldly affirms, 
 that " the tradition of Noah's deluge is vouched by no other 
 
 M agree very readily, that thefe five books contain traditions of a 
 " very great antiquity; ibme of which were preferved and pro- 
 M pagated by other nations as well as the lfraelites, and by other 
 " hiilorians as well as Mofes. Many of them may be true, though 
 " they will not ferve as vouchers for one another." And he far- 
 ther obferves, that " three or four ancient neighbouring nations, 
 " of whom we have fome knowlege, feemed to have a common 
 " fund of traditions, which they varied according to their different 
 " fyftems of religion, philofophy, and policy. 11 Ibid, p. 282. And 
 fince he here fuppofes, that the nations he refers to had different 
 fyftems of religion and policy, and were evidently neither of the 
 fame country, nation, or religion, with the people of Ifrael, the 
 teftimonies they give to the facts recorded in the Mofaic writings, 
 may be juftly regarded as collateral tejtimony, even according to the 
 account he himlelf is pleafed to give of it ; 'viz.. that it is the 
 teftimony of thofe who had no common interejl of country, religion, or 
 profejjion. So that after all his clamours againft the Mofaic hiftory 
 for want of collateral teflimony, he himfelf in effect owns, that in 
 feveral inftances at leaft, and with regard to fome of the fa£h there 
 related, collateral teftimonies may be produced, which therefore 
 are very properly taken notice of by the learned. Thefe teftimo- 
 nies relate to feveral things in the Mofaic account of the creation. 
 ■The long lives of the firft men — the general deluge, with 
 fome of the remarkable particulars recorded by Mofcs relating to it 
 — the deftruclion of Sodom and Gomorrah — the excellent character 
 of Abraham, and feveral particulars in his life, and that of Jfaac 
 
 and Jacob Jofph\ being envied by his brethren, and fold into 
 
 Egypt his great advancement there, and wife administration, 
 
 and preferving Egypt in a time of famine Many things relating 
 
 to Mofcs himfelf his great wifdom — his being oppoied by the 
 
 Egyptian magicians his leading the lfraelites out of Egypt, whilft 
 
 the Egyptians who purfued them were compelled to defiil his 
 
 bringing them through the defarts of Arabia to Mount Sinai — the 
 law given by him as from God, his noble notions of the Deity, 
 and prohibiting the reprefenting or worshipping him by any corpo- 
 real images — many of the peculiarities of that law, different from 
 
 thofe of other nations. The reader may fee moll of thefe things 
 
 collected by Grotius de >verit. relig. Chrifl. lib. i. feet 16. I think 
 any impartial perfon will be of opinion, that there is as much col- 
 lateral teftimony as could be reafonably expected concerning things 
 of fuch remote antiquicy, and from perfons who were not of the 
 Jewi/b nation or religion, and feveral of whom were profeffed 
 enemies to both. 
 
 " authority 
 
78 A View of the Deistical Writers. Let. 28, 
 
 *'■ authority than that of Mofes ; and that the memory of that 
 " cataftrophe was known only to one people, and preferved 
 " in one corner of the earth i." Nor only has there been a 
 general tradition in confirmation of it k ; but there are many 
 proofs of it all over the earth, many phenomena which plainly 
 lead us to acknowlege that there has been fuch a deluge, and 
 which cannot otherwife be reafonably accounted for. 
 
 With refpecl to that part of the hiflory which relateth to 
 the laws given to the Ifraelites, and the extraordinary facts 
 whereby the authority of thofe laws was eftablifhed ; they were 
 not only things of which Mofes had certain knowlege, and in 
 which he could not be miftaken, but they were of a moft 
 public nature, and to which the whole nation were witnefTes. 
 The facts were of fuch a kind that the accounts of them could 
 not poffibly have been impofed by Mofes 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 thefe facts having been all along 
 from that time received by that people, together with the laws 
 in confirmation of which they were wrought, furnifheth a proof 
 of authenticity to this part of the Mofaic hiflory, which can 
 fcarce be paralleled in any other. 
 
 I do not fee how the force of this can be avoided, fuppofing 
 Mofes to be the author of the Pentateuch. But this is what 
 Lord Bolingbroke thinks cannot be proved. He has made a 
 kind of reprefentation after his own way of what Mr. Abbadie 
 has offered to this purpofe; and adds, that it would be hard 
 to find an example of greater trifling K But whofoever will 
 take pains to examine the argument, not as he is pleafed to 
 reprefent it, but as it ftands in Mr. Abbadie's own book, will 
 find how little he has offered that can in any degree take off 
 the force of his reafoning. Indeed it is hard to know what 
 greater proof can reafonably be defired of Mofes's being the 
 author of the Pentateuch than is given. The whole nation, 
 among whom thofe books have been always received with great 
 veneration, as containing the mofr authentic accounts of their 
 hiftory and their laws, have conftantly attributed them to Mofes. 
 A\\ thofe of foreign nations, that have mentioned their hiftory 
 or their laws, have always fuppofed Mofes to have been the au- 
 thor of them. Never has it been denied till thefe latter ages, 
 
 1 V >1. iii. r>. 224. k See concerning this Grotius demerit* 
 
 r ,] :: 1 lib. i. fc-ct. xvi. See alfo Revelation examined with 
 
 part i differt. xiii, slv. ' Vol. iii. p. 275, 276. 
 
 after 
 
Let. 28. Lord Bolingbroke, 79 
 
 after fo long a pofTeflion, upon fome cavils and exceptions 
 which are really trifling, and which have been fufficiently an- 
 fwered. And if all this will not be allowed to be a proof, it is 
 impoilible that any thing of this nature mould ever be proved. 
 It hath all the proof which the nature of the thing can admit 
 of; and it would be unreafonable, by Lord Bolingbroke's own 
 acknowlegement, to demand more. " Common fenfe," faith he, 
 " requires, that every thing propofed to the underflanding, 
 " mould be accompanied with fuch proof as the nature of it 
 " can furnifh. He who requires more is guilty of abfurdity j 
 " he who requires lefs, of raihnefs m ." 
 
 There is then all the evidence which can be defired in fuch 
 a cafe, that the books containing the original hiflory and laws 
 given to the people of Ifrael were written by Mofes, as the 
 whole nation to whom the hiflory belonged, and who were 
 governed by thofe laws, and received them as the rule of their 
 polity, have conflantly affirmed. And of this they mufl be 
 allowed to be competent witnefTes. His Lordihip indeed, with 
 a view to fhew how little the teflimony of the Jews is to be 
 depended upon, and how eafily thofe laws might be impofed 
 upon them, mentions " the little time that it took to eflablifh 
 M the divine authority of the Alcoran among the Arabs, a 
 " people not more incapable to judge of Mahomet and his 
 " book, than we may fuppofe the Ifraelites to have been to 
 '* judge of Mofes and his book, if he left any, whether of law 
 " alone, or of hiftory and law both n ." But this obfervatiorv 
 is little to the purpofe. The Arabians were fufficient vouchers, 
 that the Alcoran was the book left them by Mahomet, contain- 
 ing the revelations he pretended to have received from heaven. 
 In this they are to be credited. So are the Jews, that the books 
 containing the original hiftory and laws of their nation were 
 written by Mofes. As to the divine authority of thofe laws, 
 this muff be tried by other arguments. But however ftupid 
 we may fuppofe the Arabians to have been, it would not have 
 been in the power of Mahomet to have made them believe, that 
 they themfelves had heard his laws diflinclly delivered with 
 the moil amazing foiemnity from heaven in the prefence of 
 above fix hundred thoufand men, if there had been no fuch 
 thing : Or that he wrought a feries of ftupendous miracles be- 
 fore their eyes, if he had not done fo. And accordingly he 
 was too wife to put the proof of his own divine miffion, or 
 of the authority of his laws, upon facls of fuch a nature : 
 Which would have been the moft effectual way he could have 
 
 ai Vol. iii- p. 246. n lb. p. 278, 
 
 taken 
 
86 A View of the Deistical Writers. Let. if* 
 
 taken to deteel and expofe his own impoflure. But he pre- 
 tended to have received communications and revelations from 
 heaven, the truth of which depended upon his own credit, 
 The fame obfervation may be made concerning thofe 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 facls of the moit miraculous and extra- 
 ordinary nature, done in the prefence of all the people, and 
 for the truth of which they appealed to them. They pre- 
 tended to directions from oracles, or to fecret communications 
 with the Deity, of which the people had no proof, and which 
 they received folely upon their authority. But Mofes put 
 the proof of the divine authority of his laws upon fenfible 
 facls of the moil public nature, and of which the whole 
 body of the people, to whom thefe laws were given, were 
 witnefTes. Appeals were made to the people, at the time when 
 thefe laws were delivered, concerning thofe facts as done in 
 their fight, and which they themfelves could not poffibly deny. 
 The accounts of thofe facls are fo interwoven with the laws 
 that they cannot be feparated. Some of the principal motives 
 to engage the people to an obfervance of thofe laws are founded 
 on thofe facts. Many of the laws were peculiarly defigned to 
 preferve the remembrance of the facls, and cannot be other- 
 wife accounted for than by fuppofing the truth of thofe facls 
 to which they relate. And this was the profefTed defign of 
 the inititution of feveral of their facred rites, which were ap- 
 pointed to be folemnly obferved by the whole nation in every 
 age from the beginning of their polity, N i. e. from the time 
 when they hilt received thefe laws, and their conftitution was 
 eftablifhed. There were feveral public monuments which fub- 
 fiffed feveral ages, to perpetuate the memory of the mod re- 
 markable of thofe facls. The people were commanded, as by 
 divine authority, frequently to confider thofe facls, and to take 
 care to tranfmit them to their children. To which it may be 
 added, that in all the remaining writings publifhed at different 
 times, and in different ages, among that nation, whether of 
 an hiitorieal, moral, or devotional kind, there is a eonftant re- 
 ference to thofe facls as of undoubted credit and authority. 
 They are repeated on fo many different occafions, {o often 
 and iolemnly appealed to, that it appearcth with the utmofr. 
 <;ce which the thing is capable of, that thefe facls have 
 been all along univerfally known and acknowleged, and tne 
 remembrance of them conftaatly kept up among that people. 
 
 And 
 
Let. 28, Lord Boling3rokl" St 
 
 And upon the truth and authority of thefe facts, their pecu- 
 liar conftitution, whereby they were fo remarkably diftinguiftie4 
 from all other nations, was plainly founded; nor can it well 
 be conceived, how it could have been eftablifhed among them 
 without thofe facts. It ftrengthens all this, when it is con- 
 fidered, that fcarce ever was there any people, fo well fitted by 
 their conflitution for preferving and transmitting the remem- 
 brance of their laws and facts, as the people of Ifrael. 7'heir 
 weekly fabbath, the obfervation of which was bound upon 
 them in the flri&eft manner, and which was a conflant me- 
 morial to them of their religion and law : Their fabbatical 
 years, an inftitution of the moft extraordinary nature, and 
 which furniihed a vifible 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 aflembled together at their fo- 
 lemn feftivals : The exact care that was taken to keep up the 
 diifinction of tribes, and the genealogies of the feveral fami- 
 lies in their tribes, on which their legal .right to their inherit* 
 ances and poifeiTions depended, and which they could trace 
 to the time when the firft divifion of the land was made, and 
 their conflitution eflablifhed, with which the laws and facts 
 were intimately connected : All thefe things laid them under 
 peculiar obligations, and gave them peculiar advantage:, t 
 preferving the remembrance of their law, and the facts dorie in 
 atteftation to it. Taking thefe confiderations together, the 
 evidence for the laws and facts is as ftrong as can reasonably 
 be defired for any facts done in pafl ages. And I am perfuaded 
 the evidence would never have been contefled, if it had not 
 been for the pretended incredibility of the facts themfelves. 
 But before I come to confider this, I mail take notice of feme 
 other exceptions made by Lord BolingBroke to the credit of this 
 hiflory. 
 
 He mentions it as a fufpicious. f eircumflance, that " the priefts 
 *' in Egypt and Judea were intfufted with the jpublic records," 
 and that this /hews how little they are to be depended upon*. 
 And he afks, " With what face can we fufpect the authenti- 
 " city of the Egyptian accounts by Manet ho and others.; which 
 " were compiled and preferved by Egyptian priefts, when we 
 " received the Old Teflament on the faith of Jei\>ifb feribes, a 
 " moft ignorant and lying race p ?" But it is a* great miitake, 
 or grofs mifreprefentation to pretend, that the JevJiJh hiflory 
 rind facred writings, particularly thofe of Tilo/l's, were in the 
 
 Vol. iii. p. 2.25, 226. p lb. p. 2c$. 
 Vol. II, G hands 
 
S2 A View of the Deistical Writers. Let. gff; 
 
 hands of the priefts, or Jrwifi fcribes alone. If, like the 
 Egyptian laws and records, they had been wrapt up in facred 
 characters and hieroglyphics, which the priefts only underftood, 
 and of which they alone were the authorifed guardians and 
 interpreters, and which were carefully difguifed and concealed 
 from the people, there might be fome ground for this pretence. 
 But on the contrary their hiftory and laws were put into the 
 common Language: The people were commanded to make 
 ■themfelves thoroughly acquainted with the laws that were given 
 them, and with the hiftory of thofe facts by which their law 
 was eftablilhed. It was urged upon them in the name of God 
 himfelf to meditate upon them continually, to fpeak of them 
 in their houfes, and teach them diligently to their children. 
 They were taught to believe that their intereft in the favour 
 of God, their public and private happinefs depended upon it. 
 No part of their hiftory and laws was kept as a fecret from the 
 people: All was open and undifguifed. And this was fo dif- 
 ferent from the arts of impoflors, or of defigning politicians, 
 as affords a ftrong preiumption, that all was founded on truth 
 and fact. 
 
 Our author is very willing to have it believed, that thefe 
 writings were forged after the time of Mofes. And the time 
 he feems to fix upon as the likciieft for fuch a forgery is that 
 of the judges 1 '. But there is not the ieaA foundation for fuch 
 
 a fup- 
 
 i His Lordfnip is pleafed to obferve, that " the four centuries 
 " the Ifraelites palled under their judges, may be well compared 
 " to the heroicar* (by which he underltands the fabulous) " agej 
 " of the Greeks" The realc-n he gives for 'this is pretty extraor- 
 dinary. He fays, " Thofe of the Greeks were generally baftards of 
 " fome God or other; and thofe of the Jews were always ap- 
 " pointed by God to defend his people, and deftroy their enemies.* 
 As if the being a baftard cf fome God or other, and the being ap- 
 pointed by God for delivering and defending his people, were of 
 the fame figniflcancy, and equally abfurd and fabulous : though 
 under fuch a polity as the Mojaical was, their having their judges 
 and deliverers extraordinarily raifed 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 difadvantage of 
 the Jenui/h hiftory under that period, that we there read of Ehud 
 . and Jephthah a robber^ arid Da-vid a captain cf banditti;. 
 .. obferved, that this laft dot, not properfy belong to the 
 times of the judges, and is only thrown in ont of hie great good- 
 \ the memory of that illuftrious j rince : and as to the two for- 
 ;nei, without entering into a particular consideration of the accounts 
 
 which? 
 
Let. 2 8. Lord Bolingbroke.' 83 
 
 a fuppofition. To fuppofe them to have been forged in the time 
 of Joflnia, or the elders that immediately fucceeded him, is the 
 fame thing as to fuppofe them to have been forged in the days 
 of Mofes himfelf. It muft then have been very well known, 
 whether thefe were the laws that were given by Mofes, and whe- 
 ther the facts there referred to as things of public notoriety, 
 and known to the whole nation, were really done or not. Since 
 great numbers muft have been able to contradict, or detect them, 
 if they had been falfe. And after the death of Jofhua, and the 
 elders that had lived in the time of Mofes and feen thofe mighty 
 acts, who could have had authority enough to have impofed thofe 
 laws and facts upon the people r The deliverance out of Egypt, 
 the fojourning of the Ifraeliies in the wildernefs, the laWs and 
 conftitutions appointed by Mofes in the name of God, the ex- 
 traordinary facts faid to have been wrought by him, their in- 
 troduction into Canaan, and the manner of their fettlement 
 there, muft have been comparatively frefh in their remembrance. 
 It appears by JephtbaFs anfwer to the king of the Ammonites, 
 that the people of Jfrael were in his time very well acquainted 
 with their own hiftory, and with what had happened to them 
 in the time of Mofes, Judges xi. 12, 6r> The fame thing ap- 
 pears from the Song of Deborah, Ch. v. 4, 5, and from the 
 anfwer of Gideon, Ch. vi. 13. And it cannot Without great 
 abfurdity be fuppofed, that they could at that time have had a 
 body of laws impofed upon them as the laws of Mofes, and laws 
 by which their nation had been governed ever fince his time, 
 though they had not known thofe laws before : Or, that they 
 could have been made to believe that the facts referred to in 
 thofe books were facts of which their whole nation had been wit- 
 neffes, and which they themfelves had received from their ances- 
 tors, and the memory of which had been conftantly prefer ved 
 among them, though they had never heard of thefe facts : Or, 
 that fuch and fuch facred rites and ordinances had been in- 
 ftituted, and conftantly obferved and folemnized in their nation 
 in remembrance of thofe facts, if till then they had been utter 
 ftrangers to the obfervance of thefe rites. And what renders 
 this ftill more improbable is, that during that period there was 
 for the moil part no general governor who had authority over 
 
 which are given of them (;} it may juftly be affirmed that thefe 
 intfances do not afford a (hadow of a proof, that me hiftory is fabu- 
 lous, and doth not contain a tme atcount of facts. 
 
 (1) Sse concerning Ehud. A '-I'lver to Cbrijii x-:ity as old as the Creation, V 
 p. 334. 2d edit. 
 
 G 2 the 
 
84 A View of the Deistical Writers. Let* 28,* 
 
 the whole, as the kings had afterwards. The feveral tribes 
 feem to have been very much in a ftate of independency, and 
 to have had the government within themfelves. Few of their 
 judges exercifed an authority over all the tribes; nor were any 
 of them priefts till the time of Eli.' In fuch a ftate of things, 
 how was it poflible to have impofed a new body of laws and 
 hiftory upon the whole nation, efpecially laws fo different from 
 the laws and cuftoms of all other countries, and which enacted 
 the fevered penalties againft the idolatries to which the neigh- 
 bouring nations were fo ftrongly addicted, and which the If 
 raelites were (o prone to imitate ? If fome of the tribes had re- 
 ceived them, what likelihood is there that all would have done 
 fo, or would have regarded them as the laws of Mofes, and 
 as obligatory on the whole community, when they were {o 
 contrary to their own inclinations, and had never been im- 
 pofed upon their nation before ? Nothing lefs than fuch an au- 
 thority as that which Mofes claimed in the name of God him- 
 felf, and which was inforced by fuch illuftrious divine attefta- 
 tions, could have prevailed with them to have fubmitted to 
 thofe laws, or to have received thofe facts. To which it may 
 be added, that it is manifeft from the account given in the 
 book of Judges, which is the only account of that time that 
 we have to depend upon, that the general ftate 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 puniiliments upon them for their tranfgreilions of 
 their law, they were made fenfible of their guilt, and again 
 returned to the obfervation of it, and to the adoration of the 
 only true God as there prefcribed; and they were encouraged 
 by the great things God had formerly done for their nation, 
 to apply to him for deliverance from their oppreflbrs. So that 
 every thing during that period mews, that the law of Mofes, 
 and the worfhip of God and of him alone, free from idolatry 
 and polytheifm, was then the enablifhed conftitution, which 
 they themfelves regarded as of divine authority, notwithstand- 
 ing they too often fuffered themfelves to be fedueed into devia- 
 tions from it. 
 
 After the aera of the Judges followed that of the Kings. 
 King David lived very early in that period. And it appeareth 
 with the utmoff evidence from the hiftory and writings oi that 
 it prince, that the law of Mofes was then had in the higheft 
 veneration as of divine authority, and that the facts there re- 
 corded were t y believed and acknowleged. And though 
 
 feme 
 
Let. 28. 1 WBOLINGBROKE. 85 
 
 fome of the fucceeding Kings deviated from that law into the 
 idolatries of the neighbouring nations, yet that law never loll 
 its authority; and the obfervation of it was foon reltored. The 
 defign of the prophets, of whom there was a fuccellion during 
 that period, was to keep the people clofe to the obfervance 0$ 
 that law: And the extraordinary facts by which the authority 
 of it was eftablifhed, were £1111 had in remembrance. And on 
 the credit of that law, and of thofe extraordinary facte, they 
 frill looked upon themfelves to be God's peculiar people. This 
 writer indeed takes upon him to aiTert, that " there were times 
 " when they had actually no body of law among them, parti- 
 ". cularly in the reign of Jo/tab when it had been long loft 1 '." 
 But there is no ground to fuppofe, 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 Mofes had 
 been ever entirely loft. This cannot be juftly concluded from 
 the furprize exprefled at Hilkiah the High PriefVs finding the 
 book of the law of the Lord in the temple, when they re- 
 paired it in Jofiafrs reign. For this is juflly fuppofed to be 
 either the original book of the law written by Mofes himfelf, 
 and ordered to be lodged in a coffer at the fide of the ark, 
 and which was found when the ark was removed on ©ccafion 
 of the temple and holy of holies being repaired : Or at lead 
 an authentic copy of great antiquity and authority kept in 
 the temple, and which might have been neglected, or thought 
 to have been loft. But it would be abfurd 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 Priefrs or Prophets. And 
 it may very reasonably be conceived, that upon finding an au- 
 thentic book of the law of fuch venerable antiquity, the at- 
 tention of the King and great men might be more thoroughly 
 awakened to the things contained there, and they might make 
 a much fhonger impreffion upon them, than they had ever 
 done before, even fuppofing they had read or heard the fame 
 things out of fome other copy of the law of lefs authority, 
 and which was not fo much to be depended upon. There is 
 not one word in the account that is given as of this matter of" 
 what our author mentions concerning the little time the reading 
 of the book in the prefence of the King took up; from whence 
 he concludes that it contained nothing but the law fVictly 
 fo called, or the recapitulation of it in the book of Deutero,- 
 nomy. Though if that copy hid contained no more than the 
 
 * Vol. Hi. p. :;6. 
 , G \ §ooi> 
 
S6 A View of the Deistical Writers. Let. 28. 
 
 book of Daiteronomy, this is a collection not only of the priiir 
 cipal laws given by Mofcs, but of the extraordinary and mira- 
 culous facts whereby the divine authority of the law was at- 
 telted. As to what he infmuates, that all the facred writings 
 of the Jeivs were compofed after the captivity, and that Ef- 
 dras and his fucceflbrs compiled the written law % I (hall not 
 add any thing here to what I have elfewhere offered to de- 
 monftrate the palpable falfhood and abfurdity of fuch a fuppo- 
 fitioiv. I fhall only at prefent obferve, that the preferving of 
 the Pentateuch among the Samaritans, between whom', from 
 the time of their firft fettling in that country, and the Jews, 
 there was a fixed antipathy and oppofition, affordeth a plain 
 proof that the code of the Mofaic hiftory and laws was not 
 the invention or compofition of Efdras, but had been pre- 
 ferved among the Israelites of the ten tribes, in place of whom 
 the Samaritan^ came. And the remarkable conformity there 
 is between the Samaritan and JewiJJj code of the Pentateuch 
 both in the laws and in the facts, gives a fignal confirmation of 
 the antiquity and integrity of the Mofaic hiftory and laws : 
 And how far the Hebrew code is to be depended upon. 
 
 But to proceed to Lord Bolingbroke\ farther objections. In 
 order to deftroy the credit of the Mofaic hiftory he hath taken 
 all occafions to charge it with inconfiftencies and contradictions. 
 Thus he tells us, that the Mfaic account is plainly inconfiftent 
 with itfelf, in fuppofing that the unity of God was the ori- 
 ginal tradition derived from Adam, and yet that it was loft, 
 and polytheifm eftablimcd in its ftead in the days of Serug ; 
 Or at leaft of Terah and Abraham, four Jiundred years after 
 the deluge. He thinks it abfurd to fuppofe, " that the know- 
 '■' lege of the exiftence of that God who had deftroyed and 
 " reftored the world, juft before, could be wholly loft in the 
 " memory of mankind, and his worihip entirely forgot, whilfr, 
 " the eye-witnefTes of the deluge were yet alive"." The 
 whole force of this objection depends upon his own abfurd 
 way of ftating the cafe, as if the knowlege of the exiftence 
 of the one true God, were fuppofed to be then entirely loft 
 and forgotten among mankind. True religion and the true 
 worihip of God might have been confidcrably corrupted in 
 that time, and idolatry might have made a great progrefs, 
 though the knowlege of the true God was not entirely loft 
 
 s Vol. iv p 339. Vol. v. p. 229. * See "Refeftlons on 
 
 Lord Lolingbrolze'j Let tin en the Study and Uff cf Ilifcry, p. 51, 
 etjeq. u Vol. iv. p. iq, 20. 2.17, 2 1 8. 
 
 2 and 
 
Let. 2$. I(?ri ROLINGBROKE, 
 
 and forgotten among men: As our author himfelf, when it is 
 for his purpofe, thinks fit to own. 
 
 With the fame view of proving inconfiftencies on the Mc 
 hiftory, he obferves, that " it is repugnant to human nature 
 ie to fuppofe, that the Ijraclitss fhould, in the conrfe of fo few 
 " generations, become confirmed and hardened idolaters in 
 " Egypt'* an( l Should in fo fliort a time not only forget the tra- 
 " ditions of their fathers, and the God of Abraham, of J/aac, 
 " and of Jacob: But that they fhould have been as much 
 " wedded to idolatry, as the Egyptians themfelves we're.*." 
 He himfelf furniflieth an anfwer to this, when he obiefvc , 
 that " polytheifm and idolatry have a clofe connection with 
 " the ideas and affections of rude and ignorant men." And 
 that " the vulgar embrace polytheifm and idolatry very eafily, 
 ** even after the true doctrine of a divine unity has been taught 
 " and received y ." It may well be conceived, that during 
 their abode in Egypt the Ifraelites might have contracted a 
 great foudnefs for the Egyptian cufloms. They might be al- 
 lured by the power and fplendor of the Egyptians, to enter- 
 tain a good opinion of their religion : And the extreme mi- 
 fery and diftrefs to which they were reduced by their fervitude, 
 might lead many of them to queftion the promifes made to 
 Abraham and their anceilors, and make them more ready to 
 deviate from the religion derived to them from their fathers ; 
 though there is no reafon to think they entirely forgot it, but 
 mixed idolatrous rites with it. And even after their deliver- 
 ance from Egypt, the idolatrous habits and cuftoms many of 
 them had fo deeply imbibed, were not foon laid afide. It may 
 eafily be fuppofed, that they would endeavour to reconcile and 
 unite them with the religion Mofes taught them. And this 
 feems particularly to have been the cafe with regard to the 
 worfhip of the golden calf. He mentions it as an incredible 
 thing, that " they forgot the true God even when he con- 
 " dueled them through the defart: They revolted from him 
 ■* even whiht the peals of thunder that proclaimed his defeent 
 «' on the mountain rattled in their ears, and whilft he dictated 
 " his laws to themV He adds, that " if the miracles re- 
 tc corded to have been wrought had been really wrought, no- 
 " thing lefs than the greateft of all miracles could have made 
 «' thefe real miracles ineffectual." " I know farther (fays he) 
 *'* moll intuitively, that no creature of the fame nature as I am 
 * of, and I prefume the Ifraelites were human creatures, could 
 
 " Vol. iv, p. 222, 223. y lb. p. 21,22. z Ib.p. 223. 
 
 G 4 " refift 
 
88 'A View of the Deistical Writers. Let. 28.' 
 
 " refift the evidence of fuch revelations, fuch miracles, and 
 " fuch traditions, as are recorded in the bible — That they muffc 
 " have terrified the moft audacious, and have convinced the 
 " moft incredulous 1 ." Thus with a view to deftroy the cre- 
 dit of the Mofdic hiftory, he cries' up the irrefiftible force of 
 the revelations and miracles wrought among the Israelites. But 
 perhaps he could not be fo fure, as he pretends, what he him- 
 ielf might have done in thofe circumftances. There is fcarce 
 any anfwering for the extravagancies and inconfiflencies which 
 human nature may fall into. But he goes all along upon a 
 wrong fuppofition, as he had done before, as if the Ifraelites 
 had entirely forgotten God, or intended abfolutely to abandon 
 his worihip. This was not their intention in the inftance he 
 feems to have had particularly in his view, their worfhipping 
 the golden calf. For it is evident, they did not defign to re- 
 nounce the one true God, the God of Ifrael, and to difcard 
 his worihip. This appears from Aaron 's proclaiming on that 
 occailon a feaft to the Lord, Jehovah; and from the people's 
 declaring, Thefs be thy Gods, Ifrael, or, as it is elfewhere 
 rendered, This is thy God, that brought thee up out of the laud 
 of Egypt, Exod. xxxii. 4, 5. compared with Nchem. ix. 18. 
 Nothing can be plainer than that they intended by it to wor- 
 ship the God of Ifrael, who they knew had fo lately brought 
 them out of the land of Egypt', and that the worfhip they 
 rendered to the calf was not defigned to terminate there, but 
 was done with a reference to the Lord, Jehovah, whom they 
 were for worfhipping' by that fymbol. They might therefore 
 flatter themfelves, that this was confident with their acknow- 
 leging no other God but one, which had N been fo folemnly in- 
 joined them : And that the prohibition of bowing down be- 
 fore any image was defigned only to forbid the worfhipping 
 falfe Gods, not the true God by fuch a fymbol. This in- 
 deed was an inexcufable contravention of the law which had 
 been juft promulgated with great folemnity, and which was 
 intended to forbid their worfhipping and bowing down before 
 any im;igc of the Deity, under any pretence whatfoever. But 
 it was what minds, fo flrongly prepofTefred with the notions 
 and prejudices they had imbibed in Egypt, might be fuppofed 
 capable of falling into. I would obferve, by the way, that 
 the recording this ftory affords a fignal proof of the imparti- 
 ality of the f acred hiitorian. Nothing but the itricleit regard 
 to truth could have prevailed with him to have infertci a 
 
 - Vol iv. P. 22c, 
 
Let. 28. WBOLINGBROKE^ S<j 
 
 thing which has been fo often mentioned to the dishonour of 
 that people, even by their own writers, and by others ever 
 fince. And it is very probable, that if the people in after- 
 times durft have made any alteration in the original facred 
 records, they would have (truck it out for the fame reafon 
 for which Jofephus. has omitted it, as he has done fome ether 
 things, which he thought would turn to the difcredit of his 
 nation. 
 
 Another attempt this writer makes againft the credit of the 
 Mofaic hiftory, relates to the account given of their exode. He 
 thinks it incredible that tc the Ifraeiites mould bear the op- 
 " preffions of the Egyptians, when the) were become fo vaftly 
 " numerous, and could bring fix hundred thoufaiid fighting 
 " men into the field. ieb *va3 in army fufficient to have 
 " conquered Egypt . juul what could be expected from an 
 undifciplined and unarmed multitude, however numerous, 
 againft the force of a powerful kingdom ? Efpecially when 
 their fpirits had been deprefFed by a long flavery, and a feries 
 of grievous oppreflions ; in which cafes vaft multitudes have 
 been kept in fubjeclion by a very few, of which there are 
 many inftances in hiftory. 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 epidemical infectious 
 " diftemper in the Lower Egypt, might make Pharaoh de- 
 " firous to drive the inhabitants of that part of his kingdom 
 " into the neighbouring defarts. — That many of the inhabit- 
 " ants of the Lower Egypt were included with the Ifraeiites 
 " in that iranfmigration, and that a common diftemper, rather 
 " than a common religion, united them in it." And again, 
 he mentions it as a reafon of the Ifraeiites flaying forty years 
 in the wildernefs; that " it was a fufficient time to wear out 
 " the leprofy, with which, profane hiftory allures us, they 
 <( were infected c ." Thus he is for reviving a falfe and fcan- 
 dalous ftory, the abfurdity of which has been fo often ex- 
 pofed. 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 difguife the truth. They could not deny the departure of 
 the Ifraeiites out of Egypt, and that it was in a manner and 
 with circumftances very difagreeable to them ; yet they did 
 not think it confident with the honour of their own nation, 
 \0 relate the fact with ail its circumftances as it really happened. 
 
 ■ JVol.v, p. 141, c lb, p. 142. 144, 145. 
 
 But 
 
go A View of the Deistical Writers, Let. 28; 
 
 But of all the ftories they trumped up on that occafion, that 
 of the Ifraelites being expelled on the account of their being 
 generally infected with the leprofy, is the moft fooliih. and 
 ridiculous. It appears indeed by the laws and conftitutions of 
 Mofes, that there were leprofies, and other cutaneous diftem- 
 pers among the Ifraelites, as well as among the neighbouring 
 nations in that part of the world, but it alfo appears with in- 
 vincible evidence that the body of that people were not in- 
 fected with thofe diftempers, and that there were compara- 
 tively very few who were fo ; fince the infected were ordered 
 to be put out of the camp, and were treated in fuch a way as 
 they could not have been treated, if a great part of the people 
 had been leprous. But any ftory is catched at, however void 
 of all appearance of truth, that tends to caft difgrace upon the 
 Jews, and the holy Scriptures. 
 
 The only remaining objection againft the Mofa'ic hiftory, 
 and which indeed feems to be what he layeth the principal 
 ftrefs upon is, that it is repugnant to the experience of man- 
 kind. That " incredible anecdotes are not mentioned feldom 
 M or occaflonally in them, as in Livy or other hiftorians, but 
 " the whole hiftory is founded on fuch, and confifts of little 
 " elfe." He compares thofe that fpeak of the Petatench as 
 an authentic hiitory to Don Quixote, and reprefents them as 
 not much lefs mad than he was. ** When I fit down (fays he) 
 " to read this hiftory, I am ready to think myfelf tranfported 
 " into a fort of fairy-land, where every thing is done by ma- 
 " gic and inchantment : Where a fyftem of nature very dif- 
 " ferent from ours prevails ; and all I meet with is repugnant 
 " to my experience, and to the cleareft and moft diftinct ideas 
 " I have. Almoft every event in it is incredible in its caufes 
 " or confequences, and I muft accept or reject the whole *.'* 
 What his Lordfhip fays amounts in other words to this ; that 
 this hiftory gives an account of a feries of miraculous facts 
 and events, which were not according to the ufual and ordi- 
 nary courfe of things. This will be eafily acknowleged. But 
 it is denied, that this is a juft or fufficient objection againft 
 the truth or authenticity of the hiftory, or a valid reafon why 
 it mould be rejected. On the contrary, if the facts there re- 
 lated had been only of the ordinary kind, they would not 
 have anfvvered the end which the divine wifdom had in view. 
 It was necefTary as the cafe was circumftanced, that they fliould 
 be miraculous, and therefore their being miraculous is not % 
 
 * Vol. Hi. p. 280. 
 
 
JLet. 2$. ZoriBoLINOBROKE. 1 $1 
 
 proof of their being falfe. And confidered in their eaufes and 
 confequences they are fo far from being incredible, that taking 
 in their canfes and confequences they claim our beiief and 
 veneration. The way of arguing made ufe of by our author, 
 and others of the Deiflical Writers in fuch cafes, dcferves to be 
 remarked. If the fails advanced in proof of a divine revela- 
 tion may poflibly be accounted for in a natural way, then 
 they are no miracles at all, and cannot give a fufficient attef- 
 tation to the truth and authority of a fupernatural revelation: 
 And if they are of an extraordinary nature, and out of the 
 common courfe of our experience, and manifellly tranfcend all 
 human power, then the very extraordinarinefs of the facts, 
 and their being miraculous, though it is proper in fuch circum- 
 fiances they mould be fo, is made a reafon for reje£ting them. 
 
 But that we may confider this matter more diflincliy, it is 
 to be obferved, that it cannot be pretended that the facts re- 
 corded in the books of Mofes are abfolutely impoffible, or be- 
 yond the power of God to effect. If any reafon therefore 
 can be ailigned to mew, that it was proper they fhould be 
 wrought, and that it was worthy of the divine wifdom to 
 interpofe in fo extraordinary a way, thofe faffs, however mira- 
 culous they are fuppofed to be, become credible. And if to 
 this it be added, that we have all the proofs that thefe facts 
 were actually done, which the nature of the thing can admit 
 of, or which could be reafonably delired fuppofmg thofe things 
 to have really happened, this is all that can be juilly expected, 
 and it would be unreafonable to infill on more. 
 
 The cafe that is here fuppofed is this. That when the na- 
 tions had fallen from the worlhip and adoration of the one true 
 God, and him, only, and became involved in fuperftition, po- 
 lytheifm, and idolatry, which was Hill growing and fpreading, 
 and in danger of becoming univerfal, it pleaied God in his 
 great wifdom and goodnefs, in order to put a check to the 
 fpreading idolatry, and to preferve his knowlege and worftiia 
 among men, to interpofe in an extraordinary way, bv cfla- 
 blifnirig among a people chofen for that purpofe a conftitutioq 
 of a peculiar kind, the fundamental principle of which was 
 the acknowledgement and adoration of the one true God, in 
 oppofition to all idolatry and polytheifm. And in order to 
 give weight to this conflitution it was fo ordered, that i : 3 
 divine authority was confirmed by a feries of wonderful acts, 
 which exhi hited the mofl: illuflrious difplays of his divine 
 power and glory. And this conflitution was deilgned farther 
 {Q prepare the way for another difpenfation, which was in- 
 tended 
 
9« A View of the Deistical Writers. Let. 28. 
 
 tended to be of a more general extent, and in which religion 
 was in due feafon to be publifhed to the world in its moll per- 
 fect form. 
 
 This is a general view of the cafe, let us now examine it 
 more difti nelly. 
 
 And firft, that at the time when the law of Mofes and the 
 Jfraeliti/h conftitution was firft eftabliihed, idolatry and poly- 
 theifm was generally fpread through the nations, is a fact that 
 can fcarce be contested. This appears from all the remaining 
 monuments of thofe times as far as we can carry our enquiries. 
 Nor could Lord Bolingbfcke deny it. On the contrary he ac- 
 knowleges, as fhall be more particularly obferved afterwards, 
 that fo great and general was the attachment of the people to 
 idolatry and polytheifm, that the moft celebrated legiflators 
 of antiquity were every-where obliged to fall in with it. And 
 he himfelf aflerts, that " polytheifm and idolatry have fo clofe 
 "> a connection with the ideas and affections of rude and ig- 
 Cf norant men, that one of them could not fail to be their firft 
 " religious principle, nor the other their firft religious prac- 
 ' • tice e ." 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 fome extraordinary expedient, above what either 
 the legiflators or philofophers were able to effect. 
 
 If therefore it pleafed God to interpofe in an extraordinary 
 manner for this purpofe, it ought to be acknovvleged to have 
 been a fignal inftance both of his wifdom and of his goodnefs. 
 Our author himfelf reprefents it as a fundamental article of 
 the religion of nature, that " the Supreme Being is the true, 
 " and only true, object of our adoration f ." He calls this 
 that firft and great principle of natural theology, and the an- 
 gular (lone of true Theifm. If ever therefore it was worthy 
 of God to interpofe at all, or to concern himfelf with the affairs 
 of men, here was a proper occafion for it, for maintaining and 
 preferving that fundamental principle of all religion, which was 
 become fo greatly corrupted and perverted among men, and 
 overwhelmed under an amazing load of fuperftiiions and idola- 
 tries. 
 
 This accordingly was the excellent defign of the Mofaic 
 conftitution, and of all the extraordinary atteftations whereby 
 the divine authority of it was eftabliihed. It is undeniably 
 
 c Vol. iv. p. 21. f Vol. v. p. 98. 
 
 manifeftj 
 
Leti 2$1 Lord Bolingbroke^ 93 
 
 manifefr, that the chief aim of that whole difpenfation, and 
 the principal point to which all its laws were directed, was to 
 eftablifh the worfliip and adoration of the one true God, the 
 maker and preferver of all things, the Supreme Lord arid Go-, 
 vernor of the world, and of him alone, and to forbid and 
 fupprefs, as far as its influence reached, that idolatry and fu- 
 perfHtion, which the wife men of other nations humoured and 
 encouraged, and thought it impoffible to fubdue. If we com- 
 pare the Mofaic inftitutions with theirs, we mall find a vail 
 difference between them. Lord Bolingbroke, fpeaking of the 
 mighty degree of wealth and power to which the antient priefb, 
 who were alfo the antient philofophers and wife men, arrived 
 in Egypt, Ethiopia, and the great eaftern kingdoms, tells us, 
 that " the general fcheme of their policy feems to have been 
 " this. They built their whole fyftem of philofophy on the 
 " fuperftitious opinions and practices that had prevailed in 
 " days of the greateft ignorance. They had other expedients 
 " which they employed artfully and fuccefsfully. Moft of 
 " their doctrines were wrapped up in the facred veil of alle- 
 " gory. Mofr, of them were propagated in the myfterious 
 " cypher of facred dialects, of facerdotal letters, and of hiero- 
 " glyphical characters : And the ufeful diftinction of an out- 
 " ward and inward doctrine was invented, one for the vulgar, 
 " and one for the initiated 8." He afterwards obferves, that 
 " the worfliip of one God, and the fimplicity of natural reli- 
 " gion, would not ferve their turn. Gods were multiplied, 
 " that devotions, and all the profitable rites and ceremonies 
 " that belong to them, might be fo too. The invifible filithras, 
 " without the vifible, would have been of little value to the 
 " Magi h ." It ought therefore to give us a very advantageous 
 notion of the divinity of the law of Mo/es, and the truth of 
 his pretenfions, that the method he took was entirely different: 
 And that he was far from making nfe of thofe arts and expe- 
 dients, which the antient priefb and fages of the Eaft thought 
 neceffary. He did not found his theology on falfe popular 
 opinions : On the contrary, the fundamental principle of his 
 lyitem was fubverfive of that polytheifm, which his Lordihip 
 reprefents as the natural belief of men in the firfl 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 conllitution; no falfe or idola- 
 trous devotions, in order to bring a greater revenue to the 
 
 x Vol, iv. p. 42, 43, 44. h /j t p> 49i 
 
 pri 
 
94 'd V' l£w of the Deist ical Writers. Let. 28^ 
 
 priefts. He did not conceal his doctrines and laws in the cy- 
 pher of facred dialects, and facerdotal letters, and hieroglyphi- 
 cal characters. His laws and doctrines were all defigned for 
 public univerfal ufe : And there was no fuch thing in his fyf- 
 tem as fecret doctrines to be communicated only to a few, and 
 concealed from the vulgar. On the contrary, it was a maxim 
 that lay at the foundation of that conftitution, that all the 
 people were to be inftructed in the knowlege and worfhip 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 fpeaks of the allegories in the Old Teilament, as if 
 allegory faffed for a literal relation of faffs among them, it 
 is certain that in the hiftorical parts of the Bible, particularly 
 in the Mofaic hiftory, the facts are generally delivered in a 
 plain, fimple, narrative flile, obvious to the capacities of the 
 people. 
 
 His Lordfhip fpeaks with high approbation of the celebrated 
 Icgiflators of antiquity, whom he reprefents as thefrf, and he 
 fuppofes the beft mijfionaries that have been fe en in the world 1 . 
 He inftances in Mercury, Zoroafter, Zamolxis, Minos, Cha- 
 rondas, Numa. — And having told us, that they all, to give the 
 greater fanction to their religious and civil infHtutions, pre- 
 tended to communications with their Gods, or to revelations 
 from them, he declares, that " he believes it probable, that 
 11 many of the reformers of mankind had difcovered the ex- 
 " iftence of the one Supreme Being ; but this knowlege might 
 '•' feem to them not fufficiently adapted to the character of the 
 " people with whom they had to do." — He adds, that " it 
 " was neceflary in their opinion to fuit their doctrine to the 
 " grofs conceptions of the people, and to raife fuch affections 
 *' and paflions by human images, and by objects that made 
 u ftrong impreffions on fenfe,.as might be oppofed with fuc- 
 " cefs to fuch as were railed by fenfible images and objects 
 " too, and were deftructive of order, and pernicious to fociety; 
 M They employed, for reforming the manners of the half- 
 " favage people they civilized, the dread of fupcrior powers, 
 " maintained and cultivated by fuperflition, and applied by 
 u policy k ." Thus, Lord Bolingbroke, notwithstanding the 
 Zeal he profeffes for true Theifm, is pleafed mightily to ad- 
 mire and applaud the antient legiilators, who, by his own ac- 
 count, countenanced and encouraged polytheifm and idolatry; 
 whilft he abufes and viliiies Mofes, the main defign of whofc 
 
 1 Vol. ir. j>. £5. k //• p 26,27. 
 
 lav* 
 
Let. 28. Lord Bolingbroke,' 9^ 
 
 law was to forbid and fupprefs it. Indeed the method he took 
 was fuch as fhewed that his law had an higher original than 
 human policy. He eftablifhed the worfhip of the one true 
 God, the Creator and Governor of the univerfe, and of him 
 only, as the foundation and central point of his whole fyftem. 
 Nor did he, in order to fiiit his doiirine to the grofs conceptions 
 of the people , indulge them in that idolatry and polytheifm to 
 which the nations were fo generally and llrongly addicted. 
 All worfhip of inferior deities was prohibited. And he ex- 
 prefly forbad the Hebrews to reprefent the pure eflence of the 
 Deity by any corporeal form, that he might accuftom them 
 to a more fpiritual adoration of the Supreme Being ; And if, 
 as our author alleges, he adopted fome of the Egyptian rites 
 and cuftoms in accommodation to the weaknefs and prejudices 
 of the people \ though this is far from being fo certain as he 
 pretends 1!1 , we may be fure they were only fuch as might be 
 
 inno" 
 
 1 Vol. iv. p. 31. 34. 
 m It appears indeed from the accounts of the Egyptian rites and 
 cuftoms given by fome antient writers, that there is a refemblance 
 between fome of thofe rites and cuftoms, and thofe that were infti- 
 tuted in the Mofaical law. But there is no proof that the latter 
 were derived from the former. Nor indeed is there any proof 
 which can be depended on, that thofe particular rites were in ufe 
 among the Egyptians fo early as the time of Mofes, fince the authors 
 who mention them are of a much later date. And notwithftanding 
 all that hath been faid of the improbability of the Egyptians'bov- 
 rovving them from the Ifraelites, yet the very high opinion the 
 Egyptians of his time had conceived of Mofes, as appeareth from 
 Exod. xi. 3. and the great impreffions which we may well fuppofe 
 to have been made upon them by the extraordinary divine inter- 
 pofitions, in favour of the Ifraelites at their departure out of Egypt, 
 and during their abode in the wildernefs, as well as at their en- 
 trance into the land of Canaan, of which the Egyptians could fcarce 
 be ignorant, might give occafion to their copying after fome of 
 the Mofaic inftitutions. They might poftibly apprehend that this 
 would tend to draw down divine blefiings upon them, or to avert 
 judgments and calamities. Thefe obfervances they might after- 
 wards retain, though in fucceeding ages, when the fir ft impreflions 
 were over, they were too proud to acknowlege from whence they 
 had originally derived them. Betides, it fhould be confidered, 
 that feveral of the rites and cufoms common to the Ifraelites and 
 Egyptians, might be derived to both from the patriarchal times. 
 The famous Mr. Le C/erc, notwithftanding the zeal he frequently 
 exprefTeth for the hypothecs, that many of the Mefaic rites were 
 teftitttted in imitation cf the Egypt ia?:s, yet in his notes on Levit. 
 
 xxiifc 
 
g5 A View of the Deistical Writers'. Let %%l 
 
 innocently ufed, and not fuch as had a tendency to lead the 
 people into idolatry, or out of which idolatry arofe : For all 
 things of this kind he ftrongly and moil exprefly prohibited : 
 And therefore commanded the people not to do after the do- 
 ings of the land of Egypt, or to walk after their ordinances y 
 Lev. xviii. 3. The other legiflators pretended, as well as he,- 
 to communications with the divinity, yet whatever their pri- 
 vate opinion might be, they durft. not fo much as attempt to take 
 the people off from the fuperftition and idolatry they were fo 
 fond of. The reafon was, they were fenfible that their com- 
 munication with the Deity was only pretended; and therefore 
 they could not depend upon any extraordinary affiftance to 
 carry their defigns into execution. But Mofes not only pre- 
 tended to have received his laws from God, but knew that it 
 really was fo, and was able to give the molt convincing proofs 
 of his divine miffion. He was fure of a fupernatural affiftance, 
 and this enabled him to accomplifh what the ableft. legiflators' 
 of antiquity did not dare to attempt. His Lordfhip obferves, 
 that " the Ifraelites had the molt fingular eftablifhment, eccle- 
 " fiaftical and civil, that ever was formed"." And it mull 
 be acknowleged to have been in many refpecls very different 
 from that which obtained in other nations. And it can hardly 
 be conceived, how, as things were circumftanced, it could 
 have been eftablifhed among the Ifraelites, but in an ex- 
 traordinary and miraculous way. The very nature of the 
 conftitution furnifheth a ftrong preemption of the truth of 
 the miraculous facts by which the authority of it was attefted 
 and confirmed, and rendereth the whole account confident and 
 credible. 
 
 xxiii. 10. fpeaking of the offering up of the firft-fruits to God, 
 obferves, that this was neither derived from the Egyptians to the 
 Hebrews, nor from the Hebrews to the Egyptians, but was derived 
 to both from the earliefl ages, and probably was originally of di- 
 vine appointment. The fame he thinks of the oblation of facri- 
 fices; and adds, that there were perhaps many other things which 
 both people derived from the fame fource. Et alia forte multa ex 
 aquo indidem traxit uterque populus. So that many of thofe Jewijb 
 obfervahcci which fome learned men, and Mr. Le Clerc among 
 the reft, have been fond of deriving from the Egyptians, had pro- 
 bably been in ufe in the times of the antient patriarchs, and were 
 retained, and farther confirmed, as well as other additional rites irr- 
 flitutcd, in the law of Mofes. 
 
 u Vol. v. p. 144. 
 
 tfhfl 
 
Let. 28, WBOLINGBROKE,' 9? 
 
 The chief objection which is urged againft this, is drawn 
 from the abfurdity of fuppofing, that God mould felect a people 
 to himfelf, among whom he would erect a peculiar conftitu- 
 tion for preferving his knowlege and worfhip, apart from the 
 reft of mankind. Or however, "if he had thought fie, that 
 " the facred depofit mould be truft'ed to a people chofen to 
 
 V prefer ve it till the coming of the Meffiah, no people was 
 " lefs fit than the Ifraelites to be chofen for this great truft' 
 " on every account. They broke the truft continually. The 
 " revelations made to them were, as Mr. Locke obferves, fhut 
 " up in a little corner of the world, amongft a people, by that 
 " Very law which they received with it, excluded from a com- 
 ." merce and communication with the reft of mankind. A 
 " people fo little known, and contemned by thofe that knew 
 " them, were very unfit and unable to propagate the doc- 
 " trine of one God in the world." He afks, "Wherefore 
 " then was this depofite made to them ? It was of no ufe to 
 
 V other nations before the coming of Chrift, nor ferved to 
 " prepare them for the reception of the Gofpel. And after his 
 u coming it was in this great refpect of little ufe, if of any, to 
 " the Jeius themfelves V . 
 
 . There is fcarce any thing that has been more the fubject 
 of ridicule,, than the Jews being a chofen race, diflinguifned 
 from all other nations of the earth. And yet that the Jews 
 were remarkably diftinguifhed above other nations, for the 
 knowlege and worfhip of the one true God, is a matter of 
 fact which cannot poffibly be denied. Whofcevef reads the 
 monuments of heathen antiquity, of which there are very large 
 remains extant, the conftitution of their laws, and fyftem of 
 their policy, and the writings of their hiftorians, poets, and 
 philofophers, and compares them with the Jew i/l^ will find 
 an aftonifhing difference, that cannot but ftrike every man who 
 confiders it. It muft be acknowleged, that many of the hea- 
 then nations, particularly thofe of Greece and Rome, Were re- 
 nowned for learning and politfenefs, peculiarly eminent for their 
 knowlege in the liberal arts and fciences, and for the finenefs 
 of their tafte in works of genius and literature, which has 
 rendered them the admiration of all fucceeding ages. But in 
 matters of religion we meet every-w'here with the moft un- 
 queftionable proofs of the grofTeft idolatry and polythcifm, in 
 Which not only were the vulgar univerfally involved, but it 
 Was countenanced and practiied by the wifeft and greateft men, 
 
 9 Vol. v. p. 242,243. 
 
 Vol. II, H That 
 
9 8 A View of the D e i s t i c a l Writers. Le t. 2 g * 
 
 That public worhhip, which was inftitured by their moft cele- 
 brated legiflators, and a conformity to which was recommend- 
 ed by the philosophers, was directed to a multiplicity of deities. 
 On. the other hand, if we turn our views to the Jews, a people 
 no way eminent for their knowdege in the arts and fciences, 
 we (Kail find that monotheifm, the firir. and great principle, as 
 he calls it. of natural theology, the acknowlegement and wor- 
 inip of the one true God, the Maker and Lord of the univerfe, 
 and of him only, was the fundamental principle of their con- 
 ititution and of their frate ; all worfnip of inferior deities, 
 and of the true God by images, was moft exprefly prohibited 
 in their laws P. If we examine their writings, we may ob- 
 
 P Lord Bolingbroke takes notice that Mcfcs had made the deftruc- 
 tion of idolatrous worfhip a principal object of his laws; and the 
 zeal againif images was great among the Jews. But he pretends 
 that it was only carved or embofild images that were had in hor- 
 ror : but a flat figure, either painted or embroidered, was allowed y 
 as, he thinks, is very clear from a paffage which he has read, 
 quoted from Maivionides. And he intimates, that 'f picture- wor- 
 *' fhip came from the Jews to the Chriflians, as did that of carved 
 " images from the Pagans." See vol. iv. p. 308. If that was 
 the ch/uijiry, as he calls it, of the Jews, it is certainly not charge- 
 able on their law, which moil expnefly prohibiteth the worship- 
 ing not only of graven images, but the likenefs of any thing that 
 is in heaven above, or in the earth beneath. But this is one in- 
 itarxe, among many which might be produced, of the wrong ufe 
 his Lordihip has made of his too Superficial reading. He was 
 ready to take up with the fiighteft appearances in favour of any 
 darling point he had in view. He has here confounded the making 
 or drawing pictures or images with the worlpipping them. Nei- 
 ther Maimoniihs, nor any other Jewijh author, ever pretended that 
 it was lawful for them to worfhip painted, any more than carved 
 images. But as to the lawfulnei's of making images, or of paint- 
 ing and embroidering them, there were different opinions. Some 
 carried it fo far, that they were not for allowing any figures at 
 all, either painted or carved, not fo much as for ornament, for 
 fear of giving occafion to idolatry. Others thought it lawful to 
 have the figures of animals either painted or carved, except thofe 
 of men, which were not allowed to be carved or ernbolled, though 
 they might be 'painted, or drawn upon a plane. But neither the 
 one nor the other were to be vvormipped. If his Lordihip had 
 confultcd Mr. Sclden, whom he hath fbmetimes quoted, he would 
 have found all this diftinelly reprefented. i)e jure nat. et gevt . 
 upud llehr. lib. xi. cap. 6, 7, 8, X). There is no foundation there- 
 fere for his new difcovcry, that piclure- worihip came from the J*ws 
 to the ChriftiaJ 
 
 feivg 
 
Let. 28. Lord Bolinc br okeJ 99 
 
 ferve that they every- where' difcover the profouftdefl venera- 
 tion for the deity; they abound with the iublimeft fentimentg 
 of his divine Majcfty, his incom parable perfections, his fupreme 
 dominion, and all-difpofing providence, and e?ery-where eX» 
 prefs an utter deteftation of all idolatry and pblytheifm. Nor 
 is this the fpirit of their moral and devotional writings onlv, 
 but of their hiftorical too; the principal delign of which is 
 to promote the great ends of religion, by repiefeming the happy 
 ftate of their nation, when they adhered to the worfhip of 
 God, and perfifled in obedience to his laws, and the calami- 
 ties and mifcries that befel them as a punifhment for their de- 
 fections and revolts. Their very poetry was vaftly different 
 from that of the heathen nations; not defigned, like theirs, to 
 celebrate the praifes, the amours, the exploits of their fictitious 
 deities, but fitted to infpire the n obi eft ideas of God, and 
 containing the moft elevated defcriptions of his glory and per- 
 fection. 
 
 It is natural therefore to inquire whence comes this amazing 
 difference between the Jews and the molt learned and civil- 
 ized heathen nations in the knowlege and worfhip of the deity. 
 It is his Lordfhip's own obfervation, that " without revelation 
 u the belief of the unity of God could not be the faith of any 
 (t one people, till obfervation and meditation, till a full and 
 " vigorous exercife of reafon, made it fuch'9." And again, he 
 tells us, that " the rational, the orthodox belief, was not efta- 
 " blifhed, nor could be fo, till the manhood of philofophy r ." 
 How comes it then that the public acknpwlegement and ado- 
 ration of the one true God, free from polytheifm and idolatry, 
 was the eftabliflied religion of the Jews only ? Were they the 
 only people who had reafon in a full artd vigorous exercife, 
 and among whom philofophy was arrived at its manhood ? If 
 fo, it is wrong to reprefent them as the Deiftica 1 ! Writers have 
 frequently done^ as the moft.ftupid of the human rice, a people 
 ignorant and barbarous, as he and Mr. Hume calls them. Nor 
 had he a right to laugh at Mr: Abbadie, who, he fays, has re- 
 relented them as a nation of /ages and rs \ It will 
 e readily allowed, that the Jesus were hoi oi v:-.emfelves more 
 wife and knowing, or better ^hilofopberS than Other nations, 
 or that they made deeper < the 
 contrary, they were inferior to feme efal bran 
 of fcience. We have all the reafon therefore in the world :o 
 conclude, that, if left to thcmfelves, the] fiatee been in- 
 
 * Vol. iv. p. 20. r lb. p. 22, 23. s Vol. iii. p. 2S3. 
 
 H 2 volved 
 
!Oo A View of the Deistical Writers, Let. 28: 
 
 involved in the common polytheifm and idolatry, as well as 
 ail the nations round them : And that it was owing only to 
 their having had the advantage of an extraordinary revelation, 
 and to their peculiar conftitution, which was of divine origi- 
 nal, and which had been confirmed by the mofl illuftrious at- 
 tentions, that they became fa remarkably diftinguifhed. 
 
 Lord Bolingbroke was very fenfible how unfavourable this 
 is to his caufe, and therefore finds great fault with Mr. Locke 
 for afiuming, that the belief and worfhip of the one true God 
 was the national religion of the Ifraelites alone, and that it 
 was their particular privilege and advantage to know the true 
 God, and his true worfhip, whilft the heathen nations were 
 in a ftate of darknefs and ignorance. To take off the force 
 of this feems to be the principal dellgn of his third ElTay,- 
 which is of the rife and progrefs of monotheifm c . But what 
 he offers to this purpofe is extremely trifling. He is forced quite 
 to alter the true Hate of the queftion, and fuppofes Mr. Locke 
 and the Chriftian divines to after t, that there was not any know- 
 lege or worfhip of the true God in the world at all before the 
 erection of the Ifraelltifh polity, and that all the nations, ex- 
 cept the Ifraelites, had been ignorant of the true God from the 
 beginning. And then he argues, that " this implies that the 
 " Jfraelites were a nation from the beginning;" and gravely 
 aflcs, " Were they (o, if we reckon from Adam, or even from 
 " Noah, or even from the vocation of their father Abraham* " 
 Thus he names a ridiculous hypothecs for his adverfaries, and 
 then endeavours to expofe it : Whereas they maintain what he 
 thinks fit to deny, that the knowlege and worfhip of the true 
 God was the original primitive religion of mankind, derived 
 from the fir ft: parents and anceftors of the human race : But 
 that before the time of Mofes the nations were generally lapfed 
 into polytheifm and idolatry, which appears from his own ac- 
 knowledgement to have been the cafe. 
 
 He affirms indeed. '* it is plain that the knowlege of the one 
 
 " true God would have been preferved in the world, if no 
 
 " fuch people as the Jews had ever been. And nothing can 
 
 *' be more impertinent than the hypothefis, that this people, 
 
 " the leaf! lit perhaps on many accounts that could have 
 
 " been chofeo, was chofen to prcferve this knowlege. It was* 
 
 vd, and it was preferved independently of them among 
 
 ■ heathen philosophers. And k might have become, and 
 
 did become the national belief in countries un- 
 
 >L W. p. iS7 > ftftf. u lb. p. 233. 
 
 u known 
 
£,et. 28. WBOLINCBROKE, 10 1 
 
 " known to us, or even in thofe who were fallen back into 
 " ignorance, before they appear in the traditions we have*." 
 What an extraordinary way of talking is this ! He argues from 
 the fuppofed national belief of countries unknown to us, and 
 of which he confefTes we have no traditions extant, to (hew 
 that religion would have been preferved in the world, if no 
 fuch people as the Jews had ever been. As to the heathen 
 philofophers, among whom, he fays, the knowlege of the true 
 God was preferved, it is certain, and he himfelf frequently 
 owns it, that whatever knowlege fome of them had this way, 
 it was of little ufe to hinder the polytheifm and idolatry of 
 the people, and that inftead of reclaiming them fr° m \*» tne y 
 fell in with it themfelves, and even encouraged and advifed the 
 people to a compliance with the public laws and cuftoms, by 
 Which polytheifm was eftablifhed. 
 
 Thus it appears, that after all the outcry and ridicule againft 
 the Jews as the unfitted people in the world to have the fa- 
 cred depofite of the acknowlegement and adoration of the one 
 true God committed to them, they were the only people con- 
 cerning whom we have any proofs that thev made a public 
 national acknowlegement of this great principle, and among 
 whom it was eftablifhed as the fundamental law of their ftatey. 
 
 ^ Vol. iv. p. 79. 
 y His Lordfhip mews a ftrange unwillingnefs, that the Jews 
 fhould have the honour of having had the knowlege and worfhip 
 of the true God among them, in a degree far fuperior to other na- 
 tions. Sometimes he infinuateth, as fome others of the Ddltical 
 "Writers have done, that the Ifraelites borrowed it from the Egyp- 
 tians (though according to his own reprefentation of the cafe, this 
 was among the Egyptians part of their fecret do&rine, not com- 
 municated to the vulgar) or from the Babylonians. And then the 
 wonder will be how it came to pafs, that the knowlege and wor- 
 fhip of the one true God was preferved among the Je-ws, whilft 
 the Egyptians and Babylanians were immerfed in the moll abfurd 
 a^nd ftup\d idolatries. He thinks he might venture to affirm, that 
 Jlhraham himfelf learned the orthodox faith, viz.. relating to the 
 knowlege and worfhip of the one true God, in Egypt and the neigh- 
 bouring countries (1). And he had faid the fame thing before (2). 
 There cannot be a greater proof of unreafonable prejudice than 
 this. It is furmifed not only without evidence, but againir. it, fince 
 nothing can be plainer from the account given us "of Abraham, 
 than that he knew and worshipped the one true God before he came- 
 i»to Canaan at all, and therefore long before he went into Egvpt. 
 
 (j) Vol. iv, p, 203. (2) Vol. ill- p. sno, 
 
 H ^ $a* 
 
j o 2 A View of the D e i st i c a l Writers . Let .28; 
 
 It is urged indeed, that their conftitution had little effect, upon 
 them. That »< their hiftory is little elfe than a relation of 
 " their rebelling; and repenting; and thefe rebellions, not thofe 
 " of particular men, furprifed and hurried into difobedience by 
 " their paiTions, but national deliberate violations of the law a 
 " in defiance of the Supreme Being *." But if we compare 
 the hiftory of the 'Jews with that of the heathen nations, we 
 fhall find a very remarkable difference between them. Not- 
 withstanding all the faults and defections of the former, and 
 though they too often fell into idolatries and vicious practices 
 in a conformity to the cuftoms of the neighbouring countries, 
 they again recovered from them, and returned to the acknow- 
 legement and adoration of the one true God and him only, 
 and often continued for a confiderable number of years toge- 
 ther in the profeffion and practice of the true religion free 
 from idolatry; of which there are many proofs in all the ages 
 of their nation from the days of Mofcs to the BabyloniJJj capti- 
 vity; during the time of their Judges, Kings, <bc. as every one 
 knows that is at all acquainted with their hifrory. This was 
 owing to the revelation they enjoyed : They (till had recourfe 
 to their law, and by that reformed themfelves, and returned 
 to the pure worfhip of God according to that law; to which 
 after the Bab, lomfh captivity, in which they had fuffered fo 
 much fur their defections and revolts, they adhered more clofely 
 than ever. But among the heathen nations, even thofe of them 
 that were moil learned and civilized, fuch as the Grecians and 
 Remans, all was one continued courfe of polytheifm, and the 
 muff abiurd idolatries. Nor can we name any period of their 
 hiftory, in which they laid afide the public polytheifm, and 
 returned to the acknowlegement and adoration of the one true 
 God, and of him only. It muff be faid therefore, that the 
 Jewijb hifrory doth indeed furnifh plain proofs of what the 
 author obferves, the pronenefs of mankind \\\ all ages to poly- 
 theifm and idolatry; but it /hews at the fame time, that by 
 virtue of their peculiar conftitution, the worfhip of God was 
 n atnta^ned among them in a manner in uhi^h it was not in any 
 other nation. And this affbrdeth a fignal proof of the benefit 
 
 Nor did he learn it from the Cbaldcai?s t among whom idolatry had 
 then made a confiderable progrefs, as appears fiom Jo/k* xxiv. 2. 
 And the univerfal tradition of the Haft a that he 
 
 reftorer of the antient true religion, which had been 
 corrupted wi h lciohr.ry. 
 
 2 Vol. v. p. ! 
 
 of 
 
Let. 28. W BOLINCBROKE, IO3 
 
 of revelation, and how far fuperior it is to the efforts of the 
 wifeif. Jaw-givers and philofophers. 
 
 It appears then that the Mcfaic conflicution did anfwer very- 
 valuable ends. By this there was a people preferved, among 
 whom the knowlege and adoiation of the one living and true 
 God was maintained in a world over-run with fuperftition and 
 idolatry ; and to whom an admirable fyitem or laws was given. 
 And notwithfhmding all that is faid about the people of Ifrael 
 being (hut up in a corner of the earth, they were placed in 
 an advantageous fmution, in the center o\ the then known 
 world, between Egypt and Arabia on the one hand, and Syria, 
 Chaldca, and Affyria on the other, among \\ horn the fir 11: great 
 empires were erected, and from whence knowlege and learning 
 feems to have been derived to the weitern parts ol the world. 
 And they were alfo in the neighbourhood o£,Sidon and Tyre, the 
 greateft emporiums in the world, from whence mips went to 
 all parts, even the molt dilrant countries. Their peculiar con- 
 stitution, whereby they were fo remarkably difiinguiihed from 
 other nations, together with the extraordinary things God had 
 done for them, had a natural tendency to put the neighbour- 
 ing people upon enquiring into the deiign of all this, which 
 would be apt to lead them to the adoration of the one true 
 God, and into the knowlege of the true religion in its molt 
 neceflary and important principles, and to difcover to them the 
 folly and unreafonablenefs of their own fuperftition and ido- 
 latry. That this was really pait of the delign which the di- 
 vine wifdom had in view in this conftitution, and that there- 
 fore it was intended to be of u{q to other nations befides the 
 people of Ifrael, plainly appears from many pafTages of Scrip- 
 ture a. They were indeed kept diftinct from other people, and 
 it was necefiary for wife ends they mould be fo : But they 
 were always ready to receive among them thofe of other na- 
 tions who worfhipped the one true God, though they did not 
 conform to the peculiar rites of their polity. And in the moil: 
 flourifning times of their ftate, particularly in the reigns of 
 David and Solomon, they had an extenfive dominion and cor- 
 refpondence. And afterwards they had frequent intercourfe 
 with Egypt, Syria, sljfy Ha, Cbaldea, and Pcijia. And if we 
 confider what is related concerning the Queen of Sheba, and 
 Hiram, King of Tyre, as. well as the memorable decrees of Ne~ 
 
 a See particularly Exod. vii. 1^. ix. 16. xiv. 4. Numb. xiv. 13, 
 14. 2 1. QtuU iv. 6. 1 Kings viii. 41, 42 , 43. PpL xxvi. 3. 
 
 H 4 htchad- 
 
io4 -4 View of the Deistical Writers. Let. 2&. 
 
 buchadnezzar, King of Babylon, Darius the Mwfe, Cyrus, Da- 
 rius Hyjhifpes, and Artaxerxes, Kings of Perfia, the greateft 
 monarchs then upon earth, and who published to the world 
 the regard and veneration they had for the Lord Jehovah, the 
 God whom the Jews worfhipped ; it is very probable that the 
 fame of their laws, and the remarkable interpolations of pro- 
 vidence on their behalf, fpread far and wide amohg the na- 
 tions, and contributed in more inftances than is commonly ima- 
 gined, to keep up 'fome knowlege of the true' God, the Maker 
 and Lord of the univerfe, and to give fome check to the pre- 
 vailing idolatry, and to preferve the antient patriarchal religion 
 from being utterly extinguifhed. To which' it may be added, 
 that in the latter times of their ftate, vaft numbers of the Jews 
 were difperfed through Egypt, -Babylonia, Perfta, and other 
 parts of the eaft ; and 'afterwards through the Lejjer Afia, and 
 the feveral parts of the Roman empire : And they every-where 
 turned many of the Gentiles from the common idolatry and 
 polytheifm ; which the philofophers were fearce able' to effect 
 in a fingle inftance. It appears then that the fetting apart that 
 people in fo extraordinary a manner, the revelation that was 
 given them, and the marvellous afts of divine providence to- : 
 wards them, were fitted for having an extenfive -effect for the 
 advantage of other nations as well as their own, and actually 
 had that effect in multitudes of inftances; By this conftitu- 
 tion there was a light fet up, .mining in a dark place, to which 
 other nations might have recourfe. And if inltead of making 
 ufe of it, as they ought to have done, they generally neglected 
 it, and even hated and defpifed the Jews for having a religion 
 fo oppofite to their own, and condemning their fuperilitions 
 2nd idolatries; the fault is to be charged upon themfelves, 
 who neglected thofe means and 'helps, as they had done before 
 the difcoveries made to them by antient tradition, and which 
 had been originally derived from revelation, and by the light 
 of nature, and the works of creation and providence. Befides 
 this, what farther (hews the great propriety and ufefulnefs of 
 this peculiar conftitution, and the revelation given to the people 
 of Ifrael is,' that it had 1 a great tendency to prepare the world 
 for receiving that more perfect difpenfation which was to fec- 
 deed it, and which was to be of a more general extent, and 
 to be more univerfally diffufed. The fir ft harveft of converts to 
 Chriftianity was among the Jews and their profelytes, of whom 5 
 great numbers were brought over to the Chriftian faith. The 
 Jciv'ifb Scriptures were generally difperfed, &ud had fpread the 
 
 knowlege 
 
I^et. 28. W BOUNCBROKE. XQ£ 
 
 knovvlege of God, and had raifed an expectation of a glorious 
 and divine perfon, by whom a new and moil excellent difpen- 
 fation was to be introduced, and the Gentiles were to be brought 
 over, more generally than had hitherto been done, from their 
 fu perditions and idolatries, from their abominable vices and 
 corruptions, to the pure worfhip of God, and the knowlege 
 and practice of true religion. This glorious perfon was fore- 
 told and defcribed in the Jewtfb prophecies by many remark- 
 able characters, which being accomplifhed in our Saviour, gave 
 a molt illuftrious atteftation to His divine million. And thefe 
 prophecies were kept more clear and diitinct by being in the 
 hands of a peculiar people as the depofitaries of them : Whereas 
 if they had been, like other traditions, left merely at large 
 among the nations, they would probably in procefs of time 
 have been corrupted and loft, and the teltimony arifing from 
 them muft have fallen. 
 
 Taking all thefe confiderations together, it appears that the 
 peculiar Jewijh ceconomy anlwered many valuable and im- 
 portant ends : And that therefore it was no way unworthy of 
 the divine wifdom to interpofe in an extraordinary manner to 
 give a divine atteftation to it. And that the miraculous facts, 
 if really done, were every way fufficient for this purpofe, our 
 author himfelf does not deny. On the contrary, he looks 
 upon them to have been fo ftrong and convincing, that it 
 would have been impoflible to reftft them; and he thinks they 
 muff have been fufficient, if they had been really done, to 
 have brought over all mankind to the belief and acknowlege- 
 ment of the one true God, not only in that age, but in all 
 fucceeding ages. His manner of exprefTing himfelf is remark- 
 able. He fays, that " the reviving and continuing the primi- 
 ',*. rive faith and worfhip by fuch a feries of revelations and 
 " miracles among one people, would have made any revival 
 " of them unnecefTary among any other; becaufe they would 
 " have been more than fufricient to continue them uncorrupted 
 " over the whole world ; not only till, the vocation of Abra- 
 " ham y four hundred years after the deluge ; not only till the 
 " coming of the Mejjiah, two thoufand years after that, but even 
 * to- this hour, and to the confummation of all things b ." 
 Not to infill upon the great abfurdity of his fuppoling, that 
 the miracles wrought among the Ifracliies fo long after the 
 vocation of Abraham, would have been fufficient to have kept 
 
 b Vol, iv. p. 214 
 
 the 
 
i o 6 A View of the D e i s t i c a l Writers. Let 2 3 • 
 
 the true religion uncorrupted till the vocation of Abraham, 
 a blunder which could only have been owing to the mod inex- 
 cufable negligence in writing ; I think it follows from his own 
 conceflions, that the miracles and other extraordinary methods 
 made ufe of for the eftablifhment of the Mofaic ceconomy, 
 were of fuch a nature as to be well fitted to the end for which 
 they were defigned, the revival and eftablifhment of the wor- 
 ship of the one true God, in oppofition to idolatry and poly- 
 theifm. And though it be wrong to fuppofe, as he moft ab- 
 furdly does, that they muft have eftablifhed it among all man- 
 kind, and have prevented all deviations from it in all ages and 
 nations; yet it will be acknowleged, that thofe facts were of 
 fuch a kind as to have been fufficient to convince all thofe to 
 whom they were known, that the laws, in atteftation to which 
 they were wrought, were of a divine original. Accordingly the 
 people of Ifraely notwithftanding their pronenefs to idolatry, 
 and their obftinate prejudices, were brought to fubmit to thofe 
 laws as of divine authority, and to receive them as the rule of 
 their polity. And though they fell off on feveral occafions to 
 a compliance with the idolatries of the neighbouring nations, 
 which they mixed with their own rites, yet the remembrance 
 and belief of thofe facts, which always continued among 
 them, had mighty effects in every age of their ftate, to bring 
 them back to the true worfhip of God, and to an obedience 
 to their laws. And they have had a great effect ever fince, 
 where-ever they have been believed, to fill men with a holy 
 fear of God, and with the moft adoring thoughts of his di- 
 vine unequalled majefty and glory. This effecl; they continue 
 to have anions Chriftians, and are like to^ have to the end of 
 the world. 
 
 It is no juft objection againft the truth of the facts, that 
 they come to us through the hands of the Jews. For what 
 other teftimony can be reafonably defired, or can the nature 
 of the thing admit of, than the concurrent teftimony of that 
 people, to whom the laws were given, and among whom 
 the facts were done? A teftimony continued throughout ail 
 the ages of their nation, and appearing in all their records 
 and monuments. The facts were done among themfelves; 
 and therefore in the nature of things could only be witnefTed 
 by themfelves. If thofe of any other nation had recorded 
 them, they muft have had their accounts from the people of 
 1 if they had declared their belief of thofe facts, 
 of the divine authority of thofe laws, there would have 
 
Lct.28. WBOLINCBROKE. I07 
 
 n an equal pretence for rejecting their teftimony, as for 
 rejecting that of the Jews. lint it is in truth very abfurd 
 to make it an objection, that the accounts of thefe facts are 
 tranfmitted to us by thofe who were the only proper per- 
 fons to give an account of thofe facts, and by whom alone 
 thofe accounts could have been originally given, if they had 
 been true. If it be pretended, that the facts were feigned 
 by them to do honour to their nation, it mull: be confidered, 
 that, as was before hinted, they are fo circumfhmced, and 
 mixed with fuch difadvantageous accounts of the temper and 
 conduct of that people, as no man would have feigned who 
 had their honour in view, or who had not a g; eater regard 
 to the truth of the facts, than to the humouring and flat- 
 tering that people. For it is plain, the facts might have been 
 fo contrived, if they had been fictitious, as to have faved 
 the honour of their nation, and not to have given occafion 
 to the fevere cenfures and reproaches which have been call 
 upon them in all ages on that account. And what farther 
 derives great credit to the relations of thofe extraordinary and 
 miraculous facts,- is that the books in which they are con^ 
 tained, not only appear to have been written with an un- 
 affected fjmplicity, and a fincere impartial regard to truth, 
 mixed with a profound veneration for the Deity, but they 
 contain the mofl remarkable predictions of future events, 
 which it was impoilible for any human fagacity to forefee ; 
 particularly relating to the future fates of that nation, the 
 furpriiing revolutions they mould undergo, the calamities, cap- 
 tivities, and defolations that mould befall them, their being 
 fcattered and difperfed all over the face of the earth, and every- 
 where expofed to hatred, contempt, and reproach^ and yet ftill 
 wonderfully preferved as a diilinct people, as w r e fee they are 
 at this day; notwithffanding they have for (o many ages loft 
 their genealogies, and been deprived of their moft valued 
 privileges, and rendered incapable of exercifing their mofl fo- 
 lemn facred rites as prefcribed in their law, and without any 
 prophets raifed up among them, and acknowleged by themfelves 
 to be fuch, to fupport their hopes. Thefe are things for 
 which no parallel can be found in any other nation upon 
 earth. So that the prefent frate of thht people, in all refpects 
 fo extraordinary, is a living proof of the truth and divinity of 
 thofe writings which contain an account of the laws that 
 were ©riginally given them, and of the wonderful facts by 
 which thofe laws were inforced and efhblilhcd. This is a proof 
 
 mil 
 
jo8 A View of the Deistical Writers. Let. 28, 
 
 ftill flxonger to us, than it could have been in the ages foon 
 after thofe books were written, and affordeth one inftance 
 in which the evidence of thofe fafts, inftead of being dimi- 
 nifhed by time, has acquired new ftrength and force. 
 
 You will forgive the length of this letter, as I was willing 
 to lay together in one view all that I thought necefTary for 
 clearing and eftablifhing the truth of the Mofaic hiflory againfl; 
 our author's objections, and which, if it be well fupported, 
 the divinity of thofe laws, and of that conftitution, follow? 
 with invincible evidence. 
 
 L E T- 
 
Let 29J WBonNGBRdKL 109 
 
 LETTER XXIX. 
 
 The excellent nature and tendency of the Mofaic Writ- 
 ings and the Scriptures of the Old Teftament. Lord 
 BoJingbroke treats it as blafphemy to fay that they art 
 divinely infpircd. A fummary of his objeclions againft 
 their divine original and authority. His charge againft 
 the Scriptures, as giving mean and unworthy ideas of 
 God confidered at large. The reprefentations he him- 
 f elf gives of God and of his providence, fhewn to be 
 unworthy, and of the worft confequence. Concerning 
 God's being reprefented in Scripture as entering into 
 covenant with man. The pretence of his being defcrib- 
 ed as a tutelary God to Abraham, and to the people of 
 Ifrael, and of his being degraded to the meaneft offices 
 and employments, diftinclly examined. The paffages in 
 which bodily parts feem to be afcribed to God, not de~ 
 Jigned to be taken in a literal fenfe. The Scripture it- 
 felf fufficiently guards againft a wrong interpretation of 
 thofe paffages. In what fenfe human pajjiom and affec- 
 tions are attributed to the Supreme Being. A remark^ 
 able paffage of Mr. Collins to this purpofe. 
 
 SIR, 
 
 THE defign of my laft Letter was to vindicate the truth 
 and credit of the Mofaic Hiftory, and of the extraor- 
 dinary facts there related. And if that hiftory be admitted 
 as true, the divine original and authority of the Mofaic con- 
 ftitution is ellablifhed. But befides the external proofs arifing 
 from the extraordinary and miraculous facts, whofoever with 
 an unprejudiced mind looks into the Revelation itfelf as con- 
 tained in the facred writings of the Old Teftament, may ob- 
 ferve remarkable internal characters, which demonftrate its ex- 
 cellent 
 
no A View of the Deistical Writers. Let. 29. 
 
 cellent nature and tendency-. At prefent I fliall obferve, that 
 we are there taught to form the worthieft notions of God, of 
 his incomparable perfections, and of his governing providence, 
 as extending over all his works, particularly towards mankind. 
 We are at the lame time iuftructed in the true ftate of our 
 own cafe, as we are weak, dependent, guilty creatures, and 
 are directed to place our whole hope and truft in God alone, 
 and to refer all to him, as our chiefeft good, and higheft end ; 
 to be thankful to him for all the good things we enjoy, and 
 to be patient and rellgned to his will under all the afflictive 
 events that befal us. Our moral duty is there fet before us- 
 in its juft extent. The particulars of it are laid down in plain 
 and exprefs precepts, inforced upon us in the name and by 
 the authority of God himfelf, whofe love of righteoufnefs> 
 goodnefs, and purity, and juft deteftation of vice and wicked- 
 nefs, is reprefented in the ftrongeft manner. Thofe facred 
 writings every-where abound with the moft encouraging de- 
 clarations of his grace and mercy towards the truly penitent, 
 and with the molt awful denunciations of his juft difpleafure 
 againft obftinate prefumptuous tranfgreftbrs. And the import- 
 ant leflbn which runs through the whole is this, that we are 
 to make the pleating and fcrving God the chief bufinefs of 
 our lives, and that our happinefs confifteth 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 facred 
 writings of the Old Tcftament. Rut very different is the re- 
 prefentation made of them by Lord Bblingkroke* Not content 
 with endeavouring to deftroy the credit o{ the hiftory, he hath 
 by arguments drawn horn the nature of the revelation itfelf 
 contained in the Jewijb Scriptures, ufed his utindft efforts to 
 ihew, that it is abfolutely unworthy of God : 1 bat ,; there 
 '* are marks of an human original in thofe book?, which point 
 " out plainly the fraud and the impoffure *." And that " it 
 " is no lefs than blafphemy to afTert them to be divinely in- 
 " fpired V 
 
 The op'iecYions he has advanced againft the Scriptures of the 
 Old Teftamcnt, and efpedall) againft the Mofaic writings, are 
 principally thefc that follow: 
 
 1. That they give the moft urtworthy ideas of the Supreme 
 Being. They degrade him to the meaneft offices and employ- 
 
 a Vol. iii. p. 288. * lb. p. 299. 
 
 2 meni9< 
 
Let. 29. WBolingbroki. Ill 
 
 ments, and attribute to him human paflions, and even the worft 
 of human im perfections. 
 
 2. Some of the laws there given are abfolutely contrary to 
 the law of nature, which is the law of God, and therefore 
 cannot be of divine original. He inftanceth particularly in the 
 command for extirpating the Canaanites, and for punching 
 idolaters with death. 
 
 3. The firfl principle of the law of Mofes is infociabiiity; 
 and it took the Jews out of all moral obligations to the reft of 
 mankind. 
 
 4. There are feveral pafTages in the Mofaic writings, which 
 are falfe, abfurd, and unphilofophical : As particularly the ac- 
 count there given of the creation of the world, and the fall of 
 man. 
 
 5. The fanclions of the law of Mofcs were wholly of a tem- 
 poral nature, and were contrived and fitted to humour and gra- 
 tify the appetites and pailions; without any regard to a future 
 ftate of rewards and puilifhments. 
 
 Thefe are the principal objections urged by Lord Bolingbroke 
 againft the divine authority of the Scriptures of the Old Tef- 
 tament, and particularly of the books of Mofes. There are 
 fome other fmaller exceptions, which I (hall take notice of as 
 they come in my way. 
 
 1. The firfl: clafs of objections relateth to the mean and un- 
 worthy reprefentations that are made to us in Scripture of 
 the Supreme Being. It hath always been accounted one of 
 the diftinguifhing excellencies of the facred writings, that they 
 abound with the moff, juft and fublime defcriptions of the 
 Deity, which have a manifeft tendency to raife our minds to 
 the mofl worthy and exalted conceptions of his divine majefty, 
 and his incomparable excellencies and perfections. Our author 
 himfelf thinks fit to acknowlege, that " there are many paf- 
 " fages in Scripture, which give mod fublime ideas of the 
 " majefty of the Supreme Being:" And that " the conceptions 
 " which the Jews entertained of the Supreme Being were 
 " very orthodox in the eye of reafon; and their Pialmiffs, and 
 " their prophets, drained their imaginations to exprefs the 
 " raoft elevated fentiments of God, and of his works, and of 
 " the methods of his providence c ." If therefore there be any 
 pa Mages which, literally taken, feem to be unworthy of God, 
 they ought, by all the rules of candour and fair criticifm, to 
 be interpreted in a confiftency with thefe; fince it cannot be 
 
 f Vol. iii. p. 99. — Vol. iv. p. 463. 
 
 reafbn- 
 
s 12 A Vi'sw of the Deist ical Writers. Let. 29." 
 
 reasonably fuppofed,that thofe who entertained fuch noble and 
 fublime fentiments of the Divinity, fhould at the fame time, as 
 he would perfuade us they did, form the meanelt and unwor- 
 thieft 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 reprefenting him as defcending to the 
 rneaneft. offices and employments : And that they attribute to 
 him human palTiohs, and even the worfl of human imper- 
 fections. 
 
 As to the firft part of the charge; the degrading the divine 
 majeity to the- meaneft, the unworthieft, offices and employ- 
 ments, he obferves, that according to the Mofaic account, 
 " the Supreme Being condefcended to be the tutelary God of 
 " Abraham, Ifaac, and Jacob, and under this character he 
 " acted a part which a fenfible heathen, not tranfported by 
 " prefumptuous notions of his own importance, nor by the 
 " impudence of enthufiafm, would have thought too mean 
 " and too low for any of his inferior Gods or Demons d ." 
 This objection he frequently repeats in various forms. He in- 
 troduces one of the heathen fages as alledging, that " among 
 " the Mofaic fuperftitions there was one, which could be 
 •' charged neither on the Egyptians, nor any other heathen na- 
 M tion, and which furpaffed the rhoft extravagant of theirs; 
 rt and this was, that the Supreme Being is reprefented as 
 " having taken upon him a name which was a very magnificent 
 " one indeed, and fuch as might denote the Supreme Being, but 
 w (till a name by which he might be diitinguifhed as the tute- 
 •' lary God of one family firft, and then of one nation particu- 
 " larly, and almoft exclufively of all others e ." But there is 
 no paffage where he pufhes this objection more Arongly than 
 in p. 463 of vol. iv. where he obferves, that " the eternal 
 H and infinite Being is reprefented in the Je-wijlo hiftorjes, and 
 " in the whole fyftem of their religion, as a local tutelar 
 " Deity, carried about in a trunk, or refiding in a temple ; 
 " 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 indufbious magiftrate, who defcended into 
 14 all the particulars of religious and civil adminiftration, even 
 " into the molt minute and meaneft. Thus were the Jcius 
 M aceuftomed to familiarize themfelves with the Supreme Be- 
 M ing, and to imagine that he familiarized with them, and to 
 
 d Vol* lit. p. 304. e Vol. iv. p. 34. 
 
 " figure 
 
Let. 29. WBolingbroke. 113 
 
 1 figure him to themfelves receiving their facrifices, and liften- 
 1 ing to their prayers, fometimes at leafr, as grofly, as Luciari 
 ' reprefents Jupiter." He feems to. think the heathens were 
 n the right, when they blamed the Jews for " bringing the 
 ' firft and only God too near to man, and making him an 
 ' after immediately and perfonally as it were in the creation 
 ' and government of the world *." And he had before ob- 
 erved, that according to the Scripture, " the correfpondence 
 ' between Cod and man Was often immediate, and even in- 
 1 timate and familiar with his elect, and with fuch purified 
 
 * fouls as were prepared for it. — And that the whole tenor of 
 
 * the facrcd writings -reprefen ted the Supreme Being in fre- 
 ' quent conferences with his creatures, God covenanting and 
 4 making bargains with man, and man with God; God hold- 
 ' ing the language of man, reafoning, arguing, expoftulating, 
 1 in a very human manner, animated by human afFeclions, and 
 ' appealing to human knowlege S." 
 
 Before I enter on a particular difcuffion of what his Lord- 
 fhip hath here offered, it is proper to obferve, that though in 
 a paffage juit now cited, the Jews feem to be blamed for bring- 
 ing the Supreme Being too near to man, and fuppofing him to 
 be an ablor immediately, and as it were perfonally ', in the 
 government of the world; yet he elfewhere -finds fault with 
 the heathen philofophers for excluding the Monad or Supreme 
 Unity from the creation and government of the World, and 
 banifbing him almofl intirely from the fyflem of his works, 
 whereby he became in fome fort a non-entity, an abflratl or 
 notional being h . And he cenfures them for " imaging a di- 
 " vine monarchy, on a human plan, the adminiftration of 
 " which was not carried on by the immediate agency of God 
 " himfelf, but mediately, as in terreftrial monarchies, by that 
 " of inferior agents, according to the ranks and provinces al- 
 " lotted them J ." And to this notion he thinks a confiderable 
 " part of the heathen idolatry is to be afcribed." It is hard 
 to know what idea this Writer would have us form of the di- 
 vine government. On the one hand, he feems to think it a 
 demeaning the majefVy of the Supreme Being to fuppofe him 
 to acl immediately and perfonally as it were in the government 
 of the world : And on the other hand, he will not allow, that 
 the divine adminiftration is carried on mediately by the miniftry 
 of inferior agents. And if God dees net govern the world", 
 
 f Vol. iv. p. 463. s lb. p. 155., h lb. p. 466. i lb, p. 73. 
 Vol -IT, I cither 
 
114 A View of the Deist ical Writers. Let. 29, 
 
 either by his own perfonal immediate agency, or by that of 
 fubordinate agents and inftruments, it cannot eafily be con- 
 ceived in what fenfe he can be laid to govern the world at all. 
 Indeed any one that impartially considers the feveral paiTages 
 above-mentioned, relating to the Jcivijlj Scriptures, and many 
 others of the like kind, which occur in Lord Bolingbroke's 
 writings, and compares them with the fcheme which he him- 
 felf hath advanced, and of which an account was given in the 
 eighth Letter, will be apt think that the real original ground 
 of his prejudices againft the i'acred writings is this: That they 
 every-where reprefent God as interefHng himfelf in the affairs 
 of men, whereas he looks upon it to be unworthy of the di- 
 vine majefly to fuppofe that he now conccrneth himfelf about 
 them, or exercifeth any care with refpect to the individuals of 
 the human race. And iince he afferts, that " the moft eje- 
 u vated of finite intelligent beings are not a jot nearer to the 
 " Supreme Intelligence than the lowefVy he muff, upon his 
 fcheme, think it as unbecoming the majefty of God to exercife 
 any fpecial care towards the bigheff. of angelical beings, or 
 whatever inhabitants there may be in any part of this vaff uni- 
 verfe, as towards the individuals of mankind. This fcheme is 
 not only, as was fhewn before, of a moll: pernicious tendency, 
 and manifeftly fubverfive of all religion and the fear of God, 
 but at the bottom argueth, notwithstanding all its glorious 
 pretences, very difhonourable and unworthy conceptions of the 
 Supreme Being. For either it fuppofeth him to be not prefent 
 to the creatures he hath made, which is to deny the immenfity 
 of his effence, or that if he be prefent, he hath not a certain 
 knowlege of them, and of their actions and affairs, and con- 
 fequently is not omnifcient : Though our author himfelf fays, 
 " It may be demonftrated, that the All-perfect Being mml be 
 " omnifcient, as well as felf-exiftent 1 ." Or that if he hath a 
 perfect knowlege of the actions and affairs of his reafonable 
 creatures, yet he is absolutely indifferent about them, whether 
 they obey his laws or not, whether good or evil, virtue or 
 vice, happinefs or mifery, prevail in the moral world. This 
 muft be owned to be very well fuited to the character of an 
 Epicurean deity, whofe happinefs confifteth in an eternal indo- 
 lence, and who is fuppofed to be of a nice and delicate con- 
 ftitution, unable to bear the noife, the clamours, and confu- 
 fion, of this lower world, but is no-way confident with the idea 
 of the Infinitely-perfect Being. How much nobler is the idea 
 
 k Vol iv. p. 183. 'Vol. v. p. 36. 
 
 that 
 
Let. 29. WBOLINGBROKE, II5 
 
 that is given us of the Deity in the Holy Scriptures ! Where 
 he is reprefented as filling heaven and earth with his prefence, 
 and exercifing a conftant infpection over all his creatures, and 
 all their actions, as difpofing and ordering all events, without 
 diiuraction or confufion, in fuch a manner, as in the final iflTue 
 of things to provide for the happinefs of thofe that fincerely 
 obey him, and go on in the practice of righteouinefs and vir- 
 tue, and to manifeff a juft difpleafure againft thofe who obfli- 
 nately perfift in an impertinent courfe of vice and wickednefs; 
 and in a word, as governing the world, and all the orders of 
 beings in it, with infinite wifdom, righteoufnefs, and equity, 
 and with the fame almighty facility with which he created 
 them ! Such an idea of God is not only of the greateft confe- 
 quence to the interefts of religion and virtue in the world, but 
 is infinitely more auguft and noble in itfelf, and more conform- 
 able to the highefl notions we can form of infinite perfection, 
 than that which this writer would fubftitute in its ftead. 
 
 I fhall 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 interpofe in human affairs at all, it cannot be ex- 
 pected that God fhould at any time communicate extraordi- 
 nary difcoveries and revelations of his will to mankind. But 
 if, as hath been fhewn, providence doth concern itfelf even 
 for individuals, and for promoting human happinefs, in a way 
 confident with moral agency, it is very reafonable to fuppofe, 
 that it may pleafe God to make difcoveries and revelations o£ 
 his will, for promoting the knowlege and practice of religion 
 and virtue in the world, and that he may communicate fuch 
 difcoveries to particular perfons, or to larger communities, in 
 fuch a way as may belt anfwer the intentions of his wife and 
 holy providence, of which he mult be allowed to be the pro- 
 pereft judge. And if he feeth fit to make fuch revelations of 
 his will, they mult be communicated in fuch a manner as is ac- 
 commodated to human underftandings, and fitted to work upon 
 human affections ; and therefore if they be addreffed to men 
 in a way of reafoning, arguing, and expojlirfating, it would 
 be abfurd to make this an objection, as this writer feems to do, 
 fmce there is nothing in this, but what is wifely fuited to the 
 end we may fuppofe the Supreme Wifdom and Goodnefs to 
 have had in view in giving fuch revelations. 
 
 He reprefents it as altogether unworthy of the Supreme Be- 
 ing to fuppofe him to enter into covenant with man : And in 
 order to expofe this, he is pleafed to reprefent it under the 
 
 I 7, meaa 
 
ii6 A View of the Deistical Writers. Let. 29. 
 
 mean idea of God's making bargains with man, or man with 
 GoJ. But if we cohfider what is really intended by it, we 
 {hall find, that a covenant in this cafe is properly to be un- 
 der Hood of a conditional promife, whereby bleflings and be- 
 nefits arc proinifed on God's part, and duties required on ours : 
 It is a law of God enjoining obedience, with a promife or 
 promifes annexed to it, by which God condefcendeth to oblige 
 himfelf to confer certain benefits upon his creatures, the fub- 
 jccts 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 confidered in this view, it is 
 fo far from being a juft objection againft the facred writings, 
 that.it may be regarded as their great excellency, and what 
 fhouki mightily recommend them to our efreem, 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 reafonable 
 creatures, moral agents. By this God doth not dived himfelf 
 of his character and authority as our fupreme univerfal Lord. 
 He hath an undoubted right to give laws to his creatures, and 
 lay what commands or injunctions upon them he feeth fit, in 
 a way of abfoiute fovereignty, without bringing himfelf under 
 any promifes and engagements ; but he condefcendeth in his 
 marvellous wifdom and goodnefs to encourage and animate 
 our obedience by exprefs promifes and aflurances of his grace 
 and favour; and we on our parts bring ourfelves under the 
 mofr. folemn engagements, which bind us more ftric~tly to our 
 duty by our own exprefs confent, than which no way of deal- 
 ing with us can have a greater tendency to promote our com- 
 fort, and the interefb of religion and virtue in the world. 
 
 As to the particular covenant made with Abraham, and God's 
 f ^ing, as he loves to exprefs it, to be a tutelary God to him ; 
 this put into other words fignifies no more than this, that it 
 pieaied God to grant to this excellent perfon exprefs promifes 
 of his fpecial grace and favour, upon condition of his faith and 
 ience ; and particularly, that he promifed to give the land 
 of Canaan to his defcendants, and that from him fhould pro- 
 I that glorious perfon, who had been promifed from the be- 
 ing, and who was actually to come into the world in the 
 fulnefs of time, and in whom all the families of the earth 
 were to be bleffed. This covenant raade'with Abraham was 
 nor only proper, as it was a diftinguifliing mark of the diwnc 
 iavour and goodnefs to a perfon, who was an eminent example 
 of piety and virtue, and the fame of whofe excellent qualities 
 read all over the Kail, even to this day, but as it made a 
 
 part 
 
Let. 29. Lord Bolingbroke. 117 
 
 part of a glorious fcheme which the divine wifdom had in 
 view, and which was to be accomplished in the fitteft feafon, 
 and to be of extenfive benefit to mankind. So that this par- 
 ticular covenant was really intended in a fubfecviency to the 
 general good. 
 
 With regard to the covenant made with the people of 
 at Horcb, the deiign of it was to erec~t a facred polity, the fun- 
 damental article of which was the acknowlegcment and adora- 
 tion of the one true God, the Maker and Governor of the 
 world, free from all idolatry and polytheifm. This tranfaclion, 
 was carried on with a majefty and folemnity becoming the 
 great Lord of the univerfe, and which tended to infpire the 
 profoundeft veneration for him, and for the laws he was pleafed 
 to promulgate. And at the fame time it was wifely ordered, 
 that the people iliould bind themfelves by their own exprefs 
 confent, and folemn flipu ration, to receive that conftitution, 
 and obey thofe laws. The moral laws given to that people 
 were excellent: The judicial lawsjufl and equitable: The 
 ceremonial laws were inftituted for wife reafons, fome of which 
 we are able to aflign at this diffance; and there is no doubt to 
 be made, that if we were well acquainted with the circum- 
 ffances of that time and people, we fhould be convinced of the 
 great propriety of many of thofe ceremonious injunctions, 
 which now we are not able particularly to account for. Our 
 author talks of the prieft's wearing a ridiculous cap and breaft- 
 plate, fringes, and bells, and thinks it abfurd to fuppofe that 
 fuch trifles as thefc were the inftitutions of divine wifdom m „ 
 But it was wifely ordered under that conftitution, that nothing 
 relating to divine worfhip fhould be left to their own inven- 
 tion. It Was judged proper to give them rules defcending 
 even to minute particulars, and to confine them to thofe rules, 
 the more efFeclually to hinder them from deviating into endlefs 
 fuperffcitions. The particulars referred to contributed to pro- 
 mote order and decency in the externals of religious fervice ; 
 nor was there any thing in the Jewifb inftituted rites abfurd, 
 indecent, ridiculous, or impure, as were many of the rites in ufe 
 among the Pagan nations. 
 
 As to God's being a tutelary Deity to the people of Ifracl, 
 this, if ftripped of the form of exprefTion which he has chofen 
 in order to ridicule it, only fignifies, that God was pleafed to 
 make fpecial revelations and difcoveries of his will to that peo- 
 ple, and to give them holy and excellent laws, at the fame 
 
 m Vol. v. p. 98. 
 
 1 3 time 
 
j 1 8 A View of the D e i st i c a l Writers . Let . 2 9 . 
 
 time promifing, if they obeyed thofe laws, to grant them his 
 fpecial protection, to honour them with great privileges and 
 advantages, and to make them happy in the effects of his grace 
 and favour; and threatening, if they proved obftinate and dif- 
 obedient, to inflict upon them awful punifhments, the tokens 
 of his righteous difpleafare. And that there is any thing in 
 this unbecoming the wife and righteous Lord and Governor 
 of the world, fuppofing him to concern himfelf in human af- 
 fairs, this writer has not proved, except confident aflertions 
 muff pafs for proofs. And as to his being the King of I/rael, 
 this is not to be underftood as if he did not ftill continue to be 
 the univerfal Sovereign and Lord of all mankind. He was 
 never regarded as having diverted himfelf of that character. 
 No-vvhere is his univerfal dominion and governing providence, 
 as extending to all his creatures, and efpecially to the whole 
 human race, more ftrongly afferted, or more nobly defcribed, 
 than in the Jew'ifb Scriptures. But it pleafed him, for wife 
 purpofes, to erect a peculiar conflitution among the people of 
 Jfrael, according to which he condefcended to be, in a fpecial 
 fenfe, their Kin<* and Sovereign. And what we are to under- 
 ffand by it is properly this, That he gave them laws at the 
 firft eftablifhment of their polity, which were to be the rule 
 of their ffcate, and by which they were to be governed ; and 
 upon their obfervance of which the prefervation of their na- 
 tional privileges depended; and that he raifed up judges and 
 governors, who were to rule them in his name, and as by his 
 authority, and to be the leaders and generals of their armies, 
 for delivering them from their enemies and oppreflors : And 
 he was pleafed alfo to give them direction v in matters of great 
 and public moment, by the oracle of Ur'nn and Thummhn, 
 which was by his appointment eftablifhed among them for that 
 purpofe. There was nothing in all this but what was wifely 
 iiiited to the nature and defign of that particular conftitution, 
 and tended to confirm and eAabliih that people in the belief 
 and adoration of the one true God, and to exhibit a glorious 
 fenfible proof of his governing providence among them. But 
 the theocracy was never defigned to fuperfede the office and 
 authority of the ordinary magiftrates, as this writer feems to 
 infinuate, by telling us, that under that conflitution God 
 " acted as an induitrious magiflrate, who defcended into all 
 u the particulars of religious and civil adminiitration, even into 
 " the moft minute and meaneft." For though the laws were 
 originally given by God, the execution of thofe laws was or- 
 dinarily veiled in the magiftrates appointed for that purpofe, 
 
 and 
 
Let. 29. Lord Rol in g broke. 119 
 
 and chofen by the people in their feveral tribes. So they were 
 in the days of Mof-s, and under the judges, when the people 
 were more properly and immediately under the adminiftration 
 of the theocracy. 
 
 But it is farther urged, that God is reprefented in the Jewifb 
 Scriptures as a local Deity, refiding and dwelling in a temple, 
 or carried about by the Levites in a wooden chefl or trunk. The 
 author feems fond of this obfervation, for he has it over three 
 or four times on different occafions. But by this reflection he 
 has expofed himfelf rather than the Jews, That people, in- 
 ftructed by their Scriptures, had nobler notions of the Deity, 
 than to be capable of imagining, that the Lord of the uni- 
 verfe, who, they were taught to believe, made and governeth 
 the world, and filleth heaven and earth, was {hut up and con- 
 fined in a wooden chefl. It is true, that the more effectually 
 to preferve that people from idolatry, and to imprefs and affect 
 their minds with a lively fenfe of God's fpecial prefence among 
 them, there was one {acred place appointed, the tabernacle 
 firft, and temple afterwards, which was peculiarly dedicated to 
 his folemn worihip and fervice. There their molt Iblemn acts 
 of devotion were to be performed. And there was the ark 
 or facred cheft he fpeaks of, in which were depofited the tables 
 of the original covenant between God and them : There alfo 
 was a cloud of glory, the majeitic fymbol of God's immediate 
 prefence. It cannot be reafonably denied, that God may, if 
 he thinks fit, give illuftrious exhibitions of his divine prefence 
 and majefty by a vifible external glory and fplendor, in cer- 
 tain places, or on certain occafions. But it doth not follow, 
 that he is therefore a limited Being, or that his effence is cir- 
 cumfcribed, or confined to that particular place, where it 
 pleafeth him thus peculiarly to manifefr. his fpecial prefence. 
 How far the Ifraelites were from forming fuch mean notions 
 of the Divinity as this writer is pleafed to infinuate, we have 
 an authentic proof in the admirable prayer offered up by Solo- 
 mon at the dedication of the temple, in the name and prefence 
 of all the people; in which he addreffeth himfelf to God in 
 that noble manner : But will God indeed dwell on the earth ? 
 Behold, the heaven and heaven of heavens cannot contain thee, 
 how much lefs this houfe which I have builded? 1 Kings viii. 27. 
 See alfo If a. Ixvi. 1 . 
 
 It has often given me great pleafure to reflect upon what 
 every one that impartially confiders the Scriptures of the Old 
 Teftament muft be fenfible of, that the Jews, if they governed 
 ihemfelves by their facred Writings, were inftructed, in their 
 
 1 4 ideas 
 
I2d A View of the Deistical Writers. Let. 29: 
 
 ideas of God, to unite the moft incomprehenfible greatnefs and 
 majefty, and the moft marvellous grace and condefcenfion : To 
 regard him as filling heaven and earth with the immenfity of 
 his prefence, and yet as vouchsafing to grant vifible tokens and 
 fymbols of his fpecial prefence among them by his ark and 
 temple: As humbling himielf even in beholding trie things 
 that are done in heaven, and yet as regarding the things that 
 are done in the earth. They acknowleged the glorious hods 
 of angels as the attendants of the divine majefty, the bleded mi- 
 nifters of his power and wifdom; but ftill as infinitely inferior, 
 and even chargeable with folly before him : And inftead of creel- 
 ing them into Deities, and adoring them as the heathens did, 
 they called upon them to join with men in worfhipping and 
 adoring the fupreme univerfal 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 coin- 
 pared unto the Lord? What is man that thou art mindful of 
 him ? But they did not under this pretence reprefent him as 
 taking no notice of men, or their concernments. They con- 
 fidered him as infinitely raifed above the higheft of his crea- 
 tures, yet not neglecling or defpifing the mean eft : That his 
 name is exalted above all blefing and firaife, and yet he hath 
 a gracious regard to our prayers and praifes, if offered up from 
 fincere and upright hearts. Thus they were taught in Scrip- 
 ture to celebrate and adore his matchlefs grace and condefcend- 
 ing goodnefs, without impairing the fplendor and glory of his 
 infinite majefty. And accordingly in the patterns of devotion 
 that are fet before us in Scripture, we may obferve the moft 
 adoring thoughts, the moft fublime conceptions, of God's un- 
 fearchable greatnefs, and fupreme dominion, and fpotlefs puri- 
 ty ; and the moft humbling fenfe of human weaknefs, guilt, 
 and unworthinefs, mixed with an ingenuous confidence in his 
 infinite grace and fovereign mercy. 
 
 Thus I have confidered pretty largely that part of the ob- 
 jection, which chargeth the Scriptures with degrading the Deity 
 to mean and unworthy offices and employments; and fhall now 
 take fome notice of the other part of the charge, viz. That 
 the Scriptures afcribe to him bodily parts, and human paflions 
 and affections, and even thofe of the worft kind. 
 
 With refpect to the former, he obferveth, That the Jeiui/b 
 Scriptures afcribe to God t: not only corporeal appearances, 
 " but corporeal a&ion, and all the infiruments of it, eVes, 
 " cars, mouth, hands, and feet. — And that they are apt in 
 ' : many places to make thofe who read them reprefent the 
 
 " Supreme 
 
Let. 29. Lord Bolingbroke. 121 
 
 " Supreme Being to themfelves like an old man looking out 
 " of the clouds V He fays, " the literal fignification of fuch 
 *' expreffions is abominable." And he ridicules thofe who 
 throw what he calls xi fihnfy allegorical veil over them, as hav- 
 ing Jiolen it from the wardrobe of Epicurus. But the ridicule 
 lights upon himfelf, who I believe was the firfl man that would 
 have thought of having recourfe to Epicurus to interpret the 
 fenfe of Mofes. There needs no more than common atten- 
 tion, and a comparing the Scripture with itfclf, to be con- 
 vinced that it is incapable of the abfurd interpretation he would 
 put upon thofe paflages. He obferves indeed, that " images 
 " taken, from corporeal fubflance, from corporeal aclion, and 
 " from the inftruments of it, cannot give us notions in any 
 " degree proper of God's manner of being, nor of that di- 
 " vine unconceivable energy in which the aclion of God con- 
 " lifts." Nor are thofe expreffions of hands, feet, eyes, and 
 ears, when afcribed to God in Scripture, defigned to fignify 
 either the manner of his being, or of his divine energy, con- 
 cerning which there are many noble expreffions in the facred 
 writings, which have an admirable fublimity in them ; but' 
 by an eafy metaphor underflood by all the world, hands fig- 
 nify power, eyes and ears fignify knowlege. And whereas he 
 adds, that " they cannot exalt, they muff debafe our concep- 
 " tions, and accullom the mind infenfibly to confound divine 
 " with human ideas and notions, God with man." The an- 
 fwer is obvious, That fufneient care is taken in the holy Scrip- 
 tures to prevent this by furnifhing us with the moll fublime 
 ideas of the Divinity that can poifibly enter into the human 
 mind. God's incomprehenfible majefty, his immenfe great- 
 nefs, his almighty power, the infmitenefs of his underftand- 
 ing, his omniprefence, are frequently reprefented' and defcribed 
 in fo admirable a manner, as fhews with the lafl degree of 
 evidence, that the expreffions which feem to afcribe bodily 
 parts and members to him cannot be underflood in a grofs lite- 
 ral fenfe. Our author himfelf, afcribing motives to God, ob- 
 ferves, that " we mull fpeak of God after the manner of men °." 
 And indeed we mufl either not fpeak of God at all, or we 
 mull fpeak of him in ways of expreffion, originally derived 
 from fomething relating to our own bodies or minds. This 
 writer elfewhere infinuates, that we refemble God no more in 
 our fouls than we do in our bodies ; and that to fay his in- 
 tellect is like ours, is as bad as the anthropomorphitesP. So 
 
 fl Vol. v. p. 520. •/£. p. 468. p/£. p. 35. 
 
 that, 
 
122 A View of the Deistical Writers. Let. 29. 
 
 that, according to him, expreiTions drawn from the faculties 
 of the foul, are as improper as thofe drawn from the members 
 of the body. Thus under pretence of a profound veneration 
 for the Deity, we mull not fpeak of God at all, as fome of 
 the antient philofophers thought it unlawful to name him, or 
 to worfhip him, except in filence. Yea, we muff, not fo much 
 as think of him ; for our ideas of God fall no doubt infinitely 
 fhort of his real majefty and glory, as well as our expreiTions. 
 But it may be obferved, that this forward cenfurer falls into 
 that way of talking himfelf which he' finds fault with in the 
 holy Scriptures. He reprefents God as /peaking to men by the 
 law of nature: He calls it the voice of God, and the word of 
 Cod. He fpeaks of the hands of God% and of his feeing all 
 things. And though he reprefents the afcribing ideas to God 
 as no lefs improper, and even profane, than the afcribing hands 
 and feet to him, yet on feveral occaiions he talks of the divine 
 ideas. 
 
 But he farther urges, that the Scriptures attribute to God 
 human affections and pallions, and even thofe of the worfl 
 kind : That " they impute fuch things to the divinity as would 
 " be a difgrace to humanity':" That " the Jewi/b fyffem 
 " contained fuch inftances of partiality in love and hatred, of 
 " furious anger, and unrelenting vengeance, in a long feries of 
 " arbitrary judgments, as no people on earth but this would 
 u have afcribed, I do not fay to God, but to the worit of 
 " thofe monfters, who are fuffered or fent by God, for a fhort 
 " time, to punifh the iniquities of men s ." To the fame pur- 
 pofe he afterwards obferves, that according to the reprefenta- 
 tions made in Scripture, God " loves with v partiality, his mercy 
 V is arbitrary, and depends on mere will— And towards man- 
 u kind his anger is often furious, his hatred inveterate, his 
 u vengeance unrelenting: But when the wicked repent of 
 u their fins, he repents fometimes of his feveriry." And then 
 he afks, " What a defcription is this of the All-perfect Be- 
 " ing ?" But this defcription is his own, and is founded upon 
 a grofs mifreprefentation of the true intention and defign of 
 the facred writings. As to loving with partiality, if by that 
 be meant his favouring and diftinguifhing fome 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 ftill is done in the 
 courfe of his providence. Nor is this any more to be found 
 
 9 Vol. iv. p. 395. r Vol. iii. p. 299. s Vol. v. p. 515. 
 
 5 fault 
 
Let. 29. Lord Boling broke. 123 
 
 fault with than his making different fpecies of beings, fome 
 vaftly tranfcending others in their faculties, and capacities for 
 happinefs. He is the abfolute Lord and difpenfer of his own 
 gifts, and his goodnefs is that of a free and fovereign Bene- 
 factor ; and it would be the height of abfurdity and pro- 
 fanenefs to pretend to tie him down to give to all men pre- 
 cifely the fame capacities, the fame advantages and opportuni- 
 ties, and to limit him io that he fhall not difpenfe his gifts in fuch 
 Hleafures and proportions as he thinks fit, nor fhall have it in his 
 power to do any thing for any one perfon or people, but what he 
 does precifely for every perfon and for all people. But if by par- 
 tiality be meant partiality in judgment, and in the distribution 
 of rewards and punifhments, it is very unjuft to charge the 
 holy Scriptures as attributing fuch partiality to the Supreme 
 Being. There is nothing more ftrongly and exprefly aflerted 
 there than that God accepteth not the perfons of men, and that 
 hejudgeth without refpeEl of perfons. It is evident, not merely 
 from a tingle paiTage, but from the whole tenor of the far 
 cred writings, that the righteous Lord loveth righteoufnefs, 
 that he extendeth his favour to all thofe of the human race, of 
 whatfoever family or nation, who fincerely love and obey him, 
 and go on in a courfe of real piety and virtue: That fuch 
 perfons alone can hope for an interefl in his favour, and to 
 obtain the divine acceptance and approbation : And that all 
 wicked and prefumptuous finners of whatfoever nation or pro- 
 feflion, fhall be expofed to his juft difpleafure. Nor are there 
 any fuch things afcribed to God in Scripture as arbitrary judg- 
 ments. And whereas this writer charges it as unworthy of 
 God to reprefent him as repenting of his feverity when the 
 wicked repent of their fins; the thing really intended by this 
 muff be acknowleged to be agreeable to the belt ideas we can 
 form of his governing wifdom, righteoufnefs, and goodnefs. 
 For it only fignifies, that when finners forfake their evil ways, 
 God is gracioufly pleafed 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 
 purpofes or councils. The change that is wrought is in the 
 mind and temper of the firmer : God acts uniformly accord- 
 ing to the ftated rules of his adminiftrations ; and nothing has 
 happened but what he perfectly foreknew \ But repenting 
 
 in 
 
 * His LorcWhip feems to think it an unanfwerable objection 
 againft the Nofaic writings, that in the account there given of the 
 flood, God is represented as having relented thai he made man. 
 
 But 
 
124 d Vi&» of the Deistical Writers. Let. 29.^ 
 
 in a ftrict and proper fenfe, as it is a mark of human imper- 
 fection and mutability, is exprefly denied of God in the holy 
 Scripture; where we are allured, that God is not as the f on of 
 man that he Jhould repent. 
 
 As to the expreflions of anger, wrath, fur}', hatred, venge- 
 ance, as afcribed to God in the facred writings, it is a thing 
 fo obvious that it can fcarce be miftaken, that thefe are only 
 ftrong expreffions defigned to imprefs the hearts of men with 
 a more lively fenfe of God's righteous difpleafure againit fin 
 and wicked nefs, and refolution to punifh it ; which it is of 
 the higheft importance to mankind to coniider and believe. Any- 
 one that allows himfelf to think impartially, mutt be fenfible, 
 that fuch ways of reprefenting things are abfolutely necelTary 
 in a revelation defigned for common ufe; and that it is fat- 
 more for the good of the world in general, and for promoting 
 the interefts of virtue, and retraining vice and wickednefs, 
 that men mould conceive of God as loving and taking plea- 
 fure in the good and righteous, and as full of juft refentment 
 againft 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 ufe- 
 ful, and of better influence, but more juft and rational in 
 
 But it is manifeft, that this is only an empliatical way of expreffion 
 to fio-nify God s juft difpleafure at the great and universal wicked- 
 nefs of mankind, and at their having fo far fallen from the noble 
 end of their creation ; and that therefore after having tried the 
 methods of indulgence towards them, he faw fit to fend a destructive 
 deluge for exterminating that incorrigible race. And it is plain 
 that according to the doctrine of the facred writings, which every- 
 where reprefent God as foreknowing the actions of men, this cor- 
 ruption of mankind was what he forefaw from the beginning ; and 
 the punifhing them in this manner made a part oi the original 
 fcheme of Divine Prov idence, though it did not actually take effect 
 till the proper time came for executing it. As to what be mentions 
 in a fneeiing way, concerning God's /melting the Jhveet favour of 
 Noah's burnt offtntig, it is fufficient to obferve, that the defign cf 
 the expreffion is plain and eafily intelligible, viz. to fignify God's 
 gracious acceptance of the act of devotion performed by that good 
 man, to acknowlege his gratitude, and implore the divine mercy; 
 and that on that occafion God was pleafed, after having made fo 
 fignal a difplay of his juftice, to allay and diiTipate the fears which 
 might be apt to arife in the hearts of men, and to allure them of his 
 merciful intentions towards them, and that he would not any more 
 fend an univerfal deluge upon the earth ; of which the rainbow in 
 the clouds mould be a conftant memorial. 
 
 them 
 
Let. 29. lorJ Bolingbroke, 125 
 
 themfelves, and more worthy of the All- perfect Being. For 
 what idea is this of God, to reprefent him as neither delighting 
 in order and virtue, nor difpleafed with vice and wickednefs, 
 but folacing himfelf in an eternal indolence, and no-way con- 
 cerned about .the good or ill behaviour, the happinefs or mifery 
 of his reafonable creatures ! A God deititute of all affections, 
 or of any thing correfpondent to them, would not be the moft 
 perfect Being. There are fpiritual affections, which have no- 
 thing to do with body, and which as properly belong to fpi- 
 rits or minds, as intellect or will; and I can as eafily fuppofc 
 them deititute of the latter as of the former. Our affections 
 indeed have ufually a great mixture of bodily paffions, and con- 
 fequently of imperfection. But there are affections of a nobler 
 kind, and which we may conceive in pure fpirits, yea, they 
 cannot be conceived without them. Nor can we avoid afcrib- 
 ing fome affections, or what is analogous or equivalent to 
 them, to God, provided we remove from them all thofe imper- 
 fections and defects with which they are attended in us. A 
 love of order, goodnefs, purity, virtue, and a juft deteflation 
 of moral evil, is abfolutely infeparable from the idea of the 
 Infinitely-perfect Being, the molt wife and righteous Governor 
 of the world. 
 
 I (hall conclude my obfervations on this part of Lord Bo- 
 lingbroke's book with a paflage from an author whom no man 
 will fuppofc to have been prejudiced in favour of the Scrip- 
 tures. It is Mr. Anthony Collins, in an Ejjay which he pub* 
 limed in 1707. concerning the afe of reafon in proportions, the 
 evidence whereof depends upon human tejlimony. After having 
 cbferved, that " one ufe of reafon in things which by the tefti- 
 " mony of men are fuppofed to come from God, is to endea- 
 " vour to find out fuch a fenfe of a fuppofed divine revela- 
 " tion as is agreeable to the difcoveries of our reafon, if the 
 " words under any kind of conftruction will bear it, though 
 " at firft view they may feem repugnant to reafon, and to one 
 " another;" he adds, " This is certainly a great piece of 
 " juftice, and what is due to words that upon the leaft evi- 
 M deuce can be fuppofed to come from God, efpecially fmce 
 <l expreffions that do literally quadrate with the maxims of 
 <k ' reafon and philofophy, are neceffary to make a revelation 
 " have any effect upon common people's minds. For was not 
 " God to be reprefented by expreffions, which literally under- 
 " flood attribute to^him human paffions and actions, they who 
 tl by their occupations in the world are incapable of thofe 
 f more juft ideas which men of thought know to belong to 
 
 " tl 
 
126 A View of the Deistical Writers. Let. 29, 
 
 " that Being, would perhaps think him incapable of taking 
 " cognizance of their actions : And therefore to make a re- 
 " relation ufiful and credible in itfelf \ it muit confifl of words 
 " whofe literal meaning' is falfe, but whofe real meaning is 
 " confident with the jnfteft notions of reafon and philofophy. 
 tc And therefore we ought to examine whether the words un- 
 " der any conitrufrion will bear a reafonable fenfe," p. 17, 18. 
 Mr. Collins then applies this obfervation to the revelation which 
 we acknowlege, and confiders thofe paffages of Scripture where 
 God is faid to reft, repent, be angry, 6r. It mufl be owned, 
 that this gentleman judges much more reafonably and equitably 
 in this matter than Lord Bolingbroke has done. 
 
 This may fuffice at prefent. In my next I mail confider the 
 other objections which his Lordihip hath urged againft the 
 divine authority of the Scriptures of the Old Teftament, efpe- 
 cially of the Mofaic writings. 
 
 
 
 LET- 
 
Let. 30. 
 
 Lord BOLINGBROKE. 
 
 * 2 7 
 
 LETTER XXX. 
 
 Farther objections againft the Mofaic writings and the 
 Scriptures of the Old Teft anient confidered. The laws 
 of Mofes not contrary to the law of nature. This 
 particularly fhewn with regard to the command for ex- 
 terminating the Canaanites, and the law for punifhing 
 thofe among the Ifraeiites that fhould revolt to idolatry 
 with death. The law of Mofes not accountable for the 
 fury of the zealots. The inftances <?/Phineas and Mat- 
 tathias confidered. Infociability not the firft principle 
 of the law of Mofes, nor did that law take the Jews 
 out of all moral obligations to the reft of mankind. 
 There is nothing falfe or abfurd in the Mofaical ac- 
 count of the creation of the world and the fall of man. 
 Concerning the fanclions of the law of Mofes. The 
 not making exprefs mention of future rewards and pu- 
 nijhments in that law, no argument againjf its divine 
 original. Some other objections againjl the Scriptures 
 obviated. 
 
 SIR, 
 
 I Now proceed to another fet of objection?, which are de- 
 figned to (hew that fome of the laws of Mofes are abfo* 
 lutely contrary to the law of nature, which is the law of 
 God, and therefore cannot come from him. He inftances par- 
 ticularly in the command for exterminating the Canaanites, 
 and the law for punifhing idolaters among the Ifraeiites with 
 death. — " In both which (he fays) it is fuppofed impioufly, 
 *■ againft principles as felf-evident as any of thofe neceifary 
 " truths which are fuch of all knowlege, that the Supreme 
 " Being commands by one law what he forbids by another a." 
 And that <( he approved and commanded on particular occa- 
 
 ■ Vol. v. p. 1 80. 
 
 fions 
 
1 2 % A Hew of the D e i s t i c a l Writers. Lc t , 3 Cr* 
 
 <c lions the mod: abominable violations of the general laws of 
 " nature b ." I (hall confider what he has offered with regard 
 to each of thcfe. 
 
 As to the command for exterminating the Canaanites, it is 
 what he frequently inveighs againft as the greateft piece of in- 
 juftice and cruelty that ever was committed c . And he has 
 pronounced, that " the men who juftify fuch cruelties upon 
 " any hypothelis whatfoever, mnfl have very ill hearts as well 
 as heads :" And that " he who imputes them to the Su- 
 " preme Being is worfe than an atheift, though he pafs for a 
 " faint d ." I fhall venture however to examine what this rigid 
 cenfurer has offered on this fubjeft. 
 
 He firft 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 fome to rob or to 
 " murder others; to ufurp on the rights of their fellow-crea- 
 " tures, and to exterminate whole nations 1 ." The force of 
 his argument here lies wholly in the words rob and murder, 
 both which carry the idea of depriving others of their lives 
 and properties, without a jtift caufe, 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 
 fome to put others to death for juft caufes, in which cafe it is 
 not murder. He never by giving this law to mankind diverted 
 himfelf of the dominion he hath over the lives of' his creatures. 
 He can alfo coramiffion for wife ends fome to deprive others 
 of their properties. For the law of nature is always to be un- 
 derftcod with this limitation, except in cafes where God him- 
 felf fhall otherwife appoint. It is no principle of that law, 
 that God can never without injuft ice exterminate nations. That 
 he can do it in a way of immediate judgment by fending de- 
 ifruclive calamities, famines, peltilences, earthquakes, deluges., 
 and the like, cannot be denied by any Thrift: who believes a 
 providence governing mankind, and interpofing in the affairs 
 of men. And if he can do it immediately himfelf, he can 
 commiffion men to do it, provided he gives fufficient creden- 
 tials of that commifiion. And fuch the Ifraelites had accord - 
 ing to the accounts given in the books of Mofes. And in judg- 
 ing of the cafe, how far it is juftifiable, we mud take it in 
 all its circumltances as there reprefented. Our author himfelf 
 
 b Vol. v. p, 181. c See particularly vol ill- p. 305. 
 
 Vol. v, p 99. 146. d Vol. iii. p. 306. c Vol. v. p 99. 
 
 fup- 
 
Let. 30. icri Bolingbroxe.' 129 
 
 fuppofes the miracles done among them, if really done, to be fuf- 
 ficient to convince all mankind^ not only at that time, but in 
 r 11 fucceeding generations to the end of the world, of the di- 
 vine authority of that law and conftitution ; and therefore iuf- 
 ticient to convince the people of IfracL All therefore that re- 
 mained was that they mould be fatisfied of the truth of the 
 facts, and of this they could not doubt, as they were done; 
 before their eyes. And the fame books which give an account 
 of the facts, give an account of the divine commijffion to the 
 Ifrat'liteSi and the reafons and ends cf it* And whereas it is 
 urged, that " the Canaanites were obnoxious to the divine 
 " vengeance in no other refpect than that which was cdmmori 
 " to them with all the heathen nations, viz. their idolatry y* 
 this is not true according to the account given by Mofes> 
 Levlt. xviii. 24, 25. 27* whereby it appears, that it was not 
 merely for their idolatry, but for their monftrous vices and 
 wiCkednefs of all kinds, that they were Ordered td be exter- 
 minated. And that never was there upon earth a more pro- 
 fligate and abandoned race of men. And fuppofmg this to be r 
 true, and that God had determined to fignalize his righteous 
 vengeance againfl them in the feverell: manner, he might, with- 
 out any pretence for arraigning the juftice of his proceedings* 
 have confumed them by fire from heaven, as he did part of 
 them at Sodom and Gomorrah, or have overwhelmed them with 
 an inundation, or have fwallowed them up by an earthquake^ 
 and thereby utterly dellroyed that people, their little ones as 
 well as the adult. Nor could it have been faid in (uch a cafe* 
 that this was contrary to the law of nature* But then it would 
 not have been fo apparent, that this calamity was indicted in 
 a \vay of punimment for their idolatry and detefhble wicked- 
 nefs. It might have been poflibly attributed to forne natural 
 caufe, or have been regarded as an unaccountable and fortui- 
 tous event. But when they were ordered to be exterminated 
 for their abominable crimes by an exprefs command of God, 
 ^ttefted by a feries of the mod amazing miracles and divine 
 interpofitions ; and this appointed to be executed by another 
 nation, who were peculiarly fet apart by their original conlfi- 
 tution, to the acknowlegement and adoration of the one true 
 God, and of him only, and to whom God had given the molt 
 holy and excellent laws; a't the fame time threatening them 
 with the like punifhments if they committed the like crimes: 
 In this cafe the reafon of the judgment was 3.6 apparent* as 
 
 f Vol. v. p. 184-. 
 Vol. II. K wheti 
 
130 A View of the Deistical Writers. Let. 30, 
 
 when a malefactor is put to death by an officer of juftice for 
 a crime, in execution of the fentence of a juft magiftrate. 
 Nor is there any thing in fuch a procedure that can be proved 
 to be inconiiftent with the wifdom and righteoufnefs of the 
 Supreme Being, or contradictory to his own laws ; fince there 
 is no law of nature that debars God from executing judgments 
 on particular perfons, or guilty nations for their crimes and 
 vices even to extermination, or from employing, if he thinks 
 fit, one or more nations to execute his judgments upon others. 
 Nor has this confident and afluming writer brought any proof 
 that it is fo. As to his comparing the invafion of Canaan by 
 the Ifraelites, and what they did there, to the cruelties exercifed 
 by the Spaniards in America*, and to the ravages of the Huns 
 under 4ttila, who, he fays, were much more merciful than 
 they h , "there is this vail: difference between the cafes, 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 exprefs command of God, and by a commiffion from him, 
 the truth of which was confirmed by a feries of the mod ex- 
 traordinary divine attentions that ever the world faw. This 
 therefore can be no precedent to any other nation to do the 
 like, except they can produce the fame or equal proofs of a 
 divine commiiTion; 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 Canaanites : Which I 
 have elfewhere confidered more largely. See Anfivcr to Chrifti- 
 anity as old as the Creation, vol. ii. p. 429. 437. And the An- 
 fiver to Morgan, vol. ii. p. 97, et fcq. 
 
 The other command produced by this author to prove that 
 the law of Mofcs is contrary to the law of nature, and there- 
 fore cannot be of divine original, is the law for putting a falfe 
 prophet to death that fhonld attempt to feduce the people to 
 idolatry, and for the inflicting a capital punifhtnent upon any 
 particular perfon among the Ifraelhes that lhould revolt to ido- 
 latry, and even dell roving a city that mould do fo. Concern- 
 ing this he very dogmatically pronounces — " I fay, that the 
 " law of nature is the law of God. Of this I have the fame 
 " demonllrative knowlege that I have of the exillence of God 
 " the All-perfect Being. I fay, that the A 11- perfect Being 
 " cannot contradict himfelf: That he would contradict him- 
 u felf, if the laws contained in the thirteenth chapter of Dvm- 
 " tcronmy were his laws, fince they contradict thofeof nature: 
 
 ..>!. iit, p. 305. Vol v. p. 14S. 
 
Let. 30. Lord B oli fcr o b Rok£* tjt 
 
 " And therefore that they are not his laws. Of all this I have 
 *' as certain, as intuitive a knowlege, as I have that two and 
 " two are equal to four, or that the whole is bigger than ft 
 ■' part 1 ." A very hSort and decifive. determinatj on of the 
 controverfy ! But we are by this time too Well acquaint d with 
 his Lordfhip's manner, to lay any great ITrefs on his poiirive 
 affertions, though delivered with the moil a/Turning air. 
 
 The argument he makes ufe of here is the fame that he had 
 ufcd before, viz. that the law of nature forbids murder. This 
 will be eaflly allowed. But it is not inconflilent with that 
 Jaw which forbids murder, to put perfons to death who are 
 guilty of crimes that by the fundamental laws of the com- 
 munity deferve death. If God mould have enacted a general 
 law obligatory on all mankind, that whofoever mould commie 
 idolatry, or worfhip any other God, mould be put totleath, as 
 Well as that any man that mould (lied the blood of another 
 without caufe mould be put to death ; this author might be 
 challenged with all his confidence to prove, that fuch 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 ftrit and great article of that law ; and 
 he reprefents it as one of the greatcfl of crimes k < Biit God 
 has not thought fit to enact a general law obligatory on all 
 mankind for pirnifhing idolaters with death, and without his 
 appointment it ought not to be executed. But when it pleafed 
 him for wife ends to felect a particular nation* and among 
 them to erect a peculiar facred polity, and to appoint that the 
 adoration of the one true God, and of him only, mould be the 
 very bafis of their conftitution, on which all their privileges* 
 their national properties, and their right to their country de- 
 pended, it is evident that under fuch a conftitution to revolt 
 to idolatry and polytheifm, was in the moil: criminal fertfe to 
 be traitors to the community: And to arraign a law for in- 
 flicting a capital panifnment upon idolaters under that particu- 
 lar conftitution is highly abfurd. Nor could any thing be 
 more juft in fuch a cafe, than to order that a falfe prophet, 
 who ihould endeavour ro kd ace the people to idolatry, mould 
 be put to death : Though this writer objects againff. it as un- 
 juft for this ftrange reafon, that " miracles were daily and ah* 
 " mofl hourly wrought in the fight of all IftaeiK" This is 
 abfolutely falfe, if underftood of miracles ftrictly i'o called; or 
 if it were true, it is an odd thing to urge, that which made 
 
 1 Vol. v. p 191 , k lb. p. 195. 1 Jh p. lg|. 
 
i$i A View of the Deistical Writers. Let. 30: 
 
 the crime of the falfe prophet the greater, to be a reafon for 
 exempting him from punifhment. 
 
 But what he chiefly finds fault with is the law for deftroy- 
 ing any Ifraclitijh city, that mould fall off to the worfhip of 
 idols, Deut. xiii. 13, 14, 15, 16. He urges, that " the inno- 
 " cent were to be involved in the fame punifhment with the 
 u guilty; neither man, nor woman, nor beaft, neither the bro- 
 " ther, the daughter, the wife, nor the friend was to be 
 u fpared: And that the whole chapter is fuch an edict as 
 U could not be imputed to Attila without injuftice." — And af- 
 ter exclaiming againft the obitinacy of thofe that pretend to 
 juftify the law of Mofes in this inftance, he obferves, that " by 
 " that law the undiftinguiihing extermination of collective 
 " bodie%, and efpecially for matters of opinion, is allowed m ." 
 And afterwards, arguing againfl Mr. Locke, he adds, that 
 " even fuppofing God to be their King, the objections of in- 
 " juJffcice and cruelty in thofe laws will remain in their full 
 " force : And that to fuppofe him to have given thefe laws 
 " would be to degrade the All-perfect Being to the character 
 " of an unjuit and cruel tyrant, who authorized and even 
 " commanded his minilrers exprefly, to punifh without mea- 
 " fure, without difcernment, and without forms of jultice n . r> 
 And he infinuates, that there are precepts in that chapter, 
 " from which the inquifition copied the inltructions fhe gives 
 " to her familiars ." But this is a grofs mifreprefentation. 
 He himfelf dfewhere obferves, that " the cruel principle of 
 V perfecution for opinions was never known till Chriftians in- 
 " troduced it into the world P;" though contrary, as he owns, 
 to the true fpirit of the Gofpel. And v> it is manifefl that the 
 punifhments referred to Deut. xiii. were not to be ini ictcd for 
 matters of opinion but of practice, for open acts oi idolatry in 
 fubverfion of the fundamental conititution of their ftate. And 
 great care was to be taken, that the punifhment fliould not be 
 executed without due inquiry, and full proof. They were to 
 inquire, and make fear ch, and ajk diligently, lo asr to be allured 
 that it was truth, and the thing certain. Great deliberation 
 was to be ufed : And except the whole city was obftinately 
 addicted to idolatry, and determined to perfift in it, they were 
 not to be exterminated. And confidering the defign and na- 
 ture of that peculiar conftitution, a decree or law for exter- 
 minating a city among themfelves that fliould revolt to the 
 
 m Vol. r. p. $4. n lb. p. 194. * lb. p. 183. 
 
 p lb. p. 313. 
 
 worlbi ^ 
 
Let. 30. I^BOLINGBROKE. I33 
 
 worfhip of falfe Gods, feemed neceffary, and was like the cut- 
 ting off a corrupt or gangrened limb, which was requifite to 
 fave the whole. If God had, at the original eftablifhment of 
 that polity, declared that he himfelf would in an immediate 
 way by peftilence, or fire from heaven, or fome other extraor- 
 dinary judgment, exterminate or deftroy any city among them 
 that mould revolt to the worfhip of idols, it could not be pre- 
 tended that this would have been unjufr, though children as 
 well as adult would be involved in it. But he chofe that the 
 punimment mould be inflicted in a judicial way by the hands 
 of the magiflrates, and by the authority of the nation or whole 
 community, purfuant to a law for that purpofe. And the pu- 
 nimment was both ordered to be executed with great folem- 
 nity, and to be attended with circumftances of peculiar feve- 
 rity, fo as to proceed to utter extermination, the more effec- 
 tually to create an horror and deteftation of the crime, and 
 to ihew that fo wicked a race was to be entirely destroyed. 
 To which it muff, be added, that this punimment was de- 
 nounced in confequence of the original contract or covenant 
 between God and that people. By coming into that covenant 
 for themfelves and their children, they voluntarily fubjecled 
 themfelves and them to the feverefr. penalties in cafe of a re- 
 volt. And confidering the mighty advantages they had as a 
 nation by the theocracy, and by their peculiar conftitution, 
 and the fignal bleflings that would have followed upon their 
 obedience, it was a condition which could not be reafonably 
 objected againft, fince they might fo eafily avoid the threatened 
 calamities, by obedience to a law fo juft and agreeable to rea- 
 fon, as is that of the worfhip of the one true God, the Lord 
 of the univerfe, and of him only. And to have legally to- 
 lerated any among them, whether particular perfons or com- 
 munities, that mould openly revolt to idolatry, would have 
 been manifeftly abfurd, and abfolutely fubverfive of their whole 
 polity. 
 
 This writer takes particular notice of u the right the zea- 
 " lots afTumed to afMinate any Jew that mould feem to them 
 " to violate by public and ftrong appearances the fanclity of 
 " the divinity, of the temple, and of the nation: And that 
 " this produced fuch fcenes of horror among the Jews as no 
 *' other nation ever produced." It will be owned, that the 
 zealots in the latter times of the Jewifb Hate carried this to an 
 excefs of madnefs and fury ; but the law is not accountable 
 for it. It is evident from the thirteenth chapter of Deutero- 
 nomy, which orders the punimment of thofe that ihould re- 
 
 K 3 volt 
 
j 34 A View of the Deistical Writers. Let. 30; 
 
 volt to idolatry, that the whole was to be tranfatted in an 
 orderly and legal way, with great deliberation, and by public 
 authority. And the fame thing is repeated Deut. xvii. 2, 3, 
 4, 5, 6. where it is ordained, that with regard to any parti* 
 cular perfon that had ferved other Gods, they mould before 
 they punifhed him enquire and fearch diligently. And it is 
 exprefiy appointed, that at the mouth of tivo or three iyitnejfe$ 
 he mould be put to death, but that at the month of one wit- 
 fiefs he fhould not be but to death. Nor docs Lord Boling- 
 broke pretend to produce any law to authorize the madnefs of 
 the zealots. He only mentions two inftances, which, he thinks, 
 countenanced it, viz. that of Phineas y and that of Mattathias. 
 As to the former, he fays, " Phineas murdered Zimri and 
 41 Co/hi in the act of fornication." But this was not a fimple 
 iicTt of fornication. It was joined with avowed idolatry, and, 
 51s it was circumftanced, was a molt iniblent defiance of all law 
 and authority, one of the moft flagrant crimes, in open oppo- 
 iition to God and Man, that could be committed. The perfon 
 who inflicted the punifhment was himfelf a chief magistrate, 
 oF high authority, and in a cafe 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 thefe 
 perfons fo impudently avowed : And it was alfo in confequence 
 of an order which Mofes had given by the command of God 
 to the judges of Ifrael to flay thofe that were joined to Baal 
 Peor. Numbers xxv. 4, 5. So that Phineas had full legal 
 authority for what he did. And therefore this was no war- 
 rant to thofe who without any authority aila(finated any man 
 they thought fir, under pretence of his violating the law of 
 which they fet up themfelves for judges: As to the inltatKc 
 of Mattathias, our author obferves, that " in the fury of his 
 W holy zeal he rufhed on the fc-iv that was about to facrifice 
 «' in obedience to the edict of Antiochus, and on the officer 
 <{ appointed to take care of the execution of the edict, and 
 <l murdered them both 4." That we may judge of this, it 
 is to be confidered, that never was there a greater tyrant than 
 Antiochus. He had entirely fubverted the whole Jeivifh con- 
 ftinuion, abolifhed the antient laws, and maflacred the people. 
 If ever there was a juft foundation (or fifing up in defence of 
 religion, law, and liberty, here was an occasion that loudly 
 called for it. In thefe circumiV.mecs Mrdtathias, who was 
 not a mere private perfon, but 4 ntfer, and a gf it and hon r Air- 
 
 <* Vol y. p. 180. 
 
 abh 
 
Let. 30. Lord Bol i n gb rok e.' 135 
 
 able man in the city ofModin where he dwelt, flew a Jew, 
 who was then openly committing a crime, for which by the 
 fundamental laws of' his country he ought to have fufFered 
 death, but at a time when no legal jufHce in the ufual forms 
 could be had.' He alio killed the King's officer, who was then 
 compelling the people to fubvert the laws. This he defigned 
 as a iignal to the infurrection which he immediately begun, 
 an infurreclion fully juftifiable if ever any was fo, and which 
 was carried on with a noble fpirit and fortitude, and with a 
 fuccefs that ended in the fubverfion of the horrid tyranny, and 
 the happy reftoration of their liberties and laws. Such an 
 action, fo circumftanced as that of Mat tat bias, if it had been 
 performed by a Greek or Reman, in oppofition to horrid bare- 
 faced tyranny and cruelty, and in vindication of the effential 
 laws and liberties of his country, would have been highly cele- 
 brated, and tranfmitted to all fucceeding ages as a moft glorious 
 act of heroifm. 
 
 The only thing farther that I mall mention is what he ob- 
 ferves concerning " the maflhere which the Levites made of 
 " three thoufand men in one day, when they were commanded, 
 " without any other form of proceeding, to take every man 
 " his fword, and to flay his neighbour 7 ." This mud be 
 owned to be an extraordinary punifhment, and the occafion 
 was extraordinary. The revolt of the people was the moft 
 inexcuiable, by this writer's own acknowlegement, that could 
 be fuppofed. It happened when the law had been juft pro- 
 mulgated with the molt amazing folemnity, and the conftitu- 
 tion eltablifhed, to which they had given their own confent. 
 The body of the people had thereby expofed themfelves to de- 
 itru£tion. And if they had been confumed in an immediate 
 way by a plague, or fire, or fome extraordinary judgment from 
 heaven, it was no more than they deferved. It was neceffary 
 that fo open, fo public, fo aggravated a revolt and infurreclion 
 againft the majefty and authority of the fupreme univerfal. 
 Lord, to whom they themfelves had fo lately in the moll: lulemn 
 manner vowed fuDJection and obedience, mould be diflin- 
 guifhed with marks of great feverity. In cafes of crimes 
 where great numbers have been concerned, it has fometimes 
 been thought juft to decimate them, to make one in ten fufFer 
 the death they all deferved. But here of above fix hundred 
 thoufand three thoufand only fufFered, not above the two hun- 
 dredth part of the whole. The numbers that were concerned 
 
 ' Vol. v. p. 1 4.6. 
 
 K 4 rendered 
 
136 A View of the D e i st i c a l Writers. Let. 3 a. 
 
 rendered the trying each of them in a formal procefs, which is. 
 what he feems to require, impracticable. Nor was there any 
 need of it. The fact was public and notorious : And the 
 perfons that (offered were undoubtedly fuch as were known to 
 be mod guilty, and to have been moft active in promoting 
 the defection and revolt. And the immediate punifhment of 
 thefe was the moft fpeedy way of quelling the infurrection, 
 and bringing the whole body to a fenfe of their guilt and of 
 their duty. 
 
 The third objection I propofed to take notice of as raifed 
 by this writer againft the Mofaic ceconomy is this. That 
 " the firft principles, and the whole tenor of the Jewifb laws, 
 " took that people out of all moral obligations to the reft of 
 11 mankind. — That they were taught to think themfelves a 
 *' chofen race diflinct from the reft of mankind, and who 
 **, were far from owing to other men, what other men owed 
 " to them, and to one another. This produced a legal in- 
 " juftice and cruelty in their whole conduct, authorized by 
 " their law, and prefTed upon them by their priefts and pro- 
 " pbetsV And he elfewhere obferves, that " the firfr. prin- 
 41 ciple of their polity, ecclefiailical and civil, was infociabi- 
 " lity: And accordingly their manners were rendered unfuit- 
 " able to the common nature and genius of mankind *." 
 
 This is a heavy charge, but if clofely examined this infoci* 
 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 abfolutely deftroying and defeating the end of 
 their molt excellent conftitution ; that they were not to inter- 
 marry with idolaters, and were obliged to keep clofe to the 
 obfervatjon of their own peculiar laws and cufloms ; feveral 
 pf which were deiigned to preferve them as a diftinct body 
 from mixing and incorporating with other nations. And con- 
 sidering how different their conflitution was from that which 
 pbtained in other countries; that all the world about them 
 was immerfed in idolatry and polytheifm, and that they themr 
 felvps were very apt to fall in with the idolatrous cuftoms of 
 the neighbouring nations, and to which mankind in all ages 
 have been very prone: Confidering thefe things, if great care 
 had not been taken to keep them diftinct by feveral peculiar 
 rites and cufloms, and to hinder them from intermarrying with 
 
 i Vol. iii. p. zr)o. See alfo ib, p. 283. e Vol. v. p. 148. 
 
 See ajfo ib . p. ioj, 
 
 their 
 
Let. 30. Lord Boli ng broke. 137 
 
 their idolatrous neighbours, they could not pofTibly have pre- 
 ferred their conftitution : They mult have been foon mixed and 
 confounded with other nations: The confequence of which 
 would have been^ that they would have fallen into a confor- 
 mity to their religion and worfhip, and have loft their own. 
 And fo the whole defign of that admirable polity, fo well fit- 
 ted to preferve the knowlege and worfhip of the one true God, 
 and of him only, in opposition to the univerfally prevailing po- 
 ly theifm and idolatry, would have been defeated : And all na- 
 tions would have been involved in the fame common idolatry, 
 and perhaps have continued in it to this day. For, according 
 to the plan laid by the divine wifdom, Judaifm prepared the 
 way for Chrift ianity : And all that is good in Mahomet anifm is 
 derived from the one or the other of thefe. But though the 
 people of Jfrael were obliged thus to keep themfelves diftincl, 
 and though none were regarded as llriclly and properly incor- 
 porated into their body who did not conform to the peculiar 
 laws of their polity, they were not obliged to confine their be- 
 nevolence to thofe of their own nation. They were directed by 
 many exprefs precepts in their law to mew great kindnefs to 
 thofe of other nations, to the ffrangers that paifed through 
 their land, or that fojourned among them : To exercife great 
 humanity towards them, and ferve them in all friendly offices : 
 This is not only allowed, but ftrongly prelTed upon them in 
 their law, as any one will be convinced that impartially con- 
 fiders the pafTages referred to at the bottom of the page u . 
 And the Jews themfelves obferve, that the precepts prefcribing 
 a kind conduct towards flrangers are inculcated one and twenty- 
 times in the law. 
 
 It is mere calumny and abufe to fay that the Jews were 
 authorized by their law, and preiTed by their prophets, to ex- 
 ercife cruelty and injuftice towards the reft of mankind ; and 
 tha L they were abfolved from all moral obligations, and from 
 all rules of jultice, equity, and fidelity with regard to them. 
 Nor was there any thing in their law to oblige them to per- 
 fecute others for their opinions in religion, or to compel them 
 to conform to their peculiar rites. On the contrary, they al- 
 lowed thofe of any other nation to dwell among them, and to 
 worfhip at the temple, where there was a court provided for 
 them who worfhipped the one true God, the maker and pre- 
 ferver of all things, though they did not obferve the rites which 
 
 u Lev. xix. 24. xxv. 35. Numb. xxvi. 11. Deut. x. 17, 18, 19. 
 
 xxiv. 19, 20, 21,22. 
 
 were 
 
138 A View of the Deistical Writers. Let. 30.' 
 
 were peculiarly prefcribed to thofe of their own body. And 
 how happy would it have been, if the principles of toleration 
 had been always carried thus far among thofe of other pro- 
 feffions ! 
 
 Their looking upon themfelves to be God's chofen people 
 ought to have engaged them to great thankfulnefs to God for 
 fuch eminent advantages, and to have put them upon difthi* 
 guifhing themfelves by the pure practice of religion and every 
 virtue, that they might walk worthy or their character and 
 privileges : If they abufed this to pride and infolence, the fault 
 was not in their law, but in themfelves. Mankind have been 
 always too prone to abufe their real or fuppofed advantages. 
 TThe Greeks regarded the reft of the world as barbarians. And 
 Socrates is introduced by Plato in his fifth book of laws, as 
 directing the Creeks to regard the barbarians as by nature their 
 enemies ) and as prefcribing a conduct towards them which is 
 little reconcilable to the common rules of humanity. Chri- 
 flians cannot but look upon it as their great advantage that 
 they are diftinguiflied from many other nations which are funk 
 in the groifeit ignorance and barbarifm. And it would argue 
 the moft inexcufable ftupidity and ingratitude not to be very 
 thankful to providence on this account. But this is no juffc 
 reafon for treating thofe nations with contempt and cruelty. 
 
 The fourth objection which was mentioned was, that there 
 arc feveral paffages in the Scriptures which are falfe, abfurd, 
 and unphilofophical. And he particularly inftances in the ac- 
 count there given of the creation of the world, and the fall of 
 man. 
 
 With refpect to the former, he fays, v< It is impoilible to 
 " read what Mcfes writ on that fubject, without feeling con- 
 u , tempt for him as a phiiofopher, and horror as a divine. For 
 " he is to be coniidered under both thefe characters x ." And 
 he takes upon him to pronounce, that " we cannot admit Mo- 
 '* feSs tsjiiimony concerning the beginning of the world for 
 •• divine, without abfurdity and blafphemy y ." 
 
 There cannot in my opinion be a greater inflance of the moft 
 unreafonable prejudice, than the objections that have been railed 
 againft the authority of Mefes from the account he gives of the 
 creation. Whofoever will take the pains impartially to com- 
 pare- it with the accounts left us in the traditions of the moil 
 patient nations, concerning which the reader may fee the intro- 
 duction to the Univerfal Hiflory ■, relating to the Cofinogony, or 
 
 •Vol iii. p. 231. 2S3. t lb, p. 308. 
 
 the 
 
Let. 30. Lord Bolingbroke. . 1 39 
 
 the creation of the ivorlJ y will find the account given by Mofcs 
 lb vaflly fuperior, as will naturally lead him to regard it as of 
 an higher original. 1 here is a majefty and fublimity, as well 
 as fnnplicuy and plainnefs in it, which hath greatly recom- 
 mended it to the belt judges. Nothing could be 10 proper to 
 anfwer the defign he had in view, as to begin his book with 
 an account of the creation of the world. If he had merely 
 aflerted in general, that God created the. world, and all things 
 that are therein, this would not have made fuch an impreffion 
 upon the people as was proper and neceflary in a matter of 
 fuch vafr. 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 underftandingV 
 .And therefore it was proper to give them more diftinct no- 
 tions of the formation of things by the divine power and wif- 
 dom. Accordingly he diftinetly mentions the light, the firma- 
 ment, the fun, the moon, and flars, the earth, the fea, the 
 plants, and vegetable products of the earth, the various kinds 
 of animals, and lallly, man himfelf. And allures them, that 
 thefe various appearances were not owing to a variety of caufes, 
 which, according ro Lord Bolingbroke, the firft men in the rude 
 uncultivated ages would be naturally led to believe, but were 
 all owing to one and the fame glorious original caufe and au- 
 thor. It is evident, that what was principally defigned was to 
 give an account of the formation of our fyftem as far as re- 
 lates particularly to cur earth : At the fame time a/Turing them, 
 that the fun, moon, and liars, all the heavenly bodies, which 
 the nations were apt to adore, were created by God. The 
 whole is reprefented as having been effected with an Almighty 
 facility. That God only fpoke 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 majefty of 
 the great Creator. Yet this great work, according to Mofcs, 
 was carried on in an orderly progreiiive way. There is a ge- 
 neral account given of the vijible and fucceflive changes wrought 
 each day upon the face of the eardi till it was completed. 
 But our author, who is determined on every fuppofition to find 
 fault with the Mq/aic account, blames Mojes for reprefenting 
 the folar fyftem, or even this on: planet, as having been the 
 work of fix days, Fie thinks " fuch precipitation feems re- 
 " pugnant to that general order of nature, which God efb- 
 <1 bathed, and which he obferves in his productions 11 ." As 
 
 * Vq], iii, p. 253. *lb, p. 233. 
 
 if 
 
140 A View of the Djeistical Writers. Let. 30. 
 
 if the firft formation of things mud necefTarily have been car- 
 ried on in the flow way which is now obferved after the order 
 and courfe of nature is once eftablifhed. It is perfectly agree- 
 able to reafon to believe that the fir ft formation of the world, 
 and the feveral fpecies of things in it, did not take up a long 
 fpace of time: And yet there is no reafon to think that it was 
 all perfected in an inftant, without any intervals, though it 
 would have been eafy to the divine power to have done fo. 
 And this writer, who feems here to think the creation as re- 
 prefented by Mofes to have been too much precipitated, and 
 accomplished in too mort a time, feems eifewhere to think that 
 It was too flowly carried on. For he fays, " we muft not con- 
 " ceive the world to have been made by a laborious progref- 
 M fion — God willed it to exift, and it exifted b ." 
 
 As to the particular order in which the creation was carried 
 on according to the account given by Mo/es, this writer with 
 nil his confidence has not been able to prove that there is any 
 thing in it incon/iftent with reafon or with true philofophy : 
 Though he has paifed a fevere cenfure on thofe who have en- 
 deavoured to " reconcile the Mofaic account to reafon and na- 
 *' tare, and to wreft natural philofophy into an agreement 
 " with it c ." He inftances in Mofes's faying, that " light was 
 ** created, and the diftinclion of night and day, of evening 
 M and morning was made, before the fun, the moon, and the 
 " ftars*." But we know fo little of the real nature of light, 
 that no man can pretend pofitively to determine that it could 
 not have made its appearance before the fun and moon and 
 planets were completed in their prefent form and order. As 
 it feems to be the nobleft fubftance in the material world, it is 
 reafonable to believe that at the firft formation of things it was 
 hrft created, or at leaft feparated from the chaotic mafs, and 
 put in motion, fo as to make a difiinclion between light and 
 tlarknefs, and fume kind of fncceflion and viciffitude of the one 
 and the other, anfwering to day and night, evening and morn- 
 ing : Though it is evident from the account given of the work 
 or the fourth day, that it was not till then that the fun, moon, 
 and ftars were rendered confpicuous to the earth, and the or- 
 der and courfe of things fully fettled, fo as to caufe the pro- 
 ; r diftincYion of times and feafans, days, months, years ; for 
 which reafon DO notice is taken of the formation of thofe hea- 
 venly bodies till that day. It is to little purpofe to fay, as his 
 LordGiip has done, that " Mofes was as ignorant of the true 
 
 b \ ol iv. p.m. c lb. p. iSi. d Vol. iii. p. 301. 
 
 " fyftem 
 
Let. 30. WBOLINGBROKE, I4I 
 
 " fyftem of the Univerfe as any of the people of his age." This 
 is more than he can prove. But if it were fo, it was not ne- 
 cefTary, fuppofing him infpired as a prophet or a law-giver, 
 that he mould be infpired aifo with a knowlege of the true 
 fyftem of philofophy tmd aftronomy. Or, if he had been ever 
 fo well acquainted with it, it would have been altogether im- 
 proper to have given an exactly philofophical account of the 
 creation : Nor could any fuch account of it have been given, 
 confidering the different fyilems of philofophy that have ob- 
 tained, but what would have been as much found fault with, 
 and perhaps more, than that which he has given. The truth 
 is, fuch an account would have been no way accommodated to 
 the capacities of the people : It would have perplexed and con- 
 founded inftead of inftrucling them. It was proper for many 
 reafons that the account mould 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 fo, becaufe it yields great light to 
 us, though ftrictly and philofophically fpeaking it has no light 
 of its own at all. And now after all our improvements in phi- 
 lofophy and aftronomy, we ftill fpeak of the light of the. moon, 
 of the fun's motion, riling, and fetting. — And the man that in a 
 moral or theological, or in an hiftorical difcourfe, would ufe a 
 different language, would only render himfelf ridiculous. 
 
 Lord Bolingbroke farther objects, that though Mofes afcribes 
 the creation to God, " yet when God proceeds to the creation 
 u of man, he calls in other beings to co-operate with him, and 
 " make man in his and their image. This feems to lay a 
 " foundation for polytheifm, which is inconfiftent with that 
 ■' unity of God which my reafon fhews me, and which the 
 " general tenor even of the Mofaic hiftory attefts e ." And 
 fmce by his own acknowlegement the general tenor of the Mo- 
 faic writings leads us to affer't the unity of God, this plainly 
 fhews that the paffage he refers to was not defigned to infer 
 polytheifm. And if there be fomething unufual in the manner 
 of expreillon, it mull be interpreted in a confiftency with the 
 whole Mofaic law; nor can it be fuppofed that Mofes intended 
 it otherwife. And this plainly appears from the very paffage 
 itfelf confidered in its connection. For after having told us, 
 Gen. i. ver. 26. that God J aid, Let its make man in cur image, 
 after cur likenefs : He adds, ver. 27. And God created man in 
 his image, in the image of God created he him ; Where it is 
 
 e Vol. iii. p. 3 ad". 
 
 plain. 
 
142 A View bf the Db*stical Writers. Let. 30, 
 
 plain, that what is exprefTed plurally in one verfe is fingular in the 
 other: And that the defign of thofe expreffions, Let us make 
 man in our image, was not to fignify that other beings joined 
 with God in the formation or' man, and in making him in 
 their as well as God's image; fince it is cxprefly declared in 
 the words immediately following, that God created man in bis 
 own image, and for the greater emphafis, and as it were on 
 purpofe to prevent fuch a conftruc~tion, it is again repeated, in 
 the image cf God created he him. 1 would obferve by the way, 
 how much nobler the account is, that is given by Mofcs of the- 
 formation of man, than that which was given by the antient 
 Egyptians, of whofe wifdom and philofophy our author fpeaks 
 in inch high terms, and from whom he would have us believe 
 Mofcs derived all his wifdom and knowlege. They taught, a^ 
 he obferves from Diodorus Siculus, that " the firft of human 
 ■' kind were quickened into life by the fun, and were animated 
 " fyftems of mud." And he thinks, that " if we are per- 
 " fuaded that this world had a beginning in time, we muft of 
 " neceffity affume, that the firft man and the firft woman, or 
 " that one man and one woman at leaft, were produced in full 
 " ftrength and vigour of body and mind f " This is agree- 
 able to the Mofaic account, which is perfectly confiftcnt with 
 reafon, though there is no great likelihood that reafon alone 
 could have allured us of it. For as his Lordfhip there obferves, 
 " how men came into the world reafon will tell us no better 
 *< than hiftory or tradition does." This therefore is a propcr 
 fubjec"t of divine revelation. 
 
 It argues a ftrange difpofition to find fault, to lay fuch a 
 ftrefs as Lord Bot'ingbroke has done, upon that particular man- 
 ner of expreflion Mofcs makes ufe of, that God rcfiedthe /event h 
 day from all his work, as if it were alone fufTicient to deftroy 
 the authority of the Mo/aic writings. No man that impartially 
 coniiders the noble account there given of the creation, that 
 God is represented as having only (poke and it was done, can 
 reafonably imagine that the defign of thofe expreffions was to 
 jfignify that God was wearied with the laborious work 0/ crea- 
 tion, as our author expreflcs it, and needed reft after it, as 
 men do who arc tired with their work. HaJ: thou not known, 
 faith the Prophet Ifaiah, haft thou not heard, that the ever/a/?- 
 ing God, the Lord, the Creator of tin' en. Is 0/ the earth, faint- 
 cth not, neither is weary? Ifaiah xl. 28. All therefore that 
 tan be uuderftooJ by that manner of expreflion is only this, 
 
 f Vol. v. p. 107, iq3. 
 
 that 
 
Let. 30. Lord Bo lin gbrqkz. 143 
 
 that God had then finiflied the work of the creation, and had 
 a divine complacency in it. 
 
 As to the Mofaic account of the fall of man, it is what his 
 Lordfhip has frequently endeavoured to expofe. And it has 
 been a conitant fubjecl of ridicule to the Deifticai Writers in 
 every age. But it it be candidly and impartially examined, as 
 it (lands col :cled with the account given by Mofes of man's 
 original dignity, it will appear to be of great importance, and 
 to lurnilh inftructions of excellent ufe. 
 
 The account given by Mofes of the ftate in which man was 
 at firft created is fhort, but fuch as tends to give a noble idea 
 of his dignity ; as having been created in the image of God, 
 in a Hate of purity and ( innocence, and inverted with a domi- 
 nion over all the other creatures in this lower world. His 
 Lordfhip in a paffage cited above fays, that " fuppofing the 
 " world to have had a beginning in time, we muft of neceffity 
 " aflame, that the firft man and the firft woman, or that one 
 " man and one woman at leaft, were produced in full ftrength 
 " and vigour of body and mind." And indeed man cannot 
 reafonably be fuppoied to have been at firft created in a ftate 
 of infancy, for then he muft foon have perifhed. He was 
 therefore formed in a ftate of maturity, as were the other ani- 
 mals, and undoubtedly in a found and happy conftitution of 
 body, and it is equally reafonable to fnppofe that he was cre- 
 ated in an anfwerable perfection of mind. And that confe- 
 quently there was in man at his firft creation a perfect har- 
 mony and juir balance in the feveral faculties of his nature, 
 that his intellectual and moral powers were found and clear, 
 and uncorrupt, his appetites and paflions in a ftate of juft fub- 
 jection to reafori and the law of the mind, and his affections 
 rightly difpofed. Here then is a ftate of moral rectitude, in 
 which according to all the dictates of reafon and good fenfe 
 man muft be fuppefed to have been created. Nor can any 
 thing be more abfurd than to fuppofe that this noble creature, 
 who was constituted lord of this inferior creation, the crown 
 and ornament of God's work* here below,, made his firft 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- 
 ftanding, and with a foul utterly unfurnimed. It is reafon- 
 able to believe, that he that made him would not turn him 
 out into the world absolutely deftitute of knowlege and ideas, 
 but that he immediately endued him with fo much knowlege 
 of things, efpecially of his Maker, of the creation of the world, 
 and of his duty, as qualified him for anfwering the ends of his 
 
 being. 
 
J44 -A View of the Deistical Writers. Let. 30. 
 
 being. Mofes informs us, that great things were done for him 
 by the beneficent Creator. That he was pleafed in his great 
 goodnefs to provide a peculiarly delightful Teat for the enter- 
 tainment of his innocent creature, a blifsfui paradife, where he 
 was placed amidft a profufion of joys. And as there was none 
 among the inferior animals that were put under his dominion, 
 "with whom he could cultivate that fociety and friendfhip for 
 which his nature was formed, it pleafed God to make another 
 creature of his own kind, bone of his bone, and fiefh of his 
 fiefli, adorned with all the charms of beauty and innocence, 
 to whom he was to be united in the deareft ties of love* 
 And from them was to proceed a race of creatures of the fame 
 fpecies. 
 
 In this ftate 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 univerfally obedience was his duty, 
 Mofes 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 Wifdom and Goodnefs. Since God was 
 pleafed to conftitute him lord of this inferior creation, and had 
 given him fo large a grant, and fo many advantages, it was 
 manifeftly proper in the nature of things, that he fhould re- 
 quire fome particular inftance 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- 
 referved fubjection. And what properer inftance could there be- 
 in the circumftances man was then in, than his being obliged in 
 obedience to the divine command to abftain from one or more 
 cf the delicious fruits of paradife? It pieafed God to infift 
 only upon his abfhiining from one, at the fame time that he 
 indulged him a full liberty as to all the reft. And this ferved 
 both as an act of homage to the Supreme Lord, from whofe 
 bountiful grant he held paradife, and all its enjoyments, and 
 it was alfo fitted to teach him a noble and ufeful leilbn of abfti- 
 nence and felf-denial, one of the moft important leffons in a 
 ftate of probation,, and alfo of unreferved fubmiiTion to God's 
 authority and will, and an implicit refignation to his fovereign 
 wifdom and goodnefs. It tended to habituate him to keep 
 Ms fenfitivc appetite in a perfect fubjection to the law of rea- 
 fon, in which confiils the proper order and harmony of the 
 luiman nature, and to take him orF from too clofe an attach* 
 ment to fenlible gooJ, and alfo to keep his dchre after know- 
 lege within y\i\ bounds* io as to be content with knowing 
 
 What 
 
Lft. 30. I^iBOLINGBROKE. fyg 
 
 what is good and ufeful, and not to pry with an unwarrant- 
 able curiofity into things that it did not belong to him to 
 know. 
 
 Mofes farther informs us, that our firft parents tranfgrefled 
 the command given them for the trial of their obedience, bv 
 eating the forbidden fruit. How they came 10 do this, when 
 they were created innocent and upright, may feem ftrange, and 
 really is fo. But the fame objection might have been made 
 "with regard to the firfr fin, or tranfgrefiion of the divine law, 
 whenever it happened, whether among men or angels. For, 
 except we fuppofe them to have been created actually depraved, 
 or under a neceflity of finning, which would be to make God 
 liimfelf the author of fin, they muffc have been t formed in a 
 fhte 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 difobey, when they might fo eafily have flood and conti- 
 nued in their obedience ? All that can be faid is, that man 
 though created upright, and without any wrong affections or 
 difpofitions, yet was a free agent, and therefore had it in his 
 power to difobey. The account given by Mofes of the firit fid 
 is very fliort. There were probably feveral circumftances at- 
 tended it, which we are not informed of. But from what is 
 faid of it, we may gather that the tempter, who, by the con- 
 fent of the JcivifJj and Chrijlian church, was an evil fpirit 
 making ufe of the ferpent as an inftrument, endeavoured both 
 to work upon the fenfitive appetite, and upon that defire of 
 knowlege and pre-eminence fo natural to the human mind, and 
 which is of great advantage when kept within proper bounds. 
 He might probably pretend, that the tree had an hidden ex- 
 cellent virtue in it, of which he might plead his own experi- 
 ence as a proof: And that therefore they had fome way mif- 
 underflood the command, or at leaft God would not be fevere 
 upon them if they tranfgreiTed it. If they had exercifed their 
 thinking powers, as they might and ought to have done, they 
 might eafily have feen through thefe fpecious illufions. But 
 this they neglected, and were inexcufable in doing fo : Since 
 they ought not to have hearkened to any pretences or infinu- 
 ations whatfoever againlt an exprefs divine command, fo plainly 
 given, and which was particularly defigned as a trial of their 
 obedience, and was fo eafy to be obferved. Their difobey ing 
 \a fuch circumftances was in effect an attempt to throw off the 
 allegiance they owed to God, an infurrecTion againit his fo- 
 vereign authority, and an arraigning his governing wifdom, 
 
 Vol. II. L and 
 
146 A View of the Deistical Writers. Let. 30^ 
 
 and the bafeft ingratitude to his infinite goodnefs, which had 
 placed them in inch a noble and happy ftation, and had heaped 
 fo many favours and benefits upon them. And now they had 
 nothing but difmal profpects before them. There was an un- 
 happy change in the face of things. They were expelled out 
 ofparadife. The earth loft much of its beauty and fertility: 
 And they became fubjedr. to many pains, difeafes, and death. 
 Yet God did not utterly cafe them off. He gave them tokens 
 of his readinefa to receive them to his grace and favour upon 
 their lincere repentance. And by the original promife, the 
 true nature and defign of which was probably more diftinctly 
 explained to our firit parents than is mentioned in that fhort 
 account, he gave them to underftand, that he would not leave 
 them to perifh without remedy under the curfe and mifery 
 brought upon them by means of the tempter; and that he 
 would raife up for them a glorious Deliverer who was to pro- 
 ceed from the woman's (ccd., and to refcue them from the nai- 
 leries and ruin to which they had expofed themfelves by their 
 iin and apoftafy. And jthere is reafon to think, that they had 
 hopes given them, that though they were ftill to be fubject to 
 many evils, and to temporal death, as the effects and punifh- 
 ments of fin, yet upon their repentance, and fincere, though 
 imperfect obedience, they were to be raifed to a better life. 
 And accordingly the hopes of pardoning mercy, and the ex- 
 pectation of a future life, feem to have obtained from the be- 
 ginning, and to have fpread generally among mankind, and 
 made a part of the primitive religion derived from the hYft pa- 
 rents and anccftors of the human race. 
 
 1 have laid thefe things together, thaj: we may the better 
 form a judgment concerning the Mofaic account. The fum of 
 it is this. That man was originally created pure and upright, 
 conftituted foon after his creation in a happy paradife, and 
 admitted to many tokens of the divine love and favour: But 
 that he fell from that irate by finning againft God, and vio- 
 lating the command given him as a teffc of his obedience : 
 And that he thereby brought death and mifery into the world, 
 with all the penal evils to which the human nature is now ob- 
 noxious. And thefe are excellent in ft ructions. What can be 
 more agreeable to right reafon, or have a better effect, when 
 I'.eved, than that God made man at firft upright and 
 happy, in a (Lite of moral rectitude: That fin, which was- 
 
 ing to his wilful defection from God, was the fource of all 
 
 to which the human nature is now expofed, and 
 
 which th ot chargeable on God, or on his original 
 
 eon* 
 
Let. 30. Lord B o L 1 n g b r o k t] 147 
 
 conftitution, but on man himfelf : That mankind are now in a 
 Iapfed ftate, but not forfaken of God, who hath in his oreat 
 goodnefs provided a proper remedy, and hath been pleafed to 
 allure them of his readinefs to receive them to his grace and 
 favour, and to accept and reward their repentance and iincere 
 obedience. 
 
 And now upon this view of things it will be no hard mat- 
 ter to anfv/er the objections which Lord Eolingbroke hath urped 
 againft the Mofaic account of the fall. 
 
 He reprefents it as abfurd to fuppofe, th'at " this moral fyf- 
 " tern was deftroyed by the wiles of a ferpent, and by the 
 " eating of an apple, almoft as foon as it began, againft the 
 " intention as well as command of the Creators." As to the 
 command given to our firft parents to abftain from the fruit of 
 a particular tree, at the fame time that they had a full grant 
 made to them of all the other delicious fruits of paradife, it 
 had nothing in it inconfiftent with the divine goodnefs; and 
 it hath been (hewn, that in the circumftances man was theri 
 in, it was a command very proper to be given ; and the tranf- 
 grefling this command at the follicitations of any temper what- 
 foever, was an inexcufable act of difobedience : That this 
 fm was committed againft. the intention as -well as command of 
 the Creator, is very true, if by its being againft his intention 
 be underftood that it was what he did not encourage or ap- 
 prove ; though it was what he forefaw, and thought fit in his 
 Wife providence to permit. He urges indeed, that " God 
 " might have prevented man's fall by a little lefs indulgence 
 " to what is called free-will h ." And he elfewhere mentions 
 " the feverity with which God punifhed our firft parents for 
 *' a fault which he foreknew they would commit when he 
 " abandoned their free-will to the temptation of committing 
 " it i ." This, if it proved any thing, would prove that it is 
 unjuft in God ever to punilli any man for any fin at all : For 
 whenever men fin, it may be faid that he leaves them to their 
 own free-will, and that it is what he foreknew. No doubt 
 God might by an exertion of his abfolute omnipotency have 
 hindered our firfb parents from finning; and he might have 
 hindered either men or angels from ever finning at all. But 
 we fee, that in fact he chufes, as a moral governor, to deal 
 with men as moral agents, and leaves them to the liberty of 
 their own wills. And in the cafe here referred to man had 
 full power to have flood, and to have refift ed the temptation 5 
 
 * Vol. iik p. 301. h Ibid. l Vol. v. p. 321. 
 
 L 2 and 
 
14-8 A View of the Deistical Writers, Let. 30; 
 
 and his not fo doing was his own fault, and not owing to any 
 -ft of goodncfs in God. He himfelf furnifhes a proper an- 
 swer to his own objection, when he obferVes, that " it may 
 " be truly faid th.;t God, when he gave us our reafon, left 
 " us to our free-will, to make a proper or improper ufe of 
 " it; fo that we are obliged to our Creator for a certain rule 
 " and fufficient means of arriving at happinefs, and have none 
 " to blame but ourfelyes when we fail of it k ." And to the 
 fame purpofe he faith, that " God has given to his human 
 " creatures the materials of pbyfical and moral happinefs, and 
 " h. them faculties and powers to recollect and apply 
 
 " thefe materials- -What we mall do for ourfelves, he has 
 
 " left to the freedom of our elections l." . 
 
 He urges, that " the doctrine of two independent princi- 
 " pies, the one good, the other evil, is not fo abfurd as the 
 " doctrine of an inferior dependent being, who is afTumed 
 " to be the author of all evil; and that to affirm, that a God 
 " fovereignly good, fuffers an inferior dependent being to de- 
 " face his work in any fort, and to make his other creatures 
 " both criminal and miferable, is ftill more injurious to the 
 " Supreme Being m ." And again he repeats it, that " it is 
 
 " in- 
 
 k Vol. v. p. 388. 1 lb. p. 474. m Vol. iv. p. 20. The 
 
 fcripture doctrine of evil angels, of whom Satan is reprefented as 
 the head, hath been fo often found fault with, that it may not be 
 improper on this occafion to offer fomething for obviating the pre- 
 judices which fome have conceived againft the facred writings on 
 
 this account. That God made creatures of a noble order, and 
 
 of fublime capacities and powers vaftly fupeVior to man, is what 
 Lord Bolingbrcks himfelf allows to be very probable (i). And as 
 it is reafonable to believe that they were made free agents, why 
 may it not be fuppofed that fome of them made a wrong ufe of 
 their liberty, and became depraved and corrupt ? And if one of 
 them of diftinguiined power and dignity above the reft, by a per- 
 verfion of his great abilities, became eminent in evil and wicked- 
 nefs, and particularly initrumental to draw others to fin and dif- 
 obedience, it cannot be pretended that this fuppofition carrieth 
 any abfurdity in it. And in fuch a cafe it might be expected, that' 
 he and his affociates would prove enemies to all goodnefs and vir- 
 tue, and that having fallen from their own felicity and glory, they 
 would envy the happinefs of others, and endeavour to draw them 
 into guilt and mifery. This is what .we often fee bad men do, who 
 are arrived to a great degree of corruption and depravity. His 
 
 (1) Vol.iv. p. 1-7, Vol. v. p. 329, 3-50. 
 
 Lord- 
 
Let. 30. Lord Bolingbroke, 149 
 
 " inconfiftent with the goodnefs and wifdom of God, to fuffer 
 " an inferior being, his creature, and a creature in actual re- 
 " bellion, to baffle his defigns n ." And if he fuffered this evil 
 being to compel them to be criminal and miferable, it would 
 be fo. But not, if he fuffered him only to tempt and to in- 
 duce, and at the fame time made them every way able to with- 
 Ifand the temptation, and provided them with fufficient means 
 to that purpofe; which was the cafe of our firfl 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 ftate of 
 moral rectitude, and endued them with good difpolltions. The 
 creation was frefh about them, and the glorious evidences of 
 the divine wifdom, power, and goodnefs ! They knew that 
 
 Lordlhip indeed pretendeth, that the fuppofition of an inferior de- 
 pendent being txb'o is ojjumed to be the author of all e-vil, is more abfurd 
 than the dodrine of iivojndependent principles, the one good, the other 
 evil: If by being the author of all evil, be underftood that there 
 is any one inferior dependent being, who is the fole univerfal 
 caufe of all evil, and that there is no evil but what he is the author 
 of, it is wrong to charge the Scriptures or chriftian divines with 
 afTuming it : But to pafs by this mifreprefentation, it is evident to 
 the common fenfe of mankind, that there is a vafK difference be- 
 tween the fuppofition of an Almighty and independent evil being, 
 a fuppofition full of abfurdity 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 wickednefs, and 
 who, though permitted in many inftances to do mifchief, and to act 
 according to his evil inclinations, as wicked men are often permit- 
 ted to do in this prefent ftate, yet is Hill under the fovereign crn- 
 troul of the moil holy, wife, and powerful Governor of the world. 
 For in this cafe we may be fure from the divine wifdom, juftice and 
 goodnefs, that God will in the fitted feafon inflict a punifhment 
 upon that evil being, and his affociates, proportionable to their 
 crimes; and that in the mean time he fetteth bounds to their ma- 
 lice and rage, and provideth fufficient afftltances for thoie whom 
 they endeavour to feduce to evil, whereby they^may be enabled to 
 repel their temptations, if it be not their own faults; and that he 
 will in his fuperior wifdom bring good out of their evil, and over- 
 rule even their malice and wickednefs, for promoting the great 
 ends of his government. This is the reprcfentation 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 found reafon. And we may juftly 
 conclude, that in the final ifTue of things, the wifdom, ab well as 
 righteoufnefs, of this part of the divine adminiitrations, will moil 
 jlluilrioiuly appear. 
 
 n Vol. v. p. 321. 
 
 h 3 ' he 
 
1 50 A View of the D e i s t i c a l Writers. Let. 3 q, 
 
 he was the Author of their beings, and that from him flowed 
 all the blefiings they enjoyed. He had given them the moft 
 exprefs injunction in the plained terms, and ftrongly inforced, 
 to prevent their difobcdience. I fee not therefore why God 
 fhould exert his own omnipotency to hinder Satan from tempt- 
 ing them, fince he could only tempt, but not compel: And 
 they were fufiiciently armed and provided againft every temp- 
 tation that could beral them, if they would but ufe the ftrength 
 and advantages they had ; which, all things confidered, were 
 fupcrior to thofe that any of their pofterity have been fmce pof- 
 ietfed of. 
 
 His Lordfhip takes notice of " the feverity which had been 
 " exercifed on the whole race of mankind, who (hare in the 
 <* punifhment, though not in the crime °." And again he 
 charges the divines for fuppofing " that all mankind were 
 ** punifaed for the fin of one p ." That mankind are now fub- 
 jeci: to the evils Mofes mentions as the confequence of the fall, 
 "barrennefs of the ground, pains and ficknefs in child-bearing, 
 difeafes and death, is undeniable. The only difference between 
 the Mofaic account, and that of thofe who ridicule it, is that 
 they fuppofe all thefe evils to be the neceffary effects of the ori- 
 giual conftitution and appointment of God at the fir ft forma- 
 tion of man and of the world; but Mofes fuppofes the origi- 
 nal conftitution of things to have been much more happy; 
 and that all thefe evils were brought into the world in confe- 
 quence of man's voluntary defection from God. And which 
 of thefe fuppofitions is moft honourable to God, and moft 
 .likely, if believed, to have a good effect upon the minds of 
 men, may be left to any impartial and thinking perfon to de- 
 termine. And it feems very odd, that it mould be represented 
 as unjuft in God to lay thofe evils upon men in confequence 
 of the fin of our firft parents, which they might eafily have 
 avoided, when it is accounted no reflection upon the juftice 
 and goodnefs of God to lay thofe evils upon men by the ori- 
 i! constitution, without any regard to fin, either of their firft 
 nts, or their own. 
 
 On fnppofition that Adam nnd Eve were the fountains and 
 protoplais of the human race, it feems evident that their pofte- 
 iity muft fufter under the coufequences of their defection. If 
 rhcy were banifhcd fiom Paradife, and it wasjuft they fhould be 
 ppftei ity could not expect to be continued in it. If their 
 .' ju'es became tainted, and fubject to difeafes and death, they 
 
 Vol. v. p. 32 1. p lb. p. 4S5. — See alfo lb. p. 284. 
 
 could 
 
Let. 30. WBOLINGBROKE. I£1 
 
 <:ould only convey tainted and mortal natures to their offspring. 
 It cannot be denied, that in the ordinary courfe of providence, 
 children often fufTer evils that were originally owing to the 
 •crimes of their parents and anceftors. Wicked parents often 
 by their bad conduct forfeit advantages for their children as 
 well as themfelves ; and not only propagate diftempered bo- 
 dies to them, but confidering the great influence that the 
 bodily crafis and temperament hath upon the difpofitions of 
 the mind, they are frequently initrumental in conveying bodily 
 •confKtution-s, which incline them to vicious affections and dif- 
 orderly paiT;ons, though they do not bring them under an ab- 
 folute neceflity of finning, or imitating their father's vices. 
 Since it is appointed that mankind mould be propagated in a 
 way of fucceffive generation, it is evident that children muft 
 in many cafes be greatly dependent on their parents, and derive 
 great blefTings or evils from them. And this may on many 
 accounts be fuppofed to hold much more frrongly with cefpecl 
 to the firft parents of the human race, than any others. 
 
 As to the exceptions our author makes againft fome particu- 
 lar expreflions made ufe of, and circumftances related, in the 
 Mofaic account of the fall, they are no other than what have 
 been frequently repeated and anfwered. Dr. Tindal had urged 
 the fame objections, and feveral others, more diftinctly, and 
 with greater force; and I have confidered them largely and 
 particularly in my anfwer to that writer ; to which therefore I 
 beg leave to refer, haviqg already infifted longer on this fub- 
 jecl than I intended q . I would only farther obferve, that 
 fome remarkable traces of the primitive paradifiacal ftate of 
 man, and a f V. - 1 from that (late, are obfervable in the tradi- 
 tions of the antient fages, in different parts of the world. And 
 there is great reafon to think, that at the time when Mofcs 
 writ, thofe traditions were more diftinctly known. Lord Bo- 
 Hngbroke pronounces the account of the fall to be a moral, 
 philofo pineal, Egyptian allegory, defigned to account for the in- 
 troduction of evil r . And if he had looked upon it in that 
 light, he had no right to urge the literal (trSt of it as an ob- 
 jection againff the authority of the Mofaic writings. 
 
 I'proceed in the laft place to confider what his Lordfliip has 
 offered with regard to the fanctions of the law of Wcfti: He 
 obferves, that " in the twenty-eighth chapter of Deuteronomy, 
 " Mofcs on the renewal of the covenant between Cod and 
 
 1 See dtfn-ver to Chrijlianity as old as the Creation, vol. ii. chap. 
 
 war. r Vol. v. p. 3)0. 
 
 L4 
 
l'$2 A View of the Deistical Writers, Let. gq. 
 
 " the people, employs no argument to induce the latter to a 
 '« fhict obfervation of it, of an higher nature than promifes 
 " of immediate good, and threatenings of immediate evil. 
 " They are exhorted to keep the law, not for the fake of the 
 *' law, nor for the lake of God, but for confiderations of an- 
 " other kind, and where not only their wants were to be fup- 
 " .piled, but all their appetites and paiiions to be gratified — - 
 " their avarice, and all their other appetites and pafBons. God 
 f? purchafed, as it were, their obedience with this mercenary 
 " bargain s ." That we may judge of the confiftency of this 
 writer, it is to be obferved, that he himfelf, when fpeaking in 
 high terms of the law of nature, as having fufficient proofs of 
 a divine [antlicn, and a divine criminal, affirms the fanclions of 
 that law to be only temporal, and that they are fuch as affect 
 'nations cdkUiveiy, not men individually. And he proves thefe 
 divine fanclions, as he calls them, to be fuflicient, becaufe fuch 
 as thefe were the {auctions of the law of Mo/es c . He -often in- 
 fifts upon it, that the only fancYion of the natural law appointed 
 by divine providence is this, that national virtue fhall produce na- 
 tional happinefs, and national vice fhall produce national mifery. 
 If therefore national bleilings were promifed in the Mofaic confli- 
 tuuion as rewards of their obedience, and national evils and cala- 
 mities denounced as the punilhmcnts of their wickedncls and dis- 
 obedience, there was nothing in this, according to his fcheme, 
 but whn was highly proper, and perfectly agreeable to the law 
 of nature. Yet he thinks fit to reprefent it as a mercenary bar- 
 gain', as if it was wrong to annex any fanc*tions at all to. that 
 law; for if any were annexed, they mult, upon his fcheme of 
 principles, be only of a temporal nature. \ As to what he ob- 
 (erves; that " the lfraelitcs were exhorted to keep the law, 
 44 not for the fake of the law, nor for the fake of God, but 
 *•' for con (i derations of anothci kind, in which all their appc- 
 *•' tites and pafnons, their ambition, avarice, &c* were to be 
 !' gratified," this is very unfairly reprefented. The bleilings 
 promifed in trie paflkge, he refers to, Deut. xxv iii, I — 14. are 
 
 f of a national kind. But there is no promife 
 
 them of extenfive conqueit and univerfal empire; and 
 
 it is evident, a? I Have dfewhen ■ ->, that their conrtitu- 
 
 was not deiigned or fitted for it. If they obeyed the 
 
 em, they were to have fruitful and healthful fear 
 ce, plenty, an< blefliugfc to their own 
 
 
 p. 2 1 T Vol. v. p. ^0,91. " See anfwer 
 
 i, 135. 
 
JL^t. 30, Lord Bolingbroke. 153 
 
 land. And it was promifed them, that if they were invaded 
 by their enemies, they fhould be protected againft them, and 
 prove victorious over them : That they fhould be happy and 
 honourable above all other nations : And that God would efta- 
 biifh them an holy -people to himfelf, which included a pn> 
 mife of having their f pi ritual privileges continued to them, with 
 the tokens of God's fpecial favour and gracious prefence among 
 them, which was their happinefs and their glory. Any one 
 that impartially confiders the Mofaic writings, will find, that 
 the laws there given to the ifraclites are enforced upon them 
 by a great variety of important coniiderations. The excel- 
 lency of the laws themfelves is reprefented; as particularly 
 Dcut. iv. 6, 7, 8. And frequently is that fliort but compre- 
 henfive declaration fubjoined to their laws, I am the Lord, Jeho- 
 vah. They are urged to obedience by the confideration of 
 God's fovereign authority and fupreme dominion, of his infw 
 nite righteoufnefs and goodnefs, of the great things he hath 
 done for them, and the fpecial relation he Hood in towards 
 them, by the gratitude they owed to him for all his benefits, 
 by the hope of his favour, and fear of his difpleafure. For 
 they were taught that noble leiTon, that in and from him alone 
 they were to look for happinefs, whether relating to the people 
 in general, or to particular perfons. — And they were inftructed 
 to regard him as exercifing a conftant inspection over them, and 
 taking cognizance both of their outward actions, and of the in- 
 ward affections and difpofitions of their hearts. 
 
 It may not be improper on this occafion to obferve, that his 
 Lordfnip 'has taken upon him to affirm, that " there cannot 
 " be any thing fo impiouily interefled and craving, as the fen- 
 ■ ' timents afcribed by Mofes to the patriarchs." And he in- 
 itances " in Jacob's vow, and the conditional engagement he' 
 " took with God," Gen. xxviii. 20, 21, 22 x . But to fet this 
 matter in a proper light, of which he has been pleafed to make 
 a mofl: unjufr, reprefentation, it mufr. be coniidered, that im- 
 mediately before the account which is given us of Jacob's vow, 
 we are informed of a vifion he had when he was fetting out 
 upon his journey to Padan-Aram, in which God renewed the 
 promifes to him, which had been made to Abraham concern- 
 ing the giving the land of Canaan to his poflerity, and that in 
 his feed all the families of the earch mould be bleffed : At 
 the fame time alluring him, that he would be with him in 
 aJl places whither he went, and would bring him again into 
 
 - Vol. iii. p. 291, 292. 
 
 that 
 
154 d y* ew °f the Deistical Writers. Let. 30. 
 
 that land, ver. 12 — 15. It was in confequence of this vifion 
 that Jacob made his vow the next morning; the defign of 
 which was to exprefs the fenfe he had of the divine goodnefs, 
 and his confidence in God's gracious protection; and to de- 
 clare his folemn refolution, that if God would be with him, 
 and keep him in his way, and would give him bread to eat, 
 and raiment to put on [which (hews the moderation of his de- 
 fires] fo that he mould 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 Lord as his God, 
 fet apart that place where God had appeared to him to his wor- 
 fhip, and would devote the tenth of all the fubftance God fhould 
 give him to his fervice. This inftead of being impioujly in- 
 terefied and craving, will appear to every perfon that judges 
 candidly and impartially to be a great argument of the flmpli- 
 city and goodnefs of Jacob's, heart, and of a pious and well- 
 difpofed mind: Though undoubtedly it muff appear abfurd 
 to our author, who does not believe that God concerneth him- 
 felf with the individuals of the human race. 
 
 His Lordfhip frequently obferves, that in the law of Mofes 
 
 there is no mention made of future rewards and punifhments. 
 
 He fometimes poiitively afTerts, that Mofes did not believe the 
 
 immortality of the foul, nor the rewards and punifhments of 
 
 another life; for if he had, he would have taught it to that 
 
 people ; and that Solomon the wifefl of their kings decides againff. 
 
 it y . But in other pafTages he infmuates, that Mofes might 
 
 poflibly believe it himfelf, though he did not think proper to 
 
 mention it to the people : And reprefents it as a mot? furprifing 
 
 thing, that " a doctrine fo ufeful to all religions, and therefore 
 
 *' incorporated into all the fyftems of Paganifm, mould be 
 
 " left wholly out of that of the Jeius z " And he endeavours 
 
 •to draw an argument from this againff the divine original of 
 
 this conftitution. This is what he particularly urgeth in the 
 
 conclufion of the twenty-firfr. of his Fragments and Ellays in 
 
 his fifth volume, where he introduces it in a very pompous 
 
 manner " as an obfervation, which he does not remember to 
 
 " have feen or heard urged on one fide, or anticipated on the 
 
 M other, and which, he thinks, evidently fhews how abfurd 
 
 u as well as improper it is to afcribe thefe Mofaical laws to 
 
 • * ; God." The obfervation is this: That " neither the people 
 
 " of Ifrael, nor their legillator perhaps, knew any thing of 
 
 mother life, wherein the crimes committed in this life are 
 
 y Vol, iii. p. 290. z Vol. v. p. 238, 239. 
 
Let. 30. WBolingbroke. 155 
 
 n to be punifhed. — Although he might have learned this doc- 
 " trine, which was not fo much a fecret doctrine, as it may 
 " be prefumed the unity of the Supreme God was, among the 
 " Egyptians. Whether Mofcs had learned this among their 
 " fchools, cannot be determined; but this may be advanced 
 u with afTurance : If Mofcs knew that crimes, and therefore 
 " idolatry one of the greateft, were to be punifhed in another 
 ,c life, he deceived the people in the covenant they made by 
 " his intervention with God. If he did not know it, I fay it 
 " with horror, the confequence according to the hypotbefis I 
 " oppofe, mull: be, that God deceived both him and them. la 
 " either, a covenant or bargain was made, wherein the con- 
 " ditions of obedience and difobedience were not fully, nor 
 " by confequence fairly itated. The I/raelltes had betier things 
 " to hope, and worfe to fear, than thofe that were exprelfed 
 " in it. And their whole hiftory feems to (hew how much 
 " need they had of thefe additional motives to reftraim them 
 *' from polytheifm and idolatry, and to anfwer the a (Turned 
 " purpofe of divine providence a ." This is his boafted argu- 
 ment, and what feems mightily to recommend it to him, he 
 looks upon it to be new, and what no man had infilled on be- 
 fore. 
 
 My nrfr. remark upon it is this : That he could not with any 
 confiftency urge the not making exprefs mention of a future 
 ftate, as an argument to prove that it is abfurd and impious to 
 afcribe the Mofaical la-w to God, fince it appears from feveral 
 parts of his book, that he himfelf did not believe the rewards 
 and punifhments of a future ftate. He ought rather upon his 
 hypothecs to have conceived a high opinion of Mofes's ftrict 
 regard to truth, fince he chofe not to make ufe of a p'ous 
 fraud, or of falfe and deceitful motives, when it would have 
 been his intereft, and for the advantage of his laws, to have 
 done fo. If it be faid, that this is only urged as an argument 
 ad hominem, which though falfe and inconclufive in itfelf, yet 
 is conelufive upon the hypothecs of his adverfaries, and proper 
 to diftrefs and embarrafs them, they will perhaps find it no dif- 
 ficult matter to defend themfelves againft this dilemma. For 
 if it fhould be allowed, that neither Mofes, nor any of the 
 people, had any afTurance of a future Hate, it would not fol- 
 low, that God in not revealing it deceived him or them. If 
 indeed he had exprefly told them, that the notion of a future 
 ftate was falfe, and that they had no rewards or punifhments 
 
 » Vol. v. p. 195. 
 
 to 
 
156 A View of the Deistical Writers. Let. 30. 
 
 to fear after this life is at an end, then fuppofing there were 
 future rewards and punifhments, this would have been a de- 
 ceiving them in the ltriclefr, propereft fenfe. But merely not 
 to reveal it to them, was not to deceive them. And whereas 
 he urges, that pn that fuppofition there was a covenant or bar- 
 gain made, in which the conditions of obedience and difobedi- 
 ence were not fully, nor by confequence fairly flated; this pro- 
 ceeds upon the fuppofition, that if God made a covenant with 
 them, he would not deal fairly, if he did not lay before them 
 all the rewards and punifhments of their obedience and difobe- 
 dience ; which certainly is a conclufion that cannot be juftified. 
 If God had only afftued them in general, that if they kept his 
 commandments, they fliould be intituled to his favour, and if 
 they difobeyed they fliould feel the awful effects of his dif- 
 pleafure, this ought to have been enough to have. engaged them: 
 Aqd it could not be foid in that cafe that he dealt unfairly by 
 them : Efpecially fince he might have commanded their obedi- 
 ence, and demanded their fubjecYion to his laws in a way of 
 abfolute authority, without any exprefs ftipulations on his part 
 at all. Whatever particular promifes or threatnings he added - 
 depended upon his fovereign good pleafure, and he might re- 
 veal thofe things in what meafure or degree he in his wifdom 
 jhould think fit. Our author himfelf has found out a reafon 
 for it, viz. that the doctrine of future rewards and punifh- 
 ments " was dreffed up with fo many fabulous circumfhmces 
 " among the Egyptians, that it was hard to teach or renew this 
 " doctrine in the minds of the Ifraelites, without giving an 
 " occafion the more to recal the polytheifKcal fables, and 
 %i practife the idolatrous rites, they had dearned during their 
 " captivity in Egypt®." 
 
 But let us put the other fuppofition, and which I take to 
 fce the true one, viz. that Mofes and the Ifraelitcs did believe 
 a future flate of rewards and punifhments. This writer him- 
 felf frequently intimates, that it was believed among the Egyp- 
 tians, and that it was not a part of the fecret doctrine confined 
 only to a few, but was fpread and propagated among the vul- 
 gar. It is therefore reafonable to believe that this doctrine ob- 
 d among the Ifraelites too, efpecially 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 
 as of their fentiments. And it cannot with the leaft pro- 
 bability be fupnofed, that the Ifraelites were the only people 
 
 * Vol. v. p. 240, 241. 
 
 that 
 
Let. 30. W BOLINGBROKE. 1 57 
 
 that were ignoranj 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 lead proof : Nor 
 is there any thing in the writings of Mofes to contradict that 
 notion. On the contrary, there are feveral things in thofe 
 writings which by a fair conflrucYion imply it. ,Our author 
 feems to think that the Mofiical account of the formation of 
 man implies that his foul was a particle of the divinity c . There 
 is no reafon to fuppcfe this. But it certainly leads us to ac- 
 knowledge a remarkable diilincYion of the foul from the body: 
 That it is a nobler fubltance, more nearly refembling the di- 
 vinity, and not like the body formed of the dull of the ground. 
 What Mofes faith of God's gracious acceptance of Jbel's facri- 
 fice, who yet was murdered, and met with no reward of his 
 piety, no good efFecls of God's acceptance of him, except we 
 take in the confideration of a future ftate : The account he 
 gives of the tranflation of Enoch, that he -walked -with God, and 
 that be -was not, for Cod took him, which in the molt natural 
 conitrudrion implies the taking him out of this world to a 
 better ftate : His reprefeniing the patriarchs, as calling this 
 their prefent life the few and evil days of their pilgrimage, 
 which fhewed they looked 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 Ifraelites 
 to acknowiege an invifible world of fpirits : Nor can any in- 
 ftances be brought of any nations, who believed the exig- 
 ence of angels and feparate intelligences, and yet did not be- 
 lieve the immortality of the foul, and a future flate : The 
 exprefs declarations of Solomon, that the righteous hath hope hi 
 his death ; the clear diftinction he makes between the foul and 
 body, that at death the latter mall return to the earth as it 
 tuas, and the former, the fpirit, Jhall return to God that gave 
 it-, and that there fhall be a future account in which every 
 -work fhall be brought info judgment, with every fecret thing 
 ivhether it be good or -whether it be evil : The afTumption of 
 Elias into heaven, which naturally led the thoughts of all that 
 heard of it to another world, where good men fhall be eminently 
 rewarded : All thefe things, not to mention feveral paffuges in 
 the Pfalms and in the Prophets which plainly look this way, 
 convince me that a future flate was all along believed among 
 that people d . And indeed it does not appear, that at the time 
 
 # c Vol. iv. p. 480. d See this more fully proved in the anfwer; 
 to Dr. Morgan, vol. i. p. 339, etjeq. 
 
 of 
 
158 A View of the Deistical Writers. Let. 30* 
 
 of MofeSy any man had arifen, as there did in the latter ages, 
 who through the vain deceit and falie refinements of philofo- 
 phy denied it. As to the promifes and threatenings addrefied 
 to the people of Ifracl as a collective body, of which kind 
 thofe feem to be which are mentioned, Levit. xxvi. and Dent. 
 xxviii. thefe no doubt were directly and immediately of a tem- 
 poral nature : And the (hiking reprefentations that are there 
 made of the confequences of their obedience or difobedience in 
 this prefent world, feem very well fitted to make ftrong and 
 vigorous impreftions upon them, and to give them a lively fenfe 
 of the conftant interpofition of divine providence. But betides 
 this, the tenor of their law led them to think that the happi- 
 nefs of every individual perfon among them, and his intereft in 
 the favour of God depended upon his obedience to the divine 
 commands, and the practice of righteoufnefs. This efpecially 
 feems to have been the defign of that general declaration in the 
 law, that the man that did the precepts, there enjoined, mould 
 live by them. And there is no reafon to think that they look'd 
 upon this as wholly confined to this prefent world. That it 
 was underftood to have a more exteofive view may be reafon- 
 able concluded from what is faid in the eighteenth chapter of 
 Ezekiel, where the equity of the divine proceedings is vindi- 
 cated, and where it is exprefly declared with the greateft fo- 
 lemnity concerning every particular perfon that mould forfake 
 his evil ways, and turn to the practice of righteoufnefs, that 
 he mould not die, but mould furely live, i. e. be happy; and 
 concerning every wicked and impenitent finner, that he mould 
 furely die, i.e. be miferable ; which mult have its principal 
 effect in a future ffate of rewards and punifhments : Since even 
 under that conftitution it often happened that particular good 
 men were expofed to many outward evils and calamities, and 
 that bad men had great outward profperity. What made it 
 more necefTary to infill explicitly and fuliy upon the doctrine 
 of a future ftate in the Gofpel, was, that through the cor- 
 ruption of mankind the antient belief of the immortality of the 
 foul and a future ftate was very much obfeured and defaced. 
 As to the heathens, there were many among thofe who made 
 great pretenfions to learning and philoiophy that abfolutely re- 
 jected it, and moft of thofe who did not pofitively reject it, 
 yet treated it as a thing doubtful and uncertain. And it had 
 been fo much blended with fables, that at laft it feemed to 
 have little hold even on vulgar opinion; as his LordfHip ob- 
 ferves in a pafTage cited above, p. 103. To which it may be 
 added, that there was alkkrable party evei*. 
 
 among. 
 
Let. $o. ZoriBoLiNGBROKE. 155 
 
 among the Jews themfelves, confiderable for their power and 
 quality, though not for their numbers, who denied it. On all 
 thefe accounts it became the divine vvifdom to interpofe by a 
 more exprefs revelation, containing clearer difcoveries, and fuller 
 proofs of it, than had been ever given to mankind before. And 
 this revelation was very properly brought by the moft illuftrious 
 meflenger that could be fent from heaven, the Son of God him- 
 felf, that glorious and divine perfon whofe coming had been fo 
 long promifed and foretold. To which it may be added, that 
 as the Gofpel did not contain a fyfrem of laws immediately ad- 
 drefled to any particular nation as the Mofaical was, fo none of 
 the promifes or threatenings there delivered relate directly and 
 immediately to national bleilings or calamities, but are fuch in 
 which every individual of the human race fhould look upon 
 himfelf as nearly interefted. 
 
 Thus I have confidered the principal objections advanced by 
 Lord Bolingbroke againft the holy Scriptures of the Old Tefta- 
 nient, and efpecially againfl: the Mofaic writings. There are 
 fome other objections interfperfed, and which he rather briefly 
 hints at than purfues, and which fcarce deferve a diftinct con- 
 sideration. He thinks that a divine Jiaw ought always to have 
 the effect. " Human laws may be eluded, and mifs of the ef- 
 " feci. But if God gives a law, it may be prefumed, that 
 " effectual care fhould be taken to make that law obferved ; 
 " whereas there never was a law that lefs had the defigned 
 " effect than that of Mofes, from which the people were con- 
 " tinually revolting 6 ." This argument would hold equally 
 againfl the law of nature, which he himfelf affirms to be the 
 law of God, and yet owns that men have revolted from it in 
 all ages. But it has been fhewn, that the law of Mofes had 
 actually a great effect, and that by virtue of it the worfhip of 
 the one true God was maintained among the Jews in a manner 
 which eminently diftinguifhed them above the heathen nations : 
 And that polity was furprizingly preferved in all the revolutions 
 of their ftate till the coming of our Saviour, for which it re- 
 markably prepared the way, and thus anfwered the ends the 
 divine wifdom had in view in inftituting it. 
 
 He feems to blame Mofes for not having taken the proper 
 meafures to make his laws obferved, as Ezra and Nehemiah did 
 afterwards. But if the directions which Mofes gave had been 
 purfued, never were there better and wifer precautions taken to 
 engage the people to make themfelves acquainted with their 
 
 e Vol, iii, p. 393. 
 
 law, 
 
i6o A View of the Deistical Writers. Let. 3^ 
 
 law, and oblige them to a careful obfervation of it. And all 
 that Ezra and Nehemiah did was to bring things back as near 
 as poflible to the original inftitution and defign. The fignal 
 calamities inflicted upon the Jews in the time of the BabyloniJJj 
 captivity, the greateft that had ever befallen them, the utter 
 defolation of their country, and their having been fo long ba- 
 niflied from it, which calamities had been originally threatened 
 in the law itfelf, and were regarded by them as fignal punifh- 
 ments from heaven for their violation of it : This, together with 
 their wonderful refToration at the time that had been fixed for it 
 by the prophets, awakened in them a zeal againfl idolatry, and 
 an attachment to their law, greater than ever they had fhewn 
 before. 
 
 He urges farther, that f( a divine law fhould have fuch a 
 ** clearnefs and precifion in its terms, that it may not be in 
 " the power of perfons to elude and perplex the meaning of 
 " it. And that if it be not fo, all that is faid about marks of 
 " divinity in any law that pretends to be revealed by God, is 
 " mere cant f ." This is particularly intended againfl the law 
 of Mofcs. And yet certain it is, that if the people frequently 
 fell off into idolatrous practices, and perhaps endeavoured to 
 reconcile thefe their practices with the worfhip of God as there 
 prefcribed, this could not be juflly charged upon any want of 
 precifion in the terms of the law. For what can be clearer and 
 more precife than the commands there given againfl polytheifm 
 and idolatry ? Nothing can be more unreafonable, than what he 
 fometimes infinuates, that if a revelation be given at all, it mufr. 
 be fuch as it fnould not be in the power of any man to mifap- 
 prehend or mifreprefentS. It may be of fignal ufe to perfons 
 ofhoneftand candid minds, though it be v not abfolutely inca- 
 pable of being perverted and abufed; which it could not be, 
 if delivered in human language ; except God fhould by an om- 
 nipotent energy, and by a conflant miracle, over-rule all the 
 paffions, inclinations, and prejudices of the human nature : The 
 abfardity of which fuppofition, though it be what this writer 
 feems fometimes to infill upon, I need not take pains to ex- 
 pofe. 
 
 He thinks, " the Scriptures ought to be more perfect accord- 
 " ing to our ideas of human perfection, whether we confider 
 " them as books of law or of hiftory, than any other books 
 " that are avowedly human h ." I fuppofe he means that there 
 
 f Vol. iii. p. 292, 293. 296. * Vol. v. p. 545. Vol. iv. 
 
 p. 261. 267. h Vol. iii. p. 290. 
 
 fhould 
 
Let. JO* WB0LlNG2R0fCE. l6 J 
 
 fhould be greater elegancy of compofition, beauty of language, 
 exactnefs of method, or that they fhould be more ftrictly phi- 
 lofophical. But perhaps what feems elegant to one nation 
 would not appear fo to another. The notions of elegance in 
 flyle and compofition were different among the Greeks and Ro- 
 mans, from what they were in the Eafrern nations. And what 
 might render the Scriptures more perfecT: in the eyes of fome 
 perfons, might render them lefs perfect in other refpccls, and 
 lefs fitted to anfwer the end for which they were deiigued. Tor 
 talk of elegancy of compofition in human laws, or to blr.me 
 acts of parliament for not being oratorial, would be thought a 
 very odd objection. But it is the great excellency of the fa- 
 cred writings, that there is in the different parts of Scripture 
 what may pleafe perfons of all taftes. There is a fimplicity 
 and plainnefs accommodated to the vulgar : And yet there is in 
 many pafTages a fublimity and majefty not to be equalled, and 
 which has gained the admiration of the ableft judges. 
 
 As to what he fometimes mentions concerning the mnltipli* 
 city of copies, various readings, interpolations, I had occafion 
 fully to confider thefe things in the Reflexions on Lotd Boling* 
 brokeV Letters on the Study and Ufe of Hijlory, p. 6£, et feq, 
 and (hall not repeat what is there offered. He has flirts here 
 and there againft fome particular pafTages of Scripture, a diftinct 
 examination of which would carry me too far. And they are 
 only fuch as Dr. Tindal had urged before him, and which 
 have been confidered and obviated in the anfwers that were 
 made to that writer. See particularly Anfwer to Chrifiianity as 
 •Idas the Creation, vol. ii. chap, xi, xii. 
 
 Vol. II, /K LET- 
 
162 A View of the Deistical Writers. Let. 31, 
 
 LETTER XXXI. 
 
 ftbe favourable reprefentation made by Lord Bolingbroke 
 'of the excellent nature and dejign of the original Chri- 
 ftian revelation. He gives up feveral of the Deiftical 
 objections, and even ferns to acknowlege its divine 
 original. Yet endeavours to expofe its dotlrines^ and to 
 invalidate its proofs and evidences. 'The law of nature 
 and Chrifiianity not to be oppofed to one another. The 
 G of pel not a republication of the doclrine of PJato. The 
 pretended eppofition between the, Gofpel of Chrifi and 
 that of St. Paul confidered. This apoftle vindicated 
 againft the cenfures and reproaches caft upon him. The 
 miracles of Chrifi ianity ', if really wrought , owned by 
 Lord Bolingbroke to be a fufficicnt proof. The Gof- 
 pels by his own acknowlegemenf, give a jufi account 
 of the difcourfes and atlions of Jefus. Tet he has at- 
 tempted to deftroy their credit. His pretence, that it 
 would be necejfary to have the originals of the Gofpels 
 in cur hands, or altefled copies of thofe originals^ 
 examined. The feveral ways he "takes to account for 
 the propagation of Chrifiianity fijewn to be infuffcient. 
 What he offers concerning the little effetl Chrifiianity 
 has had in the reformation of mankind confidered. 
 Want of univerfality no argument againft the divinity 
 of the Chriftian revelation. Its being founded on faith 
 not inconfiftent with its being founded on rational evi- 
 dence. 
 
 S I R y 
 
 I Now come, according to the method I propofed, to confider 
 what relates to the Chriftian revelation ftriclly and properly 
 foe it was taught by Chrifi and his apoftles, and is 
 
 conui:ie J i;i the facred writings of the New Teftament. In- 
 deed 
 
Let.^i* Lord Bolinc broke. 163 
 
 deed whofocver carefully confiders and compares the feveral 
 parts of Lord Bolingbrokes fcheine, muft be fenfible, that the 
 whole of it may juflly be regarded as an attempt againfl Chri- 
 ftianity. If the principles he has laid down with regard to the 
 moral attributes of God, divine providence, the immortality of 
 the foul, and a future ftate, fhould take place, the Chriftian 
 religion would be fubverted at the very foundations. This is 
 alio the manifeft intention of the account he gives of the law of 
 nature. And one reafon of the extreme virulence with which he 
 hath attacked the law of Mofes and the Scriptures of the Old 
 Teftament, feems to be the near connection there is between this 
 and the religion of Jefus, which he reprefents to have been origi- 
 nally intended by our Saviour as a fyffcem of Judaifm, and defigned 
 for no other nations but the Jews only a . But though all he hatli 
 offered againll: the Scriptures of the Old Teflament may bo 
 regarded as defigned to flrike at the authority of the Chriftian 
 revelation, yet there are fome parts of his work which appear 
 to be more particularly intended for that purpofe, which there- 
 fore it will be necefTary to take a diitinct notice of. 
 
 But firft it will be proper to make fome obfervations on feve- 
 ral palTages in his writings, in which he feems to make very 
 remarkable conceilions in favour of pure genuine Chriftianity 
 as taught by our Saviour and his apoflles in the New Teftament, 
 and to make an advantageous reprefentation of its excellent na- 
 ture and tendency. 
 
 After having obferved, that fome reprefent all religion found- 
 ed on divine revelation as inconfiffent with civil iovereignty, 
 and erecting a private confeience that may and often is inccn- 
 fiftent with the public confeience of the ffate, and after in- 
 veighing againft the fpirit of Judaifm and Mahomet anifm, he 
 undertakes to defend ChrifKanity againfr. this objection— And 
 afferts, that " no religion ever appeared in the world whofe 
 " natural tendency was fo much directed to promote the peace 
 " and happinefs of mankind." See the fourth fection of his 
 fourth EiTay b . He declares, that " no fyftem can be more 
 " fimple and plain than that of natural religion as it ifands in 
 " the Gofpel c ." And after having obferved, that " befide9 
 " natural religion, there are two other parts into which Chri- 
 " fttanity may be analyfed — Duties fuperadded to thofe of the 
 " former, and articles of belief thar reafon neither could difcover, 
 " nor can comprehend. He acknowleges, that both the duties 
 " required to be practifed, and the proportions required to be 
 
 ? Vol. iv. p. 305. 328.350. h lb. p. 281, 282. c lb. p. 290. 292. 
 M z believed, 
 
164 'd V* ew of the Deistical Writers. Let. 31) 
 
 «' believed, are>concifely and plainly enough expreffed in the ori- 
 " ginal Gofpel properly fo called, which Chrift taught, and 
 ft which his four Evangelifts recorded. But they have been 
 " alike corrupted by theology d ." Speaking of the Chriftian 
 facraments of Baptifm and the Lord's Supper, he fays, " No 
 " inftitutions can be imagined more fimple, nor more void of 
 " all thofe pompous rites and theatrical reprefentations that 
 " abounded in the religious worfhip of the Heathens and Jews, 
 " than thefe two were in their origin. They were not only 
 " innocent but profitable ceremonies, becaufe they were ex- 
 " tremely proper to keep up the fpirit of true natural religion 
 " by keeping up that of Chriftianity, and to promote the ob- 
 M fervation of moral duties, by maintaining a refpect for the 
 " revelation which confirmed them V He declares, that " he 
 M will not fay, that the belief that Jefus was the Median is the 
 " only article of belief neceflary to make men Chriftians. There 
 " are other things doubtlefs contained in the revelation he made 
 " of himfelf, dependent on and relative to this article, without 
 " the belief of which, I fuppofe, our Chriftianity would be very 
 u defective. But this I fay, that the fyftem of religion which 
 11 Chrifl published, and his Evangelifts recorded, is a complete 
 " fyftem to all the purpofes of religion natural and revealed. 
 " It contains all the duties of the former, it inforces them by 
 " after ting the divine million of the Publisher, who proved his 
 *' affertions at the fame time by his miracles ; and it enforces 
 •• the whole law of faith by promifing rewards, and threaten - 
 %i ing punifhments, which ne declares he will diftribute when 
 " he comes to judge the world f ." And he afterwards repeats 
 it, that " Chriftianity as it ftands in th£ Gofpel contains not 
 " only a complete but a very plain fyftem of religion. It is in 
 u truth the fyftem of natural religion, and fuch it might have 
 " continued to the unfpeakable advantage of mankind, if it 
 " had been propagated with the fame iimplicity with which 
 " it was originally taught by Chrift himfelf 2." He fays, that 
 " fuppofing Chriftianity to have been an human invention, it 
 u had been the molt amiable and the moft nfeful invention that 
 " was ever impofed on mankind for their good. — And that 
 " Chriftianity as it came out of the hands of God, if I may life 
 " the expreffion, w;is a moft fimple and intelligible rule of 
 " belief, worfhip, and manners, which is the true notion of a 
 " religion. As foon as men prefumed to add any thing of their 
 
 d Vol. iv. p. 294. c lb. p. 501, 302. i Jb. p. 314. 
 
 « lb. p. 316. 
 
 <« 
 
 o'a-q 
 
Let. Jf. WBOLINGBROKE. 165 
 
 *' own to it, the human alloy corrupted the divine mafs, and 
 " it became an object of vain, intricate, and contentious fci- 
 " ence \" After having obferved, that " the political views 
 " of Conftantine in the efhablifhment of Chriftianity, were to 
 " attach the fubjects of the empire more firmly to himfelf 
 " and his fucceflbrs, and the feveral nations which compofed 
 " it to one another, by the bonds of a religion common to all 
 u of them ; to foften the ferocity of the armies ; to reform 
 " the licentioufnefs of the provinces; and by infufing a fpirit 
 " of moderation, and fubmiffion to government, to extinguifh 
 " thofe principles of avarice and ambition, of injuftice and vio- 
 " lence, by which fo many factions were formed, and the 
 u peace of the empire fo often and fo fatally broken;" he 
 declares, that " no religion was ever fo well proportioned, nor 
 " fo well directed, as that of Chriftianity feemed to be, to all 
 " thefe purpofes." He adds, that " it had no tendency to 
 u infpire that love of the country j , nor that zeal for the glory 
 " and grandeur of it, which glowed in the heart of every 
 " Roman citizen in the time of the commonwealth : But it re- 
 " commended what Conjlantine liked better, benevolence, pati- 
 " ence, humility, and all the fofter virtues k ." He alloweth, 
 that " the Gofpel is in all cafes one continued leflbn of the 
 " ftricteft morality, of juftice, of benevolence, and of univerfal 
 " charity." He mentions " Chrift's blaming his difciples for be- 
 " ing willing to call for fire from heaven againfr. the Samari- 
 " tans. — And that the miracles wrought by him in the mild 
 " and beneficent fpirit of Chriftianity, tended to the good of 
 " mankind^." He bbferves, that " the theology contained in 
 " the Gofpel lies in a narrow compafs. It is marvellous in- 
 u deed, but it is plain, and it is employed throughout to en- 
 " force natural religion m." After having faid, that " the ar- 
 " tides of faith have furnifhed matter of contention in, as well 
 u as from, the apoftolical age, and have added a motive to 
 " that cruel principle, which was never known till Chriflians 
 14 introduced it into the world, to perfecution even for opi- 
 *' nions ;" he adds, that " the charge which the enemies of 
 *• religion bring againft Chriftianity on this account is unjuflly 
 " brought. Thefe effects have not been caufed by the Gof- 
 ** pel, but by the fyftem raifed upon it; not by the revelations 
 
 h Vol. iv. p. 394, 395. l That Chriftianity tends to produce 
 
 and promote a true love to our country, in that fenfe in which it is 
 properly a virtue, fee above, vol. i. p. ^4,55. marg. note. k Vol. iv. 
 p. 433, J /^. p. 188, 189. m Ib. p. 261. 
 
 M 3 " of 
 
1 66 A View of the Deistical Writers, Let. 31; 
 
 " of God, but by the inventions of men\" He profefles a 
 great concern for true Chriitianity in oppofition to theology, 
 and fays, that " genuine Chriitianity was taught of God °." 
 And not to multiply pafTages to this purpofe, he pronounces, 
 that " the Chriftian fyftem of faith and practice was revealed 
 " by God himfelf, and it is abfurd and impious to afTert, that 
 *' the divine Logos revealed it incompletely or imperfectly. Its 
 " fimplicity and plainnefs fhewed, that it was defigned to be 
 " the religion of mankind, and manifefted likewife the divinity 
 " of its original P." 
 
 I have chofen to lay together thefe feveral pafTages relating 
 to Chriftianrty in one view. And if we were to look no far- 
 ther, we mould certainly entertain a very favourable opinion of 
 Lord Bdlingbroke's fentiments with regard to the truth, the 
 excellency, and divine original, of the Gofpeiof Jefus. 
 
 I (hall here fubjoin fome reflections which have occurred to 
 me in reviewing thefe parages, and others of the like import, 
 which are to be found in his Lordmip's writings. 
 
 iction is this, That there mull" certainly be a won- 
 derful be -llency in the religion of Jefus, confidered 
 in its original purity and fimplicity, which could force fuch 
 acknbwlegements from a perfon fo flrongly prejudiced againfl 
 it, as his Lor. I [hip appears to have been. According to the 
 reprefentation he Mmfelfhas been pleafed to make of it, it was 
 a moft amiable and moft iifeful inftitution, whofe natural ten- 
 dency was directed to promote the peace and happinefs of man- 
 It contains ail the dittfcS of natural religion, and teaches 
 them in the moft plain and Jhnple manner. It is one continued 
 ieffon of the ftricleft morality, of juflice^ of benevolence, and 
 tf miiverfd < and tends to extinguifh thofe principles 
 of avarice and ambition, of injujlice and violence, which have 
 1 mifchief in the world, and difturbed the peace 
 and order of fociety. As its moral precepts are excellent, fo 
 its pofnive inftitations are not only innocent but profitable, and 
 extn be fpirit of religion. He acknowleges, 
 that ed in it" original fimplicity, it was a moft fimple 
 
 !', and practice: That the 
 
 "(cdini!- cus, but plain : And 
 
 is a complete fyflem to 
 
 \ might have 
 
 ' io to i ■'■ 1 tage of mankind, if it 
 
 ' 1 ity with which it was 
 
 •'• iv. p. 313. °#. p. 349, See alfg vol. iii. p. 339, 
 
 ? lb. 
 
 taught 
 
Let. 21* W BOLJNGBROKE. 167 
 
 taught by Chrlfi himjelf, I think it plainly follows from this 
 representation of the nature and tendency of the Chriftian re- 
 ligion as taught by our Saviour and his apoftles, that thofe can 
 in no fenfe be regarded as real friends to mankind, who do 
 what they can to fubvert its authority, and thereby deftroy its 
 influence on the minds of men, ancl who by artful infinuations, 
 or even open attempts, endeavour to bring true original Chri- 
 stianity into contempt; as it will appear this writer, notwith- 
 standing all his fair profeffions, hath done. 
 
 Another reflection that may be made on Lord Bolingbroke's 
 conceflions is this : That he has in effect given up feveral ob- 
 jections which have been urged by the Deiftical Writers, and 
 on which great ftrefs has been laid, and has acknowleged them 
 to be of no force againft the religion of Jefus as laid down in 
 the Gofpel. It has been pretended, that Chriftianity, or re- 
 vealed religion, is not friendly to civil Sovereignty, or govern- 
 ment; but he treats thofe that make this objection, if de- 
 Signed againft Chriftianity as revealed in the Gofpel, and not 
 merely againft* the duties that have been Superadded to it, as 
 falling below notice, and fcarce defervlng an anfwer q : And 
 praiSes the policy of Conjlantine in ertdeavouring to eftablifh. 
 Chriftianity as the religion of the empire, as being the belt 
 fitted of all religions to promote the public peace and order,' 
 to reform licentioufnefs, to curb factions, and to infufe a fpirit 
 of moderation, and fubmiffion to government. See the paffages 
 cited above from vol. iv. p. 282. 433. 
 
 Again, Chriftianity and revealed religion hath been often object- 
 ed againft on account of its pofitive precepts, or inflitutions, add- 
 ed to the law of nature. But his Lordfhip % thinks " it may be 
 " admitted, that things intirely and exactly confident with the 
 *' law of our nature may be Superadded to it by the fame di- 
 " vine authority, and that pofitive precepts may be given about 
 " things which are indifferent by the law of our nature, and 
 " which become obligatory as foon as they are injoined by 
 " fuch pofitive precepts 1 "." And particularly with regard to 
 the pofitive inflitutions of Chriftianity, or the Chriftian Sacra- 
 ments as enjoined in the Gofpel, in their primitive Simplicity, he 
 acknowleges in a paffage above produced, that they were ex- 
 tremely proper to keep up the fpirit of true religion, and to pro- 
 mote the obfervation of moral duties \ 
 
 <* Vol. iv. p. 300, 301. r Vol. v. p. 547. s Vol. iv. p. 301. 
 —-See alfo ib. p. 310, 311. 591. 
 
 M 4 Another 
 
i6"S A View of the Deistical Writers. Let. 31. 
 
 Another objection which hath been urged againit Chriftianity, 
 is drawn from that fpirit of perfecntion which hath obtained 
 amongit Chriitians on account of opinions in religion. But 
 he faith, that " the charge which the enemies of Chriftianity 
 *' bring againit in on this account is unjuftly brought : That 
 " thefe effects have not been can fed by the Gofpel, but by the 
 " fyftem raifed upon it ; not by the revelations of God, but by the 
 *■ the inventions of men." And he mentions Chrift's blaming 
 his difciples for being willing to call for fire from heaven 
 upon the Samaritans ; and that all that he ini trucked his apo- 
 Ales to do, even in cafes of the mod enormous crimes, was to 
 feparate fmners from the communion of the faithful r . 
 
 There is no objection which hath been more frequently urged 
 againfl: the ChrilHan religion, than its teaching doctrines or 
 .articles of belief that reafon neither could dif cover, nor can 
 comprehend. He afferts, that there are articles or doctrines of 
 this kind in the Gofpel; but that they are concifely and plainly 
 enough exprejfed in the original Gofpel properly fo called, which 
 Chrijl taught, and which his four Evangeli/h recorded; though 
 they have been ilnce corrupted by theology 11 . And fpeaking of 
 " reafonable men who have received the Chriftian revelation 
 " for genuine, after a fufficient examination of the external 
 " and internal proofs;'' he fays, " Such men having found 
 " nothing that makes it inconfiilent with itfelf, nor that is re» 
 " pugnant to any of the divine truths which reafon and the 
 " works of God demonftrate to them, will never fet up rea- 
 " fon in contradiction to it, on account of things plainly 
 •• taught, but incomprehenfible as to their manner of being. 
 " If they did, their reafon would be falfe and deceitful; they 
 M would ceafe to be reafonable men x ." * It is true, that he 
 clfe where faith, that " if the things contained in any reve- 
 '* ration be above reafon, i. e. incomprehenfible, I do not fay 
 $t in their manner of being; for that alone would not make 
 " them liable to objection, but in themfclves, and according 
 " to the terms in which they are communicated, there is no 
 " criterion left by which to judge whether they are agreeable 
 " or repugnant to the religion of nature and of reafon. They 
 '' are not therefore to be received y." Kut it is to be con- 
 fi lered, tTiat when divines talk of things above reafon in the 
 Chriftian fyftem, all that they meair by it is, that they are 
 things not contrary to reafon, but as to the manner of them 
 
 1 Vol. iv p. 188, 189. 313. n lb. p. -94. * lb. p. 384. 
 
 — See alio p. 279. y Vol. v. p. 546. 
 
 incon- 
 
Let. 31. Lord Bolin c broke. 169 
 
 inconceivable : And according to his own conceflion, it can be 
 no objection againft the truth or divinity of revelation, that it 
 containeth an account of fome things which are incomprchenfible 
 in their manner of being. 
 
 Another reflection that is proper to be made upon what 
 Lord Bolingbrohe hath acknowleged with regard to the ori- 
 ginal Chriftian revelation as laid down in the Gofpel of Jefus 
 is, that he hath on feveral occafions Teemed exprefly and for- 
 mally to own its divine original. In fome of the pafTages above 
 cited, he directly declares, that genuine Chrijlianity was taught 
 
 by Cod That the Chriftian fyflem of faith and praclice max 
 
 revealed by God himfelf — And that the firft publi/her of Chri- 
 Jiiamty proved his aj/ertions by his miracles. To which % 
 mail add another remarkable pafTage in the conclufion of his 
 fourth Eflay, which is concerning authority in matters of reli- 
 gion. " Chriftian: ty," faith he, " genuine Chrifrianity, is con- 
 " tained in the Gofpel; it is the word of God: it requires 
 " therefore our veneration and Uriel: conformity to it 2 -." He 
 ought therefore, if he were confident with himfelf, on the 
 authority of that revelation, to receive what is there plainly re- 
 vealed concerning the moral attributes of God, concerning di- 
 vine providence as extending to the individuals of the human 
 race, concerning Ch rift's being the great mediator between God 
 and man, and concerning our redemption by his blood, and 
 concerning a flare of future rewards and punifhments. And 
 yet he hath endeavoured to fubvert all thefe. Notwithftanding 
 his profeiTed regard for Chrifrianity, he hath on feveral occa- 
 fions ufed his utmoft efforts to weaken or deftroy the proofs 
 of its divine original, to mjfreprefeni <ma expofe its doctrines 
 and laws, thofe do<5bines which he himfelf declares to have 
 been original doctiines of the Chriftian religion. How far 
 fuch a conduct is confident with that truth and candour, that 
 honefty and Simplicity of heart, which becometh a fincere en- 
 quirer, and who dechreth, that he hath nothi™ but truth in 
 view, may be left to any fair and impartial perfon to deter- 
 mine. 
 
 In my reflections on this part of Lord FiHrrh-o 1 -:'? works, 
 the mechod I fhall obferve is this: I (hall firft corridor thofe 
 padages that feem defigned to ftrike at the authority of Chri- 
 ih'anity in general; and then ihall proceed to conftdej the ob- 
 
 ..* Vol. w. p. 631, 632. — See alfo lb. p. 279. and vol. iii. p. 339. 
 
 jections 
 
i jo A View of the D e r st i c a l Writers. Let. 3 1 ^ 
 
 jecYions he hath urged againft fome particular laws and doc- 
 trines of our holy religion. 
 
 With regard to Chriltianity in general, he runs a parallel 
 in the feventh and eighth of his Fragments and EfTays, between 
 the law of nature and Chriflianity. He compares the clearnefs 
 and certainty of the former with that of the latter. He com- 
 pares alfo their Sanctions, and endeavours to mew, that the 
 law of nature reds on fuller proofs than any that have been 
 found, or can be given, of the divine inftitution of Chriftiani- 
 ty a. In all that he offers on this head, he goes upon the fup- 
 pofition of the abfolute clearnefs and certainty of the law of 
 nature to the whole human race ; and what he has urged to 
 this purpofe has been confidered in my ninth Letter. But it 
 may be eaiily fhewn, that the whole parallel he there draws 
 between the law of nature and Chriltianity, and between the 
 proofs of the former and of the Jatter, is entirely impertinent. 
 He himfelf there declares, that " every friend to Chriftianity 
 " admits that the Chriilian law is nothing elfe than the law 
 " of nature confirmed by a new revelation, and that this is 
 " what the wbr'fl of its enemies does not deny, though he 
 " denies the reality of the revelation b ." It is not true, that 
 the Chriftian law is nothing elfe 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 
 cvidence brought in favour of that law, and befides confirm- 
 eth it by an exprefs divine teflimony. And mufl not common 
 fenfe lead every man to acknowlege, that it mutt be a mighty 
 advantage to 'have the law of nature thus farther cleared and 
 confirmed i The proofs therefore of Christianity, and of the 
 Law of nature, are not to be oppofed to one another. Both 
 have a friendly harmony: And ChrifHans have the great ad- 
 vantage of having both thefe proofs in conjunction. Chrifti- 
 a'nky ftip^oVeth the law of nature, cleareth it where it was ob- 
 scured, enforceth it by the ftrongeft fanclions, and addeth things 
 which could not be known merely by that law, and which yet 
 it wa:> of importance to mankind to be acquainted with. So 
 that Chriflianity, a£ for as it relates to and 1 epublifhes the law 
 of nature, has all the advantages which this writer afcribes 
 to that law, becaufe it isr that very law more clearly publifhed, 
 ftrongly confirmed : And in this refpeft there is no com- 
 between them. And with refpeec to thofc things in 
 
 1. v. p. 90. etfeg. b lb, p. 03. 
 
 Chri- 
 
Let. 3i' WBolingbroke. 171 
 
 Cnriftianity which are not clearly comprehended in that law, 
 and which we could not have difcovered merely by our own 
 unafiifted reafon, it is not to be wondered at if they are not fo 
 obvious to our underitandings : But as far as they are neceflary 
 to be known by us they are revealed in the Gofpel ; and we 
 are not obliged to believe them farther than they are there re- 
 vealed. Nor (hall thofe be condemned for not believing them, 
 who have hard no opportunity of being acquainted with that re- 
 velation, h our author, in order to call an odium on 
 Chriftianity, after having obferved, that " the law of nature is 
 " univcrfaliy given to all mankind, " adds, that " the greatefl: 
 " part of the world are invincibly ignorant of the fiift prin- 
 *' ciples of Chriftianity, without the knowlege of which, and 
 " without faith in which, they are all condemned to eternai 
 " punifhment c ." 
 
 We have feen that our author declareth Chriftianity to be 
 the law of nature enforced by a new revelation : So that ac- 
 cording to this reprefentation, it is a divine republication of the 
 law of nature. Yet he elfewhere thinks proper to reprefent it 
 as only a republication of the dotlrines of Plato. And any one 
 that confiders the reprefentation he hath frequently made of 
 that philofopher and his doctrines, mufl be fenfible that this is 
 far from being defigned as a compliment to the Chriflian revela- 
 tion. Some account of his invectives againft him was given in the 
 fifth Letter. He calls him a mad theologijl — And tells us, that 
 
 no man ever dreamed fo wildly as Plato wrote And that he 
 
 introduced a falfe light into philofophy, and oftener led men out 
 of the way of truth », than into it. Yet he fays, it is fhange to 
 obferve " the ftrange conformity there is between Platonifm 
 " and genuine Chriftianity itfelf, fuch as it is taught in the 
 " original Gofpel. We need not fbmd to compare them here. 
 " In general the Platonic and Chriftian fyffcems have a very 
 " near refemblance, qua/is decet cjfe fororum, and feveral of 
 " the antient fathers and modern divines have endeavoured to 
 " mak*e it appear frill greater. — That this may give unbelievers 
 " occafion to fay that if the doctrines are the fame, they mufl 
 " have been deduced from the fame principle; and to all:, what 
 " that principle was, whether reafon or revelation ? Tf the lat- 
 " ter, Plato mufl have been illuminated by the Holy Ghofr, and 
 " muff have been the precurfor of the Saviour, and' of more 
 " importance than St. John. He anticipated the Gofpel on fo 
 " many principal articles of belief and practice, that unbelievers 
 
 c Vol. v. p, 91. 
 
 " will 
 
1 72 A View of the Deistical Writers. Let. 31. 
 
 " will fay, it was a republication of the theology of Plato : 
 ■■ And that as the republication was by divine revelation, the 
 u publication muft have been fo too : And they will a(k 
 " with a fneer, whether a man, whofe paflion for courtezans 
 u and handfome boys infpired him to write {o many lewd 
 " verfes, was likely to be infpired by the Holy GhoftV This 
 is mean banter, taking advantage of the too great admiration 
 fome particular perfons have expr^fled for Plato. But he has 
 rot traced the conformity between Platonifm and genuine ori- 
 ginal Chriftianity, under pretence that it was needlefs. He 
 owns, that Plato blundered on fome divine truths e . That on 
 fome occafions he wrote like a very pious and rational theift 
 and moralijl ; and that very elevated fentiments may be colletled 
 from his -writings : That there is in them a mixture of the 
 bright efl truths, and the foulefl errors*. It is not to be won- 
 dered at therefore, that there was in feveral inftances a con- 
 formity between the doctrine of Plato, and that of the Gofpel. 
 But he himfelf acknowleges, that there were many things in 
 his fcheme contrary to that of Chriftianity. He fays, that 
 ** fome of Plato's writings abound in notions that are agree- 
 " able to the Chriftian fyftem, and in others that are repug- 
 H nant to itg." That " far from going about to deftroy the 
 u Pagan fuperftition, he refined it, and made it more plaufible, 
 " and more fecure from the attacks to which it was expofed 
 " before h ." And that accordingly " Platonifm anfwered the 
 " purpofes of thofe who oppofed Chriftianity *." I would only 
 farther obferve, that there is no writer whom he reprefents as 
 fo unintelligible as Plato ; and yet he intimates, that if he had 
 known and taught the peculiar doctrines of the Gofpel, " he 
 u who is fo often unintelligible now would have been vaftly 
 V more {o, and lefs fitted for the great work of reforming 
 M mankind k ." This is a very odd infinuation from one who 
 has acknowleged, that true original Chriftianity is a plain and 
 intelligible fy/lem of belief and practice. And that hsfmplicity 
 and plainnefs fhcwcd that it was clef gned to be the religion of 
 mankind, and manifeflcd like-wife the divinity of its original. 
 
 It may be looked upon as a farther proof of his regard to 
 Chriltianity, that he reprefents it as an inconfiftent fcheme. He 
 pretends, that the New Teftament confifteth of two Gofpels, 
 
 d Vol. iv. p. 340. « lb. p. 348. f lb. p. 345. 352. 
 
 c Ib -v- 344. $45- h ^'P-355- J /^. ^>. 359. k Vol. v. 
 
 p. z:/j, 
 
 the 
 
Let. 31- Lord Bolingbroke." 1 73 
 
 the cne publifhed by our Saviour himfelf, and recorded by the 
 evangelifts, the other by St. Paid. 
 
 He obferves, that " Chrift was to outward appearance a 
 " Jew, and ordered his diftiples to do what the Scribes and 
 " Pharifees who fat in Mofes's chair taught — And that when 
 " he commiffioned his apoftles to teach and baptize all na- 
 " tions, he only meant it of the Jews difperfed into all na- 
 " tions." — He aflerts, that " the myftery of God's taking the 
 " Gentiles to be his people without fubjecting them to circum- 
 " cifion, or the law of Mcfcs, was inconfiftent with the de- 
 " clarations and practice of J ejus l ." He afks therefore, " If 
 " this was the purpofe of Cod to take the Gentiles to be his 
 " people under the Meffiah, how came it that the Meffiah him- 
 " felf gave no inftructions about it to his apoftles, when he 
 " fent them to preach his Gofpel to all nations? Why was 
 " the revelation of this important myftery, fo necefTary at the 
 M firft publication of the Gofpel, referved for St. Paul, who 
 u had been a perfecutor ? Shall we fay, that this eternal pur- 
 " pofe of the Father was unknown to the Son ? Or, that if it 
 " was known to him, he neglected to communicate it to the 
 " firft preachers of the Gofpel?" He feems to think thefe 
 queftions unanfwerable, and that " the fertnefs and impudence 
 " of the men that pretend to account for thefe things deferve 
 " no regard™" And yet it is no hard matter to folve thefe 
 difficulties. The calling of the Gentiles was originally in- 
 cluded in our Saviour's fcheme. It was a remarkable part of the 
 character of the Meffiah, clearly pointed out in the prophetical 
 writings, by many exprefs predictions. Our Lord himfelf dur- 
 ing his own perfonal miniftry gave plain intimations of his de- 
 fign that way, and after his afcenfion into heaven inftructed his 
 apoftles in it by his fpirit, whom he fent to guide them into all 
 truth. And the gradual difcovery of this in a way fitted to 
 remove their prejudices was conducted with admirable wifdom 
 as well as condefcenfion. 
 
 Mr. Chubb had infifted on this objection at great length. 
 And I (hall therefore refer to the remarks made upon that wri- 
 ter in the fourteenth Letter, yet upon no better foundation 
 than this his Lordfliip hath taken upon him to affirm, that 
 " the Gofpel St. Paul preached was contradictory to that of 
 " Jefus Chriji ;" And that " he taught feveral doctrines, which 
 " were directly repugnant to the word and example of the 
 " Meffiah n ." And indeed our author hath on many occafions 
 
 1 Vol. ir. p. 305. m lb, p. 326, * lb. p. 328. 
 7 dif- 
 
174 A View °f the Deistical Writers. Let. ji; 
 
 difcovered a particular prejudice againfl: that great apoftle. He 
 calls him a true cabbalifiical arti:itecl°, a looie paraphrafer and 
 cabbaliftical commentator, as much at leajl as any antient or 
 modern rabbi. And that the different manner of his preaching 
 the Gofpel, and that of the other apoftles, " marks ftrongly 
 " the different fchools in which they had been educated, the . 
 " fchool of Chrift, and the fchool of Gamaliel?." But no- 
 thing is more evident to every one that reads the New Tefta- 
 ment with attention than that there is a perfect harmony be- 
 tween St. Paul and the other apoftles : And that • the fcheme 
 of religion tanght in the Gofpels and in the Epiftles is every- 
 where the fame. Such a harmony there is as fhews they were 
 all directed by the fame fpirit. The Gofpel which St. Paul 
 preached was what he received by revelation from J ejus Chrift, 
 as he himfelf declares, Gal. i. 12. He had not learned it in the 
 fchool of Gamaliel. On the contrary, in that fchool he had 
 imbibed the ftrongeft prejudices againfl the religion of Jefus, 
 and which nothing lefs than a power of evidence which he 
 was not able to refill: could overcome. He was very well verfed 
 in the Jewifh learning : yet none of the apoftles fo frequently 
 warned the Ghriftian converts againfl: the Jezvi/b fables, or 
 fpeaks with fuch contempt of their vain traditions, their end- 
 lefs genealogies, their ftrifes and queftious about words, as he 
 has done. 
 
 There are feveral invidious charges brought by our author 
 againft this excellent perfon. He is plcafed to reprefent him 
 as a loofe declaimer, as a vain-glorious boafler, as having been 
 guilty of great hypocrify and dijfimulation in his conduct to- 
 wards the Jewifh Chriftians, as writing obfeurely and unintel- 
 ligibly, and that where he is intelligible, he is abfurd, profane, 
 and trifling^. He particularly inftances in his doctrine con- 
 cerning predeftination r . Though he owns, that " this doc- 
 " trine is very much foftened, and the aflumed proceedings 
 " of God towards men are brought almoft within the bounds 
 " of credibility, by Mr. Locke's expofition of the ninth chapter 
 " of the gpiftle to the Romans" which he calls a forced one, 
 but offers nothing to prove it fo; and acknowieges, that this 
 fenfe might be admitted*. He alio charges him with teaching 
 paffive obedience, and as employing religion to fupport 
 and bad governments alike*. Though any one that impartially 
 
 Vol. iii.p. 28S. p lb. p. 327,328. Tig. p. 528.330,^31. 
 
 T I : -V 331- ^09. Vol. v. p. 567. * lb. p. 456. 'Vol. 
 
 iv. p. 509. 516. 
 
 con- 
 
Let. 31. IcriBoLiNGBROKE. 275 
 
 considers the apoftle's doctrine in the pailage he refers to, 77*2:, 
 the thirteenth chapter of the Epiftle to the Romans, will find 
 it wife and excellent : Mr. Chubb had advanced the fame charge, 
 as well as moft of the others that are produced by Lord Boling- 
 broke againft that eminent apoftle : And that I may not be 
 guilty of aeedlefs repetitions, I fhall refer to the remarks made 
 on that writer in the fourteenth Letter. 
 
 His Lordihip mentions that pailage, 1 Cor, xi. 5. 14. about 
 womens prophefying with their heads uncovered, and that it 
 is a fhameful thing for men to wear long hair, which he fays, 
 is the moft intelligible trifling that wejind in the Go/pel. This 
 is very improperly brought in by the author here, where he 
 propofes to mew that where St. Paul is not obfeure he is pro- 
 fane and trifling. For this is generally acknowleged to be one 
 of the obfeureft paiTages in St. Paul's EpifUes. But this is no 
 real objection againft their authority. Some obfeure and diffi- 
 cult paiTages mult be expected in the molt excellent of antient 
 writings, efpecially in things that have a fpecial reference to 
 the cuftctfns and ufages of thofe times. He is pleafed to fay, 
 that the argument may not appear very conclujive, nor indeed 
 very intelligible to us : And if fo, he has done wrong to pro- 
 duce it as an inftance of intelligible trifling : But he fneeringly 
 adds, that it was both, he doubts not, to the Corinthians. And 
 I doubt not they uriclerftood it better than we at this diftance 
 can pretend to. He_then mentions the apoftle's directions to 
 the Corinthians with regard to the prudent and orderly exercife 
 of thofe fpiritual gifts : And thefe directions cannot reafonably 
 be turned to the difadvantage of the apoftle, fince they are un- 
 deniably wife and excellent. 
 
 Among other charges which Lord Bolingbroke bringeth againft: 
 St. Paul one is that of madnefs. He afks, " Can he lje lefs than 
 " mad, who boafts a revelation fuperadded to reafon to fupply 
 " the defects of it, and who fuperadds reafon to revelation 
 " to fupply the defects of this too at the fame time? This 
 " is madnefs, or there is no fuch thing incident to our na- 
 " ture." And he mentions feveral perfons of great name as 
 having been guilty of this madnefs, and particularly St. Paul*. 
 That reafon and revelation are in their feveral ways neceftary, 
 and affiftant to each other, is eafily conceivable, and fo far from 
 being an abfurdity, that it is a certain truth. But the ftrefs of 
 his Lordfhip's obfervat;ion lies wholly in the turn of the ex- 
 preffiop, and in the improper way of putting the cafe. That 
 
 u Lord Bolingbroke^ works, vol. iv. p. 171. 
 
 reve- 
 
I y6 A View of the Ds istic al Writers* Let. 3 1 , 
 
 revelation may be of fignal ufe to aiTift and enlighten our rca- 
 fon in the knowlege of things which we could not have known 
 at all, or not fo certainly by our own unaflifted reafon with- 
 out it, is plainly fignified by St. Paul, and is what the whole 
 Gofpel fuppofes. And on the other hand it is manifeft, that 
 reafon is neeeflary to our underftanding revelation, and making 
 a proper ufe of it ; and that in judging of that revelation, and 
 of its meaning and evidences, we muff exercife our reafoning 
 faculties and powers : L e. revelation fuppofeth us to be rea- 
 fonable creatures, and to have the ufe of our reafon, and ad- 
 drefTeth us as fuch. But this doth not imply that revelation 
 is defective; or that reafon is fnperadded to fupply the defects 
 of it. For let revelation be never fo fufficient and perfect in its 
 kind, or well fitted to anfwer the end for which it is given, 
 yet ftill reafon is neeeflary to underftand and apply it. This is 
 St. Paul's fcheme, and there is nothing in it but what is per- 
 fectly confident. It is evident from his writings that he fup~ 
 pofeth the revelation which hath been given to be fufficient 
 for all the purpofes for which it was defigned, able to make us 
 wife unto falvation, and to inftruct us in things of great im- 
 portance, which reafon, if left merely to itfelf, could not have 
 difcovered. And at the fame time he fuppofeth thofe to whom 
 the revelation is publifhed to be capable of exercifing their rea- 
 foning faculties for examining and judging of that revelation r 
 and exhorteth them to do fo. And though he frequently af- 
 ferteth his own apoftolical authority, and the revelation he re- 
 ceived from J ejus Chrijl, yet he ufeth a great deal of reafon- 
 ing in all his Epiftles. Thus are reafon and revelation to be 
 joined together, and are mutually helpful t;o one another. And 
 in this view there is a real harmony between them. And what 
 there is in this fcheme that looks like madnefs is hard to fee. 
 
 His Lordfhip in his prejudice againft. St. Paul carrieth it fo 
 far as to pronounce, " That St. Paul received nothing imme- 
 •' diately from (Thrift :" Though this apoftle himfelf in the 
 paflage before referred to affirms, that he received the Gofpel 
 he preached, not of man, neither was he taught it, hut by the- 
 revelation of Jefus Chriit. He adds, that " St. Paul had no 
 " apoftolical commifTion, except that which he afTumes i* the 
 44 Acts of the Apoftles, written by St. Luke, and dictated pro- 
 " bably by himfelf V' And again, that " he entered a vo- 
 " lunteer into the apoftlefhip, at lcaff his extraordinary voca- 
 •• tion was know to none but himfelf. >, And ft St. Paul 
 
 » Vol. iv. p. 3S8, 389. 
 
 dictated 
 
Let. 3*- ' WBolirgbroks, 1$) 
 
 dilated that account to St. Luke, it deferves the greateft cre- 
 dit, fince he was the propereft perfon in the world to give 
 an account of it. But the truth of his apoftolical commiSoii 
 did not depend merely upon his own word. It Was made ma- 
 rrifcft by the mod illuftrious proofs and credentials, to which 
 he could with confidence appeal y, and was acknowleged by 
 the other apoftles, though this writer is pleafed to infinuate the 
 contrary*. Indeed the plain meaning of his whole charge 
 here is, that St. Paul was an impoftor, and that his call to the 
 apoftolical office was intirely his own fiction. But the great 
 nbfurdity of this pretence has been fo fully expofed in Sir George 
 Lyftiefdh'S Observations on the converjion and apqftle/hip of St* 
 Paul, that it is perfectly needlefs to add any thing farther oil 
 that head. I (hall only obferve, that whofoever with a candid 
 and unprejudiced mind confiders the whole character and con- 
 duct of that great apoftle, as reprefented in the Acts of the 
 Apoftles, and the temper and fpirit which breathes in his ad- 
 mirable Epiftles, 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 mining example of the molt exalted 
 and unaffected piety towards God, the moft fervent and active 
 zeal for the divine glory, yet not a blind enthufiaftic heat, biit 
 a zeal according to knowlege, and conducted with great pru- 
 dence : The moft extenfive and diiinterefted charity and bene- 
 volence towards mankind, and the moft earneft and affectionate 
 concern for their falvation and happinefs ; the moft fteady for- 
 titude and conftancy under the fevered trials and fufferings, 
 which he endured with patience and even with joy, fupported 
 and animated by the earneft defire he had to ferve the glorious 
 caufe of truth and righteoufnefs, and- by the fublime hopes 61 
 an everlafting reward in a better world for his faithful fervices 
 in this. Never was there a truer greatnefs of mind than that 
 which he manifefted. And all this accompanied with a moft 
 amiable humility, and a great tendernefs of fpirit in beating 
 with the weaknefs and infirmities of others. He was a moft 
 glorious inftrument in the hand of providence for promoting 
 the facred intereft of pure and undented religion in the world.- 
 Our author fay9, that Socrates was the apoftle of the Gentiles i?i 
 natural religion, as St. Paul was in revealed. But no inftance 
 can be brought of any one perfon whom the former converted 
 from the prevailing polytheifm and idolatry. And how fhould 
 this be expected, when he himfelf, as his Lordfhip owns, couri* 
 
 y 2 Cor, xii ii, 12. * Gal. xi. ;, 8, $. 
 
 • Vol. It N tenant 
 
17 s d V* ew of the Deistical Writers. Let. 31: 
 
 tenanced it by his own practice, and was for the religion efta- 
 blifhcd by the laws a . But the latter turned thoufands in many 
 different nations from darknefs unto light, and from ferving 
 idols to ferve the living and true God, and from the moil aban- 
 doned vice and diflblutenefs of manners to the practice of vir- 
 tue and righteoufnefs ; which he performed in oppofirion to 
 the feemingly molt infuperable difficulties, and through a fuc- 
 ceflion of the greateft labours and fufTerings that any one man 
 ever endured. This has always highly recommended him to 
 the efteem and admiration of thofe who have a zeal for true 
 original ChrifHanity. And on the other hand, the enemies of 
 our holy religion have always difcovered a peculiar averfion to 
 this excellent perfon, who was fo fuccefsful an inftrument in 
 propagating it. And this feems to be the true reafon of that 
 obloquy and reproach which Lord Bolingbroke has been fo in- 
 duftrious to fix on fo admirable a character. 
 
 His real intentions towards Chriffianity will farther appear, 
 if we confider the attempts he hath made to invalidate the 
 proofs and evidences of it. 
 
 He frequently fpeaks with the utmoft contempt of thofe that 
 infill upon the internal characters of a divine original, which 
 are to be obferved in the revelation delivered in the holy Scrip- 
 tures. By rejecting the internal characters he pretends to affert 
 the authority of the Bible, and very gravely advifes the divines 
 to confine themfelves to the external proofs, and to dwell very 
 little on the internal characters, and reprefents them as talking 
 a great deal of blafphemy on this head b . And yet he him- 
 ielf, as appears from fome of the paffages that have been above 
 cited, has acknowleged feveral things with regard to ChrifH- 
 anity as taught in the Gofpels, which have been defervedly 
 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 facraments ; its being one 
 continued lejfon of the ftricieft morality, of jujlice, of charity 
 and univcrfal benevolence ; its being a complete fyftcm to all the 
 furpofes of re!igi:n natural and revealed-, its plainnefs and fim- 
 filicity, which, he fays, fbewed that it was defgntd to be the re- 
 ligion 0} mankind, and manifefred lihewife the divinity of its ori- 
 ginal. It \h true, that the charges thofe with madnefs, and fame- 
 ■~ worfe than madnefs, who in arguing concerning the in- 
 ternal characters, " pretend to comprehend the whole ceconomy 
 
 - V r ol. iv. p. 1 fc Vol. iii. p. 271, 272. — Vol. iv. p. 229. 
 
 • " of 
 
Let. 31. Lord Rol m g broke. lyy 
 
 u of the divine wifdom from Adam down to Chrifi, and even 
 *' to the confummation of all things, and to connect all the 
 " difpenfations." And this is one part of his quarrel with St. 
 Paul, whom, as well as the divines, he very unfairly repre- 
 fents as undertaking tofheiv the fufficient reafon of providence in 
 every particular injlance from the beginning of the world to 
 the end of it c . But however he is pleafed to reprefent it, it 
 is a noble contemplation, and highly for the honour of the fa- 
 cred writings, that there we may obferve one and the fame 
 glorious plan carried on by the divine wifdom and goodnefs 
 From the beginning for the recovery and falvation of lapfed 
 man: Succeffive revelations communicated at different times 
 and in divers manners, and at the diftance of feveral ages from 
 one another, yet all fubfervient to the fame glorious purpofes, 
 and mutually confirming and illuft rating each other : The law 
 and the prophets in their feveral ways confpiring to prepare 
 the way for the revelation of J ejus Chrifi, and to furnifff di- 
 vine atteftations to it. The religion carried on under the fe- 
 veral difpenfations Hill for fubftance the fame ; and whatever 
 feeming variety there may be in the parts, an admirable harmony 
 in the whole. 
 
 His Lcrdfhip fpeaking of what he calls the internal proofs 
 of the ChrifHan revelation, obferves, in a fneering way, that: 
 " the contents of the whole ChrifHan ifyflem laid down in our 
 ** Scriptures are objects of fuch a probability, as may force 
 " affent very reafonably in fuch a cafe, without doubt ; although 
 " a concurrence of various circumftances, improved by the 
 " credulity of fome men and the artifice of others, forced this 
 " affent in cafes not very difTimilar rf ." He has not thought fit td 
 produce an inftance of a falfe revelation, whole evidence cam 
 be juftly compared to that of Chrifuanity. And as to his ex- 
 preffion of forcing affent by a probability, it is, like many others 
 of his, very improper. No Chriftian talks of forcing affent, 
 nor would a forced belief have any great merit in it. But that 
 there are fufficient grounds to make it rcafonable to affent to 
 it is very true. And this is what his Lordfnjp ought to have 
 acknowleged, if, as he himfelf confeiTes, "it has all the pre 
 " which the manner in which it \vv, revealed, and the nature of 
 ie it, allowed it to have ." This is in effecl to own, that [he 
 proofs of Chrifuanity are fufficient in their kind. And if tills! 
 be the cafe, it is, according to the rule he himfelf lias laid 
 
 c Vol. iii. p. C71 j 272. — Vol. iv p. 1 d Vol. v. p. 93. 
 
 r 2 dCVr'Il, 
 
i So A View of the D e i st i c a l Writers. Let .31; 
 
 down, unreafonable to demand more. For he obferves, that 
 ** common fenfe requires that every thing propofed to the un- 
 " derffanding fhould be accompanied with filch proofs as the 
 *' nature of it can furaifh. He who requires more is guilty 
 u of abfurdity; he who requires lefs of rafhnefs 1 "." 
 
 With regard to the external proofs of Chriitianity, his Lord- 
 fhip does not, as feveral of the Deiftical Writers have done, 
 deny miracles to be proper or fufficient proofs. On the con- 
 trary, he fometimes affects to cry up die mighty efficacy of 
 miracles, as alone fufficient, without any coniideration of the 
 goodnefs of the caufe for which they were wrought, or exa- 
 mination of the doctrines they attefr. And finds fault with 
 " that maxim as contrary to common fenfe, that is not for ad- 
 " mitting miracles as proofs of a divine original, without con- 
 u fideration of the caufe or doctrines : Since real miracles can 
 " be operated by no power but that of God, nor for any pur- 
 " pofe, by confequence, but fuch as infinite wifdom and truth 
 " direct and fanctifyS." Accordingly he dechres, fpeaking of 
 the ChrifHan revelation, that " confidering the glorious perfon 
 " by whom it was brought, and the fhipendous miracles that 
 " were wrought to confirm it, we might be ready to conclude, 
 " that it mult have forced conviction, and have taken away 
 " even a pofTibility of doubt h ." And he repeats it again, 
 that " Chriitianity was confirmed by miracles, and the proof 
 14 was no doubt fufficient for the conviction of all thofe who 
 " heard the publication of this doctrine, and faw the conur- 
 " mation of it. One can only w r onder that any fuch remained 
 " unconvinced i." His defign was undoubtedly to infinuate, 
 that the miracles were not really wrought ; becaufe if thev 
 had been wrought they muff, have convinced all thofe that faw 
 them. To talk of miracles as forcing conviction is to carry 
 it to an unreafonable extreme* as any man mud be feniible, 
 that confideis human nature, and the mighty influence of pre- 
 judices, pa/lions, and worldly interefts. We have however his 
 conceflion, that miracles are fufficient for convincing thofe who 
 faw them : And if fo, they muff be proportionally fufficient 
 for the conviction of thofe who have a reafonable ground of 
 aiTurance, that thefe miracles were really wrought, though they 
 were not themfelves cye-witneflcs of them. The original proof 
 of Chriitianity therefore was by his own account every way 
 fufficient. The only queftion that remains is whether we have 
 
 f Vol. iii p. 246. * Vol. iv. p. 227,228. l tt. p. 46 u 
 
 ' Vol. v. p. 91. 
 
 proper 
 
Let. 3 1 . Lord Bolingbroke, i 8 i 
 
 proper evidence to convince us that thefe miracles were actu- 
 ally performed. And of this we have evidence fufficient to fa- 
 tisfy every candid and impartial enquirer, and all that could be 
 reasonably infilled upon in fuch a cafe. For the proof of this I 
 ihall refer to what has been already obferved in my fourth Let- 
 ter in anfwer to Mr. Hume. 
 
 The moft remarkable of all the miracles by which the divine 
 authority of the Chriftian religion is confirmed is the refur- 
 rection of J ejus Chrift. And as to this, his Lordfhip obferves, 
 that " Chrift fcarce (hewed himfelf to the few who were (aid to 
 " have feen him after his refurreclion in fuch a manner, as they 
 " could know by it certainly that it was he whom they had 
 u feen. I fay the few, becaufe St. Paul, who had not pro- 
 " bably ever feen Jefus, deferves no credit when he affirms 
 " again ft the whole tenor of the Gofpels, that he and above 
 " five hundred brethren at once had feen him after his refur- 
 M rection." He has here plainly let us know, that after all his 
 profefTed regard for Chriftianiiy, he is very willing to denv that 
 which is the principal proof of our Saviour's divine million, 
 and to which he himfelf ultimately appealed as fuch. But 
 we have nothing but confident afTertfons, after his Lordfhip's 
 manner, and a bold charging St. Paul with a falfhood with- 
 out the Icaft proof. For as to his pretence, that it is contrary 
 to the whole tenor of the Gofpels, there is no foundation for 
 it. The more to expofe St. Paul he reprefents it as if he had 
 affirmed, that he himfelf was prefent, and law Jcfus at the 
 fame time that he was feen of five hundred brethren at once. 
 Whereas he faidi no fuch thing, but rather the contrary, 
 i Cor, xv. 6. 8. But as to Chrift's being feen by fo many per- 
 fons, St. Paul fpeaks of it as a thing certainly known, and 
 that the greater part of them were then alive when he wrote 
 to the Corinthians. And the queftion is, whether St. Paul is 
 to be believed in a fact which he publicly affirmed in that 
 very age, and for the truth of which he appeals to great 
 numbers of perfons then living, or this writer, who at the dis- 
 tance of 1700 years gives us his own word for it that there 
 was no fuch thing ? But I (hall not need to add any thing farther 
 on this fubject here, having confidered it fo fully in the twelfth 
 Letter of the former volume, which contains remarks on the 
 refurreclion of Jefus confidered. 
 
 The accounts of the extraordinary facts whereby Christianity 
 was attefted, as well as of its original doctrines, are tranfmitted 
 to us in the facred writings of the New Teftament, particularly 
 in thofe of the Evangelifls, and in the Acts of the Apoftles. 
 
 N 3 And 
 
2 8 2 A View of the D e i s t i c a l Writers. Let. 31. 
 
 And it has been often fhewn, that never were there any writings 
 which carry greater marks of purity, fimplicity, and uncorrupttd 
 integrity, and of an impartial regard to truth, or which have 
 jbeen tranfmitted with a clearer and a more continued evidence. 
 With regard to the writings of the Evangelifts, Lord Baling- 
 broke hath himfclf acknowleged, that " it is out of difpute, 
 " that we have in our hands the Gofpels of Matt/pew and John, 
 J[ who give themfelves out for eye and ear-witnefTes of all that 
 * Chrifl did and taught. That two chanels were as fufficient 
 Ci ns four to convey thofe doctrines to the world, and to pre- 
 V ferve them in their original purity. The manner too in 
 y. which thefe Evangelifts recorded them, was much better 
 Ci adapted to this purpofe than that of Plato, or even of Xeno- 
 ie pkcn, to preferve the doctrines of Socrates. The Evange- 
 ce lifts did not content themfelves to give a general account of 
 " the doctrines of J ejus Chrifi in their own words, nor pre- 
 <c fume 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 they were careful 
 ci to mention the feveral occafions on which he delivered them 
 '* to his diiciples or others. If therefore Plato and Xenophon, 
 " tell us with a good degree of certainty what Socrates taught, 
 ** the two Evangelifts feem to tell us with much more what 
 "■ the Saviour taught and commanded them to teach k ." He 
 finds fault indeed with Erafmus for making Chrifl to fay to 
 his diiciples, in his paraphrafe on the firft chapter of the Acts, 
 that " the Holy Spirit would not only recal to their minds all 
 ".. he had taught them, but ftrggeft likewife unto them what- 
 " ever it might be necefTary for them to know. 1 ■ And he adds, 
 that " cavillers will fay, that thefe words were added by F ,mf- 
 " mits to the text for reafons very obvious, and are not con- 
 c y tained in the text." But there is certainly very little ground 
 for inch a cavil, firtce it appears from the facred text itfelf, 
 that our vriour did both promife to fend his Spirit to bring all, 
 things to their remembrance ivbatfoever he had /aid unto them, 
 ;dfo to lead them into all tntth, and inftruot them in 
 0jirfgs in which he himfelf had not fully inftructed fhem dur- 
 ing his perfonal miniftry, becaufe they were not then able to 
 bear them. Johnxiv. 26. xvi. 12, 13, 14. And whereas he 
 rgeth. that "if we done;. -he fyftcm of beiief and, 
 
 practice which Jrfus left behind him to be complete and 
 ** perfett, we muft be reduced to tile grcateft abfurdity, and; 
 
 pi. iv. p» 
 
 55 tq 
 
 8 
 
Let. 31. WBOLINGBROKE, 183 
 
 " to little lefs than biafphemy; and that it muft be otherwife 
 " faid, that he executed his commiflion imperfectly 1." It will 
 appear, it the matter be rightly confidered, that it was no way 
 difhonourable to our Saviour, that there were feveral things 
 more expiicity revealed to the apoflles afterwards, than was 
 done during his perfonal miniflry. Some things were not pro- 
 per to be openly and diftinctly publiihed till after ChrilVs re- 
 furrection: Nor were his difciples fully prepared for receiving 
 them before that time. He himfelf told them before his paf- 
 fion, that there were fome things they did not know then, but 
 fhould know afterwards. And the revelation pubiifhed by his 
 apoftles according to his commiflion, and under the influence 
 of his Spirit, and by power derived from him, was as truly 
 the revelation cy^Jefus Chriit, as St. Paul calls it, as that which 
 he delivered himfelf in the days of his perfonal miniftry, nor 
 did it really differ from it in any article, but more fully ex- 
 plained feverai things, than was feafonable, or could be con- 
 veniently done before. So that Chriit was faithful to the com- 
 miflion he had received, and the whole was conducted with 
 admirable wifdom, and condefcending goodnefs. 
 
 Notwithfbnding the fair acknowlegement Lord Bolingbrcke 
 had made of the credibility of the Gofpels which are now in 
 our hands, he hath thrown out feveral hints which are plainly 
 defigned to deflroy the credit of them. Thus he talks of a 
 multitude of different Gofpels which were compofed in the firfr. 
 ages, he thinks, no lefs than forty — And afks, " If the Gof- 
 '* pels received into the canon are favourable to the orthodox 
 " belief, how do we know that the other Gofpels were 
 " exactly conformable to thefe ?" He talks, as Mr. Hobbes had 
 done before him, as if " the authenticity of the four Gofpels 
 " depended on the council of Laodicea, which admitted four, 
 " and rejected the reft." And adds, that " every church. 
 " judged of the infpiration of authors, and of the divine au- 
 " thority of books; and thofe books were canonized, in which 
 " every particular church found the greateit conformity with 
 " their own fentiments m ." But this is very unfairly repre- 
 fented. There is nothing capable of a clearer proof, than that 
 there was a general agreement in the churches throughout the 
 world, from the firft age of Chriitianity, in receiving the four 
 Gofpels, the Acts of the Apoflles, and St. Paul's Epiftles : And 
 that the fpnrious Gofpels he fpeaks of were never generally 
 received in the Chrillian Church as of divine authority :. And 
 
 1 Vol, iv> p. 315, 316. * lb. p, 404, 4Q£. 
 
 H 4 ' thai 
 
j 8 4. A View of the D e i s t i c a l Writers. Let . 3 t . 
 
 that the primitive Chriftians were very careful and fcrupulous 
 not to receive any books into the flicred canon, but thole of 
 whole authority they had fufheient proofs. Nothing can be. 
 more abfurd, and more contrary to plain undeniable fact, than 
 to pretend that the facred books of the New Teftament were 
 rot looked upon as authentic and divine before the council of 
 Laodicea, which was held not till after the middle of the fourth 
 century. They were noc firft made fo by that council, which 
 only declared what had been long before received as of divine 
 authority in the Chrifiian Church. I need not fay any more 
 upon this fnbject in this place, but mall refer to the fourth 
 Letter of the iirft volume^ which contains fome account or 
 Tchuid's AmyntOTj and the anfwers that were made to it. To 
 which may be added what I have offered in the Reflections oh 
 Lord BoiingbrokeV Letters on thejiudy and nfe of Biftory, at the 
 end of this Volume. 
 
 In order to weaken the credit of the original facred records 
 of the Chriitian religion, his Lordfhip hath farther obferved, 
 that " in other hiftorians, if the pallages which we deem ge- 
 ■*' nu'me fliould be fpurious, If others mould be corrupted or 
 ' : interpolated, and if the authors fliould have purpofely or 
 u through deception difguifed the truth or advanced untruth, 
 * ( no great hurt could be done. But that in the Scripture, 
 c< befides all the other circumitances necefiary to conftitutc 
 " hiflorical probability, it is not enough that the tenor of facts 
 ii and do5trines be true, the leaft error is of confeqnence."' 
 — He produces two initances to prove it, neither of which re- 
 late to any Scripture expreflions at all. — And then he adds, that 
 " when we meet with any record cited in hillory, we ac- 
 M cept the hiftorical proof, and content ourfelves with it, 
 *' of how many copies foever it be the copy. But this proof 
 " would not be admitted in judicature, as Mr. Locke ob- 
 " ferves, nor any thing lefs than an attefted copy of the record. 
 " And he tlvrtks, that if fuch a precaution be necefiary in 
 " matters of private property, much more is it neccifary that 
 «' we receive nothing for the word of God, that is not fiiffki- 
 *' ently attefted to be fo." He takes notice of what the reve* 
 rend Dr. Conybeare, late Lord Btfhop of Br'ylol, has (aid in 
 anfwer to this; of whom he fpeaks with a refpccT: which is 
 extremely jufr, but which, confidering his ufual manner of 
 treating the Chriitian divines, could fearce have been expected 
 from him, towards one who had diilinguifhed himfelf in de- 
 fending the Chriftian caufe. The anfwer of Dr. Conybcarc 
 which he refer* to ij this; " That the ground of this proceed- 
 
Let. 31. Lord BOL IN G BROKE. 1 85 
 
 " ing in civil carafes feems to be, that the original record or 
 " an attefted copy is capable of being produced ; and that 
 11 therefore to offer any diftant proof might look as if fome 
 " art were intended to corrupt matters, and to difguife the 
 i{ truth. But it is not in the nature of things pofiible to pro- 
 " duce the originals or attefted copies of the Scriptures.'* 
 This appeareth to me to be a good obfervation. But his 
 Lordfhip is not fatisfied with it. He anfwers, that " the 
 " reafon why the copy of a copy is refilled in proof is not 
 V folely becaufe the original or an attefted copy may. be had, 
 44 but becaufe the proof would be too diftant' whether they 
 " could be had or no." — And he thinks " if the rule be thought 
 <c reafonable in the one cafe, it cannot be thought, without ab- 
 " furdity, unreafonable in the other. — However it happens, 
 u the want of an original or of an attefted copy is a want of 
 " proof n ." But it is not the want of any proof that can be 
 reasonably defired, or that is pofiible to be had, or that is ne- 
 cellary in any cafes of the like kind. By the confent of all 
 rnankfnd, there may be fufficient evidence of the truth and 
 authority of antient writings to convince any reafonable per- 
 fon, though neither the originals nor any attefted copies of the 
 originals be now remaining . And the man would only render 
 
 himfelf 
 
 n Vol. iv. p. 272. 
 How long the originals of the apoitolic writings continued in. 
 the churches, we cannot take upon us certainly to determine. Whe- 
 ther the noted paiTage of Tertullian, in which he fpeaks of the Au- 
 thentic^ titer*? apojlohrum as ftill read in the apoltolical churches, 
 relateth to the original manulcripts of the apoitolic writings, or 
 not, about which the learned are not agreed, it is very pomble, 
 and not at all improbable, that fome of the originals might have 
 continued to that time. And confidering how long pieces of that 
 kind may be preferved, we are not removed at fo vaft a diitance 
 from the originals as may appear at firlt view. In the year 171c, 
 when Cardinal Xipienes fet forward the Com pint enjian edition of the 
 Scriptures, there were fome manufaipts made ufe of which were 
 looked upon to be then twelve hundred years old. The famous 
 Alexandrian manufcript prelented by Cyrilhcs Lucaris to our King 
 Charles the firft, though learned men are not qure agreed about its 
 age, is univcrfally allowed to be of very high antiquity. Dr. Grabe 
 thinks it might have been written about the latter end of the fourth 
 century. Others, as Dr. Mill, fuppcfe it was not written till near 
 the end of the fifth century. ]f we take the latter computation, it 
 may fa>rly be fuppofed that there were at that time, was. at the 
 cloie of the fifth century, copies two cr three hundred years old: 
 and if the Alexandrian manufcript was copied from one of this fort, 
 
 which 
 
1 86 A View of the Deistical Writers. Let. 31. 
 
 himfelf ridiculous that ihould reject them as unworthy ^f 
 credit, and give no other reafon for rejecting them, but the 
 want of fuch originals or atteftcd copies. And why Ihould a 
 condition be infilled on as neceflary with regard to the Scrip- 
 tures, which would be accounted abfurd to the lalt degree, 
 if iniilted on with regard to any other antient writings what- 
 foever r* To which it may be added, that when great numbers 
 of copies are taken from an original, and got into many hands, 
 and d if per fed into various parts, by comparing thefe copies 
 there arifes a ftronger proof in the nature of things, to fatisfy 
 a reafonable perfon that thofe writings have not been materi- 
 ally corrupted or falfified, than if there were only one fingle 
 copy remaining, though it mould be attefted by a living wit- 
 ness to have been faithfully copied and compared with the ori- 
 ginal; which yet by rhe author's acknowlegement would be 
 fufficient in a court of judicature. It is manifelt, that there 
 would be more room to fufpect a fraud or impoiition in this 
 cafe than in the other. As to what he alleges, that it is of- 
 much greater importance to guard againft any miftakes 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 neceiTary with regard to the former than the lat- 
 ter, it mult be acknowleged, that if the revelation were of fuch 
 a nature, that it confided in a fingle precife point, as often is 
 the cafe of a deed to be produced in evidence in a court of ju- 
 dicature, where a fingle ex predion or claufe may determine the 
 whole, and gain or lofe the caufe, there might be fome pre- 
 tence for infilling on the ftricteft nicety of proofs, even as to 
 all the feveral particular claufes and forms of expreffion, be- 
 caufe a fingle miftake might be of the worft confequence, and 
 defeat the dellgn of the whole. But it is manifelt this is not 
 the cafe with regard to the revelation contained in the holy 
 Scriptures. The doctrines there taught, the precepts there in- 
 joined, the promifes there made, the important facts there re- 
 lated, are fo often repeated and referred to, and placed in fuch 
 various lights, that nothing lefs than a general corruption, 
 which could not have been effected, could defeat the defign for 
 which that revelation was given. If a particular paflage was 
 altered or interpolated, ltill there would be many others to pre- 
 
 which i no unreasonable fuppofition, this will bring us to the third 
 or latter end vf the fecond century, when probably the very ori- 
 ginals, or at kail fevefal copies taken from the originals, were in 
 being. 
 
 3. fenra 
 
Let. 31. W Bolingeroke. 187 
 
 ferve to ns the fubitance of that revelation, and to prevent the 
 wrong ufe that might be attempted to be made of fuch a paf- 
 fage. There is not therefore fo fcrupulous a nicety and ex- 
 actness required in this cafe as in the other. The divine wif- 
 dom hath 10 ordered it, that the revelation was originally con- 
 tained in feveral writings, publimed by different perfons, and 
 copies taken of them at different times, all confirming one an- 
 other, and which render a general corruption of that revelation 
 impiacticable. 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 fyftenR but the facts are fo often referred to, and the 
 articles or doctrines fo often repeated, and delivered on fo many 
 different occafions, that no miftakes in particular paffages, or 
 in a particular copy or copies, could deftroy the intent or ufe 
 pf the original revelation. 
 
 It is with the fame view of weakening and invalidating the 
 evidence of Chriftianity, that his Lordfhip is pleafed to obferve 
 what hath been often urged by others of the Deiftical Writers 
 before him, that " the external evidence of the ChrilVian reve- 
 " latian is diminifhed by time." This he reprefents as " fo 
 " evident that no divines would be fo ridiculous as to deny 
 f it ? ." And after feeming to grant, in a paffage cited above, 
 that the proof of Chriftianity by miracles was fufficient for the 
 conviction of all thofe 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 hiftorical : And 
 " we might be allowed to wonder how the effect of it conti- 
 " nued and increafed too, as the force of it diminifhed, if the 
 " reafons of this phenomenon were not obvious in hiftory V 
 As he has not thought fit to mention thofe reafons, no notice 
 can be taken of them. But he ought not to have reprefented 
 it as a thing which is univerfally acknowleged, that the ex- 
 ternal evidence of Chriftianity is diminifhed by time. The ab- 
 surdity of that maxim, That the certainty and credibility of 
 moral evidence is continually diminifhing in proportion to the 
 length of time, has been often expofed ; particularly by Mr. 
 Ditton in his Treatife on the Refurrection, part ii. The evi- 
 dence of Chriftianity hath in forne refpects increafed, infread 
 pf being diminifhed, fince the fii'ft publication of it; efpecially 
 the proofs arifing from the wonderful propagation of the Gof- 
 pei, contrary to all human appearance, notwithstanding the 
 
 p Vol. iv. p. 269, 270. <3 Vol. v. p. 91. 
 
 am .1 zing 
 
iSS A View of the Deistical Writers, Let. 31J 
 
 amazing difficulties it had to encounter with ; and from the 
 accomplifhment of many remarkable predictions which they 
 that lived in the firft age of Chriftianity could not fee the com- 
 pletion of r . To talk of the proof's becoming traditional and 
 hiftorical may pafs with thofe that govern themielves by founds, 
 as if the words traditional and hi/torical, and doubtful and im- 
 certain, were terms of the fame fignihxation ; when every one 
 knows, that many facts come to us by tradition and hiftory 
 with fuch an evidence that no reafonable man can doubt of 
 them any more than of what he hears or fees. He pronounc- 
 eth indeed according to his manner with a deciftve tone, that 
 u it was not poflible, that traditions derived from the firit and 
 " through the molt early ages of Chriftianity, mould convey 
 " either facts or doctrine's down with a due authenticity and 
 " precifion unlefs a continued miracle had fubfifred to alter the 
 " nature of things, and to produce effects repugnant to their 
 " caufes s ." This is very politively determined ; but we have 
 no proof of it but his own authority. And if it be under- 
 flood not merely of facts or doctrines delivered down by oral 
 tradition, which for the moil: part cannot be much depended 
 upon, but of facts and doctrines contained in the facred writ- 
 ings, there is no real foundation for this affertion. We have 
 proof fufficient to convince any reafonable perfon, as I /hall 
 hereafter fhew f , that thofe writings were published in the 
 firft age of the Chriftian Church, whilft the apoftles, and their 
 immediate companions, the firft publishers of Chriftianity, were 
 yet alive. In which age if any had attempted to corrupt thofe 
 writings in the accounts of doctrines and facts, fuch an attempt 
 muit have been unavoidably detected and % expofed. And in 
 the age immediately fucceeding, thofe writings became fo ge- 
 nerally difperfed and known, fo many copies of them were 
 taken, and fpread through different countries, they were had 
 in fuch veneration among Chriftians, and fo conflantly read in 
 their religious affemblics, that a general corruption of them 
 would have been an impoflible thing. Nor can any time be 
 fixed upon from that age to this, in which fuch a general cor- 
 ruption of them could have been accomplished : And all at- 
 tempts to prove fuch a corruption have been evidently vain and 
 ridiculous, and have turned only to the confufion of thofe who 
 have pretended it. As to what he urges about the falfe apo- 
 
 r This is fully fhewn by Mr. he Maine on Miracles, p. 252 — 280. 
 • Vol. iv. p. 398. r See Rejkflionf on Lord Bolingbroke's 
 
 letters an the Study andUfe of Hi/lory, 
 
 7 nics 
 
Let. 31; Z^Bolincbroke; 189 
 
 Ales and teachers in the firft age, and their high pretenfions to 
 revelations and extraordinary gifts, and the many fects which 
 were then formed ; and that though the apoftles oppofed them, 
 " it was often without effect, and always with great difficulty, 
 " as we may judge by that which St. Paul had to maintain his 
 " authority in the Church of Corinth, and others u." This is 
 fo far from diminishing the original evidence of Chriftianity, 
 that it rather confirms it. Since the evidence brought for the 
 true Chriflian religion by the apoftles and firft publishers of 
 it, muft have been exceeding ftrong and cogent, and their au- 
 thority, which had nothing but the force of truth, and the 
 atteftations given to their divine miflion, to fupport it, muft 
 have been on a very folid bafis, which was able to overcome 
 all thofe complicated difficulties, arifing from open enemies 
 without, Jews and heathens, and from falfe brethren within, 
 and the fcandals and offences of the feveral facts which fprung 
 up under various leaders, fome of them perfons of great parts 
 and fubtilty, and who put on very fpecious appearances. What 
 ftrong proofs of a divine original, and what a mighty energy 
 muft have accompanied genuine primitive Chriftianity, by which 
 it triumphed over all the apparently infuperable difficulties and 
 oppofitions of all kinds, which it had to encounter with, even 
 at its firft appearance! 
 
 The propagation and eftablifliment of Chriftianity, taking 
 it in all its circumftances, is indeed a moft aftonifhing event, 
 and has been always juftly regarded as furnifhing an argument 
 of great weight to prove its divine original, and the truth of 
 the extraordinary facts and atteftations by which it was con- 
 firmed. Lord Bollngbroke was fenfible of this, and therefore 
 has done what he could to take off the force of it, by endea- 
 vouring to account for the fpreading of Chriftianity without 
 any thing extraordinary or fupernatural in the cafe. To this 
 purpofe he obferves, that " indulgence to the Jews and to the 
 " Gentiles, in order to gain both, was a fundamental principle 
 " of apoftolical conduct from the firft preaching of the Gofpel : 
 " And that by fuch prudent conduct the Gofpel was fucceffively 
 " propagated, and converts flocked apace into the pale of Chri- 
 '" ftianity from thefe different and oppofite quarters*." He 
 treats this, as if it were a piece of political conduct in St. Paul 
 and the other apoftles, in which they deviated from the ori- 
 ginal plan laid down by our Saviour himfelf. But this is a 
 great miftake. The taking the Jews and Gentiles into the 
 
 u Vol. iv. p. 398. * lb. p. 316, 
 
 Chri- 
 
190 A View of the Deistical Writers, Let. 31* 
 
 Chriftian Church, and uniting them both into one body, was 
 part of the original plan of Chriftianity, which was evidently 
 defigned by the great Author of our holy religion, in accom- 
 plishment of the glorious fcheme formed by the divine wif- 
 dom from the beginning, and which had been clearly pointed 
 out in the antient prophecies. But fo far was the indulgence 
 (hewn to the Gentiles, and the incorporating them into the 
 Chriftian Church along with the Jews, from helping to bring 
 the Jews into it, that it was one of the greateft obfhcles to 
 their entering into the pale of Chriftianity, and ratfed in them 
 flrong prejudices againft it, which had fo far pofTefTed the 
 minds even of the apoftles, that it was with great difficulty, 
 and by degrees, that they themfelves were brought to em- 
 brace this part of the Chriftian fcheme. Nor can it be fup- 
 pofed that St. Paul, who had been educated in the fchool of 
 Gamaliel, and in the ftricleft Pharifaical notions, for which he 
 was extremely zealous, would of himfelf have ever formed 
 fuch a fcheme, in oppofition to all his prejudices, if it had not 
 been, as he himfelf affirms, communicated to him by a divine 
 revelation, which came to him with an evidence that abfolutely 
 convinced him, and overpowered all his prejudices. 
 
 With regard to the Gentiles, the taking them into the 
 Chriflian Church was only an admitting them into the body 
 of thofe who profefTed the belief and acknowlegement of a 
 crucified Saviour. And what was there in this to allure or 
 engage them to for fake their antient religion, and thofe fu- 
 perftitions and idolatries to which they were fo fh'ongly ad- 
 dicted ? To tell the Jews, that they mould form one Church 
 "with the Gentiles, whom they looked upbn with difdain as 
 utterly unworthy of fuch a privilege : And to tell the Gentiles, 
 that they mould form one Church with the Jews, for whofe 
 religion and nation, his Lordfhip obferves, they had a contempt 
 and aver/ion : And that they mould with them be reckoned 
 among the difciples of a crucified Jefus, 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 acknowlcge for 
 their Saviour and their Lord; could this pofiibly have beeri 
 an inducement either to Jews or Gentiles to embrace Chrifti- 
 anity, which was fo oppoilte to the prejudices of both, if it 
 had not been for the conspicuous evidences of a divine attefta- 
 tion accompanying ,t ? 
 
 Another way he takes of accounting for the propagation of 
 Chriftianity is this: That " no ages nor countries could be 
 *' more prepared to adopt every theological and metaphyseal 
 
 " notion, 
 
Let. 31- MBOLINGBROKE, I9I 
 
 " notion, even the mod extravagant and leaft intelligible, tlian 
 " that wherein the Chriftian religion was fir« publifhed and 
 " propagated y." And he frequently intimates, that the hea- 
 then philofophy, efpecially the Platonic, had greatly helped 
 forward the fpreading of the Chriftian faith. If this had been 
 the cafe, one would have expected, that the chief harveft of 
 converts to Chriftianity, at its fir ft appearance, would have 
 been among the philofophers and metapbyficians, and thofe 
 who were bred up in their fchools. But it is evident the fact 
 was otherwife. No perfons were more generally averfe to the 
 Chriftian fcheme, than the feveral feels of philofophers in the 
 heathen world, who oppofed it with all the learning and fub- 
 tilty they were mafters of. And indeed it was in fome of its 
 fundamental principles, directly oppofite to their favourite no- 
 tions and prejudices. Nor could it be expected, that they who 
 valued themfelves fo highly upon their learning, wifdom, and 
 eloquence, would fubmit to be the difciples of a crucified Je- 
 fits, or learn their religion from fuch perfons as the apoflles 
 were. The doctrine of falvation through Chrift crucified, 
 was foolijhnefs to the proud Greeks, who pretended to feek 
 after wifdom, and was not agreeable to any of their fchemes. 
 And fo far was St. Paul, the moft learned of the apoflles, 
 from blending the Pagan philofophy with the Chriftian fyftem 
 which he preached, that he thought it necefTary to warn the 
 Chriftian converts againft it. Beware left any man fpoil you 
 through philofophy and vain deceit, Col. ii. 8. 
 
 Another thing he mentions as having been a great advantage 
 to the propagation of Chriftianity was, that " great collections 
 " were made, and every Church had a common purfe. By 
 " thefe means they fupported their poor ; and every man who 
 " embraced Chriftianity being fure not to want bread, the 
 " Gofpel was more effectually propagated, and great num- 
 " bers of the loweft rank of people were brought into the 
 " pale z ." One would be apt to think by his reprefentati 
 that the Chriftians were for taking in all the poor that offered 
 themfelves, idle perfons who only wanted to be maintained, in 
 order to gain a number of converts and profelytes. But this 
 is a very wrong representation. Every one knows, that great 
 care was taken in the admitting perfons- into the ChriiKan 
 Church. They were to have a good affiirance both of their 
 faith and of their morals. No idle poor were to be 1 upper ted. 
 On the contrary, they were difcountenanced, and were treated 
 
 1 Vol. iv. p. 337. * lb p. 4^2. 
 
192 A View of the D 1 1 s t i c a l Writers. Let. 3 * ■ 
 
 as perfons that walked diforderly. It was a conltitution efta- 
 blifhed by apoftolical authority as in the name of Chriff, that 
 if any would not work, neither Jhould he cat ; and that every 
 man (lion Id work with quiet ne/s, and eat Iris own bread, and 
 that he fhould labour, working with his hands that which is 
 good, that he might have to give to him that needeth, 2 Thef. 
 ill. 10, 11, 12. Eph. iv. 28. That fpirit of charity and bro- 
 therly love which prevailed among the firir. ChrifKans, was a 
 noble effect of the Gofpel of Jefus ; and that which fo opened 
 their hearts and hands was the full conviction and perfuafion 
 they had of the truth and divinity of our holy religion. 
 Thus faith worked by love. As to the reflections he makes 
 upon their felling their pofleflions, and laying the money at 
 the apoftles feet, from whence he concludes, that lefs than the 
 whole would not fatisfy the Church, this and the cafe of Ana- 
 nias and Sappbira, is considered in the remarks on Chubb's 
 pofrhumous works in my firir. volume, p. 233, et feq. to which 
 I chufe to refer rather than be guilty of unneceflary repeti- 
 tions. 
 
 It is a topic often infifted upon by the Deiftical Writers, 
 that revealed religion, particularly the Chriftian revelation, has 
 been of little or no advantage for promoting the reformation 
 of mankind. Lord Bolingbroke leems to lay a particular itrefs 
 upon this. He fays, " It may be a full anfwer to all that Dr. 
 u Clarke had advanced againfr. the heathen philofophers, and 
 *' their being infufneient for the inftrudtion and reformation of 
 " mankind, to afk, Whether that reformation, which the hea- 
 " then philofophers could not bring about effectually, has been 
 " effected under the Jewifl) or Chriftian difpenfation a ? ,r 
 What he faith concerning the effects of the Jewijh difpenfa- 
 tion hath been above confidered ; I ihall here take notice of 
 what he hath obferved with regard to the effects of Chri- 
 ftianity. He afTertcth, that " the world hath not been efTectu- 
 u ally reformed, nor any one nation in it, by the promulgation 
 u of the Cofpelj even where Chriftianity has flourifhed moft b ." 
 And after mentioning the Chriftian martyrs and faints, of whom 
 he frequently f peaks with great contempt, he obferves, that 
 u as to holinefs and au fieri ty of life, that of particular men, 
 " or of fome particular orders of men, will be far from prov- 
 " ing the reformation of the world by ChriAianity ; flnce there 
 " were formerly among the heathens, Chaldeans, Gymnofophifls, 
 u and are now among them and the Mahometans, inftances of 
 
 ■ Vol. v.p. 256. h #.p, 2 ,S. 
 
 u ^ 
 
%<6t\2i. Lord Bo li n g fe rokf, 193 
 
 " as great or greater aufterity c ." But he has not fairly repre- 
 fented the argument brought to piovc the reformation of the 
 world by Chriftianity. In order to judge of this, it is necefiary 
 to confider the ftate of the world when Chriftianity rlrft 
 peared. Not only were the nations univerfally involved in the 
 groflfeft polytheifm and idolatry, but never was there an 
 more immerfed in vice, and all maimer of wickednefs. The 
 picture St. Paul draws of it, Rom. 1. 21. 32. (hocking as it 
 feems to be, is a very juft representation of the general flats 
 of the heathen world. But in proportion as the Gofpel pre- 
 vailed, many myriads were turned from idols to fever e the liv- 
 ing and true Cod, brought from the moil ftupid idolatry to 
 the pure adoration of the Deity, and from the moft abomi- 
 nable vices to the practice of virtue and righteouihefs. He 
 himfelf acknowledges, that " our Saviour at his coming found 
 " the whole world in a ftate of error concerning the hrft prin- 
 " ciple of natural religion, viz, the unity and perfections oi 
 •' God, though not of abfolute darknefs; and that the fpread- 
 " ing of Chriftianity has contributed to deftroy polytheifm and 
 " idolatry*." And he obferves, that " Eufebius in the fit ft 
 " book of his evangelical preparation, has given a long cata* 
 " logue of abfurd laws and cuftoms, contradictory to the law 
 " of nature in all ages and countries, for a very good pur* 
 " pofe, to fhew in feveral inftances, how fuch laws and cuf- 
 " toms as thefe have been reformed by the Gofpel ." He 
 takes notice indeed of the faults there were among the firlt 
 Chriftian converts, for which the apoftle reproves them ; but; 
 it is manifeft from many parages of the New Teftament, that 
 wonderful was the reformation which was then wrought in the 
 religion and manners of men f ." The primitive Chriftians were, 
 taking them generally, the molt pious and virtuous body of 
 men that ever appeared in the world. And though fometinfes 
 the antient Chriftian 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 book 
 De Iapjis, whole teftimony our author more than once refers 
 to, yet it appeareth from many pafFages in their writings, that 
 the body of the Chriftians was then remarkably diftinguifhed 
 by the purity of their lives and manners from the Pagans. One 
 of the topics they constantly infill: upon in their writings again (t 
 
 c Vol, v. p. 261, etfrq* d Vol. iv. p. 243. e Vof. v. 
 
 p 100. f See 1 Cor. vi. 9, io, 11. — Eph. iv. i3. 2j. Gal. v* 
 
 24.— 1 Theft i. 3. 9, 10.— Col. i. 6.— 1 Pet. iv. 3, 4. 
 
 Vol- U. O <fcl 
 
194 A View of the Deist ical Writers. Let. 31; 
 
 the heathens, and in their apologies for Chriftianity, is the migh- 
 ty change that it wrought in the lives and manners of thofe who 
 embraced it. And though his Lordiliip banters Laftantius for 
 the challenge he makes in a callage 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 thofe who 
 were converted to it, were fo manifeSt, that their adverfaries 
 themfelves were not able to deny it. And accordingly we have 
 exprefs testimonies of the Pagan writers to this purpofe. That 
 of Pliny is very remarkable, and well known. And even Julian, 
 notwithstanding all his prejudices, in his Epiftle to Arfacias, re- 
 commends the purity and charity of the Christians, and of their 
 priefls, to the imitation of the Pagans, and reprefents it as one 
 caufe of the progrefs Chriftianity had made : Though no doubt 
 they were then degenerated from what they had been in the 
 firft ages. A.s to the prefent State of the Christian world, his 
 Lordihip thinks, " it will not be fold, that luxury and de- 
 " bauchery have been restrained by Chriftianity. Where is the 
 " court or city in which Chriftianity is profeSTed, to which that 
 " phrafe might not be applied, Dapbnicis moribuS vivere? 
 But there needs little obfervation to convince us, that the cor- 
 ruption and di'Folutenefs he fpeaks of is chiefly to be found 
 among thofe who have little more.of Chriftianity than the name, 
 and who are in reality indifferent to all religion. And if the 
 restraints of the Chriftian religion were removed, the corrup- 
 tion would certainly be much greater and more general than it 
 is. Many thottfands who would othcrwife be very corrupt and 
 difTolute, are engaged by the motives and precepts of Chriftianity 
 to lead a fober, a righteous, and godly life. A real Christian 
 walking according to the rules of the Gofpel, and I doubt not 
 that, notwithstanding the corruption complained of, there are 
 ftill great numbers of fuch, forms a far more complete and ex- 
 cellent character for virtue taken in its juft extent, as compre- 
 hending rational piety and devotion, an extenlive benevolence, 
 and exemplary purity of manners, than is to be found among 
 the moft admired Pagans. And indeed Christians are taught to 
 keep themfelves pure from Several practices which the heathens 
 fearce looked upon to be any crimes at all. As to what he 
 mentions of the cruel ioari, Perfecutions, and ?naffacrcs, among 
 Chriftians, he himfelf acknowleges, that no part cf this ought tc 
 be afcribed to the Go/pel, nor can be reconciled to the principles 
 cfit'6. The molt effectual way therefore of promoting real 
 
 * Vol v. p. 264. 
 
 piety, 
 
Let. 3 I. WBOLINGBROKE, I9J 
 
 piety, virtue, and charity, would be to endeavour to engage 
 men to a clofer adherence to the doctrines and laws of Chri* 
 ftianity, and inftead or' fetting them loofe from its faced re* 
 ftraints, to enforce its important motives upon their hearts and 
 confeiences. 
 
 I need not take any particular notice of what his Lord (hi n 
 hath offered againft the ChrifKan revelation drawn from its not 
 having been univerfally publilhed in all nations and ages**. The 
 chief force of what he hath urged depends upon this fuppofi- 
 tion, that according to the Gofpel, all thofe mall be damned, 
 that do not believe in Chriff, whether ever they heard of him 
 or not, damned, as he exprelTes it, even in their involuntary 
 ignorance' 1 -, which is exprefly contrary to the tenor of St* 
 Paid's reafoning in the fecond chapter of the Epiitle to the 
 Romans. The declarations made in the Gofpel of the neceiTity 
 of believing in Chrift, and the punifhment of thofe who do 
 not believe, plainly relate to thofe who have an opportunity of 
 being acquainted with the Chriftian revelation. I (hall only 
 farther obferve, that whereas it has been often urged by the 
 advocates for Chriftianity, that it appears from the analogy of 
 the divine procedure, that God may in a confidence with his 
 wifdom and goodnefs, grant to fome men and feme 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 afferting, in contradiction to man if eft fact 
 and experience, that all men have the fame means k ; which is 
 a-kin to another extraordinary afTertion of his, that there never 
 was a time -when it could be juftly /aid, that the law of nature 
 was imperfectly known' 1 . Though he himfelf frequently re- 
 prefents 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 obferved, that 
 after having faid in the paffage juff. now referred to, that all 
 men have the fame means, he foon after declares, that " they 
 " mall be accountable for no more than they had capacities or 
 " means of knowing:" Which plainly fuppofes that they all 
 have not the fame means and advantages, but that there will 
 not be as much required of thofe who had lefs advantages, as 
 of thofe who had greater; which the friends of the Chriftian 
 revelation will readily allow. 
 
 h Concerning this objection fee the firfl: volume, p. ij 20, 
 
 * Vol v. p^ 295'. k lb. p. 294. ' lb. p. zc-. 
 
 O % I fhall 
 
iq6 A View of the Deistical Writers. Let. 31. 
 
 V 
 I (hall conclude this Letter \yith mentioning a pafTage, which 
 
 is undoubtedly intended by the author to expofe Chriftianity. 
 He obferves, that " natural law is founded in reafon ; but Chri- 
 " ftianity is founded in faith; and faith proceeds from grace; 
 u and whether a man fliall have grace or no, depends not on 
 " him". This is a way of talking ufual with thofe who 
 laugh both at faith and grace. His Lordfhip is pleafed on 
 ibme other occafions to make mention of divine grace ; but al- 
 ways in a way of ridicule. The notion of divine affiftance has 
 nothing m it but what is agreeable to reafon, and to the fenti- 
 ments of fome of the belt and wifeft men in all ages. And he 
 himfelf, even where he treats it as a vain and groundlefs no- 
 tion, yet thinks fit to own, that our not being able to explain 
 how it operates, is no juft objection againft it ; and that a 
 well attefted revelation is a fufficient ground for believing that 
 fuch a thing there is n . And to our unfpeakable fatisfaction we 
 are allured by the Chriftian revelation, that God is ready on 
 his part to communicate his gracious aids to thofe that humbly 
 apply to him for them, and are at the fame time diligent in the 
 ufe of their own endeavours. This writer here fuppofes faith 
 to be oppofed to reafon; and that Chriftianity is not founded 
 on reafon, but on faith as oppofed to it. But faith, if it be 
 of the right kind, always fuppofes that there is a good reafon 
 for believing. We are not to believe without reafon, nor again A 
 it. Chriftianity is founded on rational evidence. The proof 
 of the Chriftian law, arifing both from the external evidence 
 and atteftations given to it, and from the internal characters of 
 goodnefs and purity, and the excellent tendency of the whole, 
 is fuch as is proper to convince the reafon and judgment : And 
 it has actually had that effect upon many of the ableit perfons 
 in all ages ever fince it was htft promulgated. 
 
 ™ V©!. v. p. 93. s Vol, int. p. 4$3. 
 
 h. E T- 
 
Let. 32, 
 
 Lord BOLINGBROKE, 
 
 197 
 
 LETTER XXXII. 
 
 Objections againft the laws and dotlrines of Chriftianity 
 confidered. The Scripture precepts not delivered in 
 a formal code or fyftem, but in a way that is really 
 more ufeful, and they comprehend all the duties of mo- 
 rality. Concerning our Saviours precepts in his fer- 
 mon on the mount. The Gofpel-law, with refpetl to 
 polygamy and divorces ', not contrary to reafon and na~ 
 ture, but wife and excellent. The Chriftian dotlrine 
 of a mediator ', and of our redemption by the blood of 
 Chrift, vindicated againft his injurious reprefentation 
 of it. It gives worthy ideas of God, and Jhews the 
 divine perfeclions in their proper harmony. It is full of 
 comfort to good men, but gives no encouragement to the 
 objlinately wicked and prefumptuous. It is not contrary 
 to reafon, though it could not have been difcovercd by 
 it. This doctrine not owing to the pride of the human 
 heart. Traces of the dotlrine of the Trinity to be 
 found, according to Lord Bolingbroke, in all the an- 
 tient Theiftical philofophers. 
 
 SIR, 
 
 HAVING in my laft Letter confidered what Lord Bo- 
 lingbrcke hath offered with regard to the Chriftian re- 
 velation in general, and its evidences, I now proceed to exa- 
 mine his objections againft the laws and doctrines of Chrilti- 
 anity. 
 
 With refpect to the laws of Chriftianity, he obferves, that 
 " Chrift did not reveal an entire body of ethics — That the 
 " Gofpel does not contain a code reaching to all the duties of 
 " life. — That moral obligations are only occaftonally recom- 
 " mended — And that if all the precepts fcattered about through 
 " the whole New Teftament were collected and put together 
 
 O 3 " iu 
 
rg8 A View of the Deistical Writers. Let. 32. 
 
 u in the very words of the facred writers, they would compofe 
 " a very (hoirt as well as unconnected f)ftem of ethics: And 
 " that a fyftcm thus collected from the writings of heathen 
 " moralifts would be more full, more entire, and coherent*." 
 But it mud be considered that the New Teftament fuppofes 
 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 philofo- 
 phers and moralifts, which would be found defective in 
 ibme duties of great confequence, as was obferved before, 
 Letter XXVII. p. 54, <bc. They are not indeed delivered 
 in a philofophical way, and Lord Bolingbroke himfelf owns, 
 that " this does not take off from the dignity, the au- 
 " thority, or the utility, even in moral doctrines, of revealed 
 <c religion. — Since revelation was not given to convince men 
 ( \ of the reafonablenefs of morality — by arguments drawn from 
 *' the rcafon of things — but to inforce the practice of it by a 
 iC fuperior authority 13 ." They are urged in the name of God, 
 and as his laws. They are not wrought up into a formal code, 
 and delivered merely once for all in a fyftem; but they are de- 
 livered in various ways, and on different occafions, often in plain 
 and exprefs precepts, at other times by allufions, parables, and 
 companions, recommended by excellent examples, and inforced 
 by motives of the higheft importance, by divine promifes and 
 threatening^. And what fhews their great ufefulnefs and excel- 
 lency, though they feem to be delivered occasionally, yet it is fo 
 ordered, that not one duty of confequence is omitted in the holy 
 vScriptures. All the duties of morality are there frequently re- 
 peated and inculcated, and varioufly inforced. 
 
 His Lord [hip owns, that " our Saviour's fermon on the mount 
 u contains, no doubt, many excellent precepts of morality." 
 And if forrie of them feem too fublime, he thinks the llime rea- 
 fon may be given for them that Tully gives for the feverer doc- 
 tpjnei of the Stoics. That " men will always flop fhort of that 
 ft pitch of virtue which is propofed in them ; and it is therefore 
 rt . light to carry the notions of it as high as poffible," p. 298, 
 290. Some have objected it as an inftance of our Saviour's 
 v'mg things to an exceffive rigour, that he not only forbids 
 murder, but the being angry without a caufe; and not only 
 prohibits the grofs aft of adultery, but hath declared, that 
 ftyhofoev(f luoketb en a woman to iuji after her, hath already 
 twitted adultery with her in his heart. Mat. v. 28. But his 
 
 a Vol. jy. p. 297. l Ibid. 
 
 Lord- 
 
Let. 32. W BOLINGBROKE, T 
 
 Lordftiip acknowlcgeth, that the law which forbids ' K 
 miiTion of a crime, does certainly imply, that we (ho 1 
 defire to commit it ; and that to want or extinguish that de 
 is the befl fecurity of our obediences Yet he afterwards obf 
 ferves that fome of Chilli's precepts " were fit and proper enough 
 " for a religious feci: or order of men, like the EJ/hnes, and 
 " might be properly enough' exacted from thofe who were 
 " Ch rift's companions, and difciples in a ftrieter fenfe ; but 
 " confidered as general duties are impracticable, inconfifttnt 
 '* with natural inftinct as well as law, and quite deftructive of 
 * f fociety d ." It is acknowleged, that fome of ChrifVs precepts 
 were not defigned to be of univerfal obligation at all times, and 
 to all his difciples, but were directed to particular perfons, and 
 were only to take place on extraordinary occafions. Such was 
 that which he mentions of felling all and following Chrifr. 
 But it does not appear that in any of our Saviour's precepts he 
 had any view to the EJ/hnes, who are not once mentioned in 
 the whole Gofpel. But as to other precepts which this writer 
 mentions, and which are contained in the fermon on the mount, 
 and directed to all the difciples, as that concerning the not re- 
 filling evil, the taking no thought for the morrow, the laying 
 up treasures not on earth but in heaven; thefe precepts, which 
 are delivered in a concife proverbial way, taken in the true 
 fenfe and intention of them, are of great and general ufe, as 
 defigned to reftrain a malevolent revengeful fpirit, anxious di- 
 ftracYing cares, and an inordinate love of worldly riches. Thefe 
 and other precepts Mr. Chubb had endeavoured to expofe, and 
 1 (hall refer to the remarks that are made in the beginning of 
 the fourteenth Letter, vol. i. 
 
 Among the precepts of Chriftianity may be reckoned thofe 
 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 fulleft manner, and even requires too on 
 feveral occafions : Concerning which fee what was obferved 
 above, Letter XXVI. As to divorces, he declares, that " with 
 " them monogamy may be thought a reafonable inftitution : 
 " Without them it is an unnatural, abfurd, and cruel impofi- 
 " tion : That it erodes the intention of nature, and Hands in 
 " oppofition to the moll: effectual means of multiplying the 
 " human fpecies e " He feems very much to approve the law 
 of Mofes for allowing polygamy and divorces, and to think it 
 in this inftance much more reafonable and conformable to the 
 
 « Vol. iv. p. 29S, 7.99. d lb. p. 300. c Vol. v. p. 165. 
 
 O 4 law 
 
20Q A View of the Deistical Writers. Let. 32. 
 
 law of nature than Chriftianiry is. But he has not fairly re- 
 prefented the Mofaical doctrine concerning divorces. He fays, 
 *< the legal caufes for divorces had a great latitude," among 
 which he reckons this for one, " becaufe the hufband found 
 c ' another woman whom he thought handfomer, or whom it 
 ■ f ( was more convenient for him. to many f ." Where he repre- 
 sents it, as if thefe were legal caufes of diver ce, i. e. caufes fpe- 
 cificd in the original law itfelf : Which is not true. It was 
 only a corrupt glofs of lbmc of the Jcwifh doctors, who in this 
 as well as other inftances perverted the defign of the original 
 law. There is no exprefs mention of divorces in the Jewijh 
 iacred hiirory after the law made concerning this matter, till 
 they are occasionally mentioned by Ijaiah and Jeremiah. In 
 the latter times of the Jeivifh (late divorces feem to have been 
 more frequent, and for ilighter caufes : Though even then, 
 there were many among the Jews, who oppofed the loofe in- 
 terpretation of that law given by others of their doctors. This 
 writer mentions " the differences between the fchools of Billet 
 ^ and Sammeaj about divorces: And that Chri/t decided in 
 f * favour of the latter, and fpecified but one kind of turpitude 
 " as a juft caufe of divorce 8 ." And in this he plainly lets us 
 know he thinks our Saviour was in the wrong. And he goes 
 on to fay in a fneering way, that <{ the law of grace was f(N 
 " perior in time to the natural and Mofaical law among 
 '* Christians V What follows is mean banter, mixed with a 
 fcandalous inilnuation agalnfl the chaftity of the Blefied Vir- 
 gin, becaufe Jofipb had thoughts of divorcing her, having 
 I'ufpccted bcr to have been got ivith child before her marriage. 
 This he produces as an anecdote from fhftih Martyr, as if 
 
 f He is pleafed to ebferve, that " the people of God had an ad- 
 V- vantage in this refpect above other people. Plurality of wives 
 " might have made divorces lefs neceiTary : Or, if they were all 
 *' alike difagicea'ole, the hufbands had the refource of concubines.'" 
 Where be reprefents it as if there was an allowance to the people of 
 God in their law itfelf, b th to have a plurality of wives, and be- 
 sides tiiefe to have concubines which were not wives. So it is in- 
 deed in the law of Mahomet, where every man is allowed four 
 \vive5, arcl as many female flaves as he can keep. But there is no 
 fuch conftiiution in the Mofaical law. And the concubines we read 
 ■ S< ripture, were really wives, though without a dowry: Thus 
 in the rate of the Levitt's concubine, Judges xix. he is faid exprefly 
 $0 be her husband, and her father is feveral times called his father* 
 jf-faw. Vcr. 3 4- v 7> & L '- 
 
 I V'oJ. Y. p. 170. h lb, p. 171, 
 
 \% 
 
Let. 32. IWBOLINCBROKE. 2QI 
 
 it were a piece of fecret hiftory, when every one that has read 
 the Gofpel knows, that the Evangelift both mentions the ful- 
 picion, and mews how caufelefs it was, and how it was re- 
 moved, Mat. i. 18 — 24. 
 
 He exprefly calls polygamy and divorces inftitutions v.hich 
 have reafon and revelation on their fide. Where he feems willing 
 to allow for a while that the Mofaical law was from God, that 
 he may draw a patronage from thence for polygamy and di- 
 vorces: And he fpeaks of them as if they were pofitive injlitu- 
 tions exprefly prefcribed and injoined in that law as by divine 
 authority. But this is not fairly rcprefented. They were at 
 bell: barely permitted. Polygamy is no-where exprefly allow- 
 ed, much lefs commanded in the law of Mofes. Put there are 
 feveral things that plainly imply a difapprobation of it. As 
 particularly the account there given of God's having at the 
 firffc creation formed one woman for one man, and appointed 
 that there mould be an infeparable union between them, and 
 that they fbould be one flefb. And though Mofes gives inffances 
 of polygamy among fome of the patriarchs, they are fo cir- 
 cumftanced as to make a very disadvantageous reprefentation 
 of that practice, and the confequences of it. The utmoft that 
 can be faid is, that it is not exprefly prohibited in that law. 
 And there are fome wife regulations added, which indeed fup- 
 pofe it to be what was then pracYifecfc, but feem plainly deflgned 
 to difcourage it, and to correct and reftrain the abufes which 
 jt tended to produce. See Exod. xxi. 9, 10. Dent. xxi. 15, 16, 
 17. The law about divorces, Dent. xxiv. 1 — 4. fpecifie3 
 feme matter of nnckannefs as the caufe of divorce, which fome 
 of the Jevjifh doctors themfelves, particularly the Caraites, who 
 keep clofe to the letter of the law, underftand of adultery, or 
 at leaf! of fome immodeft and unchafte behaviour. And Mofes 
 fuppofes the woman that was divorced to be defied by a fecond 
 marriage, and therefore ordains that the fir ft hnfband fhouid 
 never have it in his power to take her again : Which was ma- 
 nifeftly intended to difcourage that practice. Our Saviour in- 
 deed faith, that Mofes fuffered it for the hardnefs of their 
 hearts, Mat. xix. 8. This our author is pleafed to reprefent, 
 as if Chrift maintained, that " God tolerated fuperftitious 
 (t practices, or permitted even crimes to have the fanction of 
 " his law, becaufe of the hardnefs of their hearts »." But to 
 this may be applied the diftinction which he himfelf mefttions, 
 • and feems to approve, made by the Civilians, " between a 
 
 * Vol. v. p. 170. 
 
 " p!ena?-y 
 
toi A View of the Deistical Writers. Let. g$. 
 
 " plenary and lefs plenary permiffion, one of which gives a 
 M right to do, and the other exempts from punifhment for 
 " doing k ." It is the latter kind of permiifion which was 
 given to polygamy and divorces, and which our Saviour refers 
 to when he talks of their being fufFered to do it for the hard- 
 nefs of their hearts : Not as if it was what God countenanced 
 and approved, but they were fo far fufFered to do it as not to 
 incur a legal penalty by doing it : But when he fent his 
 well-beloved Son to bring the cleareft and molt perfect fcheme 
 of religion, this practice was more plainly prohibited than it 
 had been before. And this inftead of being a jufr objection 
 againft the Chriftian law is a proof of its great excellency; 
 which has hereby provided for preferving to both fexes their 
 ju ft rights, for itrengthening the union between the married 
 pair which it is 6t great importance to ftrengthen 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 retraining an unbounded diflblutenefs and licentiouf- 
 nefs. Whereas the contrary practice of polygamy and frequent 
 divorces has a tendency to reduce one half of the human fpe- 
 cies to a miferable fervitude, and to deprive them of their na- 
 tural rights, to produce the mo(l bitter jealoufies and diffrac- 
 tions in families, and to hinder the orderly education of chil- 
 dren. It gives occafion tp unnatural mutilations, and lets the 
 reins loofe to a licentious appetite. I fhall only farther ob- 
 serve, that an author whom no man will fufpect of being pre- 
 judiced iu favour of the Chriflian law, has in an ingenious Ef- 
 fay, upon roniidering and comparing what may be faid for and 
 againft polygamy and divorces, fhewn thatuhe law forbidding 
 them is founded upon better reafons, and more for the gene- 
 ral good of mankind, and order of fociety, than the contrary. 
 See Mr. Hume's moral and political Ejfays, EfTay XXII. on 
 polygamy and divorces. 
 
 As to the doctrines of Chriftianity, that of Chrifl: being the 
 mediator between God and man, and of our redemption by 
 his blood, are evidently of great importance. Our author 
 himfelf reprefents them as fundamental doctrines of true ori- 
 ginal Chriftianity, for which he fometimes profefles fo great a 
 regard, and yet hath done all in his power to expofe them. 
 
 The doctrine of a Mediator in general he reprefents as un- 
 reasonable and abfurd, and as having been originally derived 
 |rom the heathens. He fays, " the doctrine of a mediator 
 
 * Vol. iv. p. 151. 174. 
 
 * between 
 
Let. 3 2. WBOLINGBROKE. 20$ 
 
 " between God and man was eftabliftied in the heathen theo- 
 f< logy, and the Chriflians held a mediation likewife. But the 
 " former feem the moll excufable. For the Chriflian believes 
 " that he may have accefs at all times to the throne of grace. 
 M But the poor heathen, filled with a religious horror, durfl 
 " not approach the divine Monarch except through the mc- 
 u diation of his miniflers l. M And again, among the extrava- 
 gant hypothefes of the Pagans, he reckons their notions of 
 mediators and Interceifors with God on the behalf of man- 
 kind, of atonement and expiation m . That the heathens had 
 fome notion of the neceffity of a mediator or mediators be- 
 tween God and man is very true, which might be owing both 
 to the natural fenfe they had of their own guilt and unworthi- 
 nefs compared with the infinite majefly, greatnefs and purity, 
 of the Supreme Being, and to fome traditions originally de- 
 rived from extraordinary revelation. But this, like other arti- 
 cles of the antient primitive religion, became greatly corrupted, 
 and gave occafion to much fuperftition and confufion in their 
 worfhip. But in the Chriflian fcheme this doctrine is fet in a 
 clear and noble light. The Chriflian indeed believes, as this 
 writer hath obferved, that he hath accefs at all times to the 
 throne of grace; but he alfo believes that it is through the 
 great Mediator whom God hath in his infinite wifdom and 
 goodnefs appointed that he hath freedom of accefs. And no- 
 thing can give a more amiable idea of the Supreme Being, or 
 have a greater tendency to flrengthen our hope and affiance in 
 him, than to confider him as a God in Chrijl reconciling the 
 world unto h'nnfelf, and as having appointed his well-beloved 
 Son, a perfon of infinite dignity, as the great and only Media- 
 tor, through whom he is pleafed to communicate t heebie flings 
 of his grace to fmners of the human race, and in whofe name 
 they are to offer up their prayers and praiies to him the Fa- 
 ther of mercies, and the God of love. It is impoflible to prove 
 that there is any thing in fuch a constitution unworthy of the 
 fupreme and infinitely Perfect Being. And if we are affured 
 by a well-attefled revelation, that this is the order appointed 
 by God in his fovereign wifdom, it ought to be received and 
 improved with the highefl thankfulnefs. And it nearly imports 
 thofe to whom this revelation is made known, to take care that 
 they do not reject the grace and mercy of God, and his offered 
 falvation, by 1-efufing to accept it in that way which he himfelf 
 hath thought fit to appoint. If this be a divine conftitution, 
 
 Jyol,iv, p. 8i. m lb. p. 372,373. 
 
 and 
 
204 A View of the Deistical Writers, Let. 32: 
 
 and we arc as fare that it is fo as that the Gofpel is true, they 
 are not chargeable with a flight guilt, who inftead of making 
 a proper ufe of it, and taking the advantage it is fitted to yield, 
 prefume to cavil at it, and raftily to arraign the proceedings of 
 the fapreme wifdom and goodnefs, in a cafe of which they can- 
 not poifibly pretend to be competent judges. 
 
 With refpect to the doctrine of redemption, which, he c 
 ferves from Dr. Clarke, is a main and fundamental article of 
 Chrijlian faith, he rakes upon him to pronounce that " the ut- 
 " moft endeavours have been and always muft be employed in 
 " vain to reduce the entire plan of the divine wifdom in the 
 " million of Chriit, and the redemption of man, to a coherent, 
 " intelligible, and reaionablc fcheme of doctrines and facts "." 
 And it is the intire deiign of the thirty- fixth and thirty-feventh 
 of his Fragments and Eflays, to expofe that doctrine, and to 
 anfwer what Dr. Clarke had offered to fhew that there is no- 
 thing in it contrary to reaion °. 
 
 He obferves, that " the fall of man lies at the foundation of 
 " the doctrine of redemption, and that the account of it is irre- 
 ** conciieable to every Idea we have of the wifdom, juftice, and 
 " goodnefs, to fay nothing of the dignity, of the Supreme Be- 
 " ingp." I need not add any thing here to what has been al- 
 ready offered on that fubject in my thirteenth Letter. The 
 great corruption of mankind has been acknowleged by the moft 
 diligent obfervers in all ages; and great is the gult and mifery 
 they have thereby incurred : And it is no way reafonable to fup- 
 pofe that this was the original ftate of the human nature. The 
 redemption of mankind is a provifion made by infinite wifdom 
 and goodnefs for recovering them from the corruption into 
 which they had fallen, and the guilt they had incurred, and 
 for reftoring them to righteoufnefs and true holinefs, and even 
 railing them to everlafting felicity, in fuch a way as is 1119ft 
 confident with the honour of God's government, and of his 
 iHuftribus moral excellencies. And if there be fome things re- 
 lating to the methods of our redemption which we are not well 
 able diftinctly to explain or comprehend, it is not to be won- 
 dered at, confidering that thefe are things of a high nature, 
 and which depend upon the determinations and councils of the 
 divine wifdom, of which without his revelation of them we 
 cannot affume to be proper judges. 
 
 n Vol. iv. p 318. ° Vol. v. p. 279, ttfeq. * lb* 
 
 r- 283,384. 
 
 There 
 
Let. 32. Lord B o l i n o s r o k e. 205 
 
 There are two queftions here proper to be confidered ; one 
 concerning expiation in general ; the other concerning that par- 
 ticular method of expiation held forth to us in the Gofpel, by 
 the death and fufFerings of Jefus Chriit, as a facrihee for the fins 
 of the world. 
 
 As to the general quefrion, it can fcarce.be reafonably de- 
 nied, that if we confider God as the wife and righteous gover- 
 nor of the world, who is infinitely juft as well as merciful, if 
 any expedient can be fixed upon for his pardoning his finful 
 offending creatures, and difpenfmg his graces and benefits to 
 them, in fuch a way as at the fame time to manifeft his inva- 
 riable love of order, his juft deteitation of all moral evil, and 
 the fteady regard he hath to the vindicating the authority of 
 his government and laws, this would be moft worthy of his 
 rectoral wifdom, and fhew forth his attributes, efpecially his 
 juilice and mercy, in their proper harmony, fo as to render him 
 both moft amiable and moft venerable. 
 
 If it be alleged, that repentance alone is a fufficient 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 flcricffc juflice punifh fmners for their tranfgreflions- 
 of his laws, and for the crimes they have committed ? If he 
 could, it is becaufe thofe tranfgreffions and crimes really deferve 
 punifhment. . If thofe crimes deferve punifhment, it mult be 
 an act of free fovereign grace and mercy to remit or not to in- 
 flict the deferved penalty. And as it is an act of fovereignty, it 
 muit depend upon what (hall feem fit to the Supreme and infi- 
 nitely Wife and Perfect Mind to determine upon a full view of 
 what is beft and propereft upon the whole. And are we fo 
 well acquainted with what the Infinite Majefty oweth to him- 
 felf, and what the greatefl good of the moral world doth re- 
 quire, as to take upon us pofitively to determine a thing in 
 which the divine authority and prerogatives, and the reafon of 
 his government, are fo nearly concerned ? Upon what founda- 
 tion can we pretend to be fure, that the great Governor of the 
 world is obliged to pardon finners at all times and in all cafes, 
 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 lite ? 
 And if no man can pretend without an inexcufable rafhnefs and 
 ignorance to be fure of this, who can take upon him to de- 
 termine, what expiation or fatisfaction for fin, befides the re- 
 pentance pf the finner, the molt wife and righteous Governor 
 
 of 
 
206 A View of the Deistical Writers. Let. 32* 
 
 of the world may fee fit to infill upon ? This, if any thing, 
 feerns to be a. proper fubject for divine revelation. 
 
 Dr. Clarke had argued, as his Lordfliip obferves, that the 
 " cuiiom of facrifices which univerfally obtained mews it to 
 " have been the general fenfe of mankind, that fome expia- 
 "' tion was neceflarj for fin, and that God would not be ap- 
 •* peafed without fome punifhment and fatisfaclion q ." Our au- 
 thor fpeaks of this way of arguing with great contempt. 
 
 He fays, that " the mod abfurd notions which fuperftition 
 " ever fpread in contradiction to the law of nature and reafon, 
 " are applied to the proceedings of God with man." But fince 
 it is a matter of fact which cannot be denied, that the offering 
 facririces to God was one of the moil antient external rites of 
 religion of which we have any account; fince it obtained early 
 and univerfally, not only among polytheifls and idolaters, but 
 among the moft 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 firft anceftors of the 
 human race, and from them tranfmitted to their defcendants. 
 Upon any other fuppofition it is hard to conceive, how men 
 fhould come fo univerfally to look upon the taking away the 
 life of a beafr, to be well-pleafing in the fight of God, and an 
 acceptable piece of divine worfhip. The heft way of account- 
 ing for this kerns to be that it was a facred rite of divine ap- 
 pointment, which was originally intended for wife and valuable 
 purpofes; viz, to imprefs men's minds with a fenfe of the evil 
 and demerit of fin, and to be an acknowlegement on the part 
 of the finner that his fins deferved punifhment. And at the 
 fame time to be a pledge and token of Goal'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 
 fcheme, that God would fend his Son into the world in the ful- 
 nefs of time to fufFer and die for the redemption of mankind, in 
 whofe blood that covenant was founded, by virtue of which 
 good men in all ages were to be faved upon their repentance, 
 and fincere though imperfect obedience; then fuppofing that 
 fome difcovery of this was made to the firft parents of the hu- 
 man race after their apoftafy as a foundation for their hope and 
 comfort, this gives a moft reafonable account of the institution 
 of fuch a facred rite; than which nothing could be better fitted 
 to keep up a notion and expectation of a fufTering Redeemer, 
 
 9 Vol. v. p. 2864 
 
 and 
 
Let. 32. WBOLINGBROKE, 207 
 
 and to be a conflant memorial to them both of their own guile 
 and of the divine mercy. And hence thofe facrifices wery verv 
 properly accompanied with prayers, confefiions of fin, and 
 thankfgivings, and were regarded as federal rites, and tokens 
 of friendfhip and reconciliation between God and man. But 
 this like other parts of the primitive religion became corrupt- 
 ed. The true original defign of facrifices was forgotten and 
 loft, though the external rite ftill continued; and they were 
 looked upon as in themfelves and of their own nature properly 
 expiatory. 
 
 Our way is now prepared to con fid er the queftion as it re- 
 lates particularly to that method of expiation, which is held 
 forth to us in the Gofpel by the fufferings and death of our 
 Lord Jefus Chrift, a Mediator of infinite dignity. And with 
 regard to this he nrgeth, that " our notions of God's moral 
 " attributes will lead us to think, that God would be fatisfied 
 " more agreeably to his mercy and goodnefs without any ex- 
 <{ piation upon the repentance of the offenders, and more agree - 
 <l ably to his juftice with any other expiation rather than this r ." 
 In oppofition to this, it may be affirmed, that fuppofing an ex- 
 piation to have been neceffary on the behalf of linful men, none 
 can be conceived more worthy, or more valuable, or more ca- 
 pable of anfwering the moff. excellent ends, than that which is 
 fet before us in the Gofpel. 
 
 We are there taught, that upon a forefight of man's apoflafy, 
 and the miferies and ruins to which the human race would be 
 expofed by their iniquities and tranfgreiTions, God had in his 
 infinite wifdom and grace determined to provide a Saviour for 
 recovering them from their guilt and mifery to holinefs and 
 happinefs : And that it was appointed in the divine councils 
 that this Saviour fhould, in order to the accomplishing this 
 great defign, take upon him human flefh, and mould not only 
 bring a clear revelation of the divine will to mankind, and ex- 
 hibit a moff perfect example of univerfal holinefs, goodnefs, 
 and purity, but that he fhould on the behalf of finful men, 
 and to make atonement for their offences, fubmit to undergo 
 the moff grievous fufferings and death : That accordingly in 
 that feafon which feemed fitteft to the divine wifdom, God fent 
 his own well-beloved Son into the world, a perfon of infinite 
 dignity, upon this moft gracious and benevolent purpofe and 
 defign. That this glorious perfon actually took upon him ouf 
 sature, and lived and converfed among men here on earth : 
 
 • Vol. v. p. 286. 
 
 That 
 
208 A View of the Deistical Writers. Let. 32 . 
 
 That he brought the molt perfect difcoveries of the divine will 
 that had been ever made to mankind, for inftructing them in 
 thofe things which it was of the higheft importance to them 
 to know : That in his facred life and practice he exhibited all 
 the beauties of holinefs, and yielded the moil 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 Hikes to the deepen: humiliations and abafe- 
 ments, and the moll: dolorous agonies and paffions, followed 
 by a moft cruel and ignominious death, that he might obtain 
 eternal redemption for us. He fufTered for fins, the juft for the 
 unjufu, that he might bring us unto God. By thefe his fufter- 
 ings and obedience on our behalf, which was infinitely pick- 
 ing in the fight of God, he became the propitiation for the 
 fins of the world, and did that in reality which the facrifices 
 could only do in type and figure. And on the account of what 
 he hath done and furFered on the behalf of finful men, God 
 has been gracioufly pleafed to promife to grant a full and free 
 pardon of all their fins upon their fincere repentance, to com- 
 municate to them through this great Mediator the blefTings of 
 his grace, and to crown their fincere though imperfect: obedi- 
 ence with the glorious reward of eternal life. That accord- 
 ingly that fufFcring Saviour having by himfelf purged our fins 
 Was raifed again from the dead, and crowned with glory and 
 honour: That he now appears for guilty men as their great 
 advocate and interceffor: And is confrituted v the great difpenfer 
 of thofe fpiritual blefTings which he had by the divine appoint- 
 ment procured for us, and is the author of eternal falvation to 
 them that obey him. 
 
 This is one illuitrious inftance of what our author declares, 
 that the theology of the Gof'pcl is marvellous. It could only 
 have been known by divine revelation: And now that it is dif- 
 covercd to us, it calls for our higheft admiration and thankful- 
 nefs. 
 
 Let us nowconfider the objections he hath urged againffit. 
 
 He reprefents it as abfurd to fuppofc, that " God fent his' 
 <r only-begotten Son who had not offended him, to be facri- 
 " rked for men who had offended him, that he might expiate 
 " their fins, and fatisfy his own anger 4 ." As to God's fend- 
 ing his own Son to be the Saviour of finful men, to redeem 
 
 " Vol. v. p. 286. 
 
 the a 
 
Let. 32. WBOLINGBROKE, 20!) 
 
 them from mifery and ruin, and to raife them to eternal life, 
 it cannot reafonably be denied, that the more glorious and 
 wonderful the perfon was, and the greater his dignity, the 
 better was he fitted for accomplishing the great work to which 
 he was defigned ; and the greater value it derived to the obe- 
 dience he yielded, and the fufferings he endured on our behalf. 
 This writer obferves, that " the means of reconciling all fin- 
 " ners to an offended Deity were made by the Pagan theology 
 " extremely eafy." — And he particularly iflftances in expiatory 
 facrifices 1 . But no fuch thing can be juftly objected agamic 
 the doctrine of our redemption by the blood of Chrift. It is 
 certainly of the highefl importance to mankind, that they mould 
 not entertain too flight thoughts of the evil of fin, or look upon 
 it as too eafy a matter to obtain the favour of God when they 
 had offended him, or imagine that his jufl difpleafure againit 
 fin may be averted by trivial expedients. All this is effectually 
 provided againft in the Gofpel fcheme. The expiation in this 
 cafe is fuppofed to be effected by a facrifice of infinite virtue, 
 not to be equalled or repeated. This gives the moft effectual 
 conviction, that it is not a flight or trifling matter, to atone 
 for the fins of men, and to offer fuch an expiation as is fuited 
 to the majefty of God to accept. No man that believes this 
 can poffibly entertain flight thoughts of the evil and demerit 
 of fin. It tendeth to fill us with the mod awful reverential 
 conceptions of the infinite majefty of the Supreme Being, his 
 righteoufhefs and purity, and the inviolable regard he hath to 
 the authority of his government and laws. 
 
 As to the other part of the objection, that it is abfurd to' 
 fuppofe, that " the Son of God who had not offended mould 
 " be facrificed 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 opiate the fins of men. 
 Had he been himfelf guilty and a fmner, imtead of making 
 an atonement for the fins of others, he mufi have been punifhed 
 for his own. Nor could his oblation have been of fuch value 
 and merit as to be proper for anfwering the great ends for 
 which it was defigned. If it be ftiil objected, that it is unjuft 
 and cruel that an innocent perfon (liould be punifhed for the 
 guilty : 1 anfwer that it will be allowed, that if the evils and 
 fufferings the guilty had incurred by their crimes fhould, by 
 the mere arbitrary act and authority of the fupreme ruling 
 power, be laid on an innocent perfon without and againft his 
 
 * Vol. V. p. 2!0. 
 
 Yol, II. P own 
 
2io A View of the Deistical Writers. Let. 32: 
 
 own confent, this would be contrary to all the rules both of 
 goodnefs and juftice; and would be a confounding the whole 
 order of things. But this is far from being the cafe. The 
 fufFerings of our Lord Jefus Chiiift were not arbitrarily impofed 
 upon him by the mere authority of God. He himfelf freely 
 undertook the great work of our redemption. He confented 
 to undergo thefe temporary fufTerings for the moft valuable 
 ends, for promoting the glory of God, and the falvation of 
 mankind. The admitting him therefore to fufFer on our be- 
 half, was not doing him any injuftice, but giving him an op- 
 portunity of performing the moft wonderful act of obedience, 
 and exhibiting the molt aftonifhing inftance of love and good- 
 nefs towards perifhing fmners, from whence, according to the 
 divine compact and covenant, the moft glorious benefits were 
 to redound to the human race ; and he himfelf was to be 
 recompenfed with the higheft glory in that nature which he 
 aiTumed. It is no hard matter therefore to anfwer the queftion 
 our author puts, " Whether the truth of that maxim, that it 
 ** is not equally fit that an innocent perfon mould be extremely 
 " miferable, as that he mould be free from fuch mifery, the 
 ** innocence of the Lamb of God, and the fufFerings and Ig- 
 " Dominions death of Chrift, can be reconciled together, and 
 U how 11 ?" That Chrift endured the moft grievous fufTerings, 
 and was put to a mod: cruel and ignominious death, and con- 
 fequently that in his cafe a perfon perfectly innocent was ex- 
 pofed to the greateft fufFerings, is a matter of fact which can- 
 not be denied. And it cannot reafonably be pretended, that it 
 renders thofe fufFerings more unjuft, that he mould fufFcr on 
 the account of finful men, to make atonement for their fins, 
 and to procure for them the moft valuable blefTmgs, than if 
 he had endured thofe fufFerings without any fuch view at all. 
 The fufFerings of a moft holy and righteous perfon are per- 
 fectly reconcileablc to all the rules of juftice, and to the order 
 and reafoD of things, provided thofe fufFerings are what he 
 himfelf hath voluntarily undertaken, and that they anfwer a 
 moft valuable and excellent end for the public good, and that 
 the fufFering perfon himfelf afterwards receives a glorious re- 
 compence. And according to the account given us in the Gof- 
 pel, all thefe circumftances concurred in the fufFerings of our 
 Lord Jefus Chrift. 
 
 Dr. Clarke had mentioned fome of the excellent ends which 
 the fufFerings and death of Chrift were dehgned and fitted to 
 
 Vol. v. p. 2S8. 
 
 anfwer : 
 
iLet. 32. WBOLINGBROKE. Zt t 
 
 anfwer* : Such as, that this method " tends to difcountcnance 
 " and prevent prefumption, to difcouragc men from repeating 
 " their tranfgreffions, to give them a deep fenfe of the heinous 
 lt nature of fin, and to convince them of the excellency and 
 V importance of the laws of God, and the indifpenfable necef- 
 " fity of paying obedience to themV Lord Bolmgbrqke hat 
 not offered any argument to prove that redemption by the 
 death of Chrift was not well fitted to a.nfwer thefe ends, but 
 in his dictatorial manner has pronounced, that " the pruden- 
 *' tial reafons affigned by Dr. Clarke for the death of Chrifl; 
 " would appear futile and impertinent if applied to human 
 u councils, but in their application to the divine they became 
 41 profane and impious. — That the death of Chrift, inftead of 
 " being proper to difcountenance prefumption, and to difcou- 
 " rage men from repeating their tranfgreffions, as Clarke pre- 
 " tends, might, and in fact has countenanced prefumption, 
 " without difcouraging men from repeating their tranfgref- 
 " fions y." There is no doctrine but may be abufed by the 
 perverfenefs of bad and licentious men. Sinners may take en- 
 couragement from the goodnefs and mercy of God to continue 
 in their evil courfes, in hopes that he will not punifli them for 
 their crimes. And on the other hand, the doctrine concerning 
 the juftice of God may be abufed to harden men in their fins, 
 and to cut them off from all hopes of mercy, which Would have 
 an equal tendency to deftroy all piety and virtue, and fubverr. 
 the very foundations of religion. But the Gofpel fcheme of 
 our reconciliation by the death of Chrift provides admirably 
 againlt both thefe extremes. On the one hand, the fulleft dif- 
 coveries are made of the infinite grace and goodnefs 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 faving the loft human race. A free and uni- 
 verfal offer is made of pardon and falvation to all finners with- 
 out exception, that (hall accept of offered mercy upon the gra- 
 cious and reafonable terms which are there appointed. The 
 moft exceeding great and precious piomifes are made, the molt 
 gracious affiftances are provided to help our infirmities, and 
 we are railed to the privileges of the children of God, and to 
 the 4 moft animating hopes of a glorious refurrectron and eter- 
 nal life, as the reward even of our imperfect obedience. Ic 
 is impoilible that any thing mould give us a more amiable idea 
 
 x Clarke" 1 * Evidences of natural and revealed Religion, p. 5 5 ( » 
 Erf,- 7th. y Vol. v. p. 289. 
 
2ii A View of the 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 moll grateful and devout affections towards our 
 heavenly Father, as the father of mercies, and the God of 
 love, and towards the Lord Jefus Chrift, the great Saviour and 
 lover of our natures, and to lay us under the ftrongeft engage- 
 ments to love and obey him. 
 
 But then on the other hand, left this fhould be abufed, the 
 Gofpel prefents the Supreme Being as of infinite juftice, righte- 
 oufnefs, and purity, who hath fuch a hatred againft fin, and 
 fuch a regard to the authority of his government and laws, that 
 he would not receive guilty tranfgreflbrs of the human race to 
 his grace and favour, upon any lefs confideration than the fuf- 
 ferings and facrifice of his well-beloved Son on their behalf; 
 than which nothing could poffibly exhibit a more awful dif- 
 play of God's difpleafure againft fin : So that he hath taken 
 care to manifeft his righteoufnefs and juftice, even in the me- 
 thods of our reconciliation. We are farther allured, that though 
 the facrifice Chrift hath offered be fo infinitely meritorious, 
 yet the virtue of it is only applied upon fuch terms as the di- 
 vine wifdom hath appointed, i. e. to thofe only that return to 
 God by a fincere repentance and new obedience. So that on* 
 this plan the neceffity of holinefs and obedience is moft ftrongly 
 and effectually fecured, fmce without this there can be no in- 
 tereft in that great atonement, and confequently no hope of 
 pardon and falvation. And the fevereft threatenings are de- 
 nounced againft thofe who abufe all this grace, and turn it 
 into licentioufnefs : And they are warned, that their punifh- 
 ments fhall be heightened in proportion to the aggravations of 
 their crime. Thus the Gofpel fcheme of redemption through 
 Jefus Chrift harh an admirable propriety and harmony in it, 
 and bears upon it the illuftrious characters of a divine origi- 
 nal. It giveth the greateft hopes to the upright and fincere, 
 without affording the leaft ground of encouragement to the 
 obftinately wicked and prefumptnmis finncr. It reprefents 
 God as moft amiable and moft awful, infinitely good, gracious, 
 and merciful, and at the fame time infinitely juft, righteous, 
 and holy. Thefe characters in a lower degree muft concur in 
 an excellent earthly prince ; much more muft they be fup- 
 pofed to be united in the higheft poflible degree of eminency 
 in the Supreme Being, the All-wife and All-perfect Governor 
 of the world. 
 
 He concludes his remarks in what Dr. Clarke had offered 
 eg ihew that the doctrine of our redemption by Chrift is not 
 
 con- 
 
Let. 32. i^ BOLINGBROKE, 2 12 
 
 contrary to reafon, with a general rejleflkn or two. One is 
 this. " Let us fuppofe a great prince governing a wicked and 
 " rebellious people : He has it in his power to punifh, but 
 «' thinks fit to pardon them. But he orders his only and well-* 
 " beloved fon to be put to death, to expiate their fins, and 
 " fatisfy his royal vengeance." And then he afks, " Would 
 " this proceeding appear to the eye of reafon, and in the nn- 
 " prejudiced light of nature, wife, or jult, or good ? No 
 " man dares to fay that it would, except it be a divine 2 -." 
 But no divine would put fo abfnrd a cafe, which, as he repre- 
 sents it, could not poffibly anfwer any valuable end. The King 
 would have no right to put his fon to death for the crimes of 
 rebels, and to do it againft his confent would be the height of 
 injudice and cruelty : And even if he fliould confent, it would 
 be the irretrievable lofs of an hopeful Prince both to the King 
 his father, and to the community who had an intered in his 
 life. But if a cafe could be fuppofed, in which the death of 
 an excellent Prince would be the faving of a date from ruin, 
 and the beft and propered means for averting the greated 
 public evils and calamities, and for procuring the greatcit pub- 
 lic happinefs ; I believe it would be acknowleged to be a, glo- 
 rious action for a King to give up his fon, and for the Prince 
 his fon to give up himfelf to death, for fo extenfive a benefit, 
 and would be celebrated as fuch to all fucceeding ages. Though 
 Hill in that cafe there could be no hope of the differing per- 
 son's being redored to life, or to the public, or having a 
 proper reward given him for fo confummate a virtue : Which 
 ;nakes a vad difference between this cafe, or indeed any other 
 that could be put in human governments, and our redemp- 
 tion by the fufTerings and death of Chrid as dated in the. 
 Gofpel. 
 
 His fecond reflecYion is, that " Dr. Clarke acknowleges, 
 " that human reafon could never have difcovered fuch a me- 
 " rhod as this for the reconciliation of finners to an offended 
 " God." From whence he argues, that " therefore it can- 
 iC not be faid that this method is agreeable to found unpre- 
 " judiced reafon, which is what Dr. Clarke here undertook to 
 *' fhew a ." But there is no inconfidency between thefe. A 
 thing may be of fuch a kind that reafon could not have dif- 
 covered it, and yet when difcovered may have nothing in it 
 •CQntrary to reafon, and may be fuch as unprejudiced reafon 
 
 * Vpl. v. p. 289. a lb. p. 200. 
 
 P 3 wtfl 
 
214 <d V' iew °f the Deistical Writers. Let. 32. 
 
 will approve. And this I take to be the cafe of the Scripture 
 doclrine of our redemption. Our author indeed hath attempt- 
 ed to (hew, that this doclrine is more abfurd than any thing 
 that can be found in any fyftem of paganifm. But what he 
 offers to this purpofe is entirely to be charged, not upoa the 
 £o£trine itfelf as hid down in Scripture, but upon the bafe 
 and injurious representation he is pleafed to make of it. He 
 concludes with faying, that " the heathens could not imagine 
 
 V any thing fo repugnant, as the doclrine of our redemption 
 " by the death of Chrift, to all their ideas of order, of juf- 
 
 V tice, of goodnefs, and even of theifm b ." If this were fo, 
 the heathen world were far from being fo difpofed and pre- 
 pared for receiving the Chriflian myiteries as he fometimes pre- 
 tends they were. It will be acknowleged, that Chrift cruci- 
 fied was to the Greeks, who had a high conceit of their own 
 
 wifdom and learning, foolifhnefs : But it was the vjijdom and 
 power of God, as St. Paul expreMeth it. And accordingly 
 this doclrine of the crofs of Chrift triumphed over all the 
 oppcfition which their boafled learning and philofophy, affiftcd 
 by the power and authority of the civil magiftrate, the influ- 
 ence and artifices of the priefts, and the prejudices of the 
 vulgar, and the vices and paffions of men could raife againft 
 it. There are, no doubt, great difficulties attending the fchemc 
 of cur redemption. But this writer, if he were confident 
 with hirnfeu, ought not to make this an objection againft its 
 truth or divine original. He obferves, that " nothing is more 
 ct conformable to our ideas of the infinitely Perfefr. Being, 
 cc than to believe that human reafon cannot account for the 
 ci proceedings of infinite wifdom in a multitude of inftances, 
 " in many of thofe perhap r :' it feem the molt obvious to 
 " it V And he elfewheie declares, that " if infinite wif- 
 loiri and power created and govern? the univerfe, we mufz 
 *< prepare to meet with feveral appearances, which we cannot 
 tC explain, nor reconcile to the ideas we endeavour to form of 
 ~ : the divine perfections, and which are difproportionable to 
 il cur and every other Unite understanding * "■ And finding 
 fault with the pertuefs and prefumption of divines, he fays, " It 
 •' would pafs for downright madnefs, if we were not accuftomed 
 " tj it, to hear a creature of the lowcfr form of intelligent 
 " beings undertake to penetrate the deligns, to fathom the 
 hs, and to unveil the myiteries of infinite wifdom, 
 
 b Vol. v. p. 201, f 11, p. 182, * lb. p. 365. 
 
Let. 32. W BOLINGBROKE. 215 
 
 " which the moil exalted of created intelligences would adore 
 " in filence c ." This may be juftly turned againft himfclf. 
 It is no prefnmption to believe what God has revealed of his 
 councils concerning the methods of our falvation, or to think 
 and fpeak of them as far as he lias been pleafed to declare 
 them. But it is an inexcufable arrogance to prefume to arraign 
 the proceedings of infinite wifdom made known to us in a 
 well-atteftcd revelation, becaufe there are fome things relating 
 to them which we are not able diftincftly to explain, or to ac- 
 count for. This is what our author hath done with a rafh- 
 nefs and infolence that is mocking. Some paflages of this 
 kind have been already produced, to which I fljall add one 
 more. Speaking of the myflery of our redemption by the 
 blood of Chrift, he aflTerts, that " the love there difplayed is 
 
 " partiality, and the juilice there mewed is injuflice. And 
 
 " that' injuflice and cruelty are united in this, that mankind 
 " would not have been redeemed if the Jews had not cruci- 
 " fied Chrift, and yet they were rejected and punifhed for 
 4i crucifying him*." He here chargeth it as a great injuflice 
 and cruelty to reject and punifh the Jews for crucifying Chrift, 
 becaufe mankind could not have been redeemed without it: 
 And yet he had before obferved, that " Chrift was facrifieed 
 " by men who meaned no expiation, and who meaned a mur- 
 " der, not a facrificeS." God's bringing the greateft good 
 out of the injuflice and wickedness of the Jews, which he 
 forefaw and permitted, but did not caufe, is indeed an illuf- 
 trious proof of his infinite wifdom, but is no extenuation of 
 their crime : And therefore there was no injuflice in punifhing 
 them for it. But if the Jews had not crucified Chrifl, which 
 is the cafe this writer puts, and which depends upon the mo- 
 deft fuppofition of God's being miftaken in his prefcience, it 
 would not follow that his defigns for the redemption of 
 mankind would have been difappointed, infinite wifdom would 
 not have been at a lofs for proper methods to accomplilh its 
 own glorious views. 
 
 This is not the only paffage, in which our author, who upon 
 all occafions fets no bounds to his invectives againft the Jews, 
 expreffes fome pity towards them as having been very hardly 
 dealt with in being punifhed for crucifying our Lord. He 
 obferves, that " Chrift contrived at his death to appear inno- 
 ♦' cent to the Roman governor, and at the fame time con- 
 
 * Vol. v. p. 297. f lb. p. 582. « lb. p. 291. 
 
 ? 4 <k tared 
 
Zi6 A View of the Deistical Writers. Let. 32; 
 
 C( trived to appear guilty to the Jews, and to make them the 
 " infrruments of his death, by a fequel of the moft artful 
 " behaviour. — That they were rejected for not believing him 
 
 " to be the Meffiah. And he kept them in their error, at 
 
 " leait he did nothing to draw them out of it, that they 
 " might bring him to the crofs, and complete the redemption 
 " of mankind, without knowing that they did it at their own 
 *f expence h ." Nothing can poilibly be more unfair and dif- 
 ingenuous than this reprefentation. It is evident that our 
 Lord took all proper opportunities of laying before the 
 Jews the proofs of his Meffiahlhip: And that nothing could 
 be more wifely conducted than the way he took gradually to 
 remove their prejudices, though he did not make an exprefs 
 and public declaration of his being the Meffiah, till the evi- 
 dence mould be completed, and it mould plainly appear, that 
 his kingdom was not of this world. Inftead of laying plots 
 to engage the Jews to put him to death, he, on many occa- 
 fions, ufed the mod prudent precautions to avoid the effects of 
 their malice, till he could do it no longer without betraying 
 the truth, and counteracting the defigu upon which he was 
 il-nt. 
 
 The laft thing I fliall take notice of with regard to what 
 Lord Bolingbroke hath offered concerning the doctrine of our 
 redemption, is, that he reprefents it as having proceeded from 
 the pride of the human heart. He blames Archbifhop Tillotfon 
 for obferving very pathetically at the clofe of one of his Ser- 
 mons, That " when the angels fell, God left them in their 
 " fallen itate : But when man fell, he fent his Son, his only- 
 u begotten Son, his dearly-beloved Son, to redeem the race 
 '•* by his {offerings and pafrion." Upon which he remarks, 
 that " this raifes us not only to an equality with the angels, 
 u but to a f; priority over them 1 ." And he afterwards cen- 
 furcs the divine? for being " unwilling to leave their notions 
 " of human worth and importance, or of the dejigns of God 
 " in favour of men.'' And fays, that " though our religion 
 V forbids pride, and teaches humility, yet the whole fyflem 
 " of it tends to infpire the former." He indances in its 
 teaching, that " man was made after the image of God, and 
 \ l that God abandoned myriads of angels, but determined to 
 " raife man from his fall by the facrifiee of his Son." And 
 Acs, " Is it poffible to conceive higher notions of a created 
 
 b Jfol. iv. p. 537,538, 539. ' lb. p. 506, 507. 
 
 \* beine 
 
Let. 32. WBOLINOBROKE. 217 
 
 " being than thefe revealed truths muft infpire k ?" It is 
 certain, that, according to the Scripture account, God [pared 
 not the angels that finned, though originally fuperior to the 
 human race, but fent his Son to redeem mankind. And un- 
 doubtedly there were wife reafons 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 
 reafon of it, God's extending his grace and mercy to man- 
 kind in fo marvellous a way, certainly demandeth our moll: 
 grateful acknowlegements. We are taught every-where in 
 Scripture to alcribe the great things God hath done for us, 
 not to any worthinefs in ourfelves, but merely to his fovereign 
 unobiiged grace and goodnefs. It is manifeft that the whole 
 fcheme of Chriftianity tendeth to infpire us with the molt 
 adoring thoughts of God's infinite majefty, greatnefs, and pu- 
 rity, and at the fame time to imprefs and affect our hearts with 
 the moft humbling fenfe of our own meannefs, guilt, and un- 
 worthinefs. It tendeth not to infpire us with pride, but with 
 gratitude for undeferved favours and benefits : And at the 
 fame time that it filleth us with the higheft admiration of the 
 divine condefcenfion and goodnefs towards us, it teacheth us to 
 fink low into the very duff before his glorious majefty, acknow- 
 leging that we are lefs than the leaft of his mercies, and giving 
 him the whole glory of our falvation. 
 
 It is obfervable that Lord Bolingbroke feems on many occa- 
 iions very follicitous to prevent our having too high a con- 
 ceit of our own excellence and importance. He blames the 
 Pagan theifts for flattering human nature, when they taught 
 that a good man imitates God, and that God is a lover of 
 mankind, and made man to be happy K To human pride and 
 ambition he attributes the notion of the foul's being a fpiritual 
 fubftance diftincl: from the body, and the belief of its im- 
 mortality 1 ". To this alfo he afcribes 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 occafions to 
 affift, protect, and reward the good, and to punifh or re- 
 claim the wicked". It feems then that for fear of being 
 thought too proud and afTuming, we muff deny that we have 
 any fouls diftincl from our bodies, or at leaft muft confefs 
 them to belike our bodies corruptible and mortal; we muft 
 
 k Vol. v. p. 347. l Ib. p. 317, 31 S. *! Vol.iv. p. 4S1. 
 
 * Vol. v, p. 418. 
 
 not 
 
2 1 8 A View of the Deistical Writers. Le t . 32. 
 
 not dare to afpire after a conformity to the .0- 
 
 nil excellencies, nor to think that he loveth us, or is con- 
 cerned for our happhcfs; we mud either not addrefs Qurieivcs 
 to him at all, or not pre fume to imagine that he heareth or 
 regardeth our prayers. It would be thinking too highly of 
 our own importance to imagine that God exenk h any care 
 or infpecYion over us, or that he taketh notice of our actions 
 with approbation or difpleafure, or will call us to an account 
 for them. Thus this fagacious writer hath found out the fe- 
 ci et of banifhing religion out of the world, under pretence of 
 guarding againft the pride of the liuman heart. 
 
 I need not take any particular notice of what his Lord mi p 
 hath offered concerning the doftrine of the Trinity. He af- 
 6rms, that " the Scriptures which are come down to us are 
 u very far from being vouchers of the Trinity we profefs to 
 " believe. — And that we may allure ourfelves, that many of 
 " the Scriptures and traditions which obtained in the primi- 
 " tive ages, depofed againif this Trinity ." Where he talks 
 with as much confidence of Scriptures and traditions, which 
 he fuppofes to be loll, and of what was contained in them, as 
 if he himfelf had fcen and read them. He chargeth St. Peter 
 and St. Paul with inconfiflency and contradiction, in fome- 
 times calling Chrift a man, and at other times talking a dif- 
 ferent language, and calling him God P. Though fuppofmg 
 him to have the human nature in a near union with the di- 
 vine, there is no contradiction in it at all. He has a long 
 marginal note about the fentiments of the primitive fathers 
 concerning the Trinity, and cenfures B\(hop BuIIq. And he 
 afterwards enlarges on the differences among Chriltians relat- 
 ing to it, and the difputes between Arlus and Aihanajius " . 
 But he fays nothing on this fubject but what is very common, 
 and Ins been often more fully and distinctly infifted upon by 
 oth. therefore deferves no particular confideration here. 
 
 What feems more peculiar to him is. that in the account he 
 \ of the doctrine or the Trinity, he reprefents it as hav- 
 been originally derived from the heathen theology. Jh 
 1, that the heathen philofophers " 1 a Tiinity or 
 
 " divine hypoftafes in the Godhead* They held a Mo- 
 " mid or Unity above all eflence, a fecond proceeding etci- 
 *' nally from the firft, and a third proceeding eternally from 
 
 Vol. iv. p. 49?. f lb. p. 4S8. 4 //'. p. 9% r- 
 
 * 16. v. 483, et/eq. 
 
 il the 
 
Let. 32. WBolingbrokeI £19 
 
 " the fecond, or from the firft and fecond s ." That the 
 hypothefis of the Trinity made a part of the Egyptian theo 
 Jogy. " It was brought from Egypt into Greece by Orpheus, 
 " whofoever he was, and probably by others in that remote 
 *' antiquity : And that it was in much ufe afterwards and we 
 " find the traces of it in all the theiitical philofophers taught V 
 He fpeaks of the Egyptian, Pythagorean, Platonic, and of the 
 Zoroajirian, Chaldaic, and Samothracian Trinity u . And he 
 mentions it alio as having been antiently taught among the 
 Chine 'fe, and produces a pafTage out of one of their ancient 
 books to this purpofe \ A late ingenious author has carried 
 this (till farther, and has endeavoured at large to (hew that 
 fome veftiges of the doclrine of the Trinity are to be found 
 among the fages of all nations, times, and religions/. But 
 he differs from Lord Bolingbroke in this, that whereas his 
 JLordfhip charges it on the vain fubtihies and reveries of the 
 jintient metaphyseal theology, this gentleman fuppofes it mufl 
 have been owing to fupernatural revelation, or fome tra- 
 dition originally derived from thence. And I cannot help 
 thinking, that fuppofing the fact to have been as they both 
 reprefent it, this feems to be a more reafonable way of ac- 
 counting for' it. Since it is otherwife not eafy to conceive 
 how it mould come to pafs that fo many great and wife men 
 in different ages and nations, from the moft antient times, 
 jfhould have agreed in acknowleging fome kind of triad in the 
 divine nature. 
 
 I (hall only take notice of one pafTage more in Lord Bo- 
 lingbroke's works relating to the Trinity : It is this, That 
 *' the doctrine of the Trinity gives the Mahometans as much 
 " reafon to fay, that the revelation which Mahomet publiihed 
 «« was neceflary to eitablifh. the unity of the Supreme Being, 
 f* in oppofition to the polytheifm which Chriftianity had in- 
 " troduced, as Chriftians have to infiit, that the revelation 
 " which Chriffc publiihed a few centuries before, was nccef- 
 " fary to eftablifti the unity of the Godhead againft the Pa- 
 " gan polytheifm 2 ^." But the cafe was very different. The 
 unity of God could not be more ftrongly and exprefly afTerted 
 than it is in the Holy Scriptures both of the Old Teftament 
 
 « Vol. iv. p. 94, 9^-. *£>. p. 97. 470,471. ^ u lb. 
 
 p. 472. x Vol. v. p. 230. Y See Chevalier Ram/afs Prin- 
 
 ciples of natural and revealed religion, vol. ii. chap. 2. x Vol. 
 
 iy. p. 501. 
 
 and 
 
Z20 A Vi$w of the Deistical Writers. Let. 32. 
 
 and the New : So that the pretended revelation of Mahomet 
 was needlefs in this refpecl. It is a fundamental principle of 
 Chriftianity, that there is but one God, and one Mediator be- 
 tween God and man, and that Jefus Chrilt is he. Thofe who 
 maintain the do&rine of the Trinity ftill hold the unity of 
 the Godhead. Convince them that the Trinity is inconfiftent 
 with that unit}', and they will abandon it. They cannot 
 therefore be jufkly charged with polytheifm, which is only im-. 
 puted to them by a confequence which they exprelly deny and 
 tfifavow. 
 
 LET^ 
 
Let. 33- lorj Bolingbroke. 22 1 
 
 LETTER XXXIII. 
 
 The Chrijlian dotlrine of future retributions vindicated. 
 It does not charge God with injuftice in this prefent 
 ftate. Future punifhments not contrary to reafon or 
 the divine attributes. The pretence that they can be 
 of no ufe either for reparation or terror, examined. 
 The rewards and punifhments of a future ftate Jhall 
 be proportioned to the different degrees of virtue and 
 vice. The propriety of appointing a ftate of trial to 
 reafon able beings. It is wifely ordered, that the fen- 
 tence at the day of judgment jhall be final and irre- 
 verjible. The Chriftian reprefentation of that judg- 
 ment and its conferences, folemn and affecling, and 
 of excellent ufe. Lord Bolingbroke' s injurious charge 
 againft the primitive Chriftians. His complaints of the 
 corruptions brought into the Chriftian Church. Such 
 writers very improper to fet up for reformers. True 
 genuine Chriftianity needs not fear the affaults of its 
 ableft adverfaries. Conclufion of the obfervations on 
 Lord Bolingbroke^ pofthumous works. 
 
 SIR, 
 
 IT is a fatisfa<5Hon to me, as I am apt to think it is to you, 
 that the work is drawing near to a conclufion; and the 
 more fo, as you know that I have, during a confiderable part 
 of the time in which I have been engaged in it, laboured un- 
 der great indifpofition of body, which has rendered it more 
 tedious and fatiguing to me, than otherwife it would have been. 
 It will be well, if fome marks of this do not appear in the per- 
 formance itfeif. If this be the cafe, I hope candid allowance 
 will be made for it. 
 
 The 
 
iii A View of the Deistical Writers. Let. 33. 
 
 The only thing that now remains to be confidered, with re- 
 gard to Lord Bolingbrokc's attempts againft Chriftianity, re- 
 lateth to what he has offered concerning the Scripture doctrine 
 of future rewards and punifhments. He has done all he could to 
 expofe that doctrine, and Chriftianity on the account of it, efpe- 
 cially the doctrine of future punifhments. This is the principal 
 defign of feveral of his Fragments and EfTays in the latter part 
 of the fifth volume of his works : particularly of the fixty- 
 fixth, fixty-feventh, fixty-eighth, fixty-ninth, feventieth, feven- 
 ty-firft, feventy-fecond, and ieventy-feventh, of thofe Fragments 
 and EfTays. 
 
 Before I enter on a difKnct confideration of what he has 
 offered on that fubject, I would make two general obferva- 
 tions. 
 
 The one is, that he afferts the doctrine of future rewards* 
 and punifhments to be an original doctrine of the Chriltian 
 religion. He exprefly afferts, that " future rewards and pu- 
 " nifhments are fanctions of the evangelical law 3 :" That " it 
 
 u was part of the original revelation. And when the Chri- 
 
 u ffians adopted this doctrine, they received the new law and 
 u the new fanction together on the faith of the fame revela- 
 «' tion b ." And indeed it cannot be denied, that this is a doc- 
 trine ftrongly and molt exprefly infifted on by our bleffed Sa- 
 viour himfelf as a doctrine of principal importance. So that 
 this may be juftly regarded as a fundamental doctrine of that 
 original Chriftianity for which this writer profeffeth (o great 
 an eiteem, and the truth, the excellency, and even divinity of 
 which he fometimes pretends to acknowlcge. 
 
 The other obfervation is this: That he makes the worfr re- 
 prefentation imaginable of this doctrine, as both falfe, and of a 
 pernicious tendency. He afferts, that " the double fanction of 
 " rewards and punifiiments in a future ffate was, in fact, in- 
 u vented by men. It appears to be fo by the evident marks of 
 
 M humanity that characteriie it. That thefe notions favour 
 
 " more of the human paffions, than of juftice or prudence. — 
 " That the vulgar heathens believed their Jupiter liable to fo 
 " many human paffion?, that they might eafily believe him 
 " liable, in his government of mankiod, to thofe of love and 
 M hatred, of anger and vengeance. — That the Jews entertained 
 " fuc.h unworthy notions of God, and their fyftem contained 
 " fuch initances of partiality in love and hatred, of furious- 
 
 * Vol. v. p. 513. * lb. p. 516. 
 
 f< 
 
 ang/»r 
 
Let. 33. WBOLINGBROKE. 22$ 
 
 " anger, and unrelenting vengeance, in a long feries of arhi- 
 " trary judgments, that they would be ready to receive this 
 " heatheniQi doctrine of his arbitrary and cruel proceedings 
 " hereafter. — That accordingly this doctrine was in vogue in 
 " the Church of Mofis, when that of Jefus began. — And that 
 " it made a part of the original Chriflian revelation , 11 — This 
 doclrine he frequently reprefents as not only of human inven- 
 tion, but as abfurd and impious, and even as blafphemous ; and 
 he afferts, that it is impojfible to reconcile it to the divine attri- 
 butes d ." And after having faid that the Jews " blended eoge- 
 " ther at once in the moral character of God, injustice, cruelty, 
 ** and partiality, he adds, that the moral character imputed 
 " to the Supreme Being by the Chriflian theology, differs little 
 " from that imputed to him by the Jewtfb" Yea, he makes 
 
 it the worfeof the two. That " fudden and violent anger 
 
 " are imputed to him in the one fytfem, flow and fllent revenge 
 " in the other. That he is represented by the latter as waiting 
 *' to punifh hereafter with unrelenting vengeance and eternal 
 " torments, when it is too late to terrify, becaufe it is too 
 " late to reform 6 ." Thus he reprefents that which he woulJ 
 have pafs for an eflential article of the original Chriflian n\< - 
 lation, as giving a worfe idea of God than the Jewf/b re: 1 
 tion, which yet he pretends makes fuch a reprefentation of the 
 Deity as is worfe than atheifm. 
 
 I mail now examine what he has offered to make good fa 
 heavy and injurious a charge. 
 
 Some of his arguments are defigned, if they prove any thing 
 at all, to bear againft future rewards and punifhments in gene- 
 ral ; and fome are particularly levelled againft the Chriftian 
 doclrine of future rewards and punifhments. 
 
 As to the former, fome notice has been already taken of 
 what he had urged to invalidate the belief of a future ftate of 
 retributions. I mail not repeat what has been offered abovr 
 in the eighth Letter to this purpofe, but mail proceed to men- 
 tion fome things, which I had occafion there to infiff. upon, 
 as they make a part of the argument, as he has managed it, 
 againft the Chriflian revelation. 
 
 He charges th'ofe who affert, as Dr. Clarke has done, that 
 u future retributions are neceffary to fet the prefent difordera 
 «' and inequalities right, and to juflify, upon the whole, the 
 " fchemeof providence," as in effect maintaining, that " God 
 
 ♦Vol. v. p. 515, 51& */f. • lb. p. 53 2 > S 33- 
 
 " a<fb 
 
224 <d View of the Deistical Writers. Let. %§. 
 
 •' acts againft his attributes, and the perfections of his nature 
 " in one fyftem, only to have a reafon the more for acting 
 " agreeably to them in another *." He urges, that " it is 
 " profane to infmuate, much more to affirm peremptorily, that 
 " the proceedings of God towards men in the prefent life are 
 " unjuft; and that if that could be admitted, it would be 
 " abfurd to admit that this may be fet right, which means, if 
 " the words have any meaning, that this injuftice muff ceafe 
 " to be injuftice on the received hypothefis of his proceedings 
 " towards man in another life." And he argues, that " om- 
 " nipotence itfelf cannot caufe that which has been done not 
 M to have been done?." The force of this argument de- 
 pends upon a grofs mif-reprefentat:on of the fenfe of thofe 
 whom he has thought fit to oppofe. No Chriftian divines 
 pretend, that God's proceedings towards men in this prefent 
 life are unjuft. On the contrary, they maintain, that it is jufx 
 and wife in God, and fuitable to the nature of this ftate of 
 trial and difcipline, to fuffer things to go on as they do in their 
 prefent courfe; and that it is agreeable to the order of things 
 that a ftate of final retributions fhould fncceed. They are far 
 from thinking, that what is now injuftice will in a future ftate 
 ceafe to be injuftice: But they maintain, that that juftice, the 
 execution of which is for very wife reafons delayed, friali be 
 exercifed and difplayed in the fitteft feafon. That that pu- 
 nifhment of the wicked which is not for the prefent inflicted, 
 though defigned, fhall be executed, when it is moft proper it 
 fhould be fo : And that reward of the righteous, which is not 
 as yet actually conferred, fhall be conferred when it is fitteft 
 it fhould be conferred, and when they ar^beft prepared for 
 receiving it. They after t, that the evils and fufferings which 
 good men endure in this prefent ftate are perfedtly confiftent 
 with the divine juftice, becaufe they are either fent as chafttie- 
 ments and corrections for their fins and mifcarriages, or as 
 feafonable trials for the exercife and improvement of their vir- 
 tues, and to difcipline them for a better world ; ^nd that in a 
 future ftate the trial (hall be over, and their virtue fully re- 
 warded, and they fhall arrive to the true felicity and perfection' 
 of their nature: And on the other hand, that wicked perfons 
 arc here often furlered to profper, and have many advantages 
 and benefits given them, to lead them to repentance, and to 
 anfwer many wife ends of providence. And if they prove io- 
 
 f Vol. v. p, 356. s lb. p. 493, 494. 
 
 corn"-ibl£' 
 
Let. 33. WBOLINGBROKE. 225 
 
 corrigible to the methods of difcipline which are here made ufc 
 of, thofe punimments which were here deferred, mall be at 
 length inflicted, and God's righfebufnefs, and juft deteftation 
 
 againfl: fm, fhall be awfully manifeired and difpla)ed. 
 
 But it is efpec'.illy againfr. future puniffunents that he bends 
 his force. He ubierves, that " the heathen philofopbtr?, even 
 " thofe of them who afTumed providence to be the moi> active 
 4t in directing the affairs of this world, were unanimous in their 
 " opinion, that the Supreme Being was never angi v, 'ior ever did 
 " harm;" for vv! :h he cites a paflage from Tally's Offices, 
 lib. 3. Nvmiratum tlmemus Jovem? At hoc qv.idem commune 
 ejl omnium philofophorum — Nunquam nee irafci Deum, ncc no- 
 cere h . It will be eafily allowed, that a iger in i6tly fpeaking, 
 as it fignifies a paffionate emotion, I icr s is to be round in 
 fuch imperfect creatures as we are, cannot be afcribed to God; 
 but to deny that he is difpleafed or offended with the fins of 
 his creatures, which is all that is intended when anger is afcribed 
 to him in the facred writings, is really to (hike at the founda- 
 tions of all religion, and under pretence of honourable thoughts 
 of God, to baniih the fear of a Deity out of the world. It was 
 a maxim of the Epicureans concerning the divine nature, 
 
 Nee bene promeritis capitur, nee tangitur ira. 
 
 And their defign in it was to deny the providence of God, and 
 to reprefent him as abfolutely unconcerned about the actions 
 of men, fo as neither to reward the good, nor to puniih evil- 
 doers. And this, if it holdeth at all, will equally hold againfl 
 God's punilfiing the wicked in this life, and in the next. And 
 it looks as if this was our author's intention. He urges, that 
 " neither reafon nor experience will (hew us, in the Author of 
 " nature, an angry, revengeful judge, or bloody executioner 1 ." 
 But to mif-call things does not alter their nature. It is eafy to 
 throw a hard name, and to call juftice vengeance and cruelty: 
 But no argument can be drawn from this to prove, that that 
 which is one of the molt, glorious perfections, and infeparable 
 from the wife and righteous Governor of the world, ought 
 to pafs for the word of characters. If the Supreme L'eing be 
 not utterly indifferent to virtue and vice, to good and evil, to 
 the happinefs and mifery of his creatures, it muft be faid that 
 he approveth the one, and is difpleafed with the other; and 
 in that cafe he will fhew his approbation and difpleafure by 
 
 h Vol. v. p 510. i lb. p. 239. 
 
 Vol. II. <i_ fui table 
 
226 A View of the Deistical Writers, Let. 33. 
 
 fuitable effects. What fhould we think of an earthly prince, 
 that lhould not concern himfelf whether his laws be obferved or 
 not, and fhould fuffer them to be tranfgrefled with impunity? 
 And is this the idea we fhould form of the Supreme Lord 
 of the univerfe? If this were the cafe, what could be expected 
 but univerfal diforder and confufion in the moral world ? It is 
 the fame 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 ufe of to fet afide future puniihments. He ob- 
 ferves, that " to aflume that the divine providence towards 
 " mankind in this world has one criterion, and in the next an- 
 " other, would be extravagant k ." And therefore he mentions 
 it as an abfurdity in the Chriftian fcheme, that " the proceed - 
 " ings of the future ftate fhall be the very reverfe of the pre- 
 n feat; for then every individual human creature is to be tried ; 
 u whereas here they are only confidered collectively ; that the 
 ". molt fecret actions, nay, the very thoughts of the heart will 
 " be laid open, and fen ten cc will be pronounced accordingly 1 ." 
 The plain meaning of this is, that the individuals of mankind 
 ihall not be obnoxious to any punifhment from God either in 
 this world or in the next; and confequently that there fhall 
 be no exercife of divine juftice here or hereafter. For he him- 
 felf declares, that " juftice requires, that rewards and punifh- 
 *' ments fhould be meafured out in various degrees, according 
 " to the various circumff ances of particular cafes, and in propor- 
 M tion to them." He has endeavoured to turn that into an argu- 
 ment againA the Chriftian 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, fhall 
 then be laid open. Thefe are things that lie quite out of the 
 reach of human judicatories, and yet upon thefe 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 beft 
 or worfl actions or difpofitions will go unrewarded or unpunifh- 
 ed, which is the higheft abfurdity, fuppofing there is a Supreme 
 moral Governor or Judge. But according to the account given 
 us in the Gofpel, the fecret s of all hearts Jhall be revealed, the 
 hidden fprings fhall be enquired into, from whence good and 
 evil actions flow, men fhall be fhewn in their true characters, 
 no real good action mail pafs unrewarded, or evil one un- 
 punifhed; than which nothing can pollibly have a greater in- 
 
 k Vol. v. p. 498. l lb. p. 494. 
 
 5 fluence 
 
Let. 3S- Lord Bo Lin gbr ok*. 227 
 
 fluence to engage us to exercife a conflant care over our inward 
 temper, and our outward conduct. 
 
 Another argument he makes ufe of, which, as far as it is of 
 any force, bears againft future punifhments in general. It is 
 this; That "reparation and terror are obj eels effential to the 
 " conffitution of human juIHce. But what does that juitice 
 " require, if it may be called juflice, when it tends neither 
 " to reparation nor terror m ?" He acknovvleges what fome en- 
 gaged in the fame caufe have thought fit to deny, that " to re- 
 " form offenders is not the fole nor the principal end of pu- 
 u nifhment. Thofe that are capital muff have fome other. 
 " The criminal is executed for the fake of others, and that he 
 " may do fome good by the terror of his death. The prince 
 " that mould punilli without regard to reparation or terror, 
 " could have no motive to punifti but the pleafure of punifh- 
 " ing; which no fphit but that of anger, vengeance, or cru- 
 " elty, can infpirc." He affcs therefore, " What effects can 
 " punifhments have, when the fyftem of human government 
 " is at an end, the ffate of probation is over, when there is 
 " no farther means for reformation of the wicked, nor repa- 
 " ration to the injured by thofe who injured them, and when 
 " the eternal lots of all mankind are call, and terror is of no 
 " farther ufe n ?" But it is to be confidered, that the terror 
 of the future punimment is of great ufe in this prefent flare. 
 The proper defign of the threatening?; of future punifhment 
 is not to inflict the punimment, but to prevent the wickednefs, 
 and thereby to prevent the punimment. But when once thofe 
 threatenings are denounced, jufiice and truth, and the ma- 
 jeity of the Supreme Ruler, require that they fhculd be ordi- 
 narily executed upon thofe who, notwithstanding thofe threat- 
 enings, perfift in their wicked courfes. For if it were laid 
 down as a principle, that though, thefe threatenings were de- 
 nounced, juflice or goodnefs would not fuller them to be exe- 
 cuted, it would be the fame thing as if there were no threat- 
 enings at all; fince they would in that cafe anfwer no purpofe, 
 and could not be faid to be fo much as in terror em. J kit be- 
 fides the neceflity there is that ftich punifhments mould be 
 threatened here for the fake of preferring order, and reftrain- 
 ing wickednefs among mankind, even in this prefent flare, and 
 confequently, that they fhould be executed hereafter upon thofe 
 that have incurred the threatened penalties, of what ufe the 
 execution of them may be to other orders of beings in a future 
 
 m Vol. v. p. 494, 495. ° lb. p. 507, 50S. 
 
 Qz ftate, 
 
228 A View of the Deistical Writers. Let. 33. 
 
 ftate, to infpirc an abhorrence of fin, and a fear of the divine 
 majefty, 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 tranfa&ed in a moll: folemn 
 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 prefent on that occafion. Thofe 
 punifliments may therefore be of very extenfive ufe, for any 
 thing that can be proved to the contrary, for promoting the 
 general good, for difplaying the evil of fin, and vindicating 
 the majefty of the divine laws and government, and may ferve 
 as folemn warnings to the intellectual creation. God takes no 
 pleafure in their torments, as fuch, but in anfwering the great 
 ends of his government, in taking the propereft methods to 
 promote the good of the whole, in the exercife and difplay of 
 his own infinite righteoufnefs and purity, in feparating the juft 
 from the unjuft, and putting a viiible eternal difcrimination 
 between the obflinate oppofers of his authority and goodnefs, 
 and thofe who loved and ferved him in iincerky. 
 
 When this writer reckoneth reparation among the ends of 
 punifhment, he feemeth by reparation to mean only the repair- 
 ing the injuries done by one creature to another ; as if all the 
 malignity and demerit of fin confifted only in its being a wrong 
 done to our fellow-creatures ; and as if it were not to be con- 
 fidered or punifned at all as an offence againg the divine ma- 
 jefty, and a violation of the laws of the fupreme univerfal 
 Lord. But this is a great miftake. Sin is indeed a great evil 
 confidered as an offence committed againft our fellow-crea- 
 tures, and againft the true dignity, perfection, and happinefs 
 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 infurrecYion againft. the majefty and authority of 
 the great Lord of the univcrfe, to whom we owe all poflible 
 fubjection and obedience, an oppofing our wills and appetites 
 to the will and law of the Supreme, the bafeft ingratitude to 
 his infinite goodnefs, a cafting an indignity on his adorable 
 perfections, and on the wifdom and righteoufnefs of his go- 
 vernment, and therefore a breach of univerfal order. This is 
 what renders fin principally criminal and odious; and what we 
 ought to have a chief regard to in our humble confeilions, or 
 cUf we are not true penitents. And as it is in this that its 
 malignity chiefly confifteth, and as God would have us abhor it 
 principally on this account, fo it is on this account efpecially 
 that he puniAieth it : For he judgeth of things as they really 
 
 are. 
 
Let. 33' WBolingbroke. 229 
 
 are. If the greateft evil of fin confifteth in its being an of- 
 fence committed againft the divine majefty, a wilful tranfgref- 
 fion of his known laws, and an oppofmon to his authority" and 
 goodnefs, if the more there is of this in any fin the more hei- 
 nous its guiit muft be acknowleged to be, if this carrieth an 
 infinitely greater, a more monftrous malignity in it than its be- 
 ing merely an offence againft creatures like ourfelvcs, it is con- 
 trary to all the dictates of reafon and good fenfe to fnppofe, that 
 the moft wile and righteous Governor of the world in punifhing 
 fin hath not principally a regard to that on the account of which 
 it principally deferveth punilhment. It is true that God cannot 
 be really hurt by our fins and vices, nor beatified by our obe- 
 dience and our virtues. But this is only owing to the tranfeend- 
 ent excellency of his own mod: perfect nature. And it would 
 be a ftrange thing to make the infinite perfection of his nature 
 a reafon why his creatures mould be allowed to tranfgrefs his 
 laws with impunity. On the contrary, the greater the excel- 
 lency of his nature is, the greater is the evil of fin as commit- 
 ted againft his infinite majefty; and that very perfection of his 
 nature makes it impoffible for him not to hate all moral evil. 
 For it is manifeff. that an eternal love of order, purity, and 
 righteoufnefs, is neceffariiy included in infinite perfection. And 
 how fhall he fhew his juft abhorrence of fin, and averfion to 
 the breach of moral order, but by the marks and effects of his 
 difpleafure againft it, that is, by punifhing obftinate prefump- 
 tuous tranfgrefibrs ? 
 
 Our author tells us, that " future punifhments were not 
 " believed by the philofophers, not even by 'Pluto and Pytba- 
 " goras, though they talked of them °." And that " at the 
 " coming of our Saviour they were generally di! regarded 
 " even by the vulgar." If this were fo, it became the more 
 necefTary to renew the difcovery, and fet it in a clearer and 
 ftronger light, fince it was of vaft importance to mankind to 
 believe it. By his own acknpwlegement, the ableft pailofophert 
 and legiflators thought fo. And he himfelf frequently owns 
 the great ufefulnefs of this doctrine. And its 11: • \ as 
 
 I have before obferved, in conjunction with other confidera- 
 tions, no fmall argument of its truth. 
 
 Having confidered what he hath offered with relation to fu- 
 ture rewards and punifhments in general, I fhall now examine 
 the particular objections he hath urged againfl the accounts 
 given of them in the Chriftian revelation. 
 
 Vol v. p. 513. 
 
'230 A View of the D e i s t i c a l Writers . Let . 3 \ . 
 
 He obferves, that '? had the dov%ine of future rewards and 
 " puniihments been more general, and lefs defcriptive ; had 
 " future puniihments been reprefented like the rewards, to be 
 ". fimply fuch as eye never faw, nor heard, nor the heart 
 " of man could conceive, it might have been maintained in cre- 
 <£ dit, and have had an universal and real influence — perhaps 
 M to the great advantage of religion. But befides the abfur- 
 " dity of fuppofing that God infiiefs eternal punifhments on 
 '*. his creatures, which would render their non-exiftence into- 
 " nitely preferable to their exigence on the whole ;" he ap- 
 prehends, that " an air of ridicule has been caft on this doc- 
 " trine by preferving ail the idle tales and burlefque images, 
 u which were propagated in thofe days." He reprefents it as 
 *1 nearly refembling the mytbologia de inferis, which has been 
 " fo often laughed at >\" As to the account given us in the 
 Gofpel of the future reward, it is incomparably noble and ex- 
 cellent, and not quite fo general as he reprefents it, but fuch 
 as is fitted to raife in us the highefr. ideas of the felicity and 
 perfection to which good men ihall be raifed in the heavenly 
 world. The defcriptions there fet before us of future pimiih- 
 ments are general, but very exprei'live. And the burlefque 
 images he fpeaks of are awful and /hiking reprefentations, de- 
 figned and fitted to convey images of terror, but not mixed 
 with any trifling or ridiculous circumfrances, like the poetical 
 tales and fables he refers to. 
 
 But what he feems to lay a principal ftrefs upon for expoilng 
 the Chriftian doclrine of future rewards and punifhments, is 
 this: That ' jufHte requires molt certainly that rewards and 
 " punifhments fhould be meafured out in every particular cafe, 
 " in proportion to the merit and demerit of each individual. But 
 ** infhad of this, it is allured, that the righteous and the wicked 
 " are •: nfported into heaven, or p!: Qged into hell, without 
 " any .idincTion of the particular cafes which have been fo fo- 
 " lemnly determined, and without any proportion obferved be- 
 u tween the various degrees of merit and demerit in the ap- 
 " plication of thofe rewards and punifhments ; ." And in all 
 that he offers in the latter p.irt of the fixty-eighth of his Frag- 
 ments and EfTays, he proceeds upon this fuppoiitioo, that " the 
 "■ greatcfl and leaft degree of virtue Ihall be rewarded, and the 
 M grcatefr and leaft degree of vice punifned alike :" And that 
 it is " arbitrary and tyrannical to make no diftinclion of per- 
 " fons in diiTimilar cafes'." And again he urges, that " the 
 
 * Vol. v. p. 542. 1 lb. p. 495. r lb. p. 496. 
 
 11 hype* 
 
Let. 33. IflriBoLlNGBROKK. 231 
 
 " hypothefis of all being faved alike, or damned in the lump, 
 " tends to deftroy little by little all thofe imprefllons which 
 M the belief of a future ftate is fo ufefully defigned to give s ." 
 All that his Lordfnip here offers depends upon a great mif- 
 apprehenfion, or a wilful mifreprefentation of the ChriiVum 
 doctrine on this head. If men were to be rewarded and 
 puniQied hereafter only collectively, and no regard had to in- 
 dividuals, which our author would perfuade us is the method 
 of God's proceeding towards mankind in this prefent ftate, 
 then it might be admitted that men are faved and damned only 
 in the lump, as he is pleafed to expiefs it. But this is not the 
 Scripture reprefentation of God's proceedings in a future ftate. 
 We are there mod exprefly allured, that the cafe of every in- 
 dividual (hall be examined and judged. It is thus that our 
 Lord, who is to be our Judge, reprefents it : He tells us, 
 that he will come in bis glory , and all his holy angels with him, 
 and then /hall he reward every man according to his works, 
 Mat. xvi. 27. St. Paul exprefly declares, that God will render 
 to every man according to his deeds, Rom. ii. 6. That every 
 one of us f jail give an account of him f elf to God, Rom. xiv. 12. 
 That we muft all appear before the judgment -feat cf Chrift, 
 that every one may receive the things done in his body, accord- 
 ing to that he hath done, whether it be good or bad, 1 Cor. 
 v. 10. That every man's work fball be tried, and made ma- 
 nifefi, 1 Cor. iii. 13. In fpeaking of the respective duties of 
 ma.ft.ers and fervants, he lets them know, that the meaneft 
 fhall not be neglected, but fhall receive a proper reward : 
 That whatfoever good thing a man doth, the fame f mil he re- 
 ceive of the Lord, whether he be bond or free : But he that 
 docth wrong, fhall receive for the wrong which be hath done t 
 and there is no refpetl of perfons, Eph. vi. 8, o. Col. iii. 25. 
 St. Peter afTureth us, that God without refpetl of perfons judg- 
 eth according to every man's work, 1 Pet. i. 17. Chrift is in- 
 troduced as declaring, / am he which fearcheth the reins and 
 hearts ; and I will give unto every one of you according to your 
 works, Rev. ii. 23. And in the defcription of the future judg- 
 ment, Rev. xx. 12. to fliew the exact nefs of that judgment, 
 it is faid, that the books were opened, and the dead were judged 
 out of thofe things which were written in the books according 
 to their works. And it is repeated again, ver. 13. they were 
 judged every man according to their works. 
 
 s Vol. v. p. 503. 
 
 Qj. From 
 
i^i A View of the Deistical Writers. Let. 33. 
 
 From thefe feveral paffages compared together it appears 
 with the utmolt evidence, that according to the whole tenor 
 of the New Teilament, in the difpenfing future retributions, 
 the rewards and punijhnents Jhall be measured out in every par- 
 ticular cafe, in proportion to the merit and demerit cf each in* 
 dividual, which our author faith is what juftice requires. It is 
 therefore manifeft, that what is there faid concerning that fu- 
 ture ltate of rewards and punifhments, mnft be underflood in 
 a confiftency with the making an exact diitribution according 
 to particular cafes and circum (lances. And that the general 
 reprefentations there made of heaven as a (late of future 
 happinefs to the righteous, and of hell as a ftate of future 
 punimment to the wicked, mult be fo taken and explained as 
 to comport with the different degrees of rewards and punim- 
 ments to the one and to the other; and not as if ail good 
 men were to be raifed to the fame degree of future glory and 
 happinefs; and all bad jen to be punifhed with the fame de- 
 gree of mifery; fmce it is fo frequently and expredy declared, 
 that God will then, without refpect of perfons, render to every 
 man according to his deeds ; and that every man (hall then 
 receive according to what he hath done in the body. The ge- 
 neral defcriptions of that future glory are indeed lublime and 
 noble, and reprefent it in a molt attractive view. And it was 
 proper it mould be fo. They let before us a happinefs be- 
 yond imagination great and giorious, the more effectually to 
 animate us to a patient continuance in well-doing. And it is 
 ilgniried, that it is of fuch a nature, fo twuifcendently great 
 and excellent, as vaftly to exceed what any of the human race 
 could in ftrictnefs of juftice have deferve-K For the obedi- 
 ence of the beft of men is very imperfect, and mixed with 
 many defects ; and therefore that eternal life and happinefs is 
 reprefented as the gift cf Gad through J ejus Chrift. That re- 
 ward is the effect of free fovereign grace and goodnefs. And 
 therefore none can find fault if the glory and happinefs which 
 {hall be conferred upon gc od men hereafter he above what they 
 could be faid to have ftrit t y met ited. But though the very loweft 
 degree of reward and happinefs in that future flaie (hall be 
 far fuperior to what- the bed of men could haw pretended to 
 lave challenged as in fhictnefs of jufbice due to Lis merits, yet 
 Cod (hall fo order it in his infinite wiidom and righteoufnefs, 
 that there (hail be an admirable proportion observed 10 giving 
 different degrees or giory, according to the different profici- 
 encies men had made in real goodneft during their ftate of 
 
 trial. 
 
Let. 33. WBOLINGBROK!, 233 
 
 trial. Nothing can be clearer to this purpofe than onr Saviour's 
 determination in the parable of the pounds, Luktxix. 12. 20. 
 where he reprefents higher honours and reward* conferred 
 upon fome tot* upon others, according to their different de- 
 grees of ufefulnefs, and the different improvements they had 
 made of what was committed to them. And in the blcifings 
 he pronounceth upon thofe that are perfecuted for righteouf- 
 nefs fake, he plainly intimates, that they mould be diftinguif] 
 with a higher reward in heaven than many others, in proportion 
 to their greater fufferings and fervices. And in general he de- 
 clares, that in his Fathers houfe are many manfons ; which fup- 
 pofes that there mall be different abodes provided for good men 
 in that future world, into which they (hall be diftributed, each 
 of them happy in their feveral way- and each contented with 
 the lot aligned them. But no- where are we particularly told, 
 what mail be the loweil degree of happinefs and reward which 
 {hall be conferred on toe loweft degrees of real virtue and 
 righteoufnefs, nor would fuch a difcovtry be of any ufe to man- 
 kind, or anfwer any valuable purpofe. 
 
 As to future punifhments, in the indicting of thefe the 
 ftricteft regard mail be had to the roles of juflice, fo that no 
 man mall be punifhed beyond his demerits. This incontefta- 
 bly follows from the frequent declarations that are made, and 
 which have been already produced, that God will render to 
 every man according to his deeds, without refpeel of perfons. 
 But befides thefe general declarations, there are feveral paf- 
 fages of Scripture which are defigned to mew, that there mail 
 be a remarkable difference made between fome bad men and 
 others in the punifhments inflicted on them; and that in the 
 inflicting thefe punifhments a regard mail be had to the dif- 
 ferent aggravations of their crimes. This is u hat our Lord 
 plainly fignifies, when he deelares with great folemnity, that 
 it Jhail be more tolerable for Sodom and Gomorrah in the day 
 of judgment, that is, for the moft profligate parts of the hea- 
 then world, than for thofe that obilinately rejected and abufed 
 the Gofpel offers of mercy and falvation, and who go on in an ob- 
 ftinate courfeof prefumptuous fin and difobedience, in oppofition 
 to the cleared light and mod: glorious advantages. And again, 
 he declares, that that fervant which knew his Lord's will, and 
 prepared not him/elf, neither did according to his will, Jhall be 
 beaten with many Jlripes. But he that knew not, and did com- 
 mit things worthy of Jlripes, fhall be beaten with Jew Jlripes. 
 For unto whomsoever much is given, of him fhall n:ueh /• 
 tjuired: And to whom men have committed ynuch, of him it HI 
 
 they 
 
234 A W ew °f tfa Deistical Writers. Let. 33. 
 
 they njk more, Luke xii. 47, 48. Nothing can be plainer than 
 it is from this reprefentation, that among thofe who (hall be 
 puniftied in a future ftate, great difference mall be made in 
 the degrees of puniihment inflicted on them according to their 
 different demerits ; and that an exact conlideration (liall be had 
 of their feveral cafes, and an equitable proportion mall be ob- 
 ferved, and all proper allowances made. The general defcrip- 
 tions therefore of thefe future punifhments are to be interpret- 
 ed in a confifiency with fuppofing a very great difference made 
 between fome and others in the degrees of their puniihment. 
 In thefe general defcriptions the ftrongeft images of terror are 
 made ufe of, and it is highly proper it mould be fo. The 
 punifhments are defcribed in their higheft degree, as they fhall 
 be inflicted on the moit obftinate and heinous offenders. No- 
 where are we particularly told what fhall be the loweft degree 
 of punifhment which (hall be inflicted in that future world ; 
 nor what that (fate of vice and guilt is which fhall fubjecT 
 men to the leaft puniihment. Such declarations could anfwer 
 110 good end, and would probably be abufed. It is more wifely 
 clone to leave that matter in general expreffions; at the fame 
 time aifuring us, that every man fhall be punifhed in a ftrict 
 proportion to the circumftances of his crime. 
 
 A due confideration of this will in a great meafure obviate 
 the principal objections this author hath urged againft the eter- 
 nal duration of that future punifliment, which depend princi- 
 pally upon this fuppoiition, that all fhall be alike fubjected to 
 the molt extreme degree of torment and mifery, and fo fhall 
 continue for ever : Whereas if it be confidered, that there fhall 
 be a rreat difference made between fome v and others, in that 
 future world; that the ftate of fome fhall be tolerable com- 
 pared with that of others; and that every man's cafe fhall be 
 confidered, and his condition wifely and exactly proportioned 
 to what he had deferved ; on this fuppofition, whatever the 
 duration of it is fuppofed to be, it is ftill juft. 
 
 Here it will not be improper to take notice of a remarkable 
 paffage of this writer in relation to this prefent fubject. He 
 feys, " he could eafily pcrfundehimfelf, that the mercy of God 
 " pardons the offenders who amend, confiftently with his juf- 
 " lice; for elfe, as all men offend, all men would be punifh- 
 *' ed ; and that his goodnefs may carry on the work his mercy 
 u has begun, and place fuch as are the objects of both in a 
 *' ftate where they will be exempt perhaps eternally from all 
 " natural, and as much as finite creatures can be, from all mo- 
 " ral evil. He could perfuade himfelf, that they who are 
 
 " the 
 
Let. 33. IcriBoLiNGBROKE. 235 
 
 " the objects of neither, and are not therefore pardoned, re- 
 " main, if they do remain, excluded from the happinefs of 
 " the others, and reduced to a forlorn Hate. Some fuch hv- 
 11 pothefis, where no certainty is to be had, I could admit 
 H (fays he) as probable, became it contradicts none of the di- 
 €t vine attributes, fets none of them at variance, nor breaks 
 " their harmony." Here he fuppofes it to be a probable hy- 
 pothefis, and perfectly confident with the divine attributes, not 
 only that fome men who are the proper objects of the divine 
 goodnefs and mercy, may continue eternally in a happy ftate 
 exempt from all evil; but that others who by their conduct 
 have rendered themfelves not the proper objects of the divine 
 mercy, may be debarred from pardon, and may remain, whilft 
 they do remain, and confequently may remain eternally, fup- 
 pofing them to continue in eternal exigence, excluded from 
 that happinefs which the others enjoy, and reduced to a forlorn 
 ftate. If therefore we be allured by a well-attefted revelation, 
 that this mail really be the cafe, he ought not to object againft 
 it. 
 
 But he urges that " it is abfard to fnppofe, that our ftate 
 " of probation ends with this prefent life, and that judgment 
 
 " will be determined by what we have done in this ftate. 
 
 " And that a virtue or wickednefs of fifty or fixty years, fliould 
 " be rewarded with eternal happinefs, or punifhed with eternal 
 " mifery V The objection that is drawn from the difpropor- 
 tion there is between the duration of the ftate of trial, and the 
 eternity that is to fucceed it, might be made, whatever we fup- 
 pofe the continuance of the time of trial to be. But the fhort- 
 nefs of this ftate of trial furnifheth a powerful confidcratidfl to 
 engage us to improve it. And very probably, if it were ordi- 
 narily much longer than it is, the condition of mankind might 
 be worfe in the prefent corrupt ftate of the human nature than 
 it now is ; as the length of men's lives before the flood proba- 
 bly contributed to the wickednefs that fo much abounded. The 
 argument therefore, as far as there is any weight in it, hold- 
 eth againft the fuppoflng any ftate of trial at all, of whatever 
 continuance. But do we know enough of the menfurcs and 
 defigns of the divine government, to be able to pronounce, that 
 it may not be worthy of God as the Supreme Governor of the 
 world, to appoint to his reafonable creatures a ftate of trial and 
 difcipline, and to deal with them according to their behaviour 
 in fuch a ftate, and let them know, that if they obftinately 
 
 I Vol. v. p. 493. 504, 505. 
 
 pci fift 
 
2 3 6 A View of the D e i s t i c a l Writers. Le t . 3 3 . 
 
 perfift in their rebellion and difobedience, he will at length ftiut 
 up his grace from them, and they fhall be excluded from that 
 glory and felicity with which he would have bountifully re- 
 warded their perfeverance in a courfc of piety and virtue dur- 
 ing the time of trial alloted them? It may be left to impartial 
 reafon, whether this conftitmion would not be more wifely or- 
 dained, and more likely to promote the interefts of virtue and 
 good order in the world, and to reprefs vice and wickednefs, 
 than to fet no bounds at all to the offers of his mercy, and to 
 ailure them, chat let them behave never fo wickedly and pre- 
 fumptjoufly, and abufe and reject all the methods of his grace, 
 yet (Hll after they leave this world, and at any other time 
 throughout eternity, whenever they repent, they fhall be for- 
 given, and even reftored to favour, and raifed to glory and fe- 
 licity? Would this be a rule of government worthy of the di- 
 vine wifdom, or fit to be publifhed throughout the whole intel- 
 lectual world ? 
 
 As reafon leads us to conclude, that it is neceffary for an- 
 fwering the great ends 3 il government that punifhmenti 
 
 fhould be denounced againfl the obflinate tranigreffors of the 
 divine laws, fo it may be juftly doubled whether to creatures 
 defigned for an immortal exiifence, the threatening of Hone but 
 temporary punifhments would be fuffkient ; efpetially if they 
 apprehended that they mould outlive thofe punifhments for in- 
 finite ages in blifs and glory. It certainly becometh us in our 
 enquiries concerning filch matters as thefe to proceed with great 
 modefty, fmce we cannot pretend of ourfelves to be proper 
 judges of what the governing wifdom and righteoufnefs of the 
 Supreme lord of the univerfe doth require, v ^and what is moil 
 worthy of God, and moil for the good of the whole, which is 
 of far greater importance than the interefts of particular be- 
 ings. 
 
 To confider the fentence which (hall pafs upon bad men 
 at the great day of judgment, as final and irreversible ; and 
 that after this there fhall be no frefh offers of grace and mer- 
 cy; but they fhall continue under the effects of that fentence 
 during the whole of their cxiflence, is certainly a conlideration 
 of the highefl moment, and muff needs have a wonderful weight 
 to engage us to make the belt ufe of the prefent ftate of trial 
 allotted us, and to lay hold on the offers of falvation that are 
 ii 1 ■ made to us upon the reafonable terms of the new cove- 
 nant. Whereas if we had reafon to apprehend, that there 
 were to be new ftates of trial, new feafons and offers of grace, 
 after the general judgment, it would greatly weaken the influ- 
 ence 
 
Let. 22' WBOLINGBROKE. 237 
 
 ence of the motives drawn from the threatening of future pu- 
 nifhment. Nor is there any thing in this conftitution which 
 can be proved to be inconfiftent with the wifdom, juilice, and 
 equity of the divine government. For as to the exclufiori from 
 the heavenly felicity, which mail be a considerable, part of that 
 future punifhment, there is no reafonable ground for expect- 
 ing, that thofe who now reject the divine grace and mercy 
 mould ever be admitted to that tranfeendent biifs and glory, 
 which God hath been pleafed of his own free and rich good- 
 nefs to promife to the righteous, and which no man could pre- 
 tend to challenge as in ftrictnefs of jufrice due to him. Nor 
 is it any impeachment of the divine wifdom and goodnefs to 
 leave obftinate ilnners during the whole courfe of their exig- 
 ence under that part of the punifhment which arifeth from 
 the flinging reflections of their own guilty confeiences, or from 
 the natural effects of their wicked nefs and bad temper of 
 mind. And whatever farther punimments there may be more 
 directly and immediately inflicted by the divine hand, we may 
 be fure they fhall be in fuch meafures and proportions to each 
 individual as never to exceed the demerit of their crimes. 
 
 What has been faid may help us to judge of the ftrange re- 
 presentation this author is pleafed to make of the Scripture 
 doctrine of future punimments: That " fuch a proceeding 
 " can be afcribed to no principle, but to the revenge of a 
 " being, who punifhes to the full extent of his power, and 
 " merely for the pleafure of punifhing, and without any re- 
 *' gard to ju/tice, creatures who did not offend him, merely 
 " for the pleafure of offending him, creatures who had free- 
 *' will, and made wrong elections, creatures who might plead 
 " in mitigation of their punimments, their frailties, their paf- 
 " fions, the imperfections of their natures, and the numerous 
 u temptations to which they flood expofed u ." This repre- 
 fentation is unjuft in every article. The tendency of it is 
 plainly this ; to apologize for fin, and to diminim the evil o[ 
 it. And what good can be propofed by this is hard to fay. 
 Nothing can be more contrary to the honour of God, to the 
 good of mankind, to the peace and order of the moral world, 
 than to endeavour to make men entertain /light thoughts of 
 the evil of fin. To what purpofe is it to lay, that finncrs 
 do not offend God merely for the pleafure of offending him ? 
 If they do it for the pleafure of gratifying their own corrupt 
 inclinations and appetites, which they oppofe and p; jfer to the 
 
 * Vol. V. £. J 15. 
 
 mod 
 
238 A View of the Deistical Writers. Let. 33; 
 
 molt wife and holy will and law of the fovereign Lord of the 
 univerfe, is not this a very heinous guilt ? Their having free- 
 will, and making wrong elections, when it was in their choice 
 to have done othenviie, though mentioned here in mitigation 
 of their guilt, is a great aggravation of their crime, and an abufe 
 of their reafon and liberty, which are amongft the nobleft gifts 
 of God. To plead pafTions and temptations, is an excufe, which, 
 if admitted, may ferve to apologize for the greateft crimes. But 
 they are not allowed by any wife human judicatories as a rea- 
 fon for exempting thofe that tranfgrefs the laws from the pe- 
 nalties to which their tranfgreffions had expofed them. And 
 Lord Bolingbroke himfelf has elfewhere very properly obferved, 
 that thofe very perfons who pretend that inclinations cannot 
 be reftrained, and who fpeak moft of the power of the appe- 
 tites and pafTions, can refill: and controul them, when any evi- 
 dent intereft, or contrary inclination, leads them to do fo x . 
 And as to any tranfgreffions that may properly be called frailties 
 and infirmities, and which have little of the will in them, the 
 wife and jult Ruler of the world will no doubt make all the 
 allowances that equity can demand. 
 
 Upon the whole, the ChrifVian doctrine of future rewards 
 and punifhmenfs is fo far from furniuYmg a juft objection againft 
 the divine original of the Gofpel revelation, that, if rightly con- 
 fidered, it yieldeth a noble evidence of its ufefulnefs and truth. 
 It is fcarce poffible to form an idea of any thing more folemn 
 and affecting, and better fitted to make a ftrong impreflion on 
 the human mind, than the representation given in the New 
 Teftament of the future judgment. The whole human race 
 convened before the fovereign univerfal Judge, innumerable 
 myriads of holy angels attending, the judicial procefs carried 
 on with the greatell folemnity, a flricf and impartial enquiry 
 made, the mod hidden actions brought to light, and the very 
 fecrets of the heart laid open, and all followed by eternal re- 
 tributions. It feemeth plain from our Saviour's manner of re- 
 prefenting things-, that he regarded it as a matter of great im- 
 portance, that Gnners Ihould have no hope or expectation given 
 them of obtaining mercy and lalvation, if they pcrfiffed to the 
 end of this prefent life in a courle of impenitence, prefumptu- 
 ous fin and dii'obcdicnce. He no-where giveth the leaft inti- 
 mation, that the pnnilhment of the wicked in a future ftate 
 (hall have an end. On the contrary, he ffill fpeaketh of it in 
 
 * See his Letters on the Study andUfe of Hifory, Let. iii. fe£l. I. 
 
 terms 
 
Let. 33* WBolincbroke. 239 
 
 terms which, according to the natural import of the cxprcflions 
 feem to flgnify that it (hall be of a perpetual duration, with- 
 out adding any thing to qualify thofe expreffions. And for 
 any perfons to flatter themfelves, that God may in his abfolute 
 fovereignty difpenfe with the rigour of his threatening?, and to 
 depend upon fuch an expectation, would be an extreme folly, 
 when the plain tenor of the revelation feems to go the Other 
 way. 
 
 I have now finished the defign I had in view, which was to 
 defend natural and revealed religion againft the attacks made 
 upon both by this very confident and aliuming author. In the 
 execution of this defign I have principally confined myfelf to 
 the reafoning part of his Lordfhip's works as far as religion is 
 concerned, and have not willingly overlooked any thing that 
 had the appearance of argument. But I have not attempted to 
 follow him in feveral of thofe excursions which feem to have 
 been principally intended to fliew the variety of his reading, of 
 which it muff be owned there is a great appearance, though I 
 cannot fay he has given many proofs of his having maturely 
 digefled it. Several things there are in his fcheme of meta- 
 phyfics, and in the account he has given of the fentiments of 
 the ancient philofophers, which might juffly be animadverted 
 upon, though it will not be denied that fome of his obferva- 
 tions on thefe heads are juft and curious. But as a diftincTt 
 examination of them would have very much enlarged this work, 
 which is already longer than I at firft intended, or than I would 
 have wifhed it to be, I have chofen to omit them : For the 
 fame reafon I have taken no particular notice of the reflections 
 he has occafionally caft upon the antient Fathers of the Chri- 
 ftian Church, and upon the body of the primitive Chriflians 7, 
 
 of 
 
 y As a fpecimen how ready our author is to lay hold of the flight- 
 eft appearances for calling a flur upon the antient Fathers, and pri- 
 mitive Chriftians, I wouid obferve, that after mentioning the Gno~ 
 Jiics, and their pretences, he adds, That «' the Orthodox grew in 
 " time as much Gnojlics as others ; and we fee that the Church of 
 " Alexandria thought it neceflary to be fo in order to be truly reli- 
 •« gious (1)." He is fo fond of this thought, that he afterwards re- 
 peateth it, and talks of the •« Heretics aliuming the pompous title 
 " of Gnojlics, and defpifing the firft preachers of Chriftianitj, as ig- 
 " norant and illiterate men: And that Clement of site, \ an Jri a n\&m- 
 
 (1) Vol, iv. p. 
 
 11 tair.ed. 
 
240 A View of the Deistical Writers. Let. 33; 
 
 of whom he has made a moft injurious reprefentation, and has 
 in effect juftified the perfecutions raifed by the heathens againft 
 them. He tells us, that " their clergy were, under pretence 
 " of religion, a very lawlefs tribe. — That they broke the laws 
 " in the moft public manner, and inftigated others to break 
 " them, by popular infur regions againg the authority of ma- 
 " giftrates, and by tumults and riots, in which they infulted 
 " the eftablifhed religion of the empire. — And he believes the 
 " lift of the martyrs coniifted more of thofe who fufFered 
 " for breaking the peace, than of thofe who fufFered quietly 
 " for the fake of their religion 1 ." Such is the charge he has 
 thought fit to bring againft a worthy and peaceable body of 
 men," for fo the primitive Chriftians generally were, whofe in- 
 nocent and virtuous behaviour has been acknowleged by fome 
 of their Pagan adverfaries themfelves. 
 
 You will obferve, that I have, for the moft part, except where 
 the argument led to it, patted over the bitter farcafms he fo 
 frequently throws out againft the Chriftian divines. They have 
 the honour to be reviled and infulted in every work that is de- 
 signed againft revealed religion. But it muft be owned, that 
 his Lordfhip has in obloquy and reproach far exceeded all that 
 have gone before him. He has found out what the world did 
 not know before, that the divines are in a formed alliance and 
 confederacy with the Atheifts againft God and his providence, 
 and that the latter are not fuch dangerous enemies to religion 
 as the former. 
 
 I have not thought myfelf obliged to take any diftinct notice 
 of the long account he has given in his fourth Eflay of the in- 
 
 * c tained, that to be a good Chriftian it was neceflary to be a good 
 " GnoJlic{z)y It would be hard to produce an inflance of greater 
 difingenuity than Lord Bolingbroke is here guilty of, and it can 
 fcarce be fuppofed that he was fo ignorant as not to be fenfible of it. 
 The word Gnojtic properly fignifies a man of knowlege. Some 
 corrupters of Chriftianity in the primitive times, who made high 
 pretences to extraordinary knowlege, afTumed that title to them- 
 felves. And becaufc Clement defcribes thetru- Gno/Jics in oppofi- 
 tion to the falfe, to fhew that this name in which thofe Heretics 
 gloried belonged in its juft fenfe only to the true Chriftian ; therefore 
 he and the orthodox Chriftians were Gnoftics, i. e. of the fame prin- 
 ciples and practices with that feci which they condemned. It may 
 be fafely left to the reader to judge of the fairnefs of fuch a con- 
 duct 
 
 (0 Vol. iv.p.458: 
 
 z Vol. i\\ p. s 
 
 croach- 
 
Let. $3. WBOLINGBROKL 2*1 
 
 croachments of the ecclefiaftical upon the civil power, and ; 
 feveral lfeps by which thofe incroachments were earned on, 
 efpecially in the times of the papal ufarpatiori. He I 
 vanced little on thofe heads that can be called [lew, or wl 
 had not been obferved by others before him. And uc bave 
 Lordfhip's own acknowlegement frequently repeated, that I 
 is by no means chargeable on true original Chrifli mi'.y. It 
 would therefore be very difingcnuous to turn that to the dif- 
 advantage of the religion of jtfus, which has been only ov. i 
 to a grofs abnfe and corruption of It, a corruption which was 
 plainly foretold in the facred Writings, at a time when it was im- 
 poffible for any human fagacity to forefee it. 
 
 He frequently exclaims againft artificial theology, and com- 
 plains of the profane mixtures which have been brought intj 
 the Chriftian religion by the fubtilties of a vain philofophy, and 
 by idle traditions. It muit be acknowleged, that there has often 
 been too much ground for fitch complaints. And to endeavour tcf 
 feparate pure uncorrupted Chriftianity as taught by Chrilt and 
 his apoflles from debaling mixtures, and the corrupt additions 
 that have been made to it, is undoubtedly a nobie and ufeful 
 work, and when properly performed, is doing a real fervice to 
 Chriftianity, and tendeth to eftablifh the credit of it, and to 
 promote its facred interefts. But fuch writers as Lord Bbling* 
 broke are certainly the unfit reft perfons in the world to am 
 take it : 
 
 Non tali auxilio, nee defenfiribus ijfis, 
 Temfius eget. 
 
 Inftead of promoting the gotfd work of rei 
 contributing to reftore religion in its - purity, I 
 
 bring a difgrace upon thofe who would in gc ' attempt 
 
 it, and iurnifli the patrons of thofe corruptions with a p 
 fible pretence for reproaching and miirepre. r enting fuch perl 
 as having an ill intention againft Chriftianity itfelf, and as 
 ing the caufe of Deifls and Infidels. 
 
 His Lordmip charges the mifchiefs which 
 Chriftian Church as having been chiefly owing t< 
 " the pure word of God neither i • the fole cri- 
 
 " terion of orthodoxy 3 ." Heal! , . " > hi 
 " thority can fupply or alter, much lefs ioipr 
 
 * Vol. iv. p. 448. 
 
 Vol. II. R \ " Soa 
 
±4.2 A View of the Deistical Writers'. Let," 33^ 
 
 •■• Son of God came on earth to reveal V He fays, that 
 " divines mould return to the Gofpel, as philofophers have 
 " returned to Nature, and prefume to dogmatize no farther 
 " than the plain import of it will juftifyV And here he re- 
 commends it as the moft effectual way to remove the fcandals 
 arifing from the dhTentions among Chriftians, that the Chriftian 
 divines " ihould be content to explain what they underftand, 
 " to adore what they underftand not, and to leave in myftery 
 " all that Chrift and his apoftles have left fo d ." 
 
 Thefe advices, confidered in themfelves, might have been 
 thought to proceed from a good and friendly intention. But 
 every thing is fufpecled that comes from fuch a hand. Yet a 
 real friend to Chriftianity will know how to make a proper ufe 
 of admonitions and reproofs, even when given by an enemy. 
 
 I fhall conclude with this obfervation, That the religion of 
 Jefus, as delivered in the New Teftament in its original purity 
 and fimplicity, will be ever able to Hand its ground againft all 
 the aflaults of" the moft fubtil and moft malicious adverfaries. 
 It hath a dignity and excellency in it, which hath often extorted 
 favourable acknovvlegements even from thofe who have appeared 
 to be ftrongly prejudiced againft it, of which we have a re- 
 markable inftance in the late Lord BoHngbroke. And I am per- 
 fuaded, that the more any thinking man confidereth 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 
 earneft prayer to God, that this holy religion may be more 
 univerfally diffufed, that it may be made known to thofe who 
 know it not, and that where it is known and v profefTed it may 
 have more of the happy effects which it is fo well fitted to pro- 
 duce. 
 
 / am, 
 
 Reverend and dear Sir, 
 
 Mojl fine c rely and affeclhnate/y yours, 
 
 John L eland, 
 
 * Vol. iv. p. 617. c lb. p. 449. * lb, p. 629. 
 
 LET- 
 
&J&. 34. i$r* B'OLINGBROKE, 
 
 Qj(><J><J 
 
 LETTER XXXIV, 
 
 SIR, 
 
 THE foregoing Letter finifhed the o nervations I had 
 made 61^ Lord Bolingbroke's pofthumous works. In the 
 courfe of thofe obfervations I had occafion to make fome re- 
 ferences to a fmall treatife I had publiflied before, intituled, Re- 
 ■fletlions on the late Lord Bblingbroke\r Letters on the Study and 
 life of Hijlory ; which was the fir ft of his Lordfhip's writings, 
 in which he Had appeared in an avowed oppofition to the Chri- 
 ftian caufe. And it having been thought proper to reprint 
 thofe Reflexions, I was advifed by you and other friends to in- 
 fert them in the Supplement to the View of the Deijlical Writers, 
 lately publiflied, as they bear a near affinity to the fubjecls there 
 treated of> and might render that part which relates to Lord 
 BoUngbroke more complete. For the fame reafohs thefe Re- 
 ,fle5tibns' are retained in this new edition of the Vkw of the 
 Deijlical Writers, and are here fubjoined to the obfefVation I 
 the late Lord Bolingbroke's pofthumous works. But whei 
 in the two firft editions of thofe Reflections, befides the remarks 
 which were made upon thofe pafTages in his Lordfhip's Lett 
 that relate to Chriftianity and the holy Scriptures, there were 
 feverai things added of a political nature, and which were de- 
 fined to examine and deleft his Lordfhip's mifrejMrefentai 
 in the third, fourth, and this edition, it was thought proper not 
 to intermix any thing of a political nature, which would not be 
 fo well fuited to the defign of the prefent work. Fbl 
 fon whereas in the firft and fecond editions of thefe h 
 it was propofed to diftribute the remarks into three heads the 
 third of which related to the fevere reflexions Lord / 
 broke had made upon the confeqnences of the ate R 
 and the ftate of things under the prefent eftabiifhmeflt.— I hi: 
 third head, which in thofe editions reached from p. i}? to p. 
 166, is omitted. But there are additions and movements 
 made in other parts of thefc X^&Oteij ** moft » 
 
244 d View of the Deistical writers. Let. 34* 
 
 of which relate to the Cur fe pronounced by Noah upon Canaan, 
 which in the opinion of fome judicious friends, was not fo fully 
 confidered before as it ought to have been. 
 
 This addition was drawn up, as you know fome time ago, 
 and fent over in order to be inferted in the new edition of thefe 
 Reflexions, before I faw Dr. Newton's accurate diflertation on 
 this fubjec*r, in his excellent Di/fertations upon Prophecy, which 
 came but very lately into my hands. — It will now probably be 
 thought not fo ncceffary, but I have chofen to let it ftand as it 
 was hrft drawn up, becaufe it may poffibly not be without its 
 life, and will tend to render the Refeclions on Lord Boling- 
 broke's Letters on the Study and Ufe of Hljiory more complete. — 
 The method I have purfued is fome thing different from Dr. 
 Newton's, He feems to incline to think there is a defect in the 
 Hebrew copies. But I chufe to defend the paflage according to 
 tne prefent reading of the Hebrew copies, which is followed by 
 almoii all the anticnt verfions, as well as by our own translators* 
 
 The Preface to the Reflections in fomewhat long ; but it was 
 not thought proper to omit it, as it contains feverai things, 
 1 h, in the opinion of fome whofe judgment I regard, may 
 ht as uieful as any part of thofe Reflections. 
 
 
 ft EFLE C- 
 
REFLECTIONS 
 
 On the Late 
 
 Lord Bolingbroke's Letters 
 
 O N T H E 
 
 Study and Ufe of Hiftory; 
 
 Efpecially fo far as they relate to 
 
 CHRISTIANITY, 
 
 AND THE 
 
 HOLY SCRIPTURES. 
 
 The Fifth Edition, corrected. 
 
 i\T. B. Thefe Reflexions were firft published in the 
 Year 1753, and before any Part of this Vicvj of 
 Deiftical Writers was wrote. 
 
CONTENTS 
 
 OF THE 
 
 REFLECTIONS,^. 
 
 AN account qffome illuftrious Laymen, who have either pro* 
 
 -^Gt fejfedly written in defence of Chrijlianity and the holy 
 
 Scriptures y or have in their writings Jhewn an high ejleem 
 
 and veneration for them, Pref. p. eclvii, eclviii. 
 
 The inquiry whether Chrijlianity be true, and of a divine ori 
 
 nal, is of the highefl importance, eclviii, eclix. 
 
 A brief reprcfentation of the excellent nature and defign of 
 
 Chriftian religion, eclx, cclxi. 
 
 Thofe are 770 friends to mankind who endeavour to fubvett its 
 
 divine authority, cclxji. 
 
 PART I. 
 
 On the Study and Ufe of Hiftory. 
 
 The high encomiums Lord Bolingbroke is pleafcd to be/low 
 himfelf, 266, 207 
 
 There is a great appearance of vanity in his Letters, and 4 
 
 Jlrong affeclation of novelty, 2 ^8 
 
 He difcovcrs great keennefs and bitternefs offpirit, — and 11 1 
 as if he were cut of humour with mankind, - (,l > 
 
 Many of his obfervations on hi/lory arejujl and curirus, but thers 
 is not much in them that can be called entirely nfur, I70 
 
 Hiflory rightly improved is of great ufe-, but net, as his I 
 flip feems to reprcfent it, the only proper means oj inf ruc- 
 tion, 272 ' 2 73 
 
 He would have us read the hiflories of the av.ticnts, but not to 
 fludy any but thofe of the two loft centuries, 274 
 
 The refleclions Lord Bolingbroke has made upon literature exa 
 
 mmed 
 
 
 275 
 
CONTENTS of 
 
 Be paffes the mqft contemptuous ccrfure upon grammarians, cri- 
 tics, revifers, and publifjers, of antient manvfcripts but 
 
 efpecLilly upon antiquaries and chronologers, p. 27 5, 276, &c. 
 and upon the learned in general, 278,279 
 
 The tendency of his reprefentations is to bring learning into con- 
 tempt, and introduce barbarifm, 27 9, 280 
 
 The labours and writings offludious men are of great advantage 
 for promoting improvement in knowlege, 281 
 
 An arrogant felf-fufficiency, and contempt of the labours and 
 judgments of others, no proper difpofuion for finding out truth, 
 
 ibid. 
 
 PART II. 
 
 An examination of the principal fhings offered by Lord Boling- 
 ' broke, to invalidate the authority and credibility of the facred 
 hiftory. 
 
 SECTION I. 
 
 Ills Lord/hip's objections againft the Scriptures of the Old Tefta- 
 ment ccnfidcred. 
 
 A fummary account of thofe objections., 286, 287 
 
 It is no juft prejudice agahifl the authority of thofe writings , 
 
 that the Jews Lad been Jlaves to the Egyptians, AfTyrians, 
 
 ins, or. 2S6. Or, that they were for a long time unknown 
 
 to the Greeks, or defpifed by them, 287, 288 
 
 The heathen writers generally took up with idle reports again/1 
 the Jews, without making a due enquiry, 289 
 
 The advantageous teflimony given by Strabo Concerning Mofes 
 and the Jewiih nation, 289, marg. noie. 
 
 The excellent nature and tendency of the Jewifh. Scriptures, 
 fhews they were not jitlions of a fuperftitious and lying people, 
 
 290, et feq. 
 
 There are peculiar characters of fmpliciiy, and an impartial re- 
 gard to truth, in the facred hi/lory, 292, 293 
 
 The Scriptures were not forged or corrupted by the latter Jews, 
 293. Nor by Ezra, and the compilers of the facred canon, 
 upon their return from the Bubylonilli captivity, 294, ct feq. 
 
 The Hebrew language was not nil i rely forgotten in the captivity, 
 but continued in ufe after it, ibid. 
 
 The jewifh facred books not loll in the captivity, 295, et (tq.» 
 
 The people were in poffeffion of thofe books, and had a great vene- 
 ration for them before Ezra wasfent to Jerufoleio, 296, 297, 
 
 The 
 
the Reflexions, &V. 
 
 The eflabliflnng cf the facred canon by Ezra, and the men of tie 
 great Synagogue, how to be undcrftood, 
 
 Ezra did not give authority to the law of Mofcs, nprjirfl , 
 the fails by -which that law was attcfted, 
 
 life fatls were of a very public nature, and could not have 
 been impofed upon the people, if they had not hern tr\ ' 
 
 were in all ages received and acknowleged by the whole na- 
 tion, 300, 301 
 
 No parallel between the Helleniflical fables and the facred re- 
 cords, 30! 
 
 The accidents to which the Scriptures were liable from errors of 
 tranferibers, &c. no argument againft their truth or divine- 
 authority, 302, 303 
 
 The variations of the copies in f nailer inflanccs confirm their har- 
 mony in the main, • , 304 
 
 The objcclions drawn from the differences between Jews and Chri- 
 Jlians examined, 305 
 
 They are generally agreed in what relates to the divine Authority 
 of the jewifh Scriptures, 306 
 
 The curfe pronounced by Noah upon Canaan largely confdered, and 
 fhewn to be no jttft objeilion againjl the authority of the Mofaic 
 writings , 307. 
 
 SECTION If. 
 
 The Scriptures and Hiftory of the New Tef! anient \ indicated 
 againft his Lordfhip's exceptions. 
 
 The frauds and falfboods of prof fed Chrfiaiu no jufl pr 
 
 againjl the authority of the [acred books of the New Tcfta- 
 ment, or the credibility of ike fails recce. .-./ 1 3 1 <) 
 
 No encourageme:. to fuch frauds in the New Tc (lament, 
 
 nor' have any per fons taken more pains to detect thofe frauds 
 than Chrijlian divines and criti 3 1 <;. 
 
 The pretence that the Church deftroyedthe heathen 
 daily thofe that were written againjl Ch.- 
 
 320,321 
 
 lord Bolingbroke chatgei mo/l learned, as 
 
 not having honejly or fagacity enough, tt 
 examination of the JewHh and Chrifiian fyf , 322 
 
 He allegcth, that Chrijlianity is wholly founded ttpott fafls, 
 thai thofe fatls have not been ft 
 pafsfor authentic, ought to be proved, 
 e conditions reqnyite to tern - 
 
CONTENTS of 
 
 faFts credible, concur in relation to the important facls on 
 ivhich Chrijlianity is founded, 324 
 
 Thofe facls were done in the mojl open and public manner, ibid. 
 
 The accounts of them -were publijhed in the age when the fatls 
 were done, ibid. 
 
 Jlnd by perfons perfetlly acquainted with thofe falls, ibid. — and 
 who were of great probity and fmplicity , and difcovcr an im- 
 partial regard to truth, ibid. 
 
 They had no temptation to difguife or falfify the fatls — but bore 
 witnefs to them in oppofdion to their worldly interejis, and 
 rooted prejudices ; and though they were thereby expo fed to 
 the mfz grievous ftfierihgs, 325, 326 
 
 The writings ihemfelves have all the characters of genuine purity 
 and fiinplicity, and uncorrupied integrity, — and have been 
 tranfmitied to us with an unqucflionable evideyice, greater than 
 can be produced for any other writings in the world, 326 
 
 What farther confirms the truth of the fails, is the converjion 
 of vaft numbers of both Jews and Gentiles, who were brought 
 by the evidence of thofe fatls to embrace the religion of Jefus, 
 
 327 
 If thofe facls had not been true, that religion muft have funk in 
 
 the beginning, confidering the circumflances under which it 
 
 made its firft appearance in the world, and the difficulties it 
 
 had to encounter with, ibid. 
 
 What his Lord/hip offereth to fhew, that there is no proof that 
 the Gofpcls were written in the firft age of Chrijlianity , exa- 
 mined, ' 330 
 
 The apoflolical fathers all along fuppofe the fatls recorded in the 
 Gofpcls to he of undoubted truth, and havefrequcnt references 
 to pajjages found in the Gofpels. — This fhewn -particularly con- 
 cerning Barnabas, Clement, Ignatius, ^72^Polycarp, 330, 331 
 
 77;*? Gofpcls we have now in our bands were certainly extant in 
 the apqflolic age, and regarded as authentic — And in the be- 
 ginning of the fecond century were univerfally fpread, and 
 read in the public affemblies of Chriftians, 33 2 > 333' 
 
 The four Gofpels, and thefe only, were generally received as of 
 divine authority in the Chrijlian Church, in the ages nearejl 
 the apoftles, and have continued to be acknowleged ever fince, 
 
 334 
 
 The enemies of Chrijlianity, whether Jews or Heathens, who lived 
 nearejl thofe times, never pretended to deny that they were- 
 written by Chrifc's own difciples and attendants, 334^ 335 
 
 The books themfelves have all the marks and charatlcrs of the 
 
 apojlolic age, and which plainly point to the time in which 
 
 '* ' t-hcy. 
 
the Refle&ions, &V. 
 
 they were written, and not one mark of a later date, 
 
 el I 
 
 The pretence, that there had been hiflorical evidence again/, 
 flianity, but that it was afterwards fitpprcJJ'cd, Jbewn to be 
 vain and groundlefs, ^3, ct fcq. 
 
 The objection, that the fatls on which Chrijlianity is founded, arc 
 only attcftcd by Cbri/lians, examined, 340, &c. 
 
 We have the teftimony of adverfarics concerning thofe fatls, as 
 far as could be expctledfrom adverfarics, ibid. 
 
 The Chriftians that atteft the fatls whereby the Cofpcl was cfta- 
 blifjed, were fuch as lucre themfelves converted to Chrifiianity 
 upon the evidence of thofe facts, which gives force to their 
 teftimony, 343 
 
 St. Paul's teftimony particularly confdered, 343, 344 
 
 Lord Belingbroke\r argument to prove that there is at prefent no 
 Jlandard at all of Chriftianity , 3 4 £ 
 
 The Romifh writers, in endeavouring tofbew that the Scripture 
 is infiifficient to be a complete rule of faith and practice, have 
 really ferved the Infidel ca ufe, ibid. 
 
 The pretence, that the moft extravagant and contradictory opi- 
 nions may be founded upon the fame text, and plaufihly de- 
 fended by the fame authority, examined, ibid, et fcq. 
 
 The different interpretations which have been put upon Scrip- 
 ture, no proof that they are not fufficiently cle \r and , 
 mindte to be a rule of faith and pi acliee, ibid. 
 
 Let a revelation be never fo clear, it would be abfurdto 
 that all men Jhould agree in their fenfe of it: but tbi 
 not hinder its being of great ufe, ibid 
 
 Jfter all the clamour that has been raifed a rentes. 
 
 among Chrjiians, there harh been a general agreement among 
 them in ail ages, about many matters of the highefi importance, 
 
 347,etfeq. 
 
 True Chri flianity, infread of receiving a fatal blow, as his Lord- 
 fjip pretends, at the refurretl'm oj letters had thejn a glorious 
 revival, 
 
 The Conclufi6n t 
 
 THE 
 
\ 
 
THE 
 
 PREFA.C E. 
 
 |g L THOUGH no man needs to make ai. 
 I^Sa^ ! a P°'°Sy ^ or u f in g his beft endeavours in de- 
 fence of our common Chrifhanity, when it 
 is openly attacked ; yet as my engaging 
 again in this caule, after having done it on fome for- 
 mer occafions, might have an appearance of too much 
 forwardnefs ; it was with fome reluctance that I was 
 perfuaded to undertake it. What had great weight 
 with me was, the judgment and advice of a perfon 
 of great worth *, of whofe fincere friendfhip I have 
 had many proofs, and whom I greatly honour for his 
 truly Chriftian and candid fpirit, as well as his zeal for 
 our holy religion. He urged, that it was highly pro- 
 per to take notice of the contempt and abufe attempted 
 to be thrown upon Chiiftianity and the holy Scriptures, 
 by a writer of fo great name, and whofe fpecious infi- 
 nuations, ■ and confident ailertions, might probably 
 make difadvantageous imprclTions 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 fo •, he thought my drawing up Remarks 
 on thefe Letters, which had made fo much noilc, might 
 be of fome ufe. This determined me to attempt it ; 
 
 * The Rev. Dr. Tbonas WVfon, ke&br of V . 
 Prebendary oi 
 
 ar.J 
 
ediv PREFACE. 
 
 and how Far what is now offered is fitted to anfwer the 
 intention, muft be fubmitted to the judgment of the 
 public. I am fenfible of the difadvantage one is un- 
 der in appearing againft a writer of fo diftinguifhed 
 a character as the late Lord Vrfcount Bolingbroke. His 
 Lordfhip's admirers will no doubt expect, that a pro- 
 per decent refpect mould be paid to his great abilities 
 and talents, as well as quality. This I readily ackn.ow- 
 lege. But there is certainly a (till greater regard due 
 to the honour of Chrillianity, which he hath unwor- 
 thily infulted. However, it is hoped the reader will 
 find, that care has been taken not to tranfgrefs the rules 
 of decency, or to pufh the charge againft him farther 
 than his own words give juft ground for; and that 
 angry and reproachful expreffions have not been made 
 ufe of, even where there feemed to be a fufficient provo- 
 
 cation given. 
 
 It might have been expected, from a perfon of his 
 Lordfhip's genius, and who feems fond of faying things 
 which had not been infifted upon before, that when he 
 thought fit to appear againft the authority of the holy 
 Scriptures, and the Chriftian religion, he would have 
 managed the argument in a different manner, and td 
 greater advantage, than had been done by others in 
 the fame caufe before him. But I do not find, that, 
 with all his fagacity and penetration, he hath advanced 
 any thing on the argument* that can be properly called 
 a new diicovery ; or that he hath given any additional 
 force to the objections which have been urged by 
 others, and to which fufficient anfwers have beeri 
 made. 
 
 In that part of his Letters, in which he attempteth 
 to expofe the Scripture hiftory as falfe and uncertain, 
 there are fevcral things thrown in, which feem rather 
 calculated to fhew his Lordfhip's reading, than to an- 
 fwer the main defign he appears to have had in view. 
 It would be no difficult matter to point to fome mif- 
 takes and inaccuracies he hath fallen into. But I have 
 
 chofen 
 
PREFACE. cclv 
 
 chofen For the moft: part to pafs them by, and confine 
 myfelf to thofe things that have a nearer relation to the 
 argument. 
 
 Any one that is converfant with thofe that are called 
 the Deiftical Writers, mud have obferved, that it is 
 very ufual for them to put on an appearance of re- 
 fpect for Chriftianity, at the fame time that they do all 
 in their power to fubvert it. In this his Lordmip hath 
 thought fit to imitate them. 
 
 He hath fometimes exprefTed a feeming regard for 
 the holy Scriptures; and hath carried it fo far as to 
 make a fhew of owning the divine infpiration of fome 
 parts of them. But I believe he would have been 
 loth to have had it thought, that he was in earned. 
 It is not eafy to fee the juftice, or even the good fenie, 
 of fuch a conduct ; fince the difguife is too thin to 
 impofe upon the moft unwary reader : Nor can I fee 
 what end it can anfwer, but to give one no very good 
 opinion of the writer's fincerity. 
 
 This juftice, however, muft be done to the noble 
 author, that he hath brought the controverfy, relating 
 to the divine authority of the Chriftian religion, into 
 a narrower compafs than fome others engaged in the 
 fame caufe have feemed willing to do. He afiertc 
 that Chriftianity 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 
 Chriftian religion are eftablifhed. And what he re- 
 quireth is, that thefe facts fhould be proved, as all 
 other paft facts, that are judged worthy of crecir, 
 are proved -> viz. by good historical evidence. This 
 bringeth the controverfy to a fhort ifTue : For if it 
 can be fhewn, that the great, important fads re- 
 corded in the evangelical writings, have been t: . 
 mitted to us with as much evidence as could be rca- 
 fonably expected, fuppofing thofe facts to have 1 
 really done; then, by his Lordlhip's concehV 
 according to his own way of dating the cale, : 
 
cclvi PREFACE. 
 
 are to be received as true ; and confequently the Cliri- 
 ftian religion is of divine authority. 
 
 His Lordfhip had too much ienfe to deny (as fome 
 have been willing to do) the certainty of all hiftorical 
 evidence as to pad facts, or to in fid upon ocular de- 
 mon ft ration for things done in former ages. Since' 
 therefore the bed way of knowing and being afTured 
 of pad facts is, by authentic accounts, written and 
 publifhed in the age in which the facts were done 5 
 all that properly remains is, to prove the credibility 
 and authenticity of the Gofpel-records •, and that they 
 have been tranfmitted to us with fuch a degree of 
 evidence, as may be fafely depended upon. And 
 notwithdanding what his Lordfhip hath infinuated to 
 the contrary, this hath been often done with great 
 clearnefs and force, by the writers that have appeared 
 on the behalf of Chriftianity. What is offered in 
 this way in the following Reflections, will, I hope, 
 be judged fufficient •, though I have done little more 
 than point to the heads of things, which might eafily 
 have been enlarged upon, if I had not been afraid of 
 fwelling thtfe Reflections to too great a bulk. 
 
 The chief danger to be apprehended from his 
 Lord (hip's book, appears to me to arife from the 
 contemptuous infinuation he has thrown out againft 
 Chriftianity, as if it could not bear the light, or ftand 
 the ted of an impartial inquiry, and as if every man 
 of fenfe that examines into firft principles without 
 prejudice, mud immediately fee through the delu- 
 fion. This, from a man of his Lordihip's known 
 abilities, and fine tade, may be apt to do mifchief 
 among thofe, who, without any uncommon abilities, 
 or giving themftlves the trouble of much thinking, 
 yvx want to pafs for perlbns of extraordinary penetra- 
 tion, and railed above prejudices. But if au- 
 thority were to decide this caufe, it were eafy to pro- 
 duce, on the fide of Chriftianity, many great nau.es 
 of perfoqsi whofe learning and good fenfe, and emi- 
 nent 
 
P R E'F A C E. cdvii 
 
 nent merit, are univerfally acknowleged. I (hall not 
 
 mention any of the Clergy on this occaiion, becaofe r ! .i y 
 might perhaps be excepted againft: though, if exter. 
 knowlege and learning, if depth of thought and 
 aclnefs of judgment, if great candour and probity of 
 manners, or of finenefs of genius, and elegance of 
 tafte, in polite literature, might recommend them as 
 fit to judge in thefe matters, many of them might 
 be named, ib confededly eminent in all thefe refpe 
 as would render rhem ornamenrs to any profeilion in 
 the world. But it may not be improper to mention 
 feme illuflrious Laymen, who have either profeffedlv 
 written in defence of Chriftianity, and the holy Scrip- 
 tures, or have, in their writings, (hewn an high efteem 
 and veneration for them. Of foreigners, among many 
 that might be mentioned to advantage, I fhall only 
 take notice of the Lord Du Pleffis Mornay, who was 
 both a very wife ftatefman, and eminently learned ; 
 the celebrated Monfieur Pafcal, one of the fineft wri- 
 ters, and greatefl genius's of the lad age •, that ex- 
 traordinary man Grotius, not eafiiy to be paralleled 
 for force and extent of genius, as well as variety of 
 learning $ thofe great men the Barons Pujfendorf a 
 Ezekiel Spanheim, the former defervedly admired 
 his great knowlege of the law of nature and natioi , 
 the latter peculiarly eminent for his acquaintance with 
 the Belles Lettres, and refined tafte in the politer parts 
 of learning. To thefe might be added many excel- 
 lent perfons of our own nation, fuch as Lord Bacon, 
 Mr. Selden, Sir Charles Wolfely, Sir Matthew Hale, the 
 honourable Robert Boyle, Mr. Locke, Sir Ifacc rV< 
 Mr. Addifon, Mr. Forbes the late Lord PrciL- 
 Scotland. I believe there are few but would chink iC 
 an honour to be ranked with thefe illuftriottl names, 
 ibme of them remarkable for their eminent ftation 
 and figure in the world, and great political abilities % 
 and all of them juftly admired for the extent of their 
 Vol. II. S learn- 
 
cclviii PREFACE. 
 
 learning and knowlege, the folidity of their judgment, 
 or correctnefs of their tafte. And I cannot help, on this 
 occafion, mentioning two gentlemen (the latter lately 
 deceafed) of acknowleged learning and fine fenfe, who 
 havediftinguifhed themfelves by their writings in defence 
 of Chriftianity, Sir George Lyttleton and Mr. Weft. 
 
 No man needs therefore be apprehenfive, as if his 
 appearing to fhew a zeal for Chriftianity might be 
 looked upon as a reflection upon his underftanding, or 
 as a mark of a narrow and bigotted way of think- 
 ing ; fince it cannot be denied, that fome of the 
 wifeft men, the greateft genius's, and exacted rea- 
 foners of the age, have been perfons that profeffed 
 an high regard for the Chriftian religion. And the 
 fame might, I doubt not, be faid of numbers of gen- 
 tlemen now living, of eminent abilities, and diftin- 
 guifhed worth, who might be mentioned with great 
 honour, though they have had no occafion of ap- 
 pearing in the world as writers. But the controverfy 
 is not to be decided by the authority of great names. 
 Chriftianity does not ftand in need of that fupport. 
 It ftandeth fixed on its own /olid bafis •, and only 
 requireth to be confidered with an attention fuitable 
 to its vaft importance. It hath nothing to fear from 
 a true freedom of thought, from deep reafoning, and 
 impartial inquiry. What it hath moft to apprehend, 
 is a thoughtlefs levity and inattention of mind, and 
 an abfolute indifferency to all religion, and to all in- 
 quiries about it. It is no eafy matter to prevail with 
 thofe to think clofcly in fuch a cafe as this who are 
 under the power of fenfual affections and appetites, 
 who are funk in Indolence and a Love of Eafe, or car- 
 ried off with a perpetual hurry of Diverjions and 
 AmufementSy or engaged in the warm purfuits of Am- 
 bition or Avarice. But furely, if the voice of rcafon 
 is to be heard, and if there be any thing at all that 
 deferveth a ferious attention it is this. The inquiry 
 
 whe- 
 
Preface. ccWjt 
 
 whether Chriftianity be true, and of a divine original- 
 or not, is a matter of high importance, and upon 
 which a great deal dependeth. The Gofpel itlelf molt 
 certainly reprefenteth it fo. If Chriftianity be true and 
 divine, thofe to whom it is publifhed, and who have 
 an opportunity of inquiring into it, and yet neglect to 
 do fo, can never be able to juftify their conduct: to the 
 great Ruler and Judge of the world. It cannot with 
 any confiftency be fuppofed, that if God hath lent his 
 Son into the world, to bring a clear revelation of his 
 will, and to guide men in the way of fafvation, it is a 
 matter of indifferency whether thofe to whom it is 
 offered, and made known, pay any regard to this figni- 
 fication of the divine will or not, or comply with the 
 terms which are there prefcribed. And therefore for 
 fuch perlbns to reject it at a venture, without giving 
 themfelves the trouble of a ferious inquiry, or to con- 
 tinue in a wilful negligence and carelefs fufpenfe of mind 
 in a matter of fuch vaft confequence, is a molt unac- 
 countable and inexcufable conduct, altogether unworthy 
 of reafonable thinking beings. 
 
 Let Chriftianity therefore be carefully examined. Let 
 the evidence for the fa&s on which its divine authority 
 is fupported, be coolly and impartially confidered, 
 whether it is not as much as could be reafonably defired, 
 fuppofing thofe facts were true, and which would be 
 accounted fufficient in any other cafe. Let the original 
 records of Chriftianity be inquired into, whether they 
 have not the characters of genuine fimplicity, integrity, 
 and a fincere regard to truth ; and whether they have 
 not been tranfmitted to us with an evidence equal or 
 fuperior to what can be produced for any other writ- 
 ings whatsoever. Let the nature and tendency of the 
 religion itfelf be confidered ; whether the idea there 
 given us of the Deity be not fuch as tendeth to render 
 him both moft amiable and moft venerable, to fill our 
 
 S 2 hearts 
 
cclx PREFACE. 
 
 hearts with a fuperlative love to God, as having given 
 the moil amazing proofs of his wonderful love and 
 goodnefs towards mankind, and at the fame time with 
 a facred awe and reverence of him as the wife and 
 righteous Governor of the world, a lover of order, and 
 an hater of vice and wickednefs; whether its precepts 
 be not unquestionably pure and holy, and fuch as, if 
 faithfully complied with, would raife our natures to an 
 high degree of moral excellence *, whether the uniform 
 tendency of the whole fcheme of religion there held 
 forth to us, be not to promote the honour of God, 
 and the good of mankind, and the caufe of piety, 
 righteoufnefs, and virtue in the world ; to engage us 
 to worfhip God with a pure adoration and devotion, 
 to deal julily, kindly, and equitably with all men, 
 and to fubdue the feniual irregular affections and lulls, 
 and keep them within proper bounds. Superftition 
 and falfe devotion have frequently put men upon un- 
 natural and exceffive rigours and aufterities ; but Chri- 
 ilianicy, like the bleficd Author of it, keeps clear of all 
 extremes. It abridgeth us of no pleafures within the 
 bounds of purity and innocence ; Nor doth it oblige 
 us to extinguifh our natural appetites and paffions, but 
 to govern and moderate them, and preferve them in a 
 regular fubjeclion to reafon, and the, law of the mind: 
 And certainly it is neceffary for our own quiet and 
 happinefs, and for the good order of fociety, that we 
 mould do fo. And finally, let it be confidered, whe- 
 ther any motives could poflibly be exhibited more pow- 
 erful and engaging than thofe which the Gofpel 
 fetteth before us. It propofeth the nobleft models for 
 our imitation, God himielf, in his imitable moral ex- 
 cellencies; and his well-beloved Son, the moll perfect 
 image of his own goodnefs and purity. It difplayeth 
 nil the charms and attractions of redeeming grace and 
 love to allure us. It giveth the greateft encourage- 
 ment. 
 
PREFACE. cc!xi 
 
 ment to finncrs to repent, and forfakc their evil v. 
 and promifeth the moft gracious afliftances to help our 
 infirmities, and to ftrengthen our weak Luc finccre en- 
 deavours in the performance of our duty. It raiLth 
 us to the moft glorious profpetts and iublime bofes, 
 than which nothing can poflibly have an happier ten- 
 dency to engage us to a patient continuance in well do- 
 ing, amidft the many difficulties and temptations of this 
 preient ftate. The rewards it propofeth are fuch as are 
 fitted to animate holy and generous fouls, and to pro- 
 duce, not a fervile and mercenary frame of fpirit, but 
 a true greatnefs of mind ; viz. an happinefs confiding 
 in the perfection of our natures, in a conformity to 
 God, and the eternal enjoyment of him, and in the 
 pure pleafures of fociety and friendfhip with glorious 
 angels, and the fpirits of the juft made perfect. And 
 on the other hand, to make an imprefliun upon thole 
 that are infenfible to the charms and beauty of virtue, 
 it maketh the moft lively and affecting rcprcfentations 
 of the terrors of the wrath to come, and the punijbments 
 that (hall be executed in a future Hate upon thofe that 
 obftinately perfift in a courfe of prelumptuous fin and 
 difobedience. 
 
 This is an imperfect fkctch of the nature and deiign 
 of Chriftianity, as laid down in the Gofpel. In this 
 view let it be confidered, and not be unjuftly charged, 
 as it hath often been, with corruptions that are only 
 owing to a deviation from its original purity -, or with 
 the practices of thofe who, though they make a pro- 
 feffion of believing it, allow themielves in courfes which 
 it forbids and condemns. What an happy world would 
 this be, if men could be more generaliy perfuaded to 
 yield a willing fubjection to its divine authority, and to 
 comply with its true fpirit and defign, and to give up 
 themfclves to be governed by its excellent precepts 
 and important motives ! 
 
 S 3 What 
 
cclxii PREFACE. 
 
 What then can thofe propofe that take pains to turn 
 men from fuch a religion as this, and to weaken or fur> 
 vert the evidences of its divine authority? Can they 
 pretend to introduce a more pure and fublime morality, 
 or to enforce it with more powerful motives? Do they 
 propofe to render men more holy and virtuous, more 
 pious and devout towards God, more juft and kind and 
 benevolent towards men, more temperate and careful in 
 the due government of their appetites and paffions, than 
 the Gofpel requireth and obligeth them to be ? Do they 
 intend to advance the interefts of virtue by depriving 
 it of its moll: effectual encouragements and fupports, or 
 to exalt the joys of good men by weakening their hopes 
 of everlafting happinefs, or to redrain and reclaim the 
 wicked and vicious by freeing them from the fears of 
 future punifhment? 
 
 There is a great complaint of a growing dijfolutenefs 
 of manners, and of a general corruption. His Lordfhip 
 reprefenteth this in the moll lively terms; but, inftead 
 of afcribing it to the proper caufes, he is for laying the 
 whole load of it on the prefent eftablifhment. Far from 
 directing to the proper cure, he hath done what he 
 could to take away that which would be the mod ef- 
 fectual remedy, the influence of Chriftianity on the minds 
 and confciences of men. When the s rejtr aints of reli- 
 gion are once taken off, what can be expected but that 
 they fhouid abandon themfelves to the conduct of their 
 paffions? Human Laws and Penalties will be found to 
 be weak ties where there is no fear of God, nor regard 
 % to a future (rate, or the powers of the world to come. 
 In proportion as a negletl or ctmtempt of religion groweth 
 amongft us, a dijfolutenefs of morals will prevail*, and 
 when once this becometh general among a people, true 
 frobity and virtue, a right public /pint, and generous 
 concern for the real interejls of our country, will be ex- 
 iivgwfued* Surely then all that wifh well to the good 
 
 order 
 
PREFACE. cdxiii 
 
 order of fociety, and to the happinefs oF mankind, 
 ought to wifh that true uncorrupted Chriftianity mould 
 generally obtain and prevail •, and that men fhould not 
 only heartily believe, but ferioufly confider it, and en- 
 deavour to get it wrought into the very frame and tem- 
 per of their fouls. For Chriftianity is not a mere out- 
 ward form and profefllon, but a living principle, of a 
 practical nature and tendency. And it is not enough to 
 have a fpeculative notion and belief of it, but we mud 
 confider it with that attention which becometh us, and 
 do what we can to enforce its excellent doctrines and 
 motives upon our own hearts. 
 
 S 4 REFLKC 
 
[265] 
 
 
 REFLECTIONS 
 
 On the Late 
 
 Lord Bolingbroke's Letters, 
 
 PART I. 
 
 On the Study and Ufe of History. 
 
 HE late Lord Bolingbrohc has generally obtained 
 the reputation of being one of the fined writers 
 in our language. This hath procured him a 
 kind of authority in the world, which makes 
 way for an eafy and favourable reception of any 
 thing that is published under his name. A 
 writer pofTeffed of fuch talents hath it in his power to be fig- 
 nally ferviceable to religion, and the true intereft of his country ; 
 and on the other hand, there is fcarce any thing of more per- 
 nicious influence than fuch talents mifapplied. When the pub- 
 lic was firit informed of Letters written by him on the Study 
 aud Ufe of Hiflory, it was natural to expect fomething very 
 entertaining and improving from fuch an author on luch a fub- 
 jeel. And it will not be denied, that he has many good, and 
 fome very curious obfervations, expreffed in a very genteel man- 
 ner, and with great elegance and purity of (tile, but theft: are 
 interfperfed with others of a very different kind, and of a dan- 
 gerous tendency. 
 
 In thefe letters his Lordmiphas done what he could to expofe 
 the authority of the Scriptures to contempt; and at the lame 
 time has made the rnoif difadvantngeous reprefentation of the 
 
 prefent 
 
266 Reflections*;*/^ Late 
 
 prefent ftate of the government and confritution of his country* 
 If we are to trufl the accounts he giveth us, Chriftianity hath 
 no real foundation of truth in fact to depend upon; it hath 
 been upheld by fuperftition, ignorance, and impofture; and 
 hath been vifibly decaying ever fmce the revival of learning and 
 knowlege. And our civil confritution, inftead of being ren- 
 dered better at the late revolution, hath been ever ilnce grow- 
 ing worfe ; and our liberties are in more real danger than they 
 were in before. The natural tendency of fuch reprefentatioqs 
 is to infpire a thorough contempt and difregard of the religion 
 into which we were baptized, and to produce endlefs jealoufies 
 and difcontents, if not open infurrections, againft. the govern- 
 ment under which we live. No man therefore, who hath a juft 
 zeal for either of thefe, can fee without concern fuch an infolent 
 attempt againft both. And in this cafe, the quality, the ability, 
 the reputation of the writer, as it maketh the attempt more 
 dangerous, rendereth it more necefTary to guard againil it. If 
 an inferior writer had faid all that his Lordfnip hath advanced, 
 it would have deferved very little notice. But there are too 
 many that are ready almofr implicitly to fwallow down any thing 
 that cometh to them recommended by a great name; efpecially 
 if it be advanced with a very peremptory and decifive air. And 
 if an author's account of himfelf mufl be taken, there perhaps 
 fcarce ever was a writer whofe judgment ought to have greater 
 weight, or who better deferves that an almofl implicit regard 
 fhould be had to his dictates, than the author of thefe Let- 
 ters. 
 
 He enters upon his firft Letter with declaring, that the rules 
 he is going to recommend as necefHiry to be obferved in the 
 
 ftudy of hiftory, were M very different from thofe which 
 
 u writers on the fame fubject have recommended, and which 
 " are commonly praclifed." — But he affureth his reader (and 
 
 I believe him) that " this never gave him any diftruft of 
 
 " them." And therefore he propofeth to tell his fentiments 
 
 - u without any regard to the opinion and practice even of 
 
 " the learned world*." He declareth it as his opinion, that 
 
 M A creditable kind of ignorance is the whole benefit 
 
 " which the generality of men, even of the moft learned, 
 ** reap from the ftudy of hiftory, which yet appeareth to him 
 " of all other the moft proper to train us up to private and 
 
 " public virtue \" Surely then the world mtifl be mightily 
 
 obliged to an author who comes to give them inflructions and 
 
 • Vol. i. p. I, 2. b lb. p. 15. 
 
 directions 
 
Lord Bolingbroke'j Letters. 267 
 
 directions in a matter of fuch great importance, which the ge- 
 nerality of men, even of the moll learned, were unacquj 
 with before. 
 
 In his Letter on the True Ufe of Retirement and Stud}, he 
 
 finely reprefenteth, what " a definable thing ir muA be ro 
 
 " every thinking man, to have the opportunity indulged to Co 
 " few, of living fome years at leaft to ourfelves in a Hate of 
 14 freedom, under the laws of reafon, inflead of paflhi 
 " whole time under thofe of authority and cuftom."— -And 
 afks — " Is it not worth our while to contemplate ourfefo 
 * ( others, and all the things of this world, once before we leave 
 " them, through the medium of pure and undefiled reafon c ?" — 
 He obferves, that " They who can abflraet thcmfelves from the 
 "prejudices, and habits, and pleafures, and bufinefs of the 
 " world, which, he fays, is what many are though all arc 
 (f not capable of doing, may elevate their fouls in retreat to 
 u a higher fuation, and may take from thence fuch a view of 
 " the world as the fecond Scipio took in his dream from the 
 
 " feats of the blefled." That this will enable them to 
 
 " difringuifh every degree of probability, from the lowed: to 
 " the highefr, and mark the difference between this and ccr- 
 u tainty, and to eftablifh peace of mind, where alone it can reft 
 
 " fecurely, on reilgnation' 1 ." In what follows he feems to 
 
 apply this to his own cafe. He reprefents himfelf as in a {late of 
 retirement from the world, abfrrafted from its pleafures, and 
 difengaged from the habits of bufinefs : though at the fame time 
 he declareth his refolution in his retreat to contribute as much 
 as he can to defend and preferve the Britiih conftittttion of go- 
 vernment ; for which he expected his reward from God alone, 
 to whom he paid this fervice*. He goes on to obferve in the 
 
 fame Letter, that " he who has not cultivated his i 
 
 (i young, will be utterly unable to improve it old." — And that 
 
 M not only a love of fhidy, and a defire of knowlege, mufc 
 
 M have grown up with us, but fuch an in lufhious application 
 " likewife, as requires the whole vigour of the mind to i 
 " erted in the purfuit of truth, through long trains of difcourfe, 
 " and all thofe dark recedes, wherein man, not God, 1, I 
 
 (t it." And then he declares, that this /;v, and this d 
 
 he has felt all his life, and is not quite a f ranger to t! 
 and application*. 
 
 c Vol. ii. p. 197. * II. p. 19;. p U 
 
 f lb. p. ?Q5, 206. 
 
i6S Reflections on the Late 
 
 His Reflexions upon Exile tend alfo to give one an high idea 
 of the author. Speaking of the neceflity of ftanding watchful 
 as centinels, to difcover the fecret wiles and open attacks of 
 that capricious goddefs Fortune before they can reach us, he 
 
 adds, " I learned this important lelfon long ago, and ne- 
 
 " ver trufted to Fortune, even while fhe feemed to be at peace 
 u with me. The riches, the honours, the reputation, and all 
 " the advantages which her treacherous indulgence poured 
 " upon me, 1 placed fo, that me might match them away 
 *! without giving me any diiturbance. I kept a great in- 
 " terval between me and them. She took them, but fhe 
 u could not tear them from meS. He frequently exprefT- 
 eth himfelf in thofe Reflections, as one fuperior to fortune and 
 exile, and that had attained to a perfect philofophic calm- 
 nefs and tranquillity, whole mind was not to be difcompofed by 
 any outward evils ; as one who was far from the hurry of the 
 world, and almofl an unconcerned fpeclator of what pajfes in it, 
 and who, having paid in a public life what he owed to the pre- 
 fent age, was refolved to pay in a private life what he owes to 
 pofterity ; and who was determined to ivrite as well as live with- 
 out paJ/ion h . And who would not be inclined to pay a vail 
 regard to the fentiments of a great genius, that had always 
 from his youth loved ftudy, and dellred knowlege, and to this 
 added induftry and application ; who had an opportunity far 
 retirement from the world, and knew how to improve it; and 
 who had made ufe of his folitude to contemplate himfelf and 
 others, and all the things of this world, through the medium of 
 pure and undefiled reafon ! 
 
 But there are feveral things that tend to take off from that 
 dependence one might otherwife be apt to have upon an author 
 poffelTed of fo many advantages. 
 
 It can fcarce be denied, that there is a great appearance of 
 vanity in thefe Letters. A certain air of fufficiency breathes 
 through the whole. He every where prononnceth in a dogma- 
 tical and decifive way, and with a kind of dictatorial authority; 
 and feemeth to regard himfelf as placed in a difUnguifhed fphere, 
 from whence be looketh down with fuperiority and contempt 
 upon thofe that have hitherto pallid for learned and knowing. 
 To this may be added, what can fcarce efcape the notice of the 
 commoncft reader, a vifible affectation of advancing fomething 
 new, and which had not been thought of, or infilled upon, be- 
 fore. How often doth the polire author of thefe Letters, when 
 giving his directions, and making his obfervations upon the 
 i vol. ii. p. 2-.\. b lb. p. z Sz. 
 
 ftudy 
 
Lord Bolincbrok ^s Letters. 26*9 
 
 fludy and life of hiftory, put his noble corrcfpondcnt in mind, 
 that they were quite different from any thing that had been ob- 
 ferved by thofe learned men who had treated of this fubject 
 before him! In this I think him miltaken. But at prefent I 
 Only mention it as a proof of the deli re he was pofleflcd with of 
 appearing to think in a way different from, and fuperior to, the 
 reft of mankind, even of the learned world. Such a defire and 
 affectation of novelty, and of thinking out of the common 
 way, may lead perfons of great parts affray in their inquiries 
 after truth, and hath often done fo. 
 
 But there are other paflions and affections that have a frill 
 lefs friendly influence, and which are apt to give a wrong bias 
 to the mind. Such is that keennefs and bitternefs of fpirit 
 which difpofeth a man to find fault, and to put the molt unfa- 
 vourable contractions upon perfons and things. I will not 
 charge the late Lord Bolingbroke with having been really under 
 the influence of fuch a temper; but there are feveral things in 
 his Letters which have that appearance; In his Reflexions upon 
 Exile he laycth it down as a rule, to live and wrii 
 pajjion ; he talks as if he had got about all outward evils, and had 
 attained to a per feci tranquillity. And yet in thefe very Reflec- 
 tions there are feveral paffages that dileover a very fhong iv- 
 fentment, and great bitternefs of fpirit. He there intimate:', 
 
 that " his country had reaped the benefit of his fervi.es 
 
 " and he fufFered for them That the perfons in oppolition 
 
 * to whom he ferved, and even faved the public, confpiroi 
 
 " and accomplifhed his private ruin That thefe were 
 
 " his aecufers, and the giddy ungrateful croud his jud 
 
 " That art joined to malice endeavoured to make his bed 
 
 " actions pafs for crimes, and to flain his character Thar 
 
 ** for this purpofe the facred voice of the Senate was made to 
 " pronounce a lie; and thofe records, which ought to be the 
 " eternal monuments of truth, become the vouchers of im- 
 " pofture and calumny 1 "." — This is very ftiongly exprefled. \ 
 fhall not at prefent inquire into the truth and juftnefs of thofe 
 Reflections. I fhall only obferve, that this is not the Ian 
 of a man who lives and writes without paffion, or \vh 
 indifferent to common cenfure or approbation^ as he profefleth 
 himlelf to be k . Nor is it eafy to reconcile this with that philo- 
 fophic calmnefs, that moderation, and tranquillity <t V 
 
 which he fometimes makes fo great a (tiew of. Thci 
 raj parts of his Letters, as I may have occalion more diflinctly 
 
 1 Vol. ii. p 270, 271. It i. f. 6. 
 
 7 t3 
 
tyo Reflections on the LaU 
 
 to obferve afterwards, in which he exprefTeth himfelf with all 
 the rage and virulence of a paffionate party-writer. 
 
 It were not fo much to be wondered at if he difcovered a re- 
 fentinent againft thofe whom he might apprehend to be the au- 
 thors of his fufTerings, but there are feveral 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 thofe 
 of them that have been in the higheft reputation, he frequently 
 exprefTeth the utmoft contempt. He inveighs feverely againft 
 the Divines, antient and modern ; and reprefents even thofe of 
 them who, he fays, may be called fo without a fneer, as not 
 fagacious or not honeft enough, to make an impartial examina- 
 tion. The gentlemen of the Law fall under his heavy cenfure ; 
 and he will fcarcely allow, that fmce 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 mould come fome better 
 age there will not be any fuch among them for the future. 
 The Members of Parliament he reprefents as regarding the bufi- 
 nefs of parliament only as a trade ; that few know, and fcarce 
 any refpect, the Britifij conftitution, and that the very idea of 
 wit, and all that can be called tafte, has been loft among the 
 Great. Such general cenfures might be expected in a writer 
 that profefledly fets himfelf to difplay his talents in fatire and 
 ridicule ; but do not look fo well in one that appeareth in a 
 fuperior character, and who taketh upon him to inftruct and 
 guide, to form mens tafte, and direct their conduct, and en- 
 able them to pafs right judgments on perfons and things. Such 
 a temper is not a very gooddifpofition for an impartial inquiry; 
 it is ape to reprefent perfons and things in a difadvantageous 
 light, and to give a malignant tincture to the Reflections : nor 
 is it very furprizing to fee a writer of this turn pafs harm and 
 fevere cenfures, not only on the adminiftration, but on the reli* 
 gion, of his country. 
 
 All the ufe I would make of thefe obfervations is, to keep us 
 from furTering ourfelves to be too ftrongly biaffed in favour of a 
 writer fo diftinguiftied by his abilities, and who putteth on 
 fuch fpecious appearances. 
 
 I lhall now proceed to a more diftinct examination of Lord 
 BolingbrokSs Letters. 
 
 In them we may find, as hath been already hinted, many 
 good and fine obfervations relating to the ftudy and ufe of hif- 
 tory, delivered with great clearnefs of expreflion, and pro- 
 priety of feiuiment. His directions are full of good fenfe, and 
 
 manv 
 
Lord Bolingbroke'j Letters. 271 
 
 many of them very aptly ilhifhated by proper and well-chofen 
 inftances. In general, it mult be allowed, that his ohlu vations 
 concerning the ufefulnefs of hiftory, the advantages he afcribes 
 to it, and the ends to be propofed in it, are, for the moil part, 
 juft; but there is not much in them that can be 1 
 perfectly new. I do not fay this by way of difparagement, to 
 detract from the merit of his Reflections: perhaps on foci a 
 fubject it is fcarce poffible to make any obiervation which hath 
 not been made by fome one or other before. It is a fufficicnt 
 commendation of an author, if he hath placed his reflections and 
 obfervations in an agreeable and advantageous light, if he hath 
 difpofed them in a beautiful order, and illuftrated his rules by 
 proper exemplifications. But his Lordfhip feems not to be con- 
 tented with the praife of having done this. He appears to 
 be extremely delirous to have it thought, that his obfervations 
 are not only juft, but new, and fuch as other writers have not 
 made before him. He declareth, in a paffage cited before from 
 his firft Letter, that the rules he gives — " are very different from 
 " thofe which writers on the fame fubject have recommended, 
 
 " and which are commonly practifed 1 . And that " he 
 
 u will have no regard to the methods prefcribed by others, or 
 " to the opinion and practice even of the learned world m ." 
 
 And he fpeaks to the fame purpofe in his third Letter 11 . 
 
 And after having declared, that the laidy of hiftory will pre- 
 pare us for action and obfervation; and that M hiftory is 
 
 " converfant about the paft; and by knowing the thing- that 
 " have been, we become better able to judge of the things that 
 
 " are;" he adds, " This ufe, my Lord, which 1 
 
 " the proper and principal ufe of the ftudy of hiftory. is not 
 " infilled on by thofe who have writ concerning the method to 
 " be followed in this ftudy; and fince we propofe different 
 " ends, we mud of courfe take different ways °." He im- 
 mediately fubjoins, " Few of their treatifes have fallen in- 
 
 " to my hands."- And is it not a little Itrange that he mould 
 
 fo pofitively pronounce, that others have not, in their treatifes 
 concerning the method to be followed in the iludy of hiiloiy, 
 infilled on that which he makes the proper and principal 
 it, when at the fame time he acknowlegeth that few of their 
 treatifes had fallen into his hands? One would think I 
 way of reprefenting it, that none before this noble wriu 
 mentioned it as the proper ufe and end ot hiftory to pi-. 
 
 i Vol. i. p. u '*U F t, * J '- 
 
 p. 67, 6?, 
 
272 Reflections 0#/£<? 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 obfervation, 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 fet themfelves to fhew the 
 ufe that is to be made of hiftory, the ends to be propofed in it, 
 and the advantages ariiing from it, but have in effect faid the 
 fame thing. And it were no hard matter, if it were necelTary, 
 to fill up feveral pages with quotations to this purpofe from 
 authors antient and modern. 
 
 Hiftory is, no doubt, capable of being improved to excellent 
 purpofes ; and yet the author of thefe Letters feems fometimes 
 to have carried it too far, as if hiftory (not facred hiftory ; for 
 this, with the examples it affordeth, he difcards as of little or 
 no ufe) were the belt, the only fchool of virtue, the moft uni- 
 verfal and neceflary means of inftruction, alone fufficient to 
 make us good men and good citizens, and to furnifh us with all 
 the knowlege that is proper for our direction in practice. He 
 
 obferves, that M hiftory is philofophy, teaching us by ex- 
 
 " ample, how to conduct ourfelves in all the flations of private 
 
 " and public life." And that " it is of all other the 
 
 V moft proper to train us up to public and private virtue P." 
 
 He declares, that " every one that is able to read, and 
 
 M to reflect upon what he reads, is able to make that ufe of 
 " hiftory which he recommends : and every one who makes it, 
 " will find in his degree the benefit that arifes from an early ac- 
 
 " quaintance with mankind, contracted in this method V « 
 
 He adds, that " we are only paffengers or fojourners in 
 
 " this world ; but we are abfolute ftrangers at the firft fteps 
 " we take in it. Our guides are often ignorant, often unfaith- 
 " ful. But by this map of the country which hiftory fpreads 
 " before us, we may learn, if we pleafe, to guide ourfelves." 
 -—So that hiftory is the guide he propofeth to all men to con- 
 duct them in their journey through this world, and by which 
 every man is capable of guiding himfelf in all the fituations and 
 circumftances of public and private life. 
 
 Hiftory is, no doubt, very tifeful in its proper place; but 
 there are other means of inftruction to be joined with it in or- 
 der to its anfwering the end. It is not to ferve inftead of every 
 thing, and to fuperfede all other methods of inftruction. Wc 
 in need of being wcll-fea!o:;ed and principled with ajuft 
 fenfe of the moral differences of things, and with the excellent 
 
 p Vol. i. p. 15. 57. * lb. p. 171, 172, 
 
 ruki 
 
Lotd Bolingbroke'j Letters. 273 
 
 rules of religion, and the important confiderations itfetteth Vc- 
 fore us, that we may from juft fcntiments of things, and may 
 make a right ufe of hiftory for our improvement in virtue, 
 and may know how properly to apply the examples it furmfheth. 
 Accordingly our author hitofelf infifteth upon it, that we muft 
 
 apply ourfelvcs to hiftoiy l * in a phitofophical fpirit and 
 
 4i manner'." — 1 — He obferveth, that n particular examples 
 
 " in hiftory may be of ufe fometimes in particular cafes, but 
 " that the application of them is dangerous."— -He would have 
 a man therefore ftudy hiftory as he would ftudy philufophy. 
 And in the account he gives in his third Letter of what is ne- 
 celTary in order to make a right ufe of hiftory, he carrieth it fu 
 far, and really maketh the work fo difficult, as to be above what 
 can be expected from the generality of mankind ; and conclud- 
 ed with faying, that " by fuch methods as thefe a man of 
 
 " parts may improve the ftudy of hiftory to its proper and 
 ** principal ufe 3 ." Where he feemeth to rep:efent the mak- 
 ing a right ufe of hiftory as a very difficult thing, which none 
 but men of parts and of philofophic fpirits are capable of, and 
 which requireth the exacteft judgment, and niceft discernment, 
 as well as a very clofe application. In this pafTage the n: ! 
 advantage of hiftory feems to be confined within too narrow 
 bounds, as in fome of the former it had been extended too far. 
 As to the method to be followed in the ftudy of hiftory, though 
 the author of thefe Letters fpeaks with great difregard, 
 even contempt, of thofe that have written on this fubject be- 
 fore him, yet the only one he particularly . mentions is 
 
 He obferveth, that " in his method we are to Ml- 
 
 ** neral view of univerfal hiftory and chronology in fh< 
 " ftracls, and then to ftudy all particular hiftorics and fyfl 
 - — LTpon which his Lordfhip remarketh, that — " This would 
 " take up our whole lives, and leave us no time for acii 
 
 " would make us unfit for it t ." And afterwards I 
 
 ferves, that " the man who reads witnout difcernmei 
 
 " choice, and, like BbJin's pupil, refolv.es to read all, wj 
 
 11 have time, nor capacity neither, to do any thing eMe". • 
 
 But I cannot think it was Bodin's intention to lay il 
 junction upon his pupil to read witfi< nment 
 
 all the particular hiftorics that have < :. But 
 
 the meaning is, that the belt and m< ft teg 
 
 'Vol. i. p Q - 
 * lb. p. 142, 143. 
 
 • lb p. 65,66. 
 
 c II. p. 6 j. 
 
 Vm. TT 
 
 T 
 
 
: ~ 4- Reflections w/^ Late 
 
 and itudying hiftory is, firft to take a brief general view and 
 i'urvey of univerfal hiftory and chronology, and then to pro- 
 ceed to the hiftories of particular countries, nations, and ages. 
 And this appeared! to be a very rcafonable and natural method. 
 And if Bodin propofes the taking a large fcope and compafs in 
 reading hiftory, his Lordfhip, though he feems here to blame 
 him for it, fometimes expreffeth himfelf in a manner that 
 looks no lets exteniivc : for he recommendeth the reading hif- 
 tory of all kinds, of civilized and uncivilized, of antient and 
 modern nations, as neceflary to give us a right knowlege of the 
 human fpecies, and of ourf elves. He obferves in his fifth Let- 
 
 ter t } iat << man is the fubjecl: of every hiftory, and 
 
 " to know him well, we muff fee him and confider him as hif- 
 " tory alone can prefent him to us in every age, in every coun- 
 *' trv, in every Hate, in life and in death. Hiftory therefore of 
 " all kinds, of civilized and uncivilized, of antient and modern 
 " nations, in fhort, all hiftory that defcends to a fufficient de- 
 f f tail of human actions and characters, is ufeful to bring us 
 
 ''■ acquainted with our fpecies, nay, with ourfelvesV And 
 
 particularly, with refpect to antient hiitory, he mentioneth it in 
 
 his fecond Letter as a great advantage, that " in antient 
 
 «-' hiftory the beginning, the progreffion, and the end, appear 
 c « not of particular reigns, much lefs of particular enterprizes, 
 <: or fyftems of policy alone, but of governments, of nations, 
 " of empires, and of all the various fyftems that have fuc- 
 
 «' ceeded one another in the courfe of their duration V 
 
 And yet he afterwards feems to confine our attention to modern 
 hiftory. He will allow us indeed to read the hiftories of former 
 ages and nations, becaufe it would be fharneful to be intirely 
 ignorant of them; but he would not have us ftady any hifto- 
 ries, but thofe of the two laft centimes. That thefe deferve a 
 particular attention, will eafdy be acknowledged for feveral rea- 
 fons; and, among others, for that which he affigns ; the great 
 change that has been brought about in the civil and ecclefiafti- 
 polity of thefe parts of the world iince the latter end of the 
 fifteenth century; of which he gives an elegant reorefentation 
 in his fixth Letter. But certainly there are many things jn the 
 hiftories of the preceding ages, both in other countries, and 
 in our own, that well deferve ro be not only read, but to be 
 thoroughly coniidercd by us ; and which are capable of fur- 
 nifhing very ufefnl reflections, and anfwering thofe excellent 
 . ' b, in the former, part of thefe Letters, he had 
 
 * Vol. i. p. i- x lb. p. 42. 
 
 • fcc*n> 
 
Lord B o l i n g b r o k e' s Letters. 2 7 ; 
 
 recommended the ftudy of hiftory. This might eafily be (hewn, 
 if it admitted of any doubt, both with regard to civil hiftury 
 and ecclefiaftical. 
 
 But, not to infill: longer upon this, and fome other < 
 yations that might be made on particular paffages in thefc 
 ters, I mall proceed to what is the principal intention of tl 
 Remarks ; viz. to confider thofe things in them, of which a 
 bad ufe may be made, or which appear to be of a pernici 
 tendency : 
 
 And here I mall firft confider the reflections he has cad 
 literature. 
 
 And then fliall proceed to thofe paffages in his Letters, which 
 are deftgned to expofe the holy Scriptures, and the Chris- 
 tian religion. 
 
 It may feem a little furprifmg, that (o polite a writer, and 
 one who, as he lets us know, always from his youth loved 
 ftudy and application, mould yet, in feveral parts of thefe Let- 
 ters, exprefs himfelf" in a manner that feems calculated to throw 
 a contempt upon learning, and to put men off from applying 
 themfelves to the purfuit of it. Every friend of learning (hould, 
 1 think, acknowlege, that there is a regard due to thofe that irj 
 their feveral ways have contributed to promote it. But this in- 
 genious writer takes every occafibn to place them in a ridiculous 
 or contemptible light. In his firft Letter, he gives a very di 
 vantageous idea of thofe who, as he expreifeth it, — " make fair 
 " copies of foul manufcriprs, give the fignilication of hard 
 " words, and take a great deal of other gri 
 
 He owns indeed, that they enable others ts flu 
 
 greater etife, and to purfioles more ufeful\ but he ftflkres 
 that they neither grow ivifer nor better by fiudy th 
 
 adds, that " the obligation to thefe men would be •• 
 
 " indeed, if they were in general able to do any thin*, 
 " and fubmitted to this drudgery for the ufe of the publii 
 " fome of them, it muft be owned with h ac ; 
 
 «' but not iater, I think, than about the time of the 1 
 
 " tion of letters." And he at length co 1 1 tc 
 
 blare, that " they deferve ehcou 
 
 " to compile, and neither affect wir, Dor prefume \p 1 
 
 Thi'j is a very hard cenfure proi 
 
 out diiUnaloi], that fi; 
 
 f Vol i. p. ;, 6. 
 
 
 for 
 
Reflections on the Late 
 
 7. C 
 
 . foi thefe two centuries pail:, have compiled dictionaries or 
 
 ...ies, or have revifed and publifhed antient manufcripts, or 
 conect editions of books; or who have been employed in ex- 
 plaining hard words, and in clearing obfcure pafTages in antient 
 authors, or making critical obfervations upon them, and in other 
 things of that kind. Not content to reprefent them as abfo- 
 lfitely void of genius, and having no pretenfions to wit or rea- 
 fon, and as neither wifer nor better for their ftudies themfelves, 
 he will not allow, that any of them had the public good in 
 view in the drudgery they fubmitted to. But I fcarce know a, 
 greater fign of a malignity of temper, than a difpofition to give* 
 the worft turn to every thing, and to judge hardily of the in- 
 ward intentions of mens hearts, when there is nothing in their 
 actions to fupport fuch a judgment. It were ea(y to name per- 
 fons, that within thefe two lalt centuries, have employed them- 
 felves in the way he mentions, who were unqueflionably men 
 of great judgment and genius, as well as induftry : or, at leaf!, 
 a fmall mare of good-nature and candour would incline one to 
 allow them the praife of having had the public utility in view 
 in works, which, by his own acknowlegement, have greatly 
 ferved the intereits of learning, and contributed to the fpread- 
 ing of it. 
 
 But how meanly foever he thinks of the grammarians, critics, 
 compilers of dictionaries, and revifers and publimers of manu- 
 fcripts, he maketh a ftill more difadvantageous representation of 
 antiquaries" and chronologers. Speaking of perfons that have 
 hitherto been regarded as of great figure and eminence in the 
 
 republic of letters, he avoweth " a thorough contempt for 
 
 " the whole bufmefs of their learned lives ; for all the re- 
 " fearches into antiquity, for all the fyftems of chronology and 
 u hiftory, that we owe to the immenfe labours of a Scaligcr y 
 u a Bochart, a Petavius, an U/ber, and even a Mar/bam*." 
 
 It feems very odd, for one that fpeaks (o highly of the ad- 
 
 i .: itage of hiilory, toexprefs fuch a contempt for the labours of 
 chronQlogers, which certainly are of great ufe for digefting 
 hiftory into its proper periods, in order to a regular and or- 
 derly conception and under/landing of it. In a pnffage cited 
 above, he roentioneth it among the advantages of hiftory, espe- 
 cially aptient hiilory, that we there fee events as they followed 
 
 " that there the beginning, the progreiTion, 
 
 the - id, appear not of particular reigns, much lefs of 
 
 particular enterprizes or fyftems of policy alone, but of go- 
 
 * \ ol i.p 6. 
 
 (i rerim 
 
Lord Bolincbroke'j Letters. 2 77 
 
 €i vernments, of nations, of empires, and of all tie various 
 " fyftems that have fucceeded one another in the courk 
 
 " duration." This feems to (hew the advantage, and even 
 
 neceility, of chronology ; and, with regard to this, the labours 
 of a Scaliger, a Petavius, and Ufier, are highly ufeful 
 commendable. To endeavour to digeft the hiftory of mankind, 
 and of the principal events that have happened in the world, i:i 
 a regular feries, to mark the rife and fall of cities and em- 
 pires, to compare and connect the hiftories of different fcountru i 
 and nations, facred hiftory and profane ; and, in order to this, 
 to lay together the fcattered hints and fragments of differenl 
 ages, is, notwithstanding his degrading reprefentation of it, ;i 
 noble employment, an employment that even a Sir Ifaac New- 
 ton judged not to be unworthy of his great genius. One 
 would be apt tcj think, that every impartial perfon, who hath 
 a jufl value for learning, muft have a great honour for thofc 
 that have taken pains to fet thefe things in a proper light : and 
 where abfolute certainty cannot be attained to, an happy con- 
 jecture may be both pleaflng and ufeful. 
 
 In his third Letter, he findeth great fault with thofe that 
 make laborious inquiries into the firft originals of nations. And 
 in his fifth Letter, he warneth the noble Lord to whom he 
 writes, to throw none of his time away, as he faith he himfeli 
 had done, in groping in the dark in his fearches into antiquity z . 
 He fpeaks with contempt of what he calls dry rcgijiers of uj clefs 
 
 anecdotes', and declares, that " ten millions of fuch anec- 
 
 " dotes, though they were true; and complete authentic vo- 
 '.' lumes of Egyptian or Chaldean, of Greek or Latin, of Gallic 
 " or Britifi, of French or Saxon records; would be of no 
 '? value in his fenfe, becaufe of no ufe towards our improvement 
 " in wifdom and virtue; if they contained nothing more than 
 " dynafiies and genealogies, and a bare mention ot remarkable 
 " events in the order of time, like journals, chronological tables, 
 " or dry and meagre annals b ." — But whatever opinion I may 
 have of his Lordfhip's tafte, I cannot help thinking, that in 
 this he is too rigid. It feems to be a very natural and un- 
 blameable curiofity, to fearch as far as we can into the recedes 
 of antiquity, and the originals of nations; and there is a plea- 
 sure even in thofe glimmerings of light that break through the 
 obfeurity, provided we do not rcprefent thofe things as cer- 
 tainties, which are only conjectural. And I believe there are 
 few but would be apt to wifh, that there were " authentic 
 
 »Vol. i, p, 149- h;/, 'P' W* 
 
 T 3 :i volumes 
 
ijS Reflections (?K/k Late 
 
 " volumes of Egyptian or Chaldean, Creek or j&ittf/rt, Gtf&V or 
 
 " Briti/b records," even though they were only like what 
 
 he calls " dry and meagre annals," or, as he elfewherc 
 
 f peaks, " the gazettes of antiquity; and contained dy- 
 
 nafties and genealogies, with a mention of remarkable events, 
 that happened to thofe nations in the order of time, like jour- 
 nals, or chronological tables. And if any learned man could 
 over fuch anticnt authentic records ov monuments, few, I 
 ihouM think, would blame him, or think him idly employed in 
 publifh : ng them to the world. 
 
 It iou^s a little odd, that there is no kind of men for whom> 
 thiuughour thek Letters, he fhewcth a lefs regard than for 
 thofe that are generally accounted meu of learning. Speaking 
 
 of thofe who " affecT: the reputation of great fcholars, at 
 
 " the expence of groping all their lives in the< dark mazes of 
 
 " antiquity," he fays, that " all thefe miftake the true 
 
 " de/ign of fhidy, and the true ufe of hiflory." Great as 
 
 the advantages are that he afcribeth to hiflory, and which he 
 thinks every man is capable of that is able to read, and to reflecl: 
 
 upon what he reads, yet " a creditable kind of ignorance 
 
 '' is, in his opinion, the whole benefit which the generality 
 
 c; even of the molf learned reap from it." And he intimates, 
 
 that the only effect of their reading and ftudying hiftary is, to 
 
 become pedants; /. e. as he explaineth it, " worfe than 
 
 " ignorant, always incapable, fometimes meddling and pre- 
 
 " fuming c ." And elfewhcre he reprefenteth the credulous 
 
 learned as onlv employed — " in wrangling about anticnt tradi- 
 V tions, and ringing different changes on^ the fame fet of 
 " bells-." ; 
 
 To all which may be added, what he faith, in his Letter on 
 
 the true ufe of retirement and ffudy, concerning " the 
 
 Scholar and phiiofophcr, who, far from owning that he throws 
 way his time, reproves others for doing it; that folemn 
 " mortal who abfrains from the pleafures and declines the bnfi- 
 if nefs of the world, that he may dedicate his whole time to 
 " the feareh of truth, and the improvement of knowle; 
 
 He fuppi — " till he is become a great 
 
 " critic in Latin a ' Oriental tongues, in hiflory 
 
 " and chronology j I only fo, but to have fpent years in 
 
 u itl tors, rabbles, <>n6 whole 
 
 " 1. modern doctors, and to be extremely well verfed, 
 
 all that :erijine the nature of God, 
 
 c Vol. i. p. 14,45. 21. p. tf5£. 
 
 " and 
 
Lord Bolingbroke'j Letters. 279 
 
 <c and of the foul of man, about matter and form, body, and 
 
 V fpirit, &<;. e ." r.And yet he proapunceth, that, notwith* 
 
 (landing all his learning, he is in a date of ignorance, for v 
 
 of having " examined the firfl principles, and the fai 
 
 " mental fa<5ls, on which thefe queitions depend, wi 
 
 " folute indifference of judgment, and fcrupulous exa£lne&f.*! 
 
 This he fuppofeth to be the cafe of " many a gi 
 
 " fcholar, many a profound philofopher, many a d( 
 
 " cafuift." Yea, and, as appeareth from other paifages in 
 
 his Letters, of every learned man, of every philofopher and 
 divine whatfoever, that believeth Chriflianity. On the 01 
 
 hand, he declareth concerning " the man who hath pafied 
 
 " his life in the pleafures or bufinefs of the world," that 
 
 whenever he fets about the work of examining principles, 
 
 judging for himfelf " concerning thofe things that an 
 
 <l greatefl importance to us here, and may be fo hereafter, he 
 <f will foon have the advantage over the learned philofojJher, 
 " For he will foon have fecured what is neceflary to his hapr 
 i( pinefs, and may fit down in the peaceful enjoyment of that 
 tl knowlege ; or proceed with greater advantage and fatisfaction 
 " to the acquintion of new knowlege; whilll the other con- 
 " tinues his fearch after things that are in their nature, to 
 16* the bed of them, hypothetical, precarious, and iupci!k> 
 « ousg." 
 
 The natural tendency of thefe, and other reflections of a 
 like kind, which occur in thefe Letters, feems to be to pour 
 contempt upon what have been hitherto efleemcd valuable 
 branches of literature. Refearches into antiquity, chronologi- 
 cal fludics, criticifm and philofophy, difquifitions concerning 
 the nature of God, the human foul, and other philofophieal 
 and theological fubjeets, all thefe are represented as of litti. 
 no ufe; and only a more fpecious kind of idlenefs. And if this 
 be the cafe, I think it is wrong to complain of the Goths, I 
 dais, Saracens, and other barbarous nations, that burnt wl 
 libraries, and deflrcyed the monuments of learning. They rid 
 the world of a great deal of ufelefs lumber, which tempted , 
 to mif-fpend their time and pains ; and it would have 
 advantage to mankind, if more of them had been deftfoyed. In* 
 (lead of being thankful to thofe learned perfons that h 
 fuch pains to recover and publifh antient m< 
 only tQ regard them as induilrious triflers, to ' 
 
 « Ycl ii.p. 211, 2*z, *Il>. p. 213,214. "-lb. p. 216,217. 
 
 rr; 4 vortd 
 
2 So Reflections on the Late 
 
 world is very little obliged. Nor can I fee, upon fuch a view 
 of things, what ufe or need there is of feminaries of learning, 
 But, in good earneft, can this be regarded as a proper way to 
 mend our tafte, and help forward our improvement ? Such a 
 way of thinking, if it generally obtained, would, it is to be 
 feared, inftead of producing an extraordinary refinement of 
 tafte, tend rather to fink us into ignorance and barbarifm, and 
 bring us back to the darknefs of the moft illiterate ages. 
 
 Taken in this view, I cannot think that thefe Letters have 
 a favourable afpect on the interefts of literature. Methinks 
 there appeareth to be no great neceftity at prefent of warning 
 perfons not to fpend their lives in laborious pnrfuits of learning. 
 The prevailing turn of the age doth not feem to lie this way. 
 Many of our gentlemen will no doubt be very well pleafed to 
 be allured, that though they pafs their lives in the bufinefs or 
 pleafures of the world, yet if they at length fet themfelves to 
 examine firft principles, and confult the oracle of their owji 
 reafon, without any regard to the opinion of others, or troubling 
 themfelves to read the writings of philofophers or divines, they 
 are in a more likely way of difcovering truth, and making a 
 progrefs in ufeful knowlege, than any of thofe — «' folemn mor- 
 H tals, who abftain from the pleafures and decline the bufinefs 
 11 of the world, that they may dedicate their whole time to 
 
 " the fearch of truth, and the improvement of knowlege."* 
 
 This is certainly a very flattering fcheme, and feems to open a 
 very fhort and eafy way for attaining to wifdom. When they 
 find a man of his Lordfnip's fine and elegant tafte, and great 
 talents, and who by his own account hath fpent fo much time 
 and pains in the learned inquiries, pronouncing them abfolntely 
 vain and ufelefs; they will be very apt to take his word for it, 
 and not give themfelves the trouble of laborious ftudy; the re- 
 fult of which might be only filling their heads with what he 
 calleth learned lumber, and expofing them to the ridiculous cha- 
 racter of pedants, i. e. as he defcribeth them, " men worfe 
 
 " than ignorant, always incapable, fometimes meddling and 
 lii prefuming." — Inftead of inch learned drudgery, the more 
 eafy and delightful talk of ftudying modern hiftory may be 
 fufnVient to furnifh them with all the knowlege they want, and 
 anfvver every end of uleful improvement. 
 
 But furely fuch a manner of reprefenting things is not alto- 
 gether juft, nor is this the moft effectual way of promoting 
 real improvement in wifdom and virtue. Great is the extent, 
 and wide the field, of feience. Many noble fubje&s there are 
 oi inquiry, which well deferve our attention. The defire o£ 
 
 knewkge. 
 
Lord Bolingbroke'j Letters, 2 8 1 
 
 knowlege is the ftrongeft in the nobleft minds ; but compara- 
 tively imall is the progrefs that a man is capable of making by 
 his own unaffiited ability, within the fhortcompafs of this pre- 
 fent life: and therefore, be his abilities never fo great, he will 
 need the afTiflance of others, and ought to be very thankful for 
 it. Many excellent perfons in different ages have employed their 
 pains this way; and a mighty advantage that man hath, who 
 has the opportunity, and knows how to improve it, of pro- 
 fiting by their labours. He may, by reading, vaffly increafe 
 his itock of knowlege, may meet with many valuable hints, 
 which elfe would not have occurred to him, and may find im- 
 portant fubjecls {et in a clearer light than otherwife he would 
 have feen them. The Author of our beings, who hath im- 
 planted in us the defire of knowlege, and fitted us for commu- 
 nicating our fentiments, undoubtedly defigned, that, in ac- 
 quiring knowlege as well as in other things, we mould be help- 
 ful to one another, and not depend merely upon ourfelves. And 
 this is the great advantage of language, and of letters. We 
 mud indeed make ufe of our own reafon, but we ought alfo to 
 take in all the helps and advantages we can get : and he that is 
 careful to improve thofe helps which are afforded him, and 
 who, without fubmitting implicitly to the judgments and opi- 
 nions of others, endeavours to make the belt ufe he can of their 
 labours and ftudies, as well as of his own thoughts, is in a far 
 more likely way of improving his knowlege, and will better 
 approve himfelf to God, and to all wife men, than he that, 
 from a vain confidence in his own judgment, defpifeth and re- 
 jecteth thofe helps, and, under pretence of confulting the oracle 
 of reafon in his own breaff. (for, as his Lordfhip exprefTeth it, — 
 
 " every man's reafon is every man's oracle,") will not give 
 
 himfelf the trouble to read and to examine what others have 
 faid and thought before him. Such an high conceit of a man's 
 own capacity and judgment, fuch an arrogant felf-fufficieney, 
 and a contempt of the labours and judgments of others, is not 
 a very proper difpoiltion for finding out truth. A man of this 
 character was Epicurus, who boa (fed that his knowlege was all 
 of his own acquiring, and fcorned to feem to be beholden to 
 any other for his notions. 
 
 Having confldered thofe parts of the late Lord Rolingbroke's 
 Letters that feem not very favourable to the inrerefts of litera- 
 ture, I (hall now proceed to what is the principal defign of 
 thefe Remarks, to examine the reflections he has call upon rhe 
 facrefl monuments of our religion. He firft attacks the hiflory 
 of the Bible, efpecially as contained in the books of the Old 
 f Teihi. 
 
2S2 Reflections on the Late 
 
 Teftament ; and then proceeds to a more direct attempt upon 
 Chriftianity. 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 profeffes a kind of zeal. I mail therefore 
 confider diftinctly what he hath offered. 
 
 In his third Letter on the ftudy of hiftory, he fetteth himfelf 
 to confider the ftate of antient hiftory, both facred and profane: 
 
 and begins with declaring his refolution " to fpeak plainly 
 
 " and particularly in favour of common fenfe, againft an ab- 
 
 " furdity which is almoft fan6lifled h ." After having made 
 
 fome obfervations on the flate of antient profane hiftory, and 
 fhewn, that it is full of fables, and altogether uncertain.; he 
 next comes to apply thefe obfervations to antient facred hiftory *. 
 
 What he feems at firft to propofe, is, to fliew, that it is 
 
 " inefficient to give us light into the original of antient nations, 
 <{ and the hiftory of thofe ages we commonly call the firft ages." 
 
 But it is evident, that, under pretence of mewing this, 
 
 his intention is, to reprefent the whole hiftory of the Bible as 
 abfoluteiy uncertain, and not at all to be depended upon for a 
 julf account of facts. He not only denieth, that the writers of 
 the hiftorical parts of the Old Teftament were divinely infpired, 
 but he will not allow them the credit that is due to any common 
 honeit hiftorians. He represents thofe hiftories as — " delivered 
 " to us on the faith of a fuperftitious people, among whom 
 
 " the cuftom and art of lying prevailed remarkably \" And 
 
 obfervcs, that <s the Jczvi/b hiftory never obtained any credit 
 
 " in the world, till Chriftianity was eft ablifhed I" He forne- 
 times exprefTeth himfelf, as if he were willing v to allow the divine 
 infpiration of the doctrinal and prophetical parts of the Bible, 
 and were only for rejecting the hiftorical. And this he pretends 
 to be the beft way to defend the authority of the Scriptures m . 
 But it is evident that this is only a fneer. For he was, no doubt, 
 ienlible, that the facred hiftory is fo interwoven with the pro- 
 phecies and laws, that if the former is to be regarded as lying 
 fiction, and not at all to be depended upon, the divine authority 
 Of. the other cannot be fupported. And what he afterwards re- 
 peatedly affirmeth of Chriftianity, that the credit of its divine 
 inflitution dependeth upon tacts, holdeth equally concerning the 
 Old Teftament ceconomy. 
 
 After having done what he can, in his third Letter, to (hew 
 the uncertainty of antient (acred as well as profane hiftory, he 
 
 h Vol. i. p. 70. * lb. p. 83,^/^. 
 
 \ib. p. 91. ™ iy p. 93. 98, 99. 
 
 * lb. p. 8,7, 
 
 
 begin 3. 
 
Lord Bolincbroke'j Letters. 283 
 
 begins his fourth with obferving, that as " we are apt 
 
 ei naturally to apply to ourfelves what has happened to other 
 " men; and as examples take their force from hence; fo what 
 " we do not believe to have happened we fhall not thus apply; 
 " and, for want of the fame application, the examples will 
 
 " not have the fame effecl." And then he adds— — " An- 
 
 " tient hiflory, fuch antient hiitory as I have defcribed," , 
 
 [in which antient facred hiitory is manifeftly comprehended] — 
 " is quite unfit in this refpect to anfwer the ends that every 
 " reafonable man mould promife to himfelf in his ftudy; be- 
 " caufe fuch antient hiflory will never gain fufftcient credit 
 
 V with any reafonable man n . And afterwards fpeaking of 
 
 antient fabulous narrations, ke declare?, that " fuch nar- 
 
 *' rations cannot make the flighted momentary impreflions on 
 " a mind fraught with knowlege and void of fupeillition. 
 " Impofed by authority, and alliired by artifice, the delufion 
 " hardly prevails over common fenfe ; blind ignorance almofl 
 " fees, and rafh fuperftition hefitates: nothing lefs than enthu- 
 " fiafm and phrenfy can give credit to fuch hiftories, or apply 
 
 '* fuch examples." He thinks, that what he has faid will 
 
 " not be much controverted by any man that has exa- 
 
 ci mined our antient traditions without prepoiTeffion :" and 
 
 that all the difference between them, and Amadis of Caul, is 
 
 this, that " In Amadis of Caul we have a thread of abfur- 
 
 " dities that lay no claim to belief; but antient traditions are 
 " an heap of fables, under which fome particular truths in- 
 " fcrutable, and therefore ufelefs to mankind, may lie con- 
 
 " cealed, which have a juft pretence to nothing more," 
 
 p. e. to no more credit than Amadis of Gaul] " and yet 
 
 " impofe themfelves upon us, and become, under the venerable 
 " name of antient hiitory, the foundation of modern fables ." 
 He doth not directly apply this to the Scriptures. But no one 
 can doubt that this was his intention. It is too evident, that 
 
 thefe are defigned to be inducted in what he calleth " our 
 
 " antient traditions" (a word which he had applied feveral 
 
 times before to the facred records;) and which he reprefenteth 
 
 as " impofed by authority, and a/lifted by artifice." And 
 
 I think it fcarce poilible to exprefs a greater contempt of any 
 writing, than he here doth of the hifrory of the Bible, and the 
 examples it affords. 
 
 " Vol. i. p. 11 3. ° lb. p. 120, i:t. 
 
 REFLEC 
 
[a8 4 ] 
 
 REFLECTIONS 
 
 On the Late 
 
 Lord Boungbroke's Letters. 
 PART II. 
 
 SECTION I. 
 
 The Hiftory and Scriptures of the Old T^eftament vindi- 
 cated againft his Lordjhifs Exceptions, 
 
 HAVING given this general view of the author's defign, I 
 fhall now proceed to a more difVincl: and particular exa- 
 mination of the principal 'things he hath offered to invalidate 
 the authority of the Old Teflament Hiftory. What he faith of 
 Chrifti.miry fhall be confidered afterwards. 
 
 I need not take much notice of what he hath urged to fhew, 
 that the writers of the Sacred Books did not intend an univer- 
 fal hiftory, or fyftem of chronology a . I know nobody that 
 fuppofes they did ; fo that he might have fpared that part of his 
 pains. But notwithftanding the Bible was not defigned for an 
 univerfal hiftory, or to exhibit a complete fyftem of chronology, 
 though it may Mdy be affirmed, that no one book in the 
 world gives fo great helps this way, it is furrkient if it gives us 
 a true hiftory as far as it goes, and which may be fafely de- 
 
 * Vol. i. p. Z02 % & fe%. 
 
 pendec! 
 
Lord Bolingbroke'j Letters. 285 
 
 pended upon. This is what our author will not allow. It is 
 manifeft, that he placeth it in the {lime rank with the mod fa- 
 bulous accounts of antient times. This then is the point we 
 are to confider. Let us therefore examine, what proofs or ar- 
 guments he hath brought againft the truth and credit of the 
 Sacred Hiftory. 
 
 Some of the things offered by him to this pnrpofe have fcarcc 
 fo much as the appearance of argument. Of this kind is what 
 he faith concerning the ufe that has been made by Jeiuijh Rab- 
 bies, and Cbriftian Fathers, and Mahometan Doctors, of the 
 fhort and imperfect accounts given by Mojes 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 fons, &c. are fuch as^ " Bonzes or Tala- 
 
 " poins would almoft blu/h to relate;"— — I do not fee how 
 this can be reafonably turned to the difadvantage of the books 
 of Mofes, or hurt the credit of them ; fmce his Lordfhip owns, 
 that thefe fables are — — " profane extenfions of this part of 
 " the Mofaic hiftory." And that hiftory is certainly no- 
 way anfwerable for the additions which have been made to it. 
 It would have been eafy for Mofes, if he had been a fabulous 
 writer, to have filled up this part of his hiftory with marvellous 
 relations, and to have embellifhed it with fuch fictions concern* 
 ing our firft parents, and the molt antient patriarchs, as our 
 author here referreth to : and his not having done fo is a ftrong 
 prefumption in his favour, that he did not give way to fancy or 
 invention, but writ down the facts as they came to him, with 
 an unaffected fimplicity. His accounts are fhort, becaufe he 
 kept clofe to truth, and took care to record no more of thofe 
 times than he had good information of, or than w r as neceifary 
 to the defign he had in view ; which feems principally to have 
 been to give a brief account of the creation, the formation of 
 the firft human pair, the placing them in Paradife, the fall, and 
 the flood, which were the moft remarkable events of that pe- 
 riod; and to continue the line from Adam by Seth to Noah, as 
 afterwards he does from him to Abraham. 
 
 What his Lordfhip obferves concerning the blunders of the 
 Jewijh chronologers b , is not much more to his purpole, except 
 he could prove, that thofe blunders are chargeable upon the 
 Scriptures ; which is fo far from being true, that, if accurately 
 examioed, arguments may be brought from thofe very Scrip- 
 tures to confute the blunders he mentions. 
 
 b Vol. i. p. 104. 
 
 As 
 
286 Reflections on the Late 
 
 As to the differences he takes notice of c between the Scrip-' 
 ture-accounts of the AJfyrian empire, and thofe given by pro- 
 fane authors; i. e. by Ctcfias, and them that copy from him; 
 very able chronologers have endeavoured to mew, that thofe 
 accounts may be reconciled. But if net, it would oniy 
 follow, that the Scripture-hiftory differeth from Ctefias, who, 
 in his Lord fhip's own judgment, and by the acknowlegement of 
 the mod judicious among the Greeks themfelves, was a very 
 fabulous writer d ; and how this can be fairly thought to dero- 
 gate from the credit and authority of the Sacred Hiflory, I 
 cannot fee. 
 
 But to come to thofe things on which he feems to lay a 
 greater frrefs. The fum of what he hath offered to deftroy the 
 
 truth and credit of the Sacred writings amounteth to this, 
 
 " That the Jews, upon whofe faith they are delivered to us, 
 " were a people unknown to the Greeks, till the time of Alex- 
 
 " cinder the Great. That they had been flaves to the 
 
 " Egyptian, Jjjyrians, Medes, and Perjians, as thefe feveral 
 
 " empires prevailed. That a great part of them had been 
 
 " carried captive, and loft in the Eaft: and the remainder 
 *' were carried captive to Babylon, where they forgot their 
 " country, and even their language — And he intimates, that 
 " there alfo they loft their antient facred books : that they 
 " were a fuperflitious people, among whom the cuflom and 
 
 " art of pious lying prevailed remarkably That the origi- 
 
 " nal of the Scriptures was compiled in their own country, 
 " and, as it were, out of the fight of the reft of the world — 
 " That the Jewi/h hiflory never obtained any credit till Chrif- 
 " tianity was eftabliihed ; but though both Jews and Chrifti- 
 " ans hold the fame books in great veneration, yet each con- 
 " demns the other for not underftanding, or for abufing them 
 
 That the accidents which have happened to alter the 
 
 " text of the Bible (hew, that it could not have been ori- 
 " ginally given by divine infpiration ; and that they are come 
 " down to us broken and confufed, full of additions, inter- 
 
 " polations, and tranfpoiitions. That they are nothing more 
 
 <c than compilations of old traditions, and abridgments of old 
 
 " record) made in later times and that Jews and Chriftians 
 
 " differ among thcmfclvu; concerning almolt every point that is 
 " necellary to eflablifh the authority of thofe books." He con- 
 cludes with ** fomc u\ ls on the curfe {aid to be pro- 
 *' nounced by Noah upon Caiman, which he would have pais 
 
 c Vol. i. p. 114, 115. d lb. p. 76. So. 
 2 " for 
 
Lord Bolingbrokb'; Letters. 
 " for an abfurd fi&ion of the writer of the book of Go: 
 " and he feemeth to have fmgled out this as one of the pro 
 " eft inftanccs he could find for expofmg the Scripture."— 
 
 Let us coniider thefe things diftinffly. 
 
 It is no juft prejudice againft the credit of the Scrip 
 hiftory, that the Jews, among whom thofe writings were pre- 
 ferved, and whofe affairs are there recorded, were, is appcarerh 
 
 from thofe writings " Slaves to the Egyptians y Syrians, 
 
 " Medes, and Perjians, as thefe feveraf empires, prevailed c ." 
 
 It rather furnifheth a proof of the truth and impartiality 
 
 of thofe records, that they give an undifguifed account, not only 
 of the fiourifhing times of their flate ; for there were times in 
 which they were flourishing, free, and independent; but of 
 their difgraces, defeats, captivities, and all the calamities that 
 befel them, which, according to thefe accounts, were in a way 
 of juft punifhment for their national iniquities, their difobedi- 
 ence and ingratitude. Yet under all thefe various revolutions 
 their nation was never intirely loft, nor incorporated with their 
 conquerors. Though many of them revolted, ftill there was 
 a number of them that with an unalterable zeal and conftancv 
 adhered to their antient religion and laws, which they regarded 
 as of a divine original : a religion remarkably diftincT: from 
 that of the nations to which they were fubjecled, and, on the 
 account of which, they were frequently expofed to hatred, per- 
 fection, and reproach. 
 
 If the Jews were unknown to the Greeks before rflex 
 the Great, this affordeth not the leaft probable prefumption, 
 that their antient hiftory is not to be depended upon. The 
 Greeks, by this author's own acknowlegement, did not begin 
 to write hiftory till very late. The knowlege they had of o 
 nations was very narrow and confined. And, particularly, they 
 were in a great meafure ftrangers to the languages, raws, 
 cuftoms, and hiftory, of the eaftem nations. He himfell' ob- 
 ferves, that after the times of Alexander the Great, and e 
 long after the Jewijb Scriptures were tranfiated into Greek, the 
 Jews, and their hiftory, were neglected by them, and con- 
 tinued to be almoft as much unknown as before f . And 
 tain it is, that the Jews were then a confiderabk and 
 
 that the Greeks had many opportunities of being acquainted 
 with them. Let us grant what he infmuates, that this was 
 owing, not to want of curioiity in the Greeks, fine \ — M t\ 
 " were, as he obferves, inquifitive to the higheft 
 
 f Vol. i. p 84. f lb. p. 90. 
 
iEi Reflections tf»^ Late 
 
 " publifhed as many idle traditions of other nations as of theif 
 
 " owng." but to the contempt they had for the Jews. 
 
 What can be inferred from thence ? Doth it follow, that the 
 Jewi/h Scriptures are not authentic, nor their hiftories to be 
 credited, becaufe the Greeks neglected or defpifed them, and 
 did not own their authority? This is eafily accounted for by 
 any one that considers the nature of the Jeivijh inftitutions. It 
 is not to be wondered at, that a people fo exceffively vain as the 
 Greeks, and who looked upon the reft of the world as Barba- 
 rians, fhould conceive an averiion or contempt for a nation 
 whofe laws and religion were fo different from their own, 
 among whom all image-worfhip was moll: exprefly 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 confided. If the Jewi/h facred books had contained 
 ftrange ftories of the exploits of their gods, of their genealogies, 
 battles, and amours, or traditions that tended to fupport a 
 fyftem of idolatry, the Greeks undoubtedly would have been 
 ready enough to transcribe thefe things into their writings: 
 thefe fables would have been fuited to their tafte. But it can- 
 not be fuppofed, that they mould pay any regard to the ac- 
 counts given of extraordinary miraculous fa els, that were de- 
 signed to eftablifh and give Sanction to a coniiitution, the ma- 
 nifeft tendency of which was to condemn and fubvert that ido- 
 latrous worfhip, to which they were fo exceffivelv addicted. 
 
 Among all the heathen nations none exprelTed a greater en- 
 mity to the Jews than the Egyptians, who were themfelves of 
 all people the molt ftupidly idolatrous. One of their writers, 
 Apion of Alexandria, is particularly mentioned by our author 
 
 as having " fpoken of the Jews in a manoer neither much 
 
 " to their honour ; nor to that of their hiftories." This 
 
 feems to have recommended him to his Lordfhip's favour ; for 
 
 he fpeaks of him as a man " of much erudition, and as 
 
 " having pafTed for a curious, a laborious, and learned anti- 
 
 " quary" though he owns, that he pafTed alfo " for a 
 
 " vain and noify pedant \" But if we may judge of him by 
 
 the fragments of his work, which Jofephus has given us, he 
 was, with regard to the Jews, an ignorant and malicious 
 writer, who does not appear to have been acquainted with 
 their hiftories and laws, though he pretended to write agninft 
 them ; and might fo eafily have procured information, if he 
 had deiired it. And this appears to have been the cafe of feve- 
 
 s Vol. i. p. 88. * lb. p. 90, 91. 
 
 ral 
 
Lord Bolincbroke 4 ; Letters. 2 SV> 
 
 ral others of the heathen writers that mention the Jews. r i 
 feem not to have given themfelves the trouble to make any dili- 
 gent inquiry into their hiftory or laws, as delivered I 
 felves, but took up with/idle reports and traditions to their pre- 
 judice: and yet in the accounts given of the Jews by the 
 then writers, imperfect as they are, there are forn'e yah 
 hints and traces to be difcerned, which {hew thefalfhopd 
 other things they report concerning them \ 
 
 It is therefore a little odd, that £uch a ftrefs mould be laid 
 
 upon this, that " the Jcivi/Jj hiflory never obtained any 
 
 " credit in the world, till Chrifnanity was ellablifhed :" i.e. 
 
 it obtained no credit among the heathen nations; or, as he elfe- 
 
 where exprefTeth it " we do not find, that the authority of 
 
 " thefe books prevailed among the pagan world k ." Flow 
 
 could it be expected that it fhould ? Since the heathens could 
 not acknowlege it, and continue heathens ; for it was abfo- 
 lutely fubverfive of the whole fyflem of paganifm. The au- 
 thority of thofe books was believed and received among all 
 thofe, by whom it could be reafqnably expected that it fhould 
 be believed and received : that is, it was acknowl : re- 
 
 ceived by that nation among whom thofe writings, and the 
 memory of the laws and facts, had been conftantly preferred, 
 and Who regarded them with great veneration, as of a divine 
 original; and alfo by thofe among the heathens th( 
 who, upon the credit of the JcxoiJIj religion, laws, and re- 
 cords, quitted the heathen idolatry: and thefe wcrz all that 
 could be reafonably expected to acknowlege the authority of 
 the Jewiftj facred books, even fuppofing their authority to h 
 been never fo well founded. 
 
 1 There is an heathen writer of a very different character from 
 Jpiotty who givei a much more candid account of l 1 . . 
 tion : I mean the judicious Sirabo, of whom cur author h:r 
 {peaks with the higheft efteem. He makes the caufc of" /' cf-s\ for- 
 faking Egypt to be his bc-/^ diflfctisfiedVith the falte notions of 
 God, and his worihip, that had obtained among •' 
 fuppofes him to have entertained julier and nobler notions of the 
 Divinity than the Egyptians,^ or Li by at*, or Creeks, that with him 
 went from ■ Deify, srcAAei 7tu 
 
 Oltov: that he , and brought r 
 
 country where Jem \ and that there they c 
 
 prafiifing jit/tics or tight tovfnrfi % Z,xA be 
 wot/kippers of Goei, 
 
 but that afterwards th-v degenerat< • xvi. 
 
 .■ 
 
 Vol, II, V 
 
<2C)0 Reflections on the Late 
 
 But it is urged as a ground of fufpicion againft the Jewifb 
 
 Scriptures that " they were compiled in their own coun- 
 
 " try, and, as it were, out of the fight of the reft of the 
 
 " world." And it was certainly moft proper, that the books 
 
 in which their laws, and the moll: remarkable events relating to 
 their nation, are recorded, fhould be publifhed in their own 
 country, the fcene where the chief actions were laid. This is 
 no diminution of their credit, but the contrary. And if they 
 had been compile. I in any other country, or by foreigners, and 
 their own nation, it might have been faid, and 
 not without fome appearance of reafon, that they might be 
 miftaken, and take up with wrong and imperfect: accounts, both 
 of laws and facts. 
 
 But what this author feems chiefly to infift upon, to (hew 
 
 that little credit is to be given to thefe writings, is " that 
 
 " they are hiftories delivered to us on the faith of a fuperfti- 
 " tioiis people : among whom the cuftom and art of pious 
 " lying prevailed remarkably 1 ." 
 
 In order to form a proper judgment of this matter, let us 
 take a brief view of the Jewifb Scriptures, that we may fee 
 what likelihood there is of their having been feigned by a fuper- 
 ftitious and lying people. 
 
 In general, it may be obferved, that if we compare the fa- 
 ded books of the Jtws with thofe of any other the moft ad- 
 mired nations, fu.ch as Greece and Rome, we mail foon fee a moft 
 ftriking and amazing difference. Their whole conftitution was 
 of a peculiar nature; fo vaftly different from that of other 
 countries, that it v veth the attention and admiration of 
 
 •' impartial and considering obferver. Jt was the only con- 
 flitutioa in the world, where the acknowlegement and worihip 
 the om: true God, the fovereign Lord of the univerfe, and 
 of him ajene, is made the fundamental maxim of their ftate, 
 and principle of their government, in which all -their laws 
 centre, and the main end to which they are all directed. All 
 wor/hip of inferior deities is forbidden; no deified heroes ad- 
 mitted; no images furl pf their facred rites feera to 
 hav\ : n a defigned oppofition to thofe o( ; the 
 neigHbou incorporate with 
 
 ous euftoms, to which the Ifr.aelites, 
 for ; r is there any likelihood that 
 
 to a conftitution fo dif- 
 , if it had not 
 
 been 
 
Lord Bolingbroke'j Leitc; s. 291 
 
 been for the manifeft proofs that were given them of its divine 
 original. The author of thefe Letters indeed i; 11 that 
 
 many of their rites were derived from the 
 ever conformity there might be in forae particular inftanccs, • 
 thing is more certain and evident, than that the whole fyftem of 
 the Jewijb religion was molt eflentially oppofite to that of the 
 Egyptians, and other pagan nations; and tended to cnit t 
 tempt on their adored deities, and on that idolatrous worfhip 
 to which the heathens were fo much addicted, and which 
 eftablilhed by the laws of their refpective countries. 
 
 As to the moral and devotional treatifes, which make up an- 
 other part of their faered writings, they are inconteilabjy excel- 
 lent. Their poetry is of a molt divine flrain, far foperior to 
 that of other antient nations, having an unexampled dignity, 
 elevation, and fublimity in it, filled with the nobleft fentiments 
 of the Divinity, and of his glorious incomparable perfections, 
 and governing providence. 
 
 The fame obfervation may be made on the prophetical writ- 
 ings, in which we may difcern many remarkable characters of 
 genuine truth and purity. A fervent zeal for God, and for 
 pure and undented religion, everywhere appears: nor is there 
 any thing in them that breathes the fpirit of this world, or 
 that favours of ambition, artifice, or impofture. The whole in- 
 tention of them is manifeflly to reclaim the people from idola- 
 try, vice, and wickednefs, to engage them to the pure worfhip 
 of God, and to the practice of univerfal righteoufnefs. With 
 a noble freedom and impartiality do they reprove their kings, ■ 
 princes, priefts, people; denouncing the moft awful threat 
 ings againft them, if they mould perlift in their evil and finful 
 courfes ; and encouraging them with the moft gracious 
 to repentance v and new obedience: and all this mis 
 many remarkable and exprefs predictions of fu v ts, which 
 
 no human fagacity could have forefecn, and which, derived fifch 
 an authority to them, that though they were often reproached 
 and perfecuted when alive, their character and writi] 
 afterwards regarded by the 1 with t! . 
 
 veneration. And it deferveth to be particular! 
 whereas the Jcivs, as well as mankind, in all 
 prone to place religion chiefly in external forms; i ob- 
 
 fervances, as if thefe would compenfate I 
 moral precepts, there are many in their faered books, 
 
 especially thofe of the pro] terms 
 
 reprefent the utter infuffici with- 
 
 out real holinefs of heart and life; and - - -n in 
 
 U 2 a ver v 
 
292 Reflections on the Late 
 
 a very diminutive manner, and with a feeming contempt, when 
 oppofed t. or abilracted from moral goodnefs and virtue; and 
 fuch wiitings certainly do not look like the inventions of fu- 
 perftitious and lying people. 
 
 But as the facred hiltory is what this writer fetteth himfelf 
 particularly to cxpofe and invalidate, let us take a brief view of 
 the hiitorical parts of Scripture ; and thefe are no lefs rernark- 
 able, and worthy of our attention, than the laws, the prophe- 
 cies, the moral and devotional writings. 
 
 As to a general idea of their hiilory, it is of as different a 
 complexion from that of other nations as their laws, and is 
 of the lame noble tendency with their other facred books. It 
 every-where breathes the profoundeft veneration for the Deity. 
 The chief defign of it is not merely to anfwer civil or political 
 views, or to prefer ve the annals of their nation, or trace it 
 up to its original, though this alio is done ; but for nobler pur- 
 pofes ; to promote the true worihip of God, and. the practice 
 of piety and virtue ; to preferve the remembrance of God's 
 wonderful works of providence towards his profefling people; 
 to (hew the favours, the bleffings, the deliverances, vouchfafed 
 to them, the prefperity and happinefs they enjoyed, when they 
 kept clofe to the laws of God, and continued in the practice of 
 virtue and righteoufnefs ; and on the other hand, the great 
 calamities which befel them when they broke the divine law and 
 covenant, and lapfed into idolatry, vice, and wickednefs. Such 
 are the u fef ul leffons which their hiilory is defigned to teach, 
 and to this excellent end is it directed. 
 
 To which it may be added, that there are obfervable in it re- 
 markable characters of iimplicity, and an impartial regard to 
 truth. It is plain, from the whole tenor of their hiftory, that 
 it was not compiled to give falfe and flattering accounts of their 
 nation, or partial and elegant encomiums of their great men. 
 Their great actions indeed are recorded, but their faults are 
 alfo related with a iimplicity and impartiality that deferves to 
 be admired. Neither Romans, Creeks, Egyptians, nor any 
 other people, have formed their hiflories (o much to the difad- 
 of their own nation, or charged them with fuch re- 
 pacd revolts from the religion and laws of their country. Let 
 us fuppofe the 7' f° niuch poflcfled with the fpirit of 
 
 {, it would never have put them upon forging a body of 
 i much to the prejudice of their own national character. 
 It tendeth indeed to give an high idea of the great things God 
 them, of the privileges conferred upon them, and 
 i heir laws (and that their laws are excellent, 
 
 no 
 
Lord Bolingbroke'j Letters. 2 9 2 
 
 no man can doubt that feriouQy reads and confiders them,) but 
 at the fame time it fetteth the ingratitude, the difobedii 
 the fhipidity, of that people, their oppofition to Col's au 
 rity, and abufe of his goodnefs, their manifold backflidi 
 and unftedfafbefs in his covenant, in the ftrongeft light. r l ! 
 difgraces, defeats, captivities, are no where concealed; they are 
 reprefented as frequently brought under the yoke of the neigh- 
 bouring nations in a manner much to their difhonour; and 
 their deliverances are afcribed, not to their own wifdom, con- 
 duel, and bravery, but to the mercy of God, upon their repent- 
 ance. In a word, their hiftory is a continued account of Cud's 
 goodnefs, patience, and juitice, exercifed towards them; and 
 of their own frrange, perverfe, and unaccountable conduct. 
 This is fo manifeft, that it hath been often turned to their re- 
 proach, and hath given occafion to the reprefenting them as an 
 obitinate, ungrateful, and rebellious race, and to inch a cha 
 as St. Stephen advanceth againft them from their own Script" 
 Ye ft iff -necked, and uncircumcifed in heart and cars, 
 refijl the Holy Ghoft : as your fathers did, fo do ye. Wh'u ,. 
 the prophets have not your fathers perfeciited? Acts vii. ci. 
 Thefe confiderations naturally tend to derive a peculiar c: . 
 to the JewifJj Scriptures, as containing true and faithful 
 counts, not forged by a fuperftitious lying people. Whatever 
 opinion therefore we may have of the Jews, yet their Sacred 
 Books deferve great regard. Nor is there any ground to flip- 
 pofe, that thefe books or records were of their inventing. At 
 leaft, I believe, this will fcarce be pretended with regard to the 
 Jews in the latter times of their flare, however they might 
 otherwife be addicted to fiction and einbelliihmen't. They re- 
 ceived thefe books as facred from their anccftors, and were 
 themfelves fo fully perfuaded of the divine original and au- 
 thority of their laws, and the certainty and authenticity of 
 thefe records, that they adhered to them with a zeal fcarce 
 to be parallelled in any other nation : fo great was the ve- 
 neration they had for them, that after the canon was c 
 pletcd, they were extremely fcrupulous not to make any addi- 
 tions to their Sacred Books, or receive any others into tl 
 number as of equal authority, though written by the 
 and wifeft men of their nation. And if any perfons 
 deavonred to alter or corrupt them, the fraud, the in ij 
 muit have been immediately detected. For i. 
 were not, like thofe of other na'ions, confined to the p: : 
 only; they were in the hands of the } arid 
 
 publickly read in their fynagogucs; the laws, and the rafts, 
 
 . 
 
294 Reflections on the Late 
 
 were what they were all acquainted with, and inftrucled in, 
 from their infancy. 
 
 If therefore there be any ground of fufpicion, it mult fall, 
 not upon the hitter Jews, but upon Ezra, and thofe by whom 
 the facred canon was finifhed. If their hiftory and Sacred Books 
 were forged or corrupted, the moft likely time that cam be fix- 
 ed upon for it is upon their return from the Babylorq/b captivity. 
 And this feems to be the aera fixed upon by the author of thefe 
 Letters. He obferves — that " the Babylonijh captivity Lifted fo 
 V long, and fuch circumftances, whatever they were, accom- 
 " pan kg it, that the captives forgot their country, and even 
 " their language, the llcbrevj diale6t, at leaft, and character™." 
 
 And afterwards, he intimates, that the Scriptures were • 
 
 " loft during the captivity n ." — And he obferves, that — " Ezra. 
 " began, and Simon the J lift finifhed, the canon of the Scrip- 
 " ture.V — 
 
 Let us grant, that in the Babylonijh captivity, the J civs 
 learned the Ghaldee language, which thenceforth became more 
 familiar to them than the Hebrew ; and that the old Hebrew 
 character was, as many learned men fuppofe, though it is far 
 from being certain, changed for the Chaldee ; the latter being 
 fairer, caller, and more generally ufed among the people; yet 
 this is far from proving, either that the Hebrew language was 
 intirely forgotten by them, or that their Sacred Books were 
 loft in the captivity. There are many things that plainly fhew 
 the contrary. The prophet Ezekiel, who prophe.fied during 
 the captivity to the J^ws in Chdldea, writ and publilhed his 
 prop. *rew. So did the prophets'TlAGGAi, Zfcha- 
 
 £iah, and Malachi, who propheiied feveral years after the 
 return from the BakylohiJb captivity : which (hews, that the 
 Hebrew language was ftill in ufe, and was un<ierftood by many 
 of the people. The fame thing may be coneluded from this ; 
 that all the Sacred Books that were written after the 
 were written in Hebrew , except a part of Ezra and Dan if. l. 
 Nehfmiah, who had been a great man in the Perjian court, 
 writ bis i noirs in Hebrew: which fliews, that the 
 
 ; who continued in Perfia, their great men at leaft, ftill 
 
 fined theknowlege oF that language. And as the Hebrew 
 
 n among the Jews in their 
 captivity, red Books intirely loft. In- 
 
 l it were ■•' furd ; ' : ' ■ . 
 
 ed feventj 41 the firfl beginning of it under Jehoia- 
 
 i.p. 84. ■ lb. p. 101. c lb. p 05. 
 
Lord Bolingeroke'j Letters. 
 
 him, yet from the time of the utter defolation of J 
 and the temple, and the carrying away the hill . 
 the people to Babylon, continued but about 
 there were not a few of them that had been carried away I 
 Jcrufalem, who furvived the whole time, and lived to - 
 back. Many of the , id Levites, and chief, *f t hi 
 
 thers, who -were a m, that had j ufe, when 
 
 the foundation cf the fecond houfe 
 
 wept with a loud voice, Ezra iii. 12. All thofe among T 
 that lived to j . .• or eighty years were twenty or 1 
 years old when Jerufalem and the Temple were deilroyed ; and 
 to fuppofe, that thefe fhould intirely forget their language, or 
 their religion, hiflory, a id laws, is very abfurd. Add to this, 
 that the people were in expectation of a deliverance, and.reiti- 
 tution to their own land, of which the prophets had aflbred 
 them; and this would naturally make them more .. 
 preferve their laws, and the anrient authentic records and me- 
 morials of their nation. It appeareth from the accounts given 
 of thofe that returned, that many of the Pr'n-Jls, th< 
 the Singers, the Porters, the Nethinims, &c. had preferred 
 their genealogies during the captivity, in profpect of their re- 
 turn, and of their being again employed in the facred functions; 
 and thofe who cfcuid not clearly mew their genealog 
 put from the priefthood, Ezra ii. 62. Neh. vii. 64. Great 
 numbers of the people could alio prove their genealogies : and 
 where there were any that could not do this, it is particularly 
 1 taken notice of, that they could not flew their fathers 
 Ezra ii. 59. It is manifeft therefore, that there were 
 cf genealogies preicrved in Babylon-, and is it not reafonakde to 
 conclude, that they would be no lefs careful to preferve their 
 Sacred Books, efpecially thofe of Mofes, in which were their 
 original records, ancf the laws on which their whole eonftitutioQ 
 depended ? 
 
 If the Jews had been for changing their own laws and 
 cufloms, we may fuppofe it mull- have been in order to 
 adopting thofe of their conquerors, and of the o 
 which they were tranfplanted, and in which they fettled. But 
 it is evident, that, in fact, they did not do this ; I 
 whole fyftem of their worihip and confutation was, u] 
 return, very different from that of the Babylonians. It I 
 
 1 they learned their language, or ufed their k ' cha- 
 
 racters in writing; yet ftill it is ce; I 
 npt their gods," nor adopted their 1 
 
 They fall preferred their own ; and • liort 
 
 U 4. 
 
296 
 
 Reflections on the Late 
 
 of their nation, which they looked upon as a punifhment for 
 their manifold revolts, idolatries, and deviations from their 
 law, tended to increafe, inftead of extinguishing, their venera- 
 tion for it. 
 
 By Daniel's folemn fupplication and fading, when the 
 time came that had been marked out in the prophecies for their 
 return, it appeaie-th, that he had the book of Jeremiah's 
 Prophecies before him, Dan. ix. 2. And the confeffion he 
 there maketh is remarkable: All Ifrael have tranfgrejfed thy 
 law — therefore th. come upon usi and the oath that is 
 
 ten in the law of Mofes the fervant of God, becaufe we have 
 Jinned . gainft him — And he hath confirmed his words which he f pake 
 
 againft us, and dgainjl cur judges that judged us As it is 
 
 written in the law of Mofes, all this evil is come' 1 fori us, ver. 
 11, 12, 13. Here it is plainly fuppofed, that there was a 
 written law of Mofes extant in his time, known to him and to : 
 the people, and which was regarded as the law of God him- 
 felf: that they had tranfgrefTed that law, and thereby had ex- 
 po.fed themfelves to the dreadful judgments denounced againft 
 them, and written in that law, as the juft punifhment of their 
 revolt and difobedience. Soon after this, when the people re- 
 turned, under the conduct of Zerubbabel, Jeshua, and 
 ethers, we find them gathered together to celebrate the Feait of 
 Tabernacles, in the feventh month, and offering the daily burnt 
 
 ings, and thofe of the new-moons, and jet feafis, befides. 
 
 will offerings : and all this is faid to be done as written in 
 
 Jaw of Mojcs, Ezra iii. 1 — 6. and this plainly (heweth, that 
 they had the written law of Mofes. with them. They alfo ap- 
 pointed the Priefh and Levites, in their feveral courfes, and 
 the Singers, and fervice of the temple, according to the ordi- 
 nances of David the man of C:d, Ezra iii. 10, 11. The facred 
 nris or pfalms, therefore, that had been ufed in the temple 
 
 (hip, were not loft in the captivity; andraideed the Pfalms 
 / carry evident characters of genuinenefs in them. They 
 ■ re many of them compofed on fpecial occafions, and adapted 
 to his peculiar circumfbr.ces, in a manner which plainly fhew- 
 cth they were not for rer-times. And the preferving 
 
 fo many of the pfalms and hymns, fome of which contnin an 
 abridgment of their facred hiilory, is a manifeft indication of 
 
 1 ire they took; and that there was not a « tion 
 
 their Sacred Books in the captivity. aion 
 
 cal writings, and to theii fai red 
 : their kklgs was pre- 
 
Lord Bolincbroke'j Letters. 297 
 
 ferved •, to which there is frequent reference in the books com- 
 piled after the Babylonijh captivity. 
 
 The commiflion after vards given to Ezra by Artaxerxf.s, 
 plainly fuppofed the. law of Mofes to be then in being, an I 
 thehigheft authority; and only impowered him to regul 
 thing according to that law. He is defcribed in Artaxer. 
 commiiTion as a ready fcribe in the law of Mofes ,- as one greatly 
 flailed in that law, and fit to initrucl: others in it; and is re- 
 quired to fet magistrates and judges to judge the people, fuch. 
 as knew the law of God, Ezra vii, 6. 10. 25. Soon after Ezra 
 came Nehemiah, a great man in the Perfian court, and who 
 was appointed governor of Judea ; and every thing throughout 
 his book difcovereth, that he and the whole people profefTed the 
 highefl veneration for the law of Mofes. Before he came t,o 
 Judea, he was well acquainted with that Jaw, and regarded it 
 as of divine authority, Neh. i. 7, 8, 9. During his adminiftra- 
 tion, we have an account of a folemn reading of the Law, by 
 Ezra, in the hearing of all the people; who heard it with the 
 utmoft reverence and attention : in this he was afTifTed by feve- 
 ral Levitcs, who read in the book, in the law of Cod, di/iinclly t 
 and gave the fenfe, and caufed them to underftand the reading, 
 Neh. viii. 1 — 9. Again, we are told of another folemn read- 
 ing of the Law, before all the people, Neh. ix. 1, 1, 3. And 
 in the admirable confeffion made on that occafion by the Le- 
 vites, there is an excellent fummafy of the principal events re- 
 corded in the hiftorical parts of the books of Mofes; fuch as, 
 the calling of Abraham ; their bondage and opprefTion in Egypt ; 
 their being brought out from thence with figns and wonders, 
 and dreadful judgments executed upon Pharaoh and his people ; 
 the dividing of the fea before them, fo that they palled through 
 it as on dry land, whilft the Egyptians that purfued them v. 
 overwhelmed in the deep; the promulgation of the law at 
 Sinai, with remarkable tokens of the divine prefence and glory ; 
 the miracles wrought in the Wildernefs, the leading them I 
 cloud, in the day, and a pillar of fire by night; the 
 them manna-bread from heaven to eat, and cleaving the rock 
 to give them water to drink; and finally, bringing them i 
 poffefhon of the land of Canaan. Thefe things, which are the 
 moft remarkable facts in the hiftory of their nation, together 
 with their frequent rebellions, diiohedience, and irigratitu 
 particularly their making and worfhipping the molten calf in 
 the Wildernefs, the ftending di (brace of their nation, and their 
 fubfeqtierit revolts, calamities, and deliverances, after t! 
 J£to the land Qf Canaan, are theia taken notice of in the public 
 
%<\% Reflections w/^ Late 
 
 confeflions and acknowledgements made to God in the name and 
 prefence of all the people ; and are mentioned as things com- 
 monly known and aeknowleged among them, and as of un- 
 doubted truth and certainty. 
 
 Taking thefe tilings together, it feems to appear, with all the 
 evidence "which the nature of the thing is capable of, that the 
 Jevjijh facred books and records were not loft in the Babylonijly 
 captivity; that they were in poffeffion of them, and had them 
 in great veneration, before Ezra came to Jervfahm. And it 
 would be a wild imagination to fnppofe, that he had it in his 
 power, even if he had it in his inclination, fo far to impofe 
 upon all the Jews, both thofe in Judea, and thofe that conti- 
 nued in Babylon, and other parts of the Pcrfian empire, a,s to 
 make them all with one confent receive thofe for their antient 
 laws, by which their nation had been always governed, which 
 were not their antient laws, ; and thofe for their antient au- 
 thentic hiftories, and facred records, which were not the antient 
 authentic records. All that his commiflion from Artaxerxes 
 extended to was, to order things according to the law of Mojes ; 
 and this he effected. When he came, he found feveral abufes 
 contrary to that law, countenanced by men of great power and 
 intereft, and in which feveral of the chief priefts, as well as 
 numbers of the people, were engaged ; and he fet himfelf to re- 
 form them according to that law : and thefe regulations would 
 not have been tamely fubmitted to, if it had not been well 
 known, that the laws and conftitutjons he urged upon them, 
 the true original laws of Mojl's. 
 As to the eftabli fhing the facred canon, which is attributed 
 to Ezra, and to thofe whom the Jews call the men of the 
 great fynagogue ; the J a ft of whom was Simon the Just; 
 this is not to be understood as if thefe books were not ac- 
 counted facred, or were regarded as of no authority before. 
 The books were already well known, and looked upon as 
 ■ they had not their authority, becaufe Ezra acknow-. 
 leged them; but he collected and publifhed them, becaufe they 
 
 c known to be authentic. It may indeed be well fuppofed, 
 that faults and variations might have crept into the copies of 
 thofe books; and that they needed to be carefully revifed. And 
 this was a work for which Ezra was admirably fitted by his 
 
 it fkill in the law, and in the. facred records of his nation, 
 
 3 his noted integrity. And if he accordingly revifed 
 
 the lacred Books, and publifhed a more correct edition, 
 
 of-tbem, ; >i" • (bine of their antient records, to render 
 
 1 uie among the people, "and here and 
 
 • 
 
Lord Bolingbroke'j Letters. iqcj 
 
 there inferted fomc paflages for explaining and illuftrating thing* 
 that were gvoyrti obfeure; this was certainly a 
 ufe. And fuppofing him to have done this, and that this work 
 continued to be afterwards carried on by fome of the 
 
 knowing and excellent men of their nation, till it 
 great care completed, I do not fee how it in the leaft affects the 
 authority or credibility of thofe books. The whole nation in 
 general were fo feilfible of Ezra's great fidelity and diligence, 
 that he was always &\ i had in the higheft honour": and 
 
 they were fo convinced, that thefe were the original Sacred 
 Books, that they received them with an extraordinary venera- 
 tion. Nor did they ever pay the fame regard to any other fub- 
 fequent 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 frooks. Now how 
 comes it, that they put fo great a difference between them, and 
 that the authority of thefe books was univerfally acknowleged 
 by the whole nation, and the other not? This fheweth, that 
 however credulous the Jews might be in other things, yet they 
 were particularly exact and fcrupulons in not receiving any 
 books into the facred canon, but what they judged they had 
 good reafon to look upon as authentic. 
 
 • The moil remarkable part of the Jeivlflj hiftory is, that 
 which is contained in the books of Mofcs. It is there we have 
 an account of the firfl confHtution of their facred polity; the 
 promulgation of the ten commandments, with the molt amaz- 
 ing demonftrations of a divine power and majefty ; and the 
 extraordinary miraculous facts done in Egypt, and in the- IVil- 
 dernefs, by which the authority of that law was eftablifhecf. 
 And whefoever alloweth this part of the Jtivijh hiffory to be 
 authentic, will not much fcruple the fubfequent parts of their 
 . Now it is evident, that as it was not Ezra that gave 
 ity to the law of Mofes, which was in the higheft au- 
 before, or who caufed the people to receive it as divine ; 
 fo neither were the fatl£+ whereby the authority of that law 
 was atteiteJ, firfi publimed by him. They had been all along 
 believed, and the remembrance of them kept up, among the 
 j . The Imkfof Mtofes exhibit a remarkable intermixture 
 
 of laws and fafts : and it appears to have been (o from the 
 beginning, though our author infinuates the contrary, but give-; 
 ao" reafon for it P. And it was wifely ordered, that the 
 
 : Vol. i. p. ioo. 
 
 fliGuld 
 
300 Reflections on the Late 
 
 fliould go along with the laws; feveral of which fuppofe 
 thofe facts, and have a manifeft relation to them. And as 
 the laws were received with great veneration, fo the facts were 
 equally received and believed among the people* in all ages, 
 from the time in which thofe laws were given. And it defer v- 
 eth to be remarked, that the facts were of fuch a kind, that 
 they could not have been impofed upon the people, however 
 flupid we fuppofe 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 Mahomet did the Arabians, infread 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- 
 defs Egeria in a wood or grove, to which no other perfons were 
 witnefles, and which depended intirely upon his own word; 
 this might have adminiftred ground of fufpicion, that he only 
 feigned a divine commiflion, the more effectually to enforce his 
 laws upon an ignorant and fuperftitious 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 relied, were 
 of a moft public nature, done in open view before the people, 
 of which they were all faid to be witnefles, and in which there- 
 fore, if they had not been true, it would have been the eafielr. 
 thing in the world to have detected him. And indeed, con- 
 fidering the ftubborn difpofition of the people, and their great 
 pronenefs to idolatry, it can fcarce be conceived, that they 
 would have received or fubmitted to fuch a law and consti- 
 tution, if they themfelves had not been affuredof the truth of 
 thofe facts whereby the divinity of it was confirmed. In the 
 admirable recapitulation of the law, contained in the book of 
 Deuteronomy, which carrieth as flrong evidences of genuine an- 
 tiquity, fimplicity, and integrity, as any writings can poflibly 
 have, and in which he delivereth himfelf with an inimitable 
 gravity, dignity, and authority, mixed with the mod: affect i- 
 ' . ' ndernefe and concern, as becometh the lawgiver and 
 
 .r oF his people, and exhorteth them to the obfervation of 
 
 the law in the moft pathetical and engaging manner; there is a 
 
 conftant reference to the great and extraordinary facts wrought 
 
 in Egypt, and in the JVildernefs ; an appeal is made to the 
 
 pie, concerning them, as things which they themfelves had 
 
 and known. And nc. iter care taken to 
 
 preferve a remembrance of any laws and facts than there was of 
 lie delivered the book of the law, containing an ac- 
 count both of laws and flicts, not only to the priefts, but to, 
 
 the 
 
Lord Bolingbroke'j Letters. 301 
 
 the elders of Ifrael, the heads of the feveral triK his 
 
 death. And the original of the law wa ; jd in the fi 
 of the ark, in the moil holy place. A mod folemn ch 
 was laid upon the people, in the mime of God, as th 
 favour, and their own happinefs, frequently to confider thofe 
 laws and . id to teach them diligently to their 
 
 children. Sacred rites were inilituted, and public feitivals ap- 
 pointed, to preferve the memorials of the principal facts, from 
 the time in which thofe facts were done. And accordingly the 
 remembrance of them was conftantly preferved among them 
 in all ages. In, all the fucceeding monuments of their nation, 
 throughout their whole hiftory, and in their devotional and 
 prophetical writings, and in their public folemn forms of con- 
 felnon and thankfgiving, there was ltill a conftant reference to 
 thofe facts as of undoubted credit ; and upon the credit of 
 thofe facts, thofe laws were both at firff. received, and conti- 
 nued afterwards to be acknowl^ged and fubmitted to: for 
 notwithstanding the frequent defections of the people to the 
 idolatrous rites and cuitoms of the neighbouring nations, yet 
 they never totally and univerfally apoflatized from the law of 
 Mofes, but flill acknowleged its fkcrednefs and divine autho- 
 rity *. 
 
 The author of thefe letters taketh particular notice of the 
 fables invented by the Hellcnijiic Jezus, to authorize the Creek 
 verfion of the Hebrew Scriptures r . But I do not fee how any 
 argument can be fairly drawn from thefe fables to the prejudice 
 of the Sacred Books themfelves, which were thus translated, 
 or to deflroy their authority or credibility. The ftrong perfua- 
 fion they had of the divine authority of the original Scriptui 
 might make the Jews at Alexandria more ready to entertain 
 ftories in favour of the tranflation of thefe Scriptures ii 1 
 G reek y from which they found great benefit; this being the 
 language they beft underftood, and which was then become of 
 general ufe. But thofe ftories were not genej I by 
 
 the Jewijh nation, though they all univerfally i acknow- 
 
 ledging the authority of the originals; nor were they eva 
 
 « That the law of Mofes, with the facls there recorded, m; 
 traced, frcm the time in which that law vv i nd t\\c I 
 
 done, through all the fucceding ages of t. on ; and 
 
 that we have all the evidence oi their having 
 without any material corruption or alteration, that can be reason- 
 ably defired ; 1 have elfewhere more fully (hewn in I 
 Cbrifliamty as old as the C »1. ii- chap. 4. 
 
 » Vol. i. p. 8c, 86. 
 
$oi Reflections on the Late 
 
 ferted in the facred writings, or in any books, the authority of 
 which was generally received among them. 
 
 The firft thing that gave rife to thofe ftdries was, the hiftory 
 oF Ai [fleas \ which feems to have been contrived on purpofe to 
 do honour to that verfion, and gives a pompous account of it. 
 And yet even in that hiftory there is nothing laid of thofe mira- 
 culous circiknftaaces, which were afterwards invented to fhew, 
 that thofe interpreters were under an extraordinary divine 
 guidance. On the contrary, that book, though it be the foun- 
 dation of all that is faid concerning the Scptuagint, may be 
 proved to be plainly inconfiftent with thofe fubfequent fables 
 and fiftions; and is fufficient to detect the falfity of them. 
 There is therefore no parallel at all between thefe Helleniftical 
 fables, and the facred Hebrew records; except it could be 
 proved, that one part of thofe antient records is inconfiftent 
 with other fubfequent palts of them, and furnimeth manifeft 
 proofs of their falfliood ; which neither his Lordlhip, nor any 
 other, has been able to fhew. 
 
 Another argument, on which he feems to lay a mighty ftrefs, 
 in order to fet afide the authority of the Scripture, is drawn 
 from the accidents that have happened to the facred text. He 
 will not allow the anfwer made by Abbadie and ethers, that — 
 " fuch accidents could not have been prevented without a 
 " perpetual ftanding miracle, and that a perpetual Handing mi- 
 " racle is not in the order of Providence." On the contrary, 
 it feems evident to him, that if the Scriptures had been origi- 
 nally given by divine infpiration, — " either fuch accidents would 
 " not have happened, or the Scriptures would have been pre- 
 " ferved intirely in their genuine purity, notwkhftanding thefe 
 " accidents." — He thinks the proof of this — " is obvious and 
 " cafy, according to 'our cleareft and mod diitincr. ideas of 
 " wifdom, and moral iitnefs s ." But, befides that the prefent 
 queflion, as he has managed it, relating to the facred hiftory, 
 is not about the divine infpiration of it ; but whether it be a 
 true and faithful hiftory, an honeft and credible relation of 
 facts, which he abfolutely denies; I fee no confequence at all 
 in his way of reafoning, even if the queifion were whether- thofe 
 facred books were originally written by perfons divinely infpired. 
 For all that could be reafonably concluded, fuppofing any books 
 to have been originally given by divine infpiration, is, that Pro- 
 vidence would take care, that thofe books fhould be tranfmittcd 
 with a fufficient degree of certainty and integrity, to anfwer the 
 
 s Vol. i. p. 95. 
 
 end 
 
Lord Bolingbroke'j Letters. ?c J 
 
 end for which they were originally intend 
 way neceflhry to this purpofe, that all the tr 
 fhould ever copy thofe writings in any age i 
 under an infallible guidance, fo as to be kept by an 
 nary interpofuion from ever committing any mi: 
 or being guilty of any Hips or negligences : or thai 
 that have ever revifed and compared thofe copies, fhuuld, iu 
 every inftance, be infallibly guided in their judgments concern- 
 ing them. This is evidently abfurd. It would be a multiply- 
 ing miracles without neceffity; and would therefore be ui 
 thy of the divine wifdom, and not very confident with i- 
 thods of God's moral government of men, confidered as reafon- 
 able creatures, free agents. For, will any man, in good earnefr, 
 undertake to prove, that fnppofmg an excellent revelation given 
 of doctrines, laws, <bc together with authentic accounts of ex- 
 traordinary facts, tending to confirm and eftablifh the 
 authority of thofe doctrines and laws, this revelation conld not 
 be of any ufe, nor could thofe accounts of facts be at all fit to 
 be depended on, if there were any variations, omiflions, tranf- 
 pofitions or miftakes, in any copies that fhould be taken of 
 them in any age r If, notwithstanding thofe variations, the 
 copies mould ftill fo far agree, that from thence a fqj 
 notion might be formed of the doctrines and laws contai: 
 that original revelation, and of the truth of the facts wh 
 it was atteifed and confirmed, this would be fufficient to au- 
 fwer the end which we might fuppofe the divine wifdom to 
 have had in view in giving fuch a revelation. And thfc 
 tually the cafe with regard to the holy Scriptures. Wh 
 additions, interpolations, or tranfpofitions, may be funpo 
 have crept into any of the topics, yet all the main laws I 
 facts are ftill preferved. Of this we have a remarkable 
 by comparing the Hebrew and Samaritan code 
 tench. There are differences between them: But the 
 the precepts, the hiltory, the important facts* whereby t : 
 was attefted, are the fame in both. 
 be juftly affirmed, that notwithftanuing all the difl 
 
 ;t which fuch a clamour hath I 
 there is a fiifhVient i 
 inch and fuch laws v 
 delivered, and that fuch facts were d 
 among the copies in fmaller matters, the mid 
 crept'nto the genealogies, numbers, d 
 ages of fome of the patriarchs, and the lik . 
 things that the (tin 
 
304 Reflections on the Late 
 
 their harmony in the main ; and therefore are far from defin- 
 ing the authority of the Sacred Writings, or the credibility of 
 the Scripture-hiffory. 
 
 The learned Capellus, who had thoroughly confidered this 
 matter, and who, it is well known, allowed himfelf great liber- 
 ties in judging concerning the variations in the copies of the 
 Hebrew Scriptures, julfly obferveth, in his defence of his Cri- 
 tica Sacra, that all thefe variations are of little or no moment 
 as to faith or manners ; fo that in that refpect it is indifferent 
 which reading we follow: Sane omnes ilia varietates, uti fa- 
 pius in Critica Sacra repeto, nidlius aut pene nullius funt quoad 
 Jidem et mores momenti, ut eo rejpeclu perinde fit banc an ill am 
 Jequaris leclionem. And I believe there are few competent and 
 impartial judges of thefe things, but will be ready to own, 
 with Mr. Le Clerc, the freedom of whofe judgment in fuch 
 matters muff be acknowleged, that, through the good provi- 
 dence of God, no books, from the earlieff, antiquity, have come 
 to us equally correct with the Sacred Books of the Hebrews, 
 particularly the Majoretical copies. Nullos libros ex ultima, 
 antiqidtate ad nos Dei benejicio pervcnijje aque emendatos ac 
 /acres Hebraorum codices, et quidem Maforeticos. See his Dif- 
 fertatio de Lingua Hebraa, prefixed to his Commentary on the 
 Pentateuch. 
 
 What our author himfelf maketh a fhew of granting is very 
 true, that — " amidft all the changes and chances to which the 
 " books, in which they are recorded, have been expofed, nei- 
 " ther original writer, nor later compilers, have been fnffered 
 " to make any efTential alterations, fuch as would have falfified 
 " the law of God, and the principles of the yewj/b and Chri- 
 *\ flian religion, in any of thofe divine fundamental points c ." 
 — And indeed the precepts, the doctrines of religion inculcated 
 in the Scriptures of the Old Teftament, are fo frequently re- 
 peated, and the principal facts there related are fo often re- 
 ferred to, in different parts of thofe Sacred Volumes, as to be 
 abundantly fufficient to anfwer the defign for which they were 
 originally intended; viz. to inflruct men in the knowlege, ado- 
 ration, and obedience of the one true God, and to engage them 
 to the practice of righteoufnefs, and to prepare the way for a 
 more perfect difpenfation, which was to be introduced in the 
 fulnefs of time, by that Divine Person, whofe coming, 
 •<i'-ur, offices, fujferings, glory., and kingdom, were there 
 prefigured and foretold. Accordingly our Saviour fpeaketh 
 
 x Vol. i. p. 97, 98. 
 
 of 
 
Lord Bolingbroke'j Letters. %o$ 
 
 of the writings of Mofes and the Prophets, as o( fignal ufe to 
 inftruct and direct men in the knowlege and practice of 
 gicn, Luke xvi. 29, 30, 31. And though it k .- not true, which 
 our author aiTerteth, that the. Jewj/b Scriptures ha 1 no autho- 
 rity but what they dei oi Christianity (for the 
 authority fonnded ipe 1 ' iftianity 
 was eftablifhed) ; yet their h< i 
 Chrift and his Apoftles, giveth them a farther confii 
 For when a fubfequent revelation, which i.- d on 
 convincing proofs and evid( 1 a p ior 
 revelation* and referreth to h?n both 
 together concur to farm on< ihibit 
 the hiftory of God's vuriov: towards his Chu h, 
 the former being fubfervient and preparatory to.'l ii 
 the latter giving farther light, 
 former; this conflrmeth the authority of both, and 
 great uniform defign and plan carried on 
 and goodnefs from the beginning. 
 
 It is, no juft objection againit the authority of l 
 Books of the Old Teftament, 
 
 ters feems to think it fo, that " thoug 
 
 " hold the fame books in great venerati* 
 ", the other for not underftanding, or for abufn 
 This is to be underftood, not of the Sacred Hiftory, 
 yet he would be thought to have particularly in rien ; for, 
 as to this, the Jews and Chriftians are generally agreed j but 
 of fome pafTages in the prophetical writings, in the ' 1 rpr 
 tion of which they differ. And with refpeel to thefe, it may 
 be obferved, that if the Jews, at the time of our S ap- 
 
 pearing, had univerfally interpreted the ppophf itings as 
 
 the Chriftians do, and applied them to Jefus Chrift; and had 
 accordingly turned Chriftians, and embraced Jejus as 
 Messiah promifed to their fathers; it would tmdoubfc 
 have been alleged, that they forged or corrupted the prop! 
 cies in favour of the Chriflian fyftem ; whereas 
 no room for this pretence. Their vouch 
 thofe writings, as of divine authority, \\o \ 
 difficulty the} have been put to in au 
 brought from 1 ten in(t their own 
 
 prejudice >' ,; their tefti nony to the 
 force. 
 
 Vol. i p. 9:. 
 
 * Vol. II. There 
 
2<j6 
 
 Reflections on the Late 
 
 There is another remarkable paflage in his third Letter, 
 which it is proper to take fome notice of. He obferves x , that 
 — " the Jews and Chriiiians differ among themfelves, and from 
 one another, concerning almoft every point that is neceflai r 
 to be known, and agreed upon, in order to eftablifh the 
 authority of books which both have received as authentic 
 and {acred. Who were the authors of thefe Scriptures, 
 when they were pubhfhed, how they were compofed, and 
 preferved, or renewed; in fine, how they were loft during 
 the captivity, and how they were retrieved after it; are alt 
 matters of controverfy to this day." — That the Sacred Books 
 were not lofi in the captivity, and that consequently they were 
 not retrieved after it by immediate infpiration, hath been clearly 
 fhewn. A fiction which feeriis to have had its rife from the 
 apocryphal fecond book of Efdras, the authority of which never 
 was acknovvlcurd cither in the Jewi/b or Chriftian Church. 
 There are indeed differences, both among Jews and Chriiiians, 
 concerning feveral points relating to rhofe Sacred Books ; but 
 thefe di Terences are, for the moil part, about things that do no£ 
 properly concern the divine authority or credibility of thofe 
 writings. There is a general agreement among them, that the 
 prophetical books weir-: writings by peribhs divinely infpired ; 
 and that the Pentateuch was written, by Mofes, the greateit of 
 all the Prophets; and that the hiiroric::'; writings were either the 
 very original authentic records, or faithfully compiled out of 
 them ; and were received and acknowlcged by the whole nation, 
 as containing true and juit accounts of fails. And whereas he 
 nrgeth, that it is matter of controverfy, who were the author* 
 of thole Scriptures, or when they were compofed or publifhed;. 
 it is certain, that, with refpecr. to the much greater part of the 
 Sacred Rooks, both Jews and Chriifians are generally agreed 
 who were the amhorsof them. 
 
 This is true concerning al] the writings of the Prophets, the 
 
 moti, molt of the i , \--i fve books of Mofes, 
 
 which ha • conftantl} r - ived by the Jewijh and Chri- 
 
 ftian Church, in all ages, as written by Mofes-, though a few 
 
 in thclc latter limes have \ :pnteft it. The boo! s 
 
 h, and Danie^ feem plainly to fhew their 
 
 authors. And concerning all thefe, there has been a general 
 
 raent. The books therefore, concerning the authors of 
 
 which there is properly any | l controverfy, are the 
 
 x Vol. \. p. ICO, IOI. 
 
 hiiloricai 
 
Lord Bolin^roke'j Letters. 307 
 
 hiftorical books of Jejhua, j .-.-, and Chroni- 
 
 cles. As to the firlt of rtiefe, the 
 
 antient Jews in general, and the greater part i in win- 
 
 ters, with good reafon look upon it to have been written by 
 Jqfbua himfelf: though there are fome particular !:i it 
 
 that were inierted afterwards, by way of llluftratibn. It is 
 principally concerning the books of Judges,, I . and 
 
 Chronicles, that there is any colourable presence with 
 
 our author, that they were " abridgments of 
 
 " made in later times y." Some of them feem plainly to have 
 
 been compiled after tlie return from the Babyhnifb captivity, 
 probably by Ezra, from ahtient authentic 1 
 frequently quoted and referred to in them as books of acknow- 
 leged credit and authority ; fo that there is little room to 
 doubt of the truth and certainty of the accoi ivefl. 
 
 For that they were faithfully extracted from I re- 
 
 cords, to which they refer for a larger account of the things 
 there related, there is the higheir reafon to believe. And it 
 was wifely ordered, that thefe (horter accounts mould be in- 
 ferted in the iacred canon, wl n it was to be brought, as it 
 were, into one volume for the falling infhuction and edi 
 tion of the Church. For as the facred hiftory was '. I 
 
 not merely to gratify curiofity, but to promote the purpofes 
 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 mould be brought into as nar- 
 row a compafs as was confident with that defign. This would 
 make it more generally known, and eafily remembred ; whereas 
 larger and more particular accounts might have been too volu- 
 minous for a book defigned for univerfal ufe. 
 
 The only thing that yet remaineth to be confidercd with 
 regard to the Sacred Books of the Old Tellament is what he 
 faith concerning the curfe pronounced upon Canaan by A 
 of which we have an account, Gen. ix. 24, 25, 26, 27. This 
 he feems to have fixed upon as one of the propereft inftau 
 he could find to expofe the authority of the Scripture. He 
 treareth it as an invention of the wi iter to julbfy the Israelites 
 in their invaftoh of the Canaanites\ and reprefenteth this curfe 
 as contradicting all our notions of order and ' ; One is 
 
 " tempted to think, fays he, that the patriarch \.as ftill drunk; 
 
 7 Vol. i. p. 96. 
 
 * l and 
 
30S Reflections on the Lale 
 
 " and that no man in his fenfes could hold fuch language, or 
 " pafs fuch a fentencc. Certain it is, that no writer but a 
 " Jew could impute to the ceconomy of Providence the accom- 
 " plifhment of fuch a prediction, nor make the Supreme Being 
 u the executor of fuch a curfe." 
 
 His Lordfhip obferves, that " Ham alone offended : Canaan 
 11 was innocent — Canaan was however alone curfed : And be- 
 " came, according to his grand-father's prophecy, a fervant 
 
 lt of fervant s, i. e. the vileft and meanefr of Haves to Sem, 
 
 " not to Japhet, when the Ifraelites conquered Pale/line', to 
 
 " one of his uncles, not to his brethren. Will it be faid 
 
 u it has been faid — that where we read Canaan, we are to un- 
 " deritand Ham, whofe brethren Sem and Japhet were ? At 
 *' this rate we ihall never know what we read: As thefe Cri- 
 
 " tics never care what they fay. Will it be faid this has 
 
 " been faid too that Ham was pu nilhed in his pofrerity, 
 
 " when Canaan was curfed, and his defendants were exter- 
 " minated ? But who does not fee, that the curfe and punifh- 
 " merit in this c?Se fell on Canaan and his pofferity, exclufivc 
 " of the reft of the pofrerity of Ham; and were therefore the 
 " curfe and punifhment of the fon, not of the father pro- 
 c perly ? The descendants of Mifraim another or his fons were 
 " the Egyptians : And they -were fo far from befog fervants 
 41 of fervants to their poufins the Samites, that thefe were fer- 
 " vants of fervants unto them, during more than fourfcore 
 *' years. Why the pofterity of Canaan was to be deemed an 
 " accurfed race, it is eafy to account; and I have mentioned 
 u it jnff now: But it is not fo eafy to account "why the pofterity 
 " of the righteous Sem, that great example of filial reve- 
 " recce, became Haves to another branch of the family of 
 '< Ham 7 '." 
 
 Before I proceed to a diftincl: confi deration of what Lord 
 Bolingbrokc hath offered', it will be proper to lay before the 
 reader the facred text, as it is m our transition. Cen. ix. 21 — 
 
 27. Noah' was uncovered •within his tent : And Ham, the 
 
 father of Canaan, Jaw the nakednefs of his father, and told 1 
 his two brethren without. And Shem and Japheth took agar- 
 merit, and laid it upon both \heir fhwtders, and went back- 
 ward, and covc/el the nakednefi of then xther\ and their 
 fai.es were backward, and they fa.w not their father's naked- 
 nefs. And Noah awoke from lis wine, and knew what his 
 younger fon had done unto him. And he faid, curfed fo Ca- 
 
 1 Vol. i. pi 12. 
 
 I aaac • 
 
Lord Bolincbroke'j Letters. 309 
 
 iiaan; afervant of fervants Jhall he be unto his brethren. And 
 he /aid, blefjcd be the Lord God o/'Shem, and Canaan Jhall be his 
 /ervant. God Jhall enlarge Japhcth, and' he \fhal( dwell in the 
 tents of Shem : And Canaan J ball be his [ervant. 
 
 It is acknov/lcged, that there is a coniiderablc difficulty in 
 this paflagc. And if we were not able to account fur it at all 
 at this diftanee, it would be much more reafonable to fuppofe, 
 that fome circumftances have been pafTed by in this fliort narra- 
 tive, which if known would help to clear it; or that there 
 may have been fome defects in the copies not now to be reme- 
 died; than upon the account of one difficult and obfcuie paf- 
 fage, to throw off all regard to writings which have the moll 
 jult pretentions, both to the greateft antiquity and moil vene- 
 rable authority. 
 
 But that the difficulties which his Lordfhip hath urged arc 
 far from being unanfwerable, will appear from the following 
 obfervations. 
 
 Firjl, The foundation of the whole charge, and that upon 
 which the greateft. ftrefs is laid is this, That " Ham aloue of- 
 " fended : Canaan was innocent. — Canaan however was alone 
 " curfed : And he became, according to his grandfather's pro- 
 " phecy, a fervant of fervants, i. e, the vilelt and worit of 
 ." (laves. " Some learned perfons have fuppofed, that where 
 the curfe is pronounced upon Canaan, ver. 25. the word abi 
 father is to be nnderflood, which is exprefly mentioned, ver. 
 22. and that inftead of curfed be Canaan, it mould be read, 
 cur/ed be Ham the father of Canaan. And though Lord Bo- 
 lingbroke fpeaks of this with great contempt, there are inffctnees 
 of°fuch ellipfes or omiffions to be found in fome other paf- 
 fages of Scripture. A remarkable one of this kind is in 2 Sam. 
 
 xxi. 19. where our tranflation has it, that Elhanan — -Jleiv 
 
 the brother of Goliath the Gittite, the faff of whofe /War wot 
 like a weaver's beam. Which is certainly right, as app 
 from the nature of the thing, and from a parallel 
 I Chron. xx. 5. where he is exprefly called the brother of Go- 
 liath the Gittite, &c. But the word brother is not in our 
 prefent copies of the original in 2 S.vn. xxi. 19. where it runs 
 
 thus, Elhanan /leiu Goliath the Gittite, &c. inftead ot the 
 
 brother of Goliath the Gittite. In like manner the word fa- 
 ther may be fupplied here, as well as the word brother in 
 the place now mentioned; fo that for curfed be Canaan, it 
 may be read, curfed be Ham the father of Canaan. So the 
 Arabic reads it, and fo Vatahlw renders it. And it is fol- 
 lowed by other learned writers, particularly by die Bi- 
 
510 Reflections c» /fo Late 
 
 4hop of Cloghsf, in his Vindication, of the Hi/lories of the Old 
 and New Tcjiamcnt. Bet if that be not admitted, as not 
 01 ty the Hebrew, but the Samaritan, the Septuagint, and all 
 the a -uient verfioris, except the Arabic, which is of no great 
 authority, read as we do% this will not prove, either that 
 
 Canaan 
 
 a It may be juftly la ; d down as a rule, not to be lightly departed 
 from, that where the Heb?e<w and Samaritan, and bed ant lent ver- 
 sion's agree in any reading, that reading is not to be altered or given 
 up without necefftty; and I cannot fee any neceflity 'in the p relent 
 cafe. There are lew readings that have a more general content in 
 their favour, than that which our Tranfiators have followed in the 
 callage before us. Not only the Hebrew and Samaritan, but the 
 uagint, in thofq copies that are of the greattil authority, parti- 
 cularly in the Roman and Alexandrian, to which maybe added the 
 Complutenfiah, znd many others, and the remains of Origens Hexa- 
 fla, collected by Montfaucon, the Targums > both of O^kelos and Ben 
 lizzie*', the Syriac\ the vulgar Latin, agree in it. There are indeed 
 iome copies of the Septuaglrit which read Ham inttead of Canaan i 
 £.nd fo it was in the firft Venetian edition; but it appears to me that 
 "both in thole copies of the Septuagini, and in the Arabic, this read- 
 ing is rather an interpolation im'erted for avoiding the difficulty, 
 to have been a verfion taken from the original. And it may 
 ■Jnore e accounted for, why Hatn% name fhould be afterwards 
 
 text, than why it fhould have been dropped or omitied, 
 fuppofing it to have been exprefly mentioned in the original. Nor 
 . • that crmiffion fhonid have been repeated three times 
 e com pais of three or four lines. 
 If the present reading be at all altered, that reading which puts 
 the lelfl force upon the text is that which infield of Canaan fubiti- 
 . r cf Canaan. But it does not feem to me very 
 it Hani mould be fo often over defcribed under the cha- 
 the father of Canaan in fo (holt a prediction. At leaii ic 
 i to me probable that Noah himfelf in pronouncing it 
 over characterize Hani as the father of Canaan. 
 Let . read ever the prediction with this addition fo often re- 
 
 pca ( . fee if it has not an odd appearance. Jf it be faid, 
 
 himfelf, who, in repeating Noah's malediction 
 'am, added this of his being the father of Canaun, to put 
 IfraeliUs in mind that Canaan was the offspring of accurfed 
 Ham; even in this view the fo frequent repetition ieems to be need- 
 The facred hiftorian had in the ibth verfe of this chapter ob- 
 . 1 that Ham wa. the father of Canaan ; and again in the 2zd 
 verfe, in entering upon this narration, he had characterized Ham 
 a. The mention of this was certainly very 
 ; in the beginning of the account, on fuppofition that Canaan 
 w<U concerned wifh his father Ham m that affair, and alio to prc- 
 
 4 W* 
 
Lord Bolinceroke'j Letters. 311 
 
 Canaan was entirely innocent, or that he alone was curfeJ. 
 The Jews are generally of opinion, in which they folio 
 very antient tradition, that Canaan was the firft that la, 
 nakedneis, and made a jell of it to his lather Ham, who, in- 
 ftead of reproving him, went himfelf to fee it, and in a muck- 
 ing way told it to His brothers Shem and Japheth. Lord 
 lingbroke. makes mention of this, and endeavoureth to obviate 
 it by obferving, that " the Hebrew and other doctors, who 
 " would make the fon an accomplice with his father, ;Jlirm 
 " not only without, but againft the exprefs authority of the 
 " text." This is conlidently faid. But if the text doth not 
 exprelly mention Canaan as an accomplice, neither can it be 
 laid, that the authority of the text is exprelly againfl that no- 
 tion. On the contrary, whoioever impartially examined) the 
 ftory as there related, will be natural) led to believe, that 
 Canaan was in fome degree acceiTary to his father's crime. 
 Ham is in this (lory particularly characterized as the father of 
 Canaan, and Canaan's being fo often 1 1 afTbrdeth a 
 
 ©lain intimation, that he was fome way or o:h^r concerned, 
 and might either be the firft that faw his grandfather's naked- 
 jiefs, and acquainted his father with it, or might be with his 
 father when he law it, and joined with him in making a mock 
 of it. But as Ham was Canaans father, from whom better 
 might have been expected, conhdering his age, and the duti- 
 ful regard he owed to his father Noab>- with whom he had 
 
 pare the reader for the dillineT: mention of Canaan, in the prcd'clion 
 which was pronounced upon occafi *n of lams wicked nefs. But 
 this being done, it doe.- not feem likely that Mo/es Ihould think it ne- 
 cetfary in recounting that fhort prediction, to repeat it fo often over 
 that Ham was thefatber 0/ Canaan. 
 
 Befides, it feems to me fo be of fome weight, that if that be ad- 
 mitted to be theoriginal reading, Canaan is not dircttly pointed out 
 in the prediction at all. The being the J . • i 
 
 fervant both to Shem and Japhctb, is not in th t c;:>c i.nd ol Canaan, 
 bat of Ham. At the moft it is onl) iniinu e< by calling i 
 father of Canaan, that Canaan might be involved ii 
 one of />Ws ions ; but it is not expreity a, cas 
 
 in the o.mmon reading it contains a manifei o of the c 
 
 and fervitude as relating to Canaan. And u 
 fon for Mofei* taking care to record it. !■ 
 Nor.h might h • 
 
 Mofs c ntented hnvd< If with. recording that . <»r 
 
 prophetic curie which related to Camaam a. it w 
 immediately anfwered h,s defign, and which it n oft near)) c^.k, 
 .ed the Ijraelitet to know. 
 
 X4 
 
2 1 2 R e f l e c t i o n s on the Late 
 
 >na the >'■■ alone is exprefly mentioned in 
 
 the curfe pronounced upon Oi- 
 ls us to think, rh -.r he was fome way partaker of his 
 er's cnnie. And ftippdfmg this to be fo, and that he was 
 's favourite fon, and like him in his difpoiitions, the curie 
 pronounced upon him was really intended again!! both. If 
 v h the fame account in any wife and credible hifto- 
 , this is the contraction we fhould have been apt ro put 
 n it, that both Canaan and his father were concerned In 
 the affair. And it is no very unufual thing in Scripture, and 
 in other hiftories too, to omit fotne circumfbmces in a fnort nar- 
 ration, which are plainly implied, and which the reader is left 
 to collect. Indeed, if what fome expolitors fuppofe be admitted, 
 it is not only implied in the text that Canaan was an accom- 
 plice, but is exprefly fignified in thofe words, vcr. 24. that Noah 
 khew what his younger fen bad done unto him. Where by 
 younger fon they underitand his grandfon ; for a grandfon ac- 
 cording to the Hebrew idiom may be properly called a fon ; 
 and they think Ham was not the youngelt of Noah's fons, but 
 the middlemoit, according to the order in which he is always 
 placed, Shem, Hani, and Japheth : So Theodore t, and Drufius 
 after fome of the Hebrew writers, with whom agrees Bilhop 
 Patrick. But whatever becomes of this conjecture, and though 
 we fhould fuppofe Ham to be here intended by the younger fon , 
 whkh he might really be, though mentioned between Shem and 
 Japheth, fince the order of their birth and age is not defigned 
 to be fignified by it; for Japheth was the eldeft, Gen. x. 21, 
 Yet {fill the flrain of the (lory feems to imply, that Canaan had 
 a guilty part in it, who alone of all Hanis {on* is expreily men- 
 tioned upon this occafjon. 
 
 But Secondly, Let us fuppofe that Canaan was innocent, 
 and no way acce/Tary to this particular inilance of Ham's im- 
 piety and wicked nefs, the prophetic curfe and prediction may 
 notwithstanding this be fairly accounted for. It mult be faid 
 in that cafe, that the curfe was not properly pronounced upon 
 Canaan for Hani's crime, but that upon occaiion of Hani's 
 wickednefs Noah foretold the miferies and calamities that 
 fhould befall his pofterity, and particularly his defcendants by 
 Canaan. And fuppofing Noah to have been then enabled by 
 a prophetic fpirit to forefee that from Ham would proceed a 
 profligate and impious race, like him in wickednefs, and whofe 
 crimes would at length bring down the vengeance of heaven 
 upon them, and fubject them to the bafeft fervitude and pu- 
 fciiluiient, his mentioning it on this occafion, and pointing to 
 
 that 
 
Lord BoLiNGBROKz'i Letters. 3 r^ 
 
 that branch of his pofterity on whom this curfe mould parti- 
 cularly fall, had a manifeit propriety in it. This could not 
 but greatly humble Ham, and had a tendency to caufe him 
 to reflect on his own wickednefs, and affect him with forrow 
 and remorfe 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 pofterity fhould be 
 infamous and abandoned, and among the moft wretched of the 
 human race? And though Canaan alone be mentioned in this 
 fhort account, it doth not follow that no other of Ham's pofte- 
 rity fell under the curfe. Noah might have named others of 
 Hanis fons or defendants, though Mofes only takes notice of 
 what related to Canaan, becaufe this was what more especially 
 concerned the people of I/'raei to know. 
 This leads me to obferve, 
 Thirdly, That as to the iniinuation, that this prophecy or 
 prediction was feigned to jujhfy the cruelties exercifed by ]o- 
 fhua upon the Canaanites °, it is the author's own groundless 
 fufpicion without producing any proof of it. Suppofmg it to 
 have been a real prophecy originally delivered by Noah, the 
 tradition of which had been preserved in the family of Shcm, 
 and which was tranfmitted by Abraham, who might have had 
 it from Shem himfelf, to his defendants, it is eafily accounted 
 for that Mofes fhould take care to commit it to writing. Nor 
 will it be denied, that one end he might have in view in re- 
 cording it was to encourage and animate the ffraelites, as he 
 knew the time was at hand for the accomplifhment of that 
 prediction, and that the ffraelites were to be the infhuments 
 of it. Such a true prophecy, known to have proceeded origi- 
 nally from Noah, was much more likely to anfwer Mcfes's end, 
 than if it had been a mere fiction of his own, which had ne- 
 ver been heard of before. And that Mofes did not feign this 
 prophecy may be juftly concluded, becaufe if it had been in- 
 vented by himfelf purely to bring an odium upon Canaan and 
 his descendants, the ftory would probably have been contrived 
 otherwife than it is. It would have been pretended, not that 
 Ham, but that Canaan had been guilty of that impiety and 
 irreverence towards Noah the fecond father of mankind, and 
 repairer of the world, and who was had in great veneration. 
 
 b Lord Bolingbroke in other parts of his works frequently infills 
 upon thefe cruelties, as a demonftration that the Mofaic constitution 
 could not be of divine original. See this fully examined, Fitw of 
 the Deijiical Writers y vol. ii. p. 127, et fep 
 
 Thus 
 
314 Reflections on the Late 
 
 Thus would Mofes have laid it, if the whole had been his own 
 fiction. He would not have contented himfelf with leaving 
 the reader to collecfr. from the frory that Canaan was fonie way 
 faulty, but would have taken care to have made it more direclly 
 aniwer his purpoie by exprelly charging the crime upon Ca- 
 naan himfelf. But as it was a real prophecy of Noah, Mofes 
 gave it as he had '-eceived it, without altering the original ftory, 
 or adding nev fiances. 
 
 This leads me to a fourth obfervation upon this remarkable 
 paflage, viz. 
 
 That if rightly underftood, inffead of furni living a juft ob- 
 jection againlt the authority of Scripture, it rather confirmed! 
 it, and fhould increafe our veneratio;: for it. For we have here 
 a moil remarkable prophecy, which extended to events at the 
 diftance of many ages, and hath been wonderfully fulfilled in 
 all its parts. It is manifeir, that what is here foretold con- 
 cerning Canaan, Sbem, and Japheth, relateth to them not merely 
 confidered in their own peribns, but to their offspring, in whom 
 it was chiefly to receive its accompliih.nent : And the bladings 
 pronounced by Ifaac upon Jacob and Ejau, and afterwards by 
 Jac.b upon his twelve fons, though applied to them by name, 
 were principally to be under flood of their defcendants. Tak- 
 ing it in this view the prophecy here pronounced by Noah is of 
 a great extent. The blefting which fhould attend Sbcm is 
 foretold, and it is intimated that God would be in a fpecial 
 manner his God, and would pour forth fo many bleffings upon 
 his pofterity, as would lay a foundation for praiies and thankf- 
 givings; fo that whofoever obferved it fhould have reafon to 
 fay, Blejfed be the Lord God of Shem. And this was iignally 
 fulfilled; fincc among his {kofterky the knowlege and worfhip 
 of the true God was preferred, when the red: of the world was 
 deeply immerfed in idolatry; and from his feed the great 
 Meffiah fprung. It was alio foretold, that God Jhould enlarge 
 Japheth. And accordingly his poilerity wonderfully increafed, 
 and fprtsad through a great part of the world. Bochdrt and 
 others have obferved, that not only all Eurcpe, but the Lefjcr 
 Afta, lh. ria, Albania, part of Armenia, Media, and the vait re- 
 us in the northern parts of Afui, and probably America, 
 were peopled by his defcendants. It is alfo foretold that he 
 fhould dwell in the tents of Shem, which was accomplished 
 both by his poflerity's pofleiling part of the countries in which 
 the Shemites inhabited; and especially by their being admitted 
 to a participation of the fame (piritual privileges, an ! received 
 *£o the trae Church. So that this may be regarded as an 
 
 illuftrious 
 
J> 
 
 Lord Bolincbroki'j Letters. 3 1 
 
 iilnftrious prophecy of the convcrfion of the Gentiles, many 
 ages before it happened. As to that part of AW/s prop! 
 wt)ich relateth to Canaan, this hath alio received a remarkable 
 completion. Noah was enabled to forctcl the curfe and punilh- 
 ment which a long time after biefel the Canaan it a for their 
 execrable wickednefs and impurity. For that the true and 
 proper ground of the punifhment which was inflicted upon 
 them was their own wickednefs, is evident from many exprttfs 
 declarations of Scripture; particularly \Levit. xviii. 24, 25. 
 27, 28. Cent, ix 5. This wickednefs of theirs God perfectly 
 forefaw, and determined on the account of it to inflict exem- 
 plary punifhment upon them; though he would not fufFcr the 
 threatened punifhment and curfe to take place, till their ini- 
 quities -Mere full, i. e. till they were arrived at the height. And 
 when this was the cafe, it tended to render the punifhment 
 more remarkable, that it had been foretold fa long before. And 
 it was wifely ordered, that this prophecy mould be recorded 
 by Mofes, that when it came to be vifibly aecomplifhed in Ca- 
 naan 's pofteriry, the hand of Providence in it might be more 
 diftinctly obferved. It is far therefore from being true, that 
 Noah pronounced this in a pafficn or drunken Jit, as his Lord- 
 fliip feercs willing to reprefent it* It was not properly an im- 
 precation, but a prophecy, and might be fitly rendered, curfi ' 
 Jhall Canaan be. It was a prediction of what fhould befal 
 Hams defendants by Canaan, who refembled Ham, their an- 
 Ceftor, in wickednefs and impurity. 
 
 Lord BfAingbroke hath feveral little cavils, which are defigncd 
 to invalidate the credit of this prophecy. One is, that Canaan 
 was a fervant of fervants not to his brethren, as is foretold, 
 ver. 25. but to his uncles, viz. Shim and Japhcth. But this ob- 
 jection feems to betray an utter ignorance of the Hebrew idiom, 
 according to which the word brethren is of a large extent, and 
 taketh in not only brothers ftrtftij fo called, but even di: 
 relations, of which many inftances might be given. And it muft 
 be farther confidered, that the prophecy was not proper!} 
 figned to fignify that Canaan, in perfon, (hould be (i 
 fervants to his uncles Shem and Japhcth, but that his pofl 
 fnould be fervants to theirs, who might, by reafon ot 
 nal relation between them, be called their briil 
 
 It is farther urged, that Canaan became a 
 unco Shem indeed, but not to Japhcth, though this is 
 ver. 27. But this cavil is no better foui ; rmer. 
 
 For the Canaanites became fervants to I 
 as well as of Shem. The molt pou erfttl and famou 
 
316 Reflections w /^ Late 
 
 defcendants, the Tyrians and Carthaginians, alter having made 
 a great figure in the world, were deitroyed, or reduced to the 
 molt miferable fervitude ; the former by the Greeks under Alex- 
 ander the G'/eat, the latter by the Romans , both of whom des- 
 cended from Japbeth. 
 
 Another objection, which he infinuates, is, that Stem's po- 
 Iterity werefervants offervanisfor above four/core years to the 
 Egyptians, who were the defcendants of Mizraim, another of 
 Ham's fons. But there is no pretence for urging this as a breach 
 of the prediction, fince no exprefs mention is made there of any 
 of Ham's fons, but Canaan, concerning whom it is foretold, 
 that he mould be a fervant of fervants unto Shem and Japhcth, 
 which was remarkably fulfilled. Or, if we fuppofe, as many 
 great divines have done, that the curfe was defigned to extend to 
 others of Ham's pofterity, as well as the Canaanites, though not 
 particularly mentioned in this mort account, becaufeMo/kr'sdeiign 
 led him only to take exprefs notice of that part of the curfe which 
 related to the Canaanitcs, who were more than ordinarily corrupt, 
 and upon whom the curfe took place in the fulleft manner; even 
 on this view of it the prophecy may be fully juilified. Hanis 
 defcendants have had a brand upon them, and been generally 
 among the moll abject and wretched of the human race. It is 
 true, that the Ifraclites, who were a branch of S hem's pofterity, 
 Were for a time held in the bittereft bondage by the Egyptians, 
 who proceeded from Ham. This was permitted for very va- 
 luable ends, and ended in a glorious deliverance of the former 
 from the tyranny and opprelTion of the latter. To which it 
 may be added, that notvvithftanding the Egyptians were for a 
 long time a flourifhing people, and had great power and do- 
 minion, yet 'they alfo became remarkably fubjected to the pofte- 
 rity of Shem and Japheth, and fo have continued for a great 
 number of ages. They have been fubjected fucceflively to the 
 Perjians, Grecians, Romans, Saracens, Mamaluhes, Turks, fo as 
 to verify that remarkable prophecy of Ezekiel, that Egypt mould 
 be the bafejt of kingdoms, neither mould it exalt it/elf any more 
 among the nations, Ezek. xxix. i 5. 
 
 Thus it appears, that this boafted objection, upon which fo 
 mighty a ftrefs has been laid, as if it were alone fufficient to 
 overthrow the authority of Holy Writ, turneth out rather to 
 the confirmation of it. 
 
 SECTIO 
 
Lord Bouncbroke'j LettQ .. 31 
 
 SECTION II. 
 
 His Lordjhifs Attempt againfi the Go/pel Hiftcry^ and the 
 Divine Authority of the Chrifiian Religion conftdered. 
 
 HAVING examined what the late Lord Bolingbroke hath 
 urged againft the authority and credibility of the Scrip- 
 tures of the Old Teftament, let us next confidcr the attempt he 
 makes againfi the authority of the Nov. He had indeed, whilft 
 he exprelfed a great contempt of the Jaui/Ij Scriptures, affected 
 to fpeak with a favourable regard to Chriitianity. But he after- 
 wards throws off the difguife, and makes it plainly appear, that 
 he hath as little veneration and efteem for the one as for the 
 other. It is no great iign of his refpect for Chriitianity, that 
 at the fame time that he does all he can to deftroy the credit of 
 the Jeivijh hiftory, and to fhew that it is not at all to be de- 
 pended upon, he declares — l< that the foundation of the Chri- 
 " ftian fyftem is laid partly in thole hiftories, and in the pro- 
 
 u phecies joined to them, or inferred in trum a ." But, not 
 
 content with this general infinuation, he afterwards proa 
 eth, in his fifth Letter, to a more direct attack upon the Chri- 
 ftiaa revelation b . He inii ) >n it, that the facls, upon 
 
 which the authority of the ChrifHap relij foui ded, have 
 
 not been proved as all btfh; • credit ihould 
 
 be given, oughi to be proved, tie declares to the noble Lord 
 
 to whom he writes, that " this is a iv 'cat moment; 
 
 " and that therefore he r. -' wbicfi 
 
 " obliges him to, dwell a ltttji : :k\ il n »• 
 
 deavoured to (hew, that- I B* 
 
 4i ilandard at all of Christianity/'— . • "P* 
 
 ture, or in tradition, he argues, th 
 
 «' either this religion was no- ion, 
 
 " or elfe God has not pro thc 
 
 " genuine purity of it, and 1 ■ Hy 
 
 •V«l.-i. p. 91, 9?. k 
 
 M - 
 
3 1 3 REnECTtows^/^ Latt 
 
 " prevailed, in contradiction to hispromife, againft the Church/* 
 He mult be worfe than an Atheift that affirms the laft ; and 
 therefore the bef: effect of this reafoning that can be hoped 
 for i?, that men mould fall into Theifm, and fubfcribe to 
 
 the fiirflv— — And accordingly he roundly declares, that ■ 
 
 t% Chriftlanity may lean on the civil and ecclefiatlical power, 
 " and be fupported by the forcible influence of education : 
 " But the proper force of religion, that force which fubdues 
 * ; the mind, and awes the confeience by conviction, will be 
 u wanting V — He adds, — " Since I have faid fo much on the 
 " fubject in my zeal for Chriftianity, I will add this further. 
 " The refurrection of letters was a fatal period : The Chri- 
 " ftian fyftem has been attacked, and wounded too, very fe- 
 " verely fince that time c ." — -And again, fpeaking of thofe of 
 the clefgy who act for fpiritual, not temporal ends, and are 
 defirous that men mould believe and practife the doctrines of 
 
 Chriftianity, he faith, that " they will feel and own the 
 
 " weight of the confiderations he offers; and will agree, that 
 " however the people have been, or may be, amufed, yet Chri- 
 " ftianity has been in decay ever fince the refurrection of let- 
 
 *' ters f ." This is an odd proof of his pretended zeal for 
 
 Chrifiianity, to infinuate, that all good and honeft divines will 
 agree with him, that Chrifiianity has been Jofing ground ever 
 fince the revival of learning and knowlege ; as if it could not bear 
 the light, and only fubfifted by darknefs and ignorance. It 
 will help farther to (hew his deC\gn in this, if we compare it 
 with what he faith in his fixth Letter g; where he mentions 
 the refurrection of letters, after the art of sprinting had been 
 invented, as one of the principal caufes that contributed to the 
 diminution of the papal authority and ufurpations. And he 
 obferves, that — " as foon as the means of acquiring and fpread- 
 " ing information grew common, it is no wonder that a fyftem 
 V was unravelled, which could not have been woven with 
 " fnccefs in any age, but thofe of grofs ignorance, and credu- 
 «' lous fuperftition." — We may fee by this what a compliment 
 he defigns to Chriftianity, when he reprefents it as having re- 
 ceived a fatal blow at the refurrection of letters, and as having 
 been in decay ever fince. He plainly puts it on a level wich the 
 papal authority and ufnrpation, and fuppofes the fame of Chri- 
 itianity that he does of popery, that it was a fyftem which could 
 only have been woven in the ages of ignorance and fuperftition, 
 
 * Vol.i.p. igo, i3i, 182. * lb p. 182. * lb. p. 18c. 
 
 8 lb. p. 206, 207. 
 
 which 
 
Lord Boling broke'* Letters. 31 
 
 which owed its reception aud prcvalency to times of darknei 
 and has been decaying ever fioee the means of acquiring and 
 spreading information grew common. 
 
 This may fuffice to lhew the refpeft that the writer of thefc 
 Letters bears to Chriitianity. Before I enter on a diftinft exa- 
 mination of what he hath offered, I would obferve, that he en- 
 deavoureth to prepare his way by declaiming, for feveral pages 
 together, again!! the priefts, divines, and ecclefiaftical hiftorians, 
 on the account of that fpirit of lying that hath prevailed among 
 them in all ag€S h . Rut he himfelf wejl obferves and proves, 
 Id oppofition to an hiftorical Pyrrhonifm, that though there 
 have been abundance of lies and falfe hiffory put upon the 
 world, this ought not to diminiih the credit of the true. And 
 therefore the frauds and fal (hoods of many that have profeded 
 a zeal for Crrfiftianity, ought to be no prejudice againft the au- 
 thority of the New Teftament, or the credibility of the facts on 
 which it is fupported, provided it can be fhewn, that thefe facts 
 come to us with a fufficient degree of evidence to make it rea- 
 fonable for us to receive them as true. 
 
 If, as he aflerts, " numberlefs fables have been invented 
 
 " to fnpport Judaifm and Chriftianity ; and for this purpofe 
 
 " falfe hiftory as well as falfe miracles have been employed ;" 
 
 it is certain, that no perfons have taken greater pains, or been 
 more fuccefsful in their attemprs to detect and expofe fucli 
 frauds and falfe hiftory, than Chriftian divines and critics; 
 many of whom have exercifed themfelves this way with great 
 judgment and impartiality, as being feofible that Chriltianicy 
 needeth no fuch fupports; and that fuch frauds dishonour the 
 caufe they are intended to ferve. If we examine the New Tef- 
 tament we mail find no encouragement there given to facta 
 methods. A remarkable fimplicity, 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 molt cxp- 
 condemned. It was when men began, to fall from the true ori- 
 ginal fpirit of Chriftianity, and, not content with the iimpl. 
 of religion as Chrift and his Apoflles left it, atren 
 in innovations, additions, a sin the Chril ine 
 
 and worlhip; it was then that fraud and iropofture, or a fool- 
 ifh credulity, bega.i to prevail, and gfew n the 
 
 farther they removed from the (h fr and' run; 
 capable of a clear proof, t'v.u it was p; 
 t.h ofe corrupt additions, and abufes of I 
 
 •upt 
 
 h Vol i. p i.'3,C;' fe\ 
 
 hiftory 
 
320 Reflections^//^ Late 
 
 hiftory and falfe miracles have been artfully contrived, and tt£* 
 louily propagated. And why fhould it be turned to the difad* 
 vantage of the gofpel- hiftory or miracles, that hiftory has been 
 corrupted and faitiiied in favour of doctrines or practices, e. g. 
 the invocation of faints, purgatory, the ivorfhip of images, re- 
 lics, &p. which Chriftianity has not countenanced or autho- 
 rized? To which it may be added, that it is plainly foretold 
 in the New Teftamcnt, that there fhould be a great Apostasy 
 from the purity of religion, and that the corruption mould be 
 introduced, and carried on, by figns and lying ivo?ulers. And 
 if this hath actually been the cafe, inftead of furnifhing a pro- 
 per objection againft true original Chriftianity, it affordeth a 
 manifeft proof of the perfect foreknowlege of its divine Au- 
 thority. 
 
 He feems to lay a great ftrefs upon it, that " the church 
 
 " has had this advantage over her adversaries — that the works 
 " of thofe who have written againft her have been deftroyed ; 
 " and whatever (he advanceth to juftify herfelf, and to defame 
 " her adverfaries, is preferved in her annals and the writings 
 ** of her doctors a . — And he takes particular notice of Gregory 
 rt the Greafs proclaiming war to all heathen learning, in order 
 "to promote Chriftian verity b ." But it is certain, that the 
 humour of deftroying the heathen writings never generally ob- 
 tained in the Chriftian church. On the contrary, it was prin- 
 cipally owing to Chriftians that fo many of thofe writings have 
 1 □ tranfmitted to us. The Mahometans, and fome of the 
 barbarous nations, deftroyed 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 preferved; by Chriftians they have been pre- 
 ierved ; and from thence the learned have been able to give an 
 ample account, of their religion, rites, laws, and hiftory. And 
 this is fo far from being a difadvantage to Chriftianity, that 
 great ufe hath been made of the heathen learning to ferve and 
 promote the Chriflian caufe. The emperor Ju'lian was fo fen- 
 fibie of this, that he formed adefign of modelling the fchools 
 fo that the Chriftians fhould not be acquainted with the heathen 
 writers. As to the books that have been written againft Chrif- 
 "ible that the ill-judged zeal of fome Chriftians 
 
 may 
 
 1 Vol. i. p. 127, 128. * lb p. 131. 
 
 c The heathen writers againft Chriftianity feem not to have been 
 much 01 (he Pa 1 themfelves; and this may be one 
 
 reafoc ?i . carefully preferved. There is a re- 
 
 markable 
 
Lord B o l i nt o d r o k t'j Letters, 321 
 
 many have occafloned the lofs of fome of them : but I am apt to 
 think it was owing, in moil inftances, to the fair i 
 
 accidents, to which we mull attribute the lofs of Co many an- 
 tient monuments, and admired writings, not only of die ' • • ■, 
 but of eminent fathers, and anient writers of the C 1 
 
 church. Many celebrated apologies fur Chrii oks 
 
 in defence of religion, have been iofl : wl.cn, on the conti 
 the works even of Lucretius, a fyilcm of n, the lift 
 
 stpolloniusTyancus, and others of the like fort, hi;.. 1 
 to our times. 
 
 Thefe infmuations do not properly come up to the n 'n 
 point. But in his fifth Letter, under pretence of giving advi ! 
 to divines, and (hewing, that it is incumbent upon them to ap- 
 ply themlelves to the ifudy of hiilory, he fets himfelf more di- 
 rectly to attack the authority of the ChriiHan religion, and to 
 fubvert, as far as in him Heth, the foundations on which the 
 proof of its divine original depends. And the courfe of his 
 reafoning is plainly tins: that Chriftianity is wh \ 
 
 upon facts >• and that thofe facts do not come to us wil 
 ficienr degree of evi ericc to be relied on : they have n 
 proved as matters of facl ought to be proved. 
 
 that " it lias been long matter of affoniihment to hi 
 
 " Chriftian divines", thofe of them that can be called lb with- 
 " out a faeer, could take (o much filly pains to eftablifli 
 u myftcry on metaphyfics, revelation on philofophy, and 1 
 " rers of fact on abftraft reafoning. A religion ft 1 the 
 
 " authority of a divine million, confirmed bj | I 
 
 V miracles, appeals to facts: and the facts muff be pr< ved, 1 
 " all other tacts that pafs for authentic, are proved, tf \\ 
 " are thus proved, the religion will prevail without the aflift- 
 *' ance of fo much profound reafoning: if they are not thus 
 " proved, the authority of it will link in the world, even v 
 " this affiflance 1 '." He therefore blames the divines lor 
 
 markr.ble paflage of Cbryfoftom, to th ; s porpofe, tth i in a d fcou;Ca 
 
 addreiied to the" heathens obicrves, That t!:e pi 
 
 inous rhetoricians, who were 
 
 themfelves ridiculous: that they had rot b 
 
 one among fo many people, either 
 
 that the boo::s written by them we 
 
 difappeared almoft as foon as thc\ \ 
 
 them were preferved, it was among Chriti 
 
 them. Gbryf, com. ii. p. ,39. E<L 
 
 * Vol. i,p. 1 
 
 Vol. II 
 
 * 
 
$22 R E F L E C T I o tt s on the Late 
 
 tifing improper proofs in their difputes with Theifts* He affej 
 
 " What do they mean to din improper proofs in ears that 
 
 *' are open to proper proofs?" Thus it is that he charac- 
 terizes the Deifts ; and afterwards defcribes them as perfons — - 
 " of minds candid, but not implicit; willing to be informed, 
 u but curious to examine ." But how different is the account 
 he giveth even of the molt learned Chriftians ! He affirms,- that 
 
 " they have not been hitherto impartial enough, or faga- 
 
 " cious enough, to take an accurate examination of the Jewifli 
 " and Chryftian fyftem, or have not been honeft enough to 
 
 M communicate it *." This is a very fevere and confident 
 
 cenfure. There have been many perfons, not only among di- 
 vines, but among the laity, of dilVmguifhed eminence for pro- 
 bity and virtue, as well as for learning and judgment, and who, 
 to fpeak mode illy, were in thefe refpects no way inferior to the 
 late Lord Bolingbroke^ that have profefled to examine, with all 
 the attention they were capable of, and with an earnefl defire 
 of knowing the truth, the evidences of the Jewifli and Chriftian 
 fyftem : but becaufe', as the refult of their inquiries, they were 
 confirmed in the belief of the divine original of the Jewifh and 
 Chriftian revelation, therefore, in his judgment, not one of them 
 was honefl or fagacious enough to make an accurate examina- 
 tion : and I apprehend they have no other way of obtaining 
 the character of fagacity or impartiality from writers of this 
 call, but by renouncing Chriftianity. If they do this, they fhall 
 be allowed to be fagacious and impartial inquirers; but other- 
 wife, they mult be content to have their judgment or honefly 
 called in queftion. But if we may judge, by the writings of 
 the Deifts that have hitherto appeared, nof>excepting thofe of 
 his Lord (hip, they have not given very favourable indications, 
 cither of an uncommon fagacity, or of a candid and impartial 
 inquiry. 
 
 He tells the noble Lord to whom he writes, " You will 
 
 " find reafon perhaps to think as I do, that it is high time the 
 " clergy in all Chriftian communions mould join their forces, 
 " and eftabliih thofe hiftorical facts, which are the foundations 
 " of the whole fyftem, on clear and unqueftionable hiftorical 
 " authority, fuch as they require in all cafes of moment from 
 " others,"and reject can Hdlywhat cannot be thus eftahlifheds." 
 
 CI riftian divines have frequently done what his Lordlhip 
 
 them for hot doing. The facts on which the Chriftian 
 
 fyftem is founded, relate principally to what is recorded in the 
 
 b Vol. i. p. 179, f /£.p is 1. s#. p. 183. 
 
 4 writing* 
 
Lord Bolingbroke'j Letters. 323 
 
 Writings of the New Teftamcnt concerning the holy life, and ex- 
 cellent character, of our blefled Saviour, his admi 
 caurfes, the many illuftrious miracle's he performed during the 
 courfe of his perlonal minillry in proof of his divine million, his 
 refurretlion from the dead, and consequent exaltation, the ex- 
 traordinary cffufion of the Holy Ghofi upon his dUciples, and 
 the miraculous atteftations that were given to his Apoltlcs, and 
 the full publifliers of the ChrifHan revelation. The queftioQ 
 is, what reafon have we to think that thofe facls were really 
 done? His Eordfhip requires, that thefe facls fhould be 
 proved, as all other facls that pafs for authentic are proved/ 
 and that divines fhould eftablifh the credit of thofe fafts 1 11 
 clear and unqueftionable hiftorical authority, jfuch as they re- 
 quire in all cafes of moment from others. The Christian di- 
 vines are willing to join i(fue on this point. The bed, the pro- 
 pereil way of proving the truth of antient facls is undoubtedly 
 by authentic accounts publifhed in the age in which the facls 
 Were done, and tranfmitted with fiifEcient 'narks of credibility 
 to our own times. And feveral things arc to be confiderc I, in 
 order to our judging whether, and how far. thofe accouiv 
 
 be depended on. If the facls there relate' were of a public 
 
 nature, done for the mod part in open view, and for w hi< h an 
 
 appeal is made to numbers of witnefles : if the accounts of 
 
 thofe facls were given by perfons that were perfectly well ac- 
 quainted with the facls, and who, having had full opportu- 
 nity to know them, were themfelves abfolutely perfuaded of the 
 
 truth and reality of thofe facls: if they appear from their 
 
 whole character to have been perfons of great probity, and un~ 
 defigning fimplicity, and who could have no worldly interest to 
 ferve by feigning or difguifing thofe facls; and if their : 
 dices had not any tendency to bias them in favour of thofe facts, 
 but the contrary: — if the writings themfelves have all the cha- 
 raclers of genuine fimplicity, and an impartial regard t 1 truth, 
 
 that can be rcafonably defired: and if they can be c ' 
 
 traced from the age in which they were written, and the facls 
 were faki >o be done, through the fucceeding ages, to our own 
 
 times: and finally, if it is undeniably evident, that there 
 
 were furprifing effecls produced in the very age in which the 
 facls were faid to be clone, and which cannot t tl He ac- 
 
 counted for, than bv allowing the truth of thofe facl 
 
 effecls of which continue to" this day: v. 1 ..:. thefe 
 
 circumilanees concur, they lay a juit foundation for receiving 
 
 the accounts given of facls as true. Aa >r lin jufteft 
 
 rules of critieifm, fuch accounts or fact, tn; - _J on: 
 
 Y z ■ -d 
 
324 Reflections w/k Late 
 
 and many facts are generally received and believed, that fall 
 greatly lhort of this evidence. 
 
 Now it is capable of being proved, it has been often, 
 proved with great clearness and ftrength, that all thefe cireum- 
 ftances concur in relation to the important facts on which the 
 Chriitim fyftem is founded. The fafts themfelves were, for 
 the moft part, done in open view, and of which there were 
 many witneffes. Chrift's whole perfonal miniftry was a very 
 public thing. The fcene of it was not laid in a dark obfeure 
 corner, nor was it carried on merely in a private way. His ad- 
 mirable difcouffes were, for the moil part, delivered, and his 
 miracles wrought, in places of the moft public concourfe, be- 
 fore great multitudes of people, and even before his enemies 
 themfelves, and thofe who were moft ftrongly prejudiced againft 
 him. Many of his wonderful works are reprefented as having 
 been done at Jerufa\em, at the time of their folemn feftivals, 
 when there was a vaft concourfe of people from all parts. The 
 fame may be faid of the remarkable circumftances which at- 
 tended his crucifixion, the earthquake, the fplitting of the 
 rock, the extraordinary preternatural darknefs that covered the 
 whole land for the fpace of three hours, <bc. which things- 
 happened at the time of the Jewijb palTover; and could not 
 have been impofed upon the people of that age, if they had not 
 been known to be inconteftably true. And the relating fuch 
 things was, in effect, appealing to thoufands of witneffes. And 
 though Jefus did not appear publicly after his refurreclion to all 
 the people; yet, befides that he (hewed himfelf alive after his 
 paffion by many infallible proofs, to his Apoftles and others, 
 who belt knew him, and were therefore moift capable of judg- 
 ing that it was he himfelf, and not another; and was feen even 
 by five hundred at once, who all concurred in their teftimony; 
 befides this, the extraordinary effufion of the Holy Ghoft: npoa 
 his difciples on the day of Pcntccojt, which was the moft il- 
 luftrious confirmation of his refurrection and afcenfion, is re- 
 prefented to have been of the moft public nature, in the pre- 
 sence of vaft multitudes then gathered together at Jerufalemivovtk 
 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 riCen Jefus, and which were fb many additional 
 proofs of his refurrection. were alfo done in open view, before 
 great numbers of people.. The accounts of thefe facts were 
 written and published in the very age in which the facts were 
 done, and the laws an ; is delivered which are there re- 
 
 corded, and by perfons who appear to have bteu perfectly ac- 
 quainted 
 
Lord Bolingbroke'j Letters. 
 
 quaintcd with the things they relate, and fully perfuaded ol I 
 truth of them. And many of the facts 
 and fo circumitanced, that they could not be decen I 
 allowing them to have had their fenfes, which It 
 reafonable ro fuppofe. 
 
 The writers of thefe accounts appear to hive been perfons 
 of plain fenfe, and of great probity and i . and to have 
 
 had a fincere regard to truth. They write without art, with- 
 out paiiion, or any of that heat which enthufiafm is 
 infpire. They take no pains to prepoflfefs or captivate th e rea 
 but content themfelves with a plain fimple narration of facts, 
 without ornament, amplification, or difguife. They relate 
 with a calm limplicity, and in a manner that hath noi the 
 lead fign of an over-heated imagination, C vonderfuJ 
 
 actions, and excellent difcourfes, without intcrpofing any re- 
 flections of their own. With the fame coolnefs they relate the 
 bitter cenfures, the feoffs and reproaches, that were call upon 
 him by his adverfaries, and the grievous and igubminious fuf- 
 ferings he endured, without exprefling their indignation agaioft 
 the authors of them. And it is oblervable, that they do not 
 reprefent him, as one might be apt to expect they would have 
 done, as triumphing over thofe iufferings with an exulting 
 bravery, but rather as manifefting great tendernefs of heart and 
 fenlibility under them, though mixed with remarkable con- 
 llancy and refignation. 
 
 It is a farther proof of that impartial regard to truth, which 
 is obfervable in the writers of thole accounts, that, though fomc 
 of them were Apoltles themfelves, and others their fpecial 
 friends and intimates, yet they relate, without difguife, things 
 which feem to bear hard upon their characters. They relate 
 not only the lownefs and meannefs of their condition and cir- 
 cumtfances, but their ignorance, their dulnefs of apprehension, 
 the weaknefs of their faith, the power of their prejudices, their 
 vain ambition, and contentions among themfelves who (hould 
 be the greater!, the reproofs they received from their L 
 their cowardly forfaking him in his Lift fufFerings, and 
 larly the fhameful fall or Peter, one of the chid of them, and 
 his denial of his Lord and maftcr, with th< avatil r ^ i- 
 
 cumftances that attended it. They have not . on- 
 
 ceal any of thefe things, which they might eatiiv have done, or 
 to excufe or difguife them; than which nothing could better 
 iliew their impartiality, and. love of truth. 
 
 It farther strengthens the credit of their relations, when it is 
 coniidered, that they had no temptation to difguiie or faliify the 
 
 Y 3 
 
326 Reflections on the Late 
 
 great facts recorded in the Gofpels, in order to ferve any 
 worldly mtereft, or to humour and confirm any darling pre- 
 judices. On the contrary, it appeareth, that they were them- 
 felves brought, by the irrefiftible evidence of the fifts they re- 
 late, to embrace a religion, which was not only contrary to 
 their worldl > interefts, and expojfed them to all manner of" re- 
 proaches, perfecutions, and fufferings, but which was alfo con- 
 trary to their former mofl favourite notion?, and rooted pre- 
 judice.?. For what could be more contrary to the notions and 
 prejudices, which then univerfally polTciTed the minds of the 
 , bi >th of rhe learned and of the vulgar, than the doctrine 
 of a crucified Mefliah, who was to erect a kingdom, not of this 
 w : \. but of a fpiritual nature, in the benefits and privileges 
 ot 'which the Gentiles were to be joint fharers with the Jews? 
 And, finally, they gave the higheft proof o( their being them- 
 felves perfuaded or' the truth of thofe facts, by their pcrfifting 
 in their teftimony with an unfhaken conftancy, in opposition, to 
 all the powers and terrors of this world. To this it maybe 
 added, that the writings themfelves have all the characters of 
 genuine purity, Simplicity, and uncorrupted integrity, that any 
 writings can have; nor is there any thing in them that gives the 
 jeaft ground of fufpicion of their having been written in any 
 later age, or that favours of the fpirit of this world, of ambi- 
 tion, avai ice, or fenfuality. And thefe writings have been 
 traofmitted to us with an unquefHonable evidence, greater than 
 can be produced for any other writings in the world. We can 
 clearly trace them through all the intermediate ages up to that 
 immediately fnccceding the Apoftles, and have the moft con- 
 vincing proof of their having been Hill extant, and Hill re- 
 ceived and icknowleged among Chriftians. There are great 
 numbers of books, now in our hands, that were written and 
 publifhed in the feveral ages between that time and this, in 
 which there are continual references to the Gofpels, and other 
 facred books, ot the New Teframent. And by the numerous 
 tatiorts from them, and large portions tranferibed out of 
 •ry age, it is inconteftably manifeft, that the ac- 
 counts of the facts, difeourfes, doctrines, cr. which now ap- 
 pear in them, are the fame that were to be found in them in the 
 firft ages. Innumerable copies of them were foon fpread abroad 
 in nations: they have been tranflated into various 
 
 languages! many commentaries have been written upon them 
 ? ; . rent authors, who have inferted the facred text in their 
 wri i '■ : they have been conftantly applied to on many occa- 
 sions, by perfon$ of different fects, parties, inclinations, and 
 
 interetts. 
 
Lord Bohngbrokle'j Letters. 327 
 
 intereits. Thefe are things which no man can be fo haidy as to 
 deny. And by this kind of evidence, the greateft and the moll 
 convincing which the nature of the thing can poflibly admit of, 
 we are allured, that the evangelical records, which are now in 
 oar hands, have been franfmitted fafe to us, and are the fame 
 that were originally publifhcd in the apoftolical age; and that a 
 general corruption of them, or a fubfUtution of other accounts 
 initead of them, if any had attempted it, would have been an 
 impoffible thing. 
 
 Taking all thefe confideratlons together, it appeareth, that 
 never were there any accounts of facts that better deferved to 
 be depended on. And what mightily coniirmeth the credit of 
 -thofe writings, and of the facts there related, is, that it cannot 
 be conteffed, that great numbers, both of Jews and heathens, 
 upon the credit of thofe facts, forfaking the religion of their 
 ancefbrs, were brought to receive the religion of Jefus in the 
 firff age, when they had the beft opportunity of inquiring into 
 the truth and certainty of thofe facts: and this in oppofition to 
 their moft inveterate prejudices, and when, by embracing it, 
 they expofed themfelves to all manner of evils and fufferings. 
 The fpreading of the Chriftian religion, as the cafe was circum- 
 ftanced, furnifheth a very ftrong proof of the truth of the facts on 
 which it was founded, and cannot otherwife be accounted for. 
 
 Our author afTerts, that, " if the facts can be proved, 
 
 " the Chriftian religion will prevail, without the affiftance of 
 " profound reafoning : but, if the facts cannot be proved, the au- 
 " thority of it will fink in the world, even with this affiftance !l ." 
 1 think it may be fairly argued from this, that if the extra- 
 ordinary facts had not been true, on the evidence of which alone 
 Chriftianity is founded, it muff have funk at the very beginning, 
 and could never have been eflablifhed in the world at all ; con- 
 sidering the nature of this religion, and the difficulties and op- 
 pofitions it had to encounter with. It was tnanifeftly contrary 
 to the prevailing prejudices both of Jews and Gentiles 1 it 
 tended entirely to fubvert the whole fyffem of the pagan taper- 
 ftition and idolatry, which was wrought into their civil coofti- 
 tution, and upon which the profperity of the Roman empire, 
 and the eftablifhment of their ftate, were thought to depend. 
 It alfo tended to fet afide the peculiar polity of the Jews, upon 
 which they fo highly valued themfelves, and to fabvert all the 
 pleafing hopes and expectations of the temporal kingdom of the 
 Mefliah, with which they were fo infinitely delighted. It 
 obliged men to receive one that had been ignominioufly con- 
 fa Vol. i. 175. 
 
 V 4 dc 
 
^2 S Reflections w /^ Late 
 
 demned rmd crucified, as their Redeemer and their Lord, th© 
 Son of God, and Saviour of the world. It propofed no tem- 
 poral advantages to its votaries, to bril e men to embrace it; 
 gave no indulgence l t] ell corrupt kfts, nor Lad any thing in 
 it to fobth and gratify their vicious ai p^tircs ant3 inclinations. 
 At the fame time it had all the powers of the world engaged 
 
 rift it: yet it fpon triumphed over all oppolition, though 
 propagated by the feemingly meanefl inltrumcnts; and made an 
 ailonilhing progn great part of the Roman empire, 
 
 then the moit knowing and civilized part of the earth. This is 
 3 itrong additional confirmation of the truth of ihofe accounts 
 yvhich are contained in the Gofpel records; (ince there could 
 not be, as the cafe was circumfrancH, any poffible inducement 
 to Jews ox Gentiles to embrace Chriftianity, but a thorough con- 
 vi ion of its divine original, and of the truth of thofe extraor- 
 dinary facls by which it was attefted. 
 
 And if the firfi propagators of this religion had offered no 
 other pre* f but their own words in fupport of it, and in confir- 
 mation oi the divine authority of a crucified Jefus, it cannot, 
 with any confifrency, be fuppofed, that a fcheme of religion, fo 
 deftitute of all worldly advantages, and fo oppolite to mens 
 prejudices, as well as vices, and which fuhjec*red thofe that 
 male profeffiori of it to fuch bitter reproaches and perfections, 
 could polfibly have prevailed in the world. 
 
 If, at the time when Chriftianity made its firft appearance in 
 
 world, it had been embraced by the Reman emperor, as it 
 jrwards was by Conftantine thi Great, if it had been coun* 
 tenanced by the higher powers, there might have been fome 
 pretence for afcribing the progrefs it made to ihe encouragement 
 it met with from the great and powerful. The author of thefe 
 Letters, fpeikmg of the miracles faid to be wrought at the 
 
 b of the -Abbe Pahs, obferves, " That, if the firft 
 
 " minifter had been a Janfenift, zllfrance had kept his feiti- 
 a val, and thofe (illy impoftures would have been transmitted, 
 i: in of hiftpry, from the knaves of his 
 
 - the fools of the next 1 ." But this very inftance, in 
 
 which tlie Dcifts have triumphed fo much, may be turned 
 
 tuft fhem, iince it affordeth a plain proof, how difficult it is 
 
 paintain the credit of miraculous facls, when they are dif- 
 
 rKvd by the civil power. The miracles fuppofed to be 
 
 > at the tomb of the Abbe Paris were quafhed, and a 
 
 flop put to the courfe of the miraculous operations, and the 
 
 1 Vol. i. p. 125, 126. 
 
 falfhood 
 
Lord Bolingbrok e*j Letters. 329 
 
 falfhood of fome of them plainly detected, notwithftaading there 
 was a numerous, a powerful, and artful body of men engaged in 
 reputation and intereit to fupport the credit of them, It may 
 therefore be juftly concluded, that it the extraordinary fafts, on 
 which Chriftianity was founded, had been falfe, the crcciit of 
 them muff foon have funk, and that religion with it, when all 
 the reigning powers of the world, Jewijb and Heathen, joined 
 their forces and influence to fupprefs it \ 
 
 In what hath been laid above, to (hew the credit that is due 
 to the accounts given of tKe fafts by which Chi iih'anity is efta- 
 blilhed, it is fuppofed, that thefe accounts were wiitten by 
 ChrifVs own difciplcs, or their mod intimate companions, and 
 in the firft age, the age in which the fafts were done, /'. e. by 
 perfohs perfectly well acquainted with thofe fafts. But this is 
 what our author feems unwilling to allow. In his fifth Letter, 
 
 after having obferved, that " falfe hilfory has been employed 
 
 " to propagate Chriftianity formerly, and that the fume abufe 
 
 " of hilfory is lHll continued" he inftances in Mr. .-IbbadiSs 
 
 faying, that " the Gofpel of St. Matthew is cited by Clemens, 
 
 " bifhop of Rome, a difciple of the Apoffles; that Barnabas 
 " cites it in his Epiille; that Ignatius and Poly carp receive it; 
 
 " and that the fame fathers give teftimony for St. /Mark." 
 
 He adds, that " the bifhop of London, in his third Paftoral 
 
 " Letter, fpeaks to the fame effect." And then he pro- 
 ceeds " 1 prefume the fa ft advanced by the minuter and 
 
 " the biiliop, is a miffake. If the fathers of the firft century 
 " do mention fome paffages that are agreeable to what wc 
 " read in our Evangeliffs, will it follow, that thefe fathe: I . i 
 " the fame Gofpels before them ? To fay (o, is a manifest 
 *' abufe of hiflory, and quite inexcufablc in writers that knew, 
 w or might have known, that thefe fathers made ufe of other 
 " Gofpels, wherein fucn pa/Tages might be contained, or they 
 " might be prefeived in unwritten tradition. Betides which, I 
 *' would almoft venture to affirm, that the fathers of tl\ 
 " century do not exprefly name the Gofpels we have oi 
 
 (t theiu, Mark, Luke, and John}." His defign is plainly to 
 
 fignify, that there is no proof, that the Gofpels, the b< 1 
 
 the Evangelifts which we now ha\e in our hands, were written 
 
 in the firft age of ChritHanity. 
 
 k The difficulties Clinllianity had to encounter with, arc ele- 
 gantly reprefenud by Mr. Wejl, in his admirable trcaliie on the 
 ^efurredion. 
 
 1 Vol.i. p. 177, 178. 
 
 As 
 
33© Reflections «» /^ Late 
 
 As this is a matter of importance, I fhall offer fome obfer- 
 vations upon it. 
 
 And, firft, It is to be obferved, that though but few of the 
 writings of the fathers of the fir ft century are come down to 
 us, and thofe generally very fhort ; yet it cannot be denied, 
 that in all thefe writings the facts recorded in the Gofpels, ef- 
 pecially relating to our Lord's paflion and refurrection, and the 
 fcheme of religion there taught, are all'along fuppoied, and re- 
 ferred to, as of undoubted truth and certainty, and of divine 
 original: fo that thofe writings of the apoftolical fathers bear 
 teftimony materially to the Gofpels, and to the facts there re- 
 lated, and come in aid of thofe accounts. It is alfo manifeft, 
 that there are feveral particular paifages quoted in thefe writ- 
 ings, which feem plainly to refer to paffages that are now found 
 in the Evangelifts ; and thefe paflages are mentioned in a man- 
 ner which (hews, that they regarded them as of divine autho- 
 rity. Nor is it a valid objection againft this, that they do not 
 cite the Gofpels of Matthew, Ma k, Luke, and John, by name : for 
 it is not their cuftom, in mentioning paffages of Scripture, to 
 name the particular books out of which thefe paifages are ex- 
 tracted; they content themfelves with producing the paflages, or 
 giving the fenfe of them. Thus they generally do with regard 
 to teftimonies produced from the facred books of the Old Tefta- 
 ment: and yet no one will deny, that they had thofe books in 
 their hands, and acknowleged their divine authority. 
 
 Barnabas, in his Epiflle, has fome plain references to paf- 
 fages that are to be found in St. Matthevfs Gofpel. And. with 
 regard to one of them, he introduced it with faying, // is written-, 
 which was a form of quotation ufual among the Jews in cuing 
 their Sacred Books ; and feems plainly to fhtw, that he re- 
 ferred to written accounts of the actions and difcourfes of our 
 Saviour. 
 
 Clement, in his Epiftle, mentions feveral remarkable paffages 
 in our Lord's difcourfes, recorded by the Evangelifts, Mat- 
 thew, Mark, and Luke; he calls them, the words of the Lord 
 Jefus, which he [pake; and reprefents them as of the higheft 
 authority,. and deferving the greateft regard. 
 
 Ignatius hath feveral paflages, which either are plain refe- 
 rences, or manifeft allufions, to paifages that are to be found 
 in St. Matthew's Gofpel, and to feveral other books of the 
 v Teftament. fie tells thofe to whom he writes, that they 
 — - — " ought to hearken to the Prophets, but especially to the 
 " Gofpel, in which the pailion has been manifefted to us, and 
 
 11 the 
 
Lord Bolingbroke'j Letters. 331 
 
 " the refurrecYion perfected™." Where, as by the Prophets 
 
 are undoubtedly to be underftood the prophetical writings, fo 
 by the Go/pel feems plainly to be understood the writings of the 
 Evangelifts, collected into one book called the Gofpcl. And in 
 other paflages he fpeaks to the fame purpofe n , and in a manner 
 which fhews, that this book of the Gofpel was or" the molt fa- 
 cred authority among Chriftians. 
 
 Poly carp, in his Epiftlc, though very fhort, hath many paf- 
 fages that plainly refer or allude to texts of the New 'I eftament 
 And, quoting fome paflages which are expreily found in the 
 Evangelifts, he introduces them thus, The Lord hath fald. He 
 exprefles his confidence, that the Phi/ippians, to whom he 
 writes, were well exercifed in the Holy Scriptures. And it is 
 manifeft from what he there adds, that by the Holy Scriptures 
 he particularly intends the facred writings of the New Tefta- 
 ment : which (hews, that they were had in the greateft vene- 
 ration by the Chriftians of that age. 
 
 He that would iee a more diftinct account of thefe things, 
 may confult the learned Dr. Lardners accurate collection of 
 the paflages from the apoftolical fathers, in his Credibility of the 
 Gjj}el-hi/iory y part ii. vol. i. 
 
 It appcareth from this brief account, that the apoftolical 
 fathers have taken as much no f ic:e of the evangelical writings, 
 as could be reafonably expected, or as they had oceaflon to do. 
 And therefore I fee not why Mr. Abbadie mould be charged 
 with an abufe of hiitory, for reprefenting the fathers of the firft 
 century, as having cited the books of the Evangelifts; flnce- 
 though they do not exprefiy quote them by name, yet they quote 
 paflages as of facred authority, which are to be found in thefc 
 books: and therefore it may be reafonably fuppoicd, that they 
 refer to thofe books, which, as I fhall patently fhew, were 
 then extant, and the authority of which was then acknow- 
 leged. 
 
 But it is urged, that if the fathers of the firft century do 
 mention fome phages that are agreeable to what we read in our 
 Evangelifts, it does not follow, that they had the fame Gofpdfl 
 
 before them; becaufe " thofe fathers made ufe of other 
 
 " Gofpels, wherein fuch paflages might be contained, m they 
 
 " might be preferved in unwritten tradition." But this way 
 
 of ft a ting the cafe does not afford the leaft prefumption, that 
 the boo'- s of our Evangelifts were not then extant. It is on]y 
 fuppofe i, that there might be other accounts in that age, in 
 
 p>Ep. adSmym.S. 7. n Ep. ad Philad Jph. S-\$,^<1- 
 
 wl • 
 
332 Reflections 5;///^ Late 
 
 which the fame things might be contained ; and that the action:* 
 and difcourfes of our Lord were well known among rhe Chrii- 
 tians of the firft age, both by written accounts, and by tradi- 
 tion received from the preaching of the ApolHes. And this 
 certainly confirmeth, inftead of invalidating, the accounts given 
 in the Gofpels; and fuppoieth 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 muff be acknowleged by all 
 the learned, that thofe fathers of the firft century made ufe of 
 other Gofpels befides thofe of the Evangel ills. It cannot be 
 proved, that they ever refer to any other Gofpels. The only 
 paffage in all the ap; iffolical fathers, which ieems to look that 
 'way, is one in Ignatius, which fome fuppofe was taken out of 
 the Gofpel of the Hebrews, which itfelf was really St. Mat- 
 tbeiv's Golpel, with fome interpolations and additions; and 
 yet that palTage may be fairly interpreted, as referring to the 
 words of our Saviour, recorded by St. Luke, Ch. xxiv. 39 °. 
 
 It may be gathered indeed from the introduction of St. Luke's. 
 Gofpel, that many, in that firft age, had undertaken to write an 
 account of the hiltory of our Saviour's life, miracles, difcour- 
 fes, <bc. but it does not appear, that thofe writings were gene- 
 rally received among Chriflians as authentic; probably becaufe 
 they were not done with fufficient exactness, and had a mix- 
 ture of things falfe or uncertain. And therefore it is not like- 
 ly, that the paflages, referred to by the fathers of the firft cen- 
 tury, were taken from thofe writings : it is far more probable, 
 that they were taken from the books of the Evangelifts, where 
 we flili find them, and which were then extant, and their au- 
 thority acknowleged among Chriftians. 
 
 That the Gofpels which we have now in our hands were un- 
 doubtedly extant in the apoftolical age, and regarded as au- 
 thentic, admitc-th of a clear proof, if it be conlidered, that in 
 the age immediately fucceeding we find them univerfally re- 
 ceived and acknowleged in the Chriftian church. There are 
 ' feveral books come down to our times, which were written by 
 authors who unqueltinably lived in the fecond century, in 
 which thefe Gofpels are frequently, and by name, referred to as 
 of divine authority; and many exprefs quotations drawn from 
 them, by which it is manifefT, that thev were then received 
 with great veneration in the Chriftian churches. And it ap- 
 peareth, from the ii\i\ Apology of Jitftin Martyr, publifhcd 
 
 Sec Lardneri Credibility s &c. part ii. vol. i. p. 184, 185, 1 36. 
 
 abou t 
 
Lord Bolingbroke'j Letters. 333 
 
 about an hundred yeas after the death of our Saviour, that it 
 was. then the ordinary pracYke to read, the memoirs 
 Apoftles, an 1 the writings oj the Prophets, in the religious af- 
 femblies of Chriftians. And that, by the memoirs of the 
 j, he means the books of the EvangelMls, is evident from 
 feverai paflages in his writings; and particularly horn a paffuge 
 in this very Apology, where, having mentioned the memoirs 
 compojed by the Jpojlles, he adds, -which are called Go/pels: and 
 there are frequent citations from all of them in his writings; 
 which plainly lhew, that he looked upon thofe books as au- 
 thentic hiitories of Jefus Chrift. The fame may be obferved 
 concerning dther writers in that century. And finee it is mani- 
 feiT, that the four Gofpels were generally received, and had in 
 the higheft tfteem and veneration, among Chriftians in the fe- 
 cond century, even in the former part of it (for that Apology 
 was written about the year 139 or 14c) this plainly fhewech, 
 that the Gofpels muff, have been written and publifhcd in the 
 apoftolical age itfelf. And it was; becaufe they were known to 
 have been written by the Apoitles, or their companions and in- 
 timates; and that the accounts there given were authentic, and 
 abfolutely to be depended upon; that thefe writings were fo 
 early and generally received. Eufe&ius, fpeaking ot <%uadrattts 9 
 
 and other eminent perfons, who " held the firft rank in the 
 
 " fucceflion of the Apoftles," informs us, " that they, 
 
 *' travelling abroad, performed the work of Evangelifts, being 
 " ambitious to preach Chrjft, and deliver the Scripture of the 
 
 " divine Gofpels?." The perfons he fpeaketh of flourifhed 
 
 in the reign of Trajan, in the beginning of the fecond century, 
 and had undoubtedly lived a, good part of their time in the 
 firft; and their carrying the books of the Gofpels with them 
 where they preached, and delivering them to their converts, 
 fheweth, that thofe Gofpels were then well known to be genu- 
 ine, and had in great efrecm. And indeed if they had not been 
 written in the apoftolk .1 age, nc then known to be genuine, 
 it cannot be conceived, that fo f on after, even in the next ^c, 
 the could have been fo generally difperfed, and ftatedly read in 
 the Chriftian aflemblies, and regarded as of equal authority 
 with the writings of the antient prophets, which had K 
 fome ages read in the fynagogues on the Sabbath-d 
 though a great damour hath been raifed concerning fome fpu- 
 rious Gofpels, which appeared in the primitive limes there is 
 nothing capable of a clearer proof, than that the tour Gofpels, 
 
 P Eujeb. tedtf. ILji. lib. iii. cap. 3-. 
 
 aud 
 
334 Reflections^/^ Lafe 
 
 and thofe only, were generally received as of divine authority 
 in the Chriftian church, in the ages neareft the Apoftles ,• and 
 have continued (o ever fince, and have been all along regarded 
 with the profoundeft veneration. 
 
 To this ought to be added, that the heathen writers, who 
 lived neareft thofe times, never pretended to deny, that the 
 books of the Evangelifts received among Chriftians were writ- 
 ten by Chrift's own difciples. Celfus lived in the fecond century. 
 He fpeaks of Jefus the author of the Chriftian religion, as hav- 
 ing lived ttco Travu dkiyav stojv, a very few years befo re. He 
 mentions many things recorded in our Evangelifts, relating to 
 the birth> life, miracles, fujferings, and fefurre£Hon, of Jefus 
 
 Chrift; and tells the Chriftians " Thefe things we have 
 
 " produced out of your own writings " He all along fup- 
 
 pofeth them to have been written by Chrift's own difciples, 
 that lived and converfed with him, though he does all he can 
 to ridicule and expofe themq. To this it may be added, that 
 the Emperor Julian, who flourifhed about the middle of the 
 fourth century, and who was both of great acutenefs, and very 
 well difpofed to take all advantages againft Chriftianity, and 
 had, no doubt, an opportunity of reading whatfoever books 
 had been written againft the Chriftians before his time, never 
 pretends to conteft the Gofpels being written by Chrift's own 
 difciples. and thofe whofe names they bear, Matthew, Mark, 
 Luke, and John ; whom he exprefly mentions as the writers of 
 thofe books r ; though, no doubt, he would have been very 
 well plealed, if he could have met with any proof or prefump- 
 tion that could make it probable, that the books of the Evange- 
 lifts, fu generally received among Chriftians, were written, not 
 by Chrift's own immediate difciples, or their companions, or 
 in the apoftolical age, but were compiled afterwards, and falfty 
 aferibed to the Apoftles. To which it may be added, that none 
 of the Jews, in any of their writings againft Chriftianity, though 
 they often mention the books of the Evangelifts, have ever pre- 
 tended, that thofe books were not written by thofe to whom 
 they are attributed; but by others, in after-times, under their 
 names : nor do they ever mention any charge or fufpicion of 
 this kind, as having been brought againft thofe books by their 
 anceftors. 
 
 Thus we find, by the acknowlegement of friends and ene- 
 mies, who lived neareft to thofe times, that the accounts con- 
 
 i Orig, contra CclJ. lib. ii. p. 67. 69, 70. r Cyril. Alex, con- 
 
 tra Juiian. lib. x. p. 327. Edit. Spanheim, 
 
 tained 
 
Lord Boling broken Letters. ^35 
 
 tained in the books of the Evangelifts were written in the apo 
 ftoiical age; the age in which thofe fa&9 are faid to have beta 
 done, which are there recorded. There are plain re fe re n ce! 
 to them, and pafTages produced out of them, in the few writ- 
 ings that remain of the rirft century. And in the age imme- 
 diately fucceeding, we have full proof, that they were univer- 
 faily received in the Chriftian church, as of divine authority; 
 and read asfuch in the Chriftian ailemblies; and were afcribed 
 to Chnft's own immediate attendants, or their intimate com- 
 panions, Matthew, Mark, Luke, and John, by name. This 
 hath been univerfally admitted ever fince in all ages : and thefe 
 books have been tranfmitted down to our times with fuch an 
 uninterrupted and continued evidence, as cannot be produced 
 for any other books whatfoever. He would be accounted a 
 very unreafonable man, that fhould deny, or even queftion it, 
 whether the books of Livy, Salhift, Tacitus, were written by 
 thofe whofe names they bear. But the Deifts, and his Iord- 
 fhip, among the reft, molt unreafonably reject that hiftorical 
 teftimony and evidence in behalf of the Scriptures, which they 
 would account to be fuffkient with regard to any other books 
 in the world. 
 
 It gives a mighty force to all this, that, upon a careful exa- 
 mining and confidering the books themfelves, they bear the 
 plain. marks and characters of the firft, the apoftolical age; and 
 not one mark of a later date. Though three of the Evange- 
 lifts make particular mention of our Saviour's predictions con- 
 cerning the deft-ruction of Jerufalem, and the temple; yet there 
 is not any intimation given in any one book of the New Tefta- 
 ment, of that destruction as having been actually accomplilhed, 
 which yet was in forty years after our Lord's crucifixion. And 
 it could fcarce have been avoided, but that fome or other of 
 them muff, have taken notice of it, confidering the many occa- 
 sions there were for mentioning if, if thefe books had been 
 generally written after that event. It appeareth, from the be- 
 ginning of St. Luke's Go'pel, compared with the introduction 
 to the^r-f of the Apojlles, that he wrote his Gofpel before he 
 wrote the Atls. And yet this latter was evidently written in 
 the ap )iloiical are, and fome time before the death of St. Paul. 
 For it is plain, from the accounts given in that book, that the 
 writer of it was a companion of St. Paul in his labour* and 
 travels, and particularly was with him in his voyage to Rami* 
 with an account oi' which, and of his preaching there two 
 years in his own hired houfe, the book ends. It niketh no 
 notke o> i is aftsr-laboors and travels, and of his martyrdom 
 
 at 
 
33 6 
 
 Reflections on the Late 
 
 at Rome\ which it would undoubtedly have done, as well a* 
 of the martyrdom of St. James, if it had been written after 
 thofe events happened. And it is a great proof of the high ve* 
 neration the firft Chiiftians had tor thofe writings, and how 
 careful they were not to infert any accounts into them, which 
 were not originally there, that none of them ever pretended to 
 make fupplemental additions to that book, either with regard 
 to St. Paul himfelf, or any other of the Apoftles. And as we 
 may juftly conclude, that St. Lake's Gofpel was publifhed in 
 the apoftolical age itfelf, whilft many of the Apolrles were yet- 
 living; fo it hath been generally agreed, that St. Matthew's 
 Gofpel was publifhed before that of St. Luke-, and that the 
 Gofpel of St. John was written laft of all. And yet this laft, 
 as is manifeft from the book itfelf, was written by one of 
 Chrift's own difeiples, the difciple whom Jefus loved. And it ap- 
 peareth to have been principally defigned to record feveral things, 
 which were not diftinclly taken notice of by the other evangelical 
 writers. Accordingly we find, that though the facts are there 
 plainly fuppofed, which are related by the other Evangelifts; 
 yet thofe miracles and difconrfes of our Lord are chiefly infift- 
 ed upon, which either were omitted by them, or but (lightly 
 mentioned. Indeed whofoever impartially confidered the writ-, 
 ings of the New Teftament, will eafily obferve in them many 
 peculiar characters, which plainly point to the time in which 
 they were written. And there is all the reafon in the world to 
 think, that if thefe books had been written in any fucceeding 
 nge, they would have been in feveral refpeels different from 
 what they now are. The Chriftian religion here appeareth in 
 its primitive fiinplicity, without any of the mixtures of fol- 
 lowing ages. The idea that is given of the Chriftian church, 
 in the writings of the New Teftament, is fuch as is proper to 
 the firft age; and from which there were fome variations, 
 even in that which immediately followed. The difcourfes of 
 our biefled Lord, as recorded by the Evangelifts, are of fuch 
 a nature, fo full of divine wifdom, and admirable fentiments, 
 as would manifeftly appear, if there were room in this place to 
 enter on a particular confideration of them : they are delivered 
 with fo much gravity and authority, and yet, for the moft part, 
 in fuch a particular way, that they carry the evident proofs of 
 their own genuiuenefs. The character given of our Saviour, 
 in the books of the Evangelifts, feems plainly to have been 
 drawn from the life. And it may be juftly affirmed, that it 
 was not in the power of fuch writers, deftitute, as they appear 
 to be, of all art and ornament, to have feigned fucu a character, 
 
 a cha- 
 
Lord Bolingbrokl'j Letters. ? i - 
 
 a character, in which is wonderfully united a divine dignity be- 
 coming the Son of God, and an amiable humility au I 
 fion becoming the Saviour of men ; an ad mi; 
 junction with the greateft candor and fimplicity of heart ; an 
 ardent zeal for the glory of God, and the moft extenfive cha- 
 rity and benevoleuce towards mankind; an impartial freedom 
 and feverity in reproving faults, and great tendernefs in bear- 
 ing with mens weakneifes and infirmities; an un parallelled 
 parity and {ancYity of manners, without any thing four or un- 
 fociaMe or a fupercilious contempt of others; the moft ex- 
 emplary patience and fortitude under the greateft fuffi 
 joined with a remarkable tendernefs and fenfibility of fpirit. 
 To this may be added the beauty of his maxims, the fulidity 
 of his reflexions, thejuft and fublime notions of religion which 
 he eVery-where inculcateth, far fuperior to any thing that was 
 taught by the moft celebrated doctors of the 
 morals he is reprefented as having taught are the moft pui 
 refined, and yet without running into any fuperftitious ex: 
 fuch as were the affected ftriclneflbs of the Pharifces and / 
 or the falfe refinements of feme Chriftians in the following 
 The motives there propof'^d are the moft powerful and 
 cious that can be prefented to the human mind, drawn from all 
 the charms of the divine love and goodnefs; from the eir 
 offers of grace and mercy made to the truly penitent, which 
 yet are fo ordered as not to give the leaft encouragement to the 
 obftinately wicked and difobedient; from the promifes of divine 
 aids to alfift our iincere endeavours in the performance of our 
 duty; from the important folemnities of the future judgment, 
 and the eternal retributions of the world to come; the inex 
 lib'le glory and felicity prepared for good men, and the di 
 puniftiments that (hall be inflicted upon the wicked. In a word, 
 fo perfect is the idea of religion contained in thole writings, 
 that all attempts to add to it in fucceeding ares, or raife it to 
 an higher degree of perfection, have really fallen fhort of its 
 original excellence, and tended to tarnifh its primitive beauty 
 and glory. 
 
 Taking all thefe confiderations together, they form a very 
 ftrong and convincing proof of the truth and autl 
 the Gofpel-records; and that, whether we confider the m< 
 of conveyance, whereby they have been transmitted to U 
 which we can trace up with a continued evidence to r 1 : 
 
 age, or the internal charae; 
 and genuine integrity, which appeal life * 
 feives. 
 
 Vol. II. Z 
 
33S Re flect ions on the Late 
 
 To take off the force of the evidence brought for the facts 
 on which Chriitianity is eftablifhed, it hath been urged, that 
 thefe facts are only attefted by Chriflians. The author of 
 thefe Letters obferves, that the church has this advantage over 
 her* adverfaries, that the books that were written againft her 
 have been deftroyed, whilft whatever tends to juftify her has 
 
 been preferved in her annals And that " he muft be very 
 
 " implicit indeed, who receives for true the hiftory of any na- 
 " tion or religion, and much more that of any feci or party, 
 4< without having the means of confronting it with fome other 
 " hiftory p ." He here feems to fuppofe it as a thing certain, 
 that there had been hiitoricai evidence againft Chriitianity ; but 
 that the church had fuppreiTed if. But this is a precarious 
 fuppofition, without any thing to fupport it. The account of 
 the facts on which Chriitianity is founded, was published, as 
 hath been fhewn, by perfons who pretended to be perfectly 
 well acquainted with thofe facts, and in the age in which 
 they were done, and who fpeak of them as things pub- 
 licly known, and of undoubted certainty. The proper way 
 therefore for the enemies of Chriitianity to have taken, would 
 have been, to have publifhed, if they were able, contrary au- 
 thentic accounts, in that very age, for difproving thofe facts; 
 which it would have been eafy to have done, if they had been 
 talfe : for, in that cafe, thoufands mult have known them to be 
 fo ; fmce many of the facts are reprefented as having been done 
 in public view, and in the prefence of great multitudes. But 
 that no fuch contrary hiitoricai evidence was then produced or 
 publifhed, we may confidently affirm; not only becaufe there 
 is no account of any fuch evidence, but ^becaufe, if the facts 
 on which Chriitianity is eltablifhed, had been authentically dif- 
 proved, even in the age in which they were faid to have been 
 done; and if there had been good hiitoricai evidence produced 
 on the other fide, by which it appeared, that thofe facts were 
 
 t Vol. i. p. 128. 1 32. 
 
 «* Lord Bolingbroke feems to have laid a great ftrefs upon this 
 thought, for he elfewhere obferves, that " if time had brought to 
 *■ us all the proof for Chriitianity and againft it, we mould have 
 '• been puzzled by contradictory proofs." See his Works, vol. iv, 
 p. 270. where he prefumes upon it as a thing certain, though he 
 doe; not attempt to produce the leaft evidence for it, that there was 
 formerly proof ap;ainft Chriftianity, which, if it had come down to 
 us, would have deftroyed the evidence brought for it, or, at leaft, 
 have very much weakened the force of that evidence, and kept the 
 mind in fufpence. 
 
 falfe; 
 
Lord Bolingbroke'j Letters. 339 
 
 falfe; the Chriftian religion confidering the other difadvani 1 
 that attended it, and that it was principally fupportcd by t! 
 facts, muft have funk at once. How is it conceivable, that in 
 that cafe it would have flourifhed more and more; and l 
 vafl numbers, and many of them perfons of confiderable ! I 
 and learning, would have continued to embrace it, in the face of 
 the greateft difficulties and difcouragements ? How comes it, 
 that none of the apologies for Chriftianity that were publiil.c I 
 very early, and prefented to the Roman Emperors, fome of 
 which are Jffclll extant, take any notice of fuch contrary hiftori- 
 cal evidence, or endeavour to confute it, but (till fpeak of thole 
 facts as inconteftably true and certain ? The firfl heathen au- 
 thor that appears to have written a formal book againit the 
 Chriftian religion, is Celfus. And what he advanced to this 
 purpofe we learn from his own words, prefer ved by Origin, in 
 his excellent anfv/er to him. He endeavoureth, as far as he- 
 can, to turn the Gofpel-accounts to ridicule; but he never re- 
 ferreth to any authentic hiftory, or book of credit and autho- 
 rity, which had been publilhed, to fhew that the facts, recorded 
 by the Evangelifts, and believed by the Christians, were I. 
 
 He pretendeth indeed, that " he could tell many other 
 
 " things, relating to Jefus, truer than thofe things that were 
 " written of him by his own difciples; but that he willingly 
 
 " parted them by r :" And we may be fure, that if he had 
 
 been able to produce any contrary hiftorical evidence, which he 
 thought was of weight fufficient to invalidate die evangelical 
 records, a man of his virulence and acutenefs would not I 
 failed to produce it; and his not having done fo, plainly fhew- 
 eth, that he knew of none fuch ; though, if there had been 
 any fuch, he muft have known it. Nor do I find, that 
 when he wrote againft Chriftianity, pretended to produce toy 
 contrary hiftorical evidence for difproving the facts recorded in 
 the Gofpels : if he had, fomething of it would ha- red 
 
 in Cyril's anfwer, in, which there are many fragments of his 
 book preferved. I think therefore the pretence of there having 
 been contrary evidence to difprove the facts I in the 
 
 Gofpel, which evidence was afterwards fupprefled by the Chri- 
 ftians, is abfolutely vain and groundlefs. And to 
 aflent on the Gofpel-hhtory, for want of having an opp 
 to confront it with contrary hiftorical evidence-, when we have 
 no reafon to think there ever was fuch evidence, would be the 
 moft unrealonable conduct in the world. 
 
 1 Orig. contra Cef. lib. ii. p. 67. Edit. $}cT.ccr. 
 
340 ' Reflections on the Late 
 
 But full it is urged, that the accounts of thofe facts, in order 
 to their obtaining foil credit from any impartial perfon, ought 
 to be confirmed by the teftimony of thofe who were not them- 
 felves Chriftians; lince Chriftians may be excepted againft as 
 prejudiced perfons; and that, if there be no fuch teftimony, it 
 adminifters juft ground of fufpicion. As a great ftrefs has been 
 frequently laid upon this, I (hall confider it diftinctly. 
 
 To expect, that profeffed enemies, who reviled and perfe- 
 cted the Chriftians, fliould acknowlege the truth of the main 
 facts on which Chriftianity is founded, is an abfurdity and 
 contradiction. And if any teftimonies to this purpofe were' 
 riow to be found in their writings, it would undoubtedly be 
 alleged by thofe gentlemen, who now complained of the want of 
 fuch teftimonies, that thofe paflages were foifted in by Chrifti- 
 ans, and ought to be rejected as fuppofitious. But yet we 
 have the teftimony of adverfaries concerning many facts relat- 
 ing to Chriftianity, as far as can be expected from adverfaries. 
 It cannot be expected, that Jews or Heathens, continuing 
 fuch, fhould acknowlege Chrift's divine million; that he was 
 the Son of God, the Saviour of the world: but none of them 
 ever pretended to deny, that there was fuch a perfon as Jcfus 
 Chriji, who was the author of the Chriftian religion, and ap- 
 peared in Judca in the reign of Tiberias. Tacitus's teftimony, 
 as well as that of Celfus y is very exprefs to this purpofe s . And 
 fome of the Heathens went fo far as to fpeak very honourably 
 of him. So did the emperor Alexander Severus, who would 
 have built a temple to him, if fome of the Pagans about him 
 had not made ftrong remonftrances againft it, as Lampridius 
 informs us in his life c . And even Porphyry himfelf, whofe 
 words Enjebius hath preferred, fpeaks of him as a pious man, 
 whole foul was taken into heaven 11 . It would be unreafonable 
 to expect, that the enemies of Chriftianity fhould acknowlege 
 the accounts given of Chrift by the Evangelifts to be true and 
 authentic, and abfolutely to be depended upon; for then they 
 inuft have turned Chriftians. But yet they never denied, what 
 fome of our modern unbelievers feem unwilling to acknowlege, 
 that Chrift's own difciples, who had lived and converfed with 
 him, had written accounts of his life, and actions, and dif- 
 courfes, which were received by Chriftians as true and au- 
 thentic. The teftimony of Cclfus, as was obferved before, is 
 
 s Tacit. Annal. lib. xv. * Cap. xxix. xliii. Hift. Au^uft. 
 
 torn. i. Edit. far. * Eufeb. D«monftrat. Evangel, lib. lii. 
 
 ?■ 134- 
 
 very 
 
Lord Bolingbroke'j Letters. 341 
 
 very full to the purpofe. It cannot be expected, that Jew* 
 and Heathens fhould acknowlege Chrift's miracles to have 1 
 really wrought by a divine power. But they do not 
 he did, or feemed to do, wonderful works. A 
 they take to account for them amounteth to an acknowlq 
 ment of the facts. Some afcribed them to 
 Celfus, who faith, that on the account ol 
 performed, Jefus claimed to be regarded as a Gocl 
 as Hieroc les, oppofed to them the wonders p 
 been wrought by Jpollonius Ty uncus. The Jews afcribed the 
 works he performed to the virtue of the ineffa :. which 
 
 he Hole out of the temple. And the emperor Julian exprefij 
 knowlegeth feme of his miraculous works 
 healing the lame and the blind, and calling out devils, at the 
 fame time that he affects to fpeak of them in a very flight and 
 diminishing manner*. As to ChrifVs having faffered under 
 Pontius Pilate, the Heathens and Jews were io far from deny- 
 ing it, that they endeavoured to turn it to the reproach of 
 Chriftians, that they believed in, ana worihipped, one that ha i 
 been crucified. It cannot be expected indeed, that they fhould 
 own, that he really rofe again from the dead on the third 
 day, as he himfelf had foretold; but they acknowlege, that 
 his difciples declared, that he did fo; and proteiled to have 
 feenhim, and converfed with him, after his refurrection. 1 
 appeareth from the teftimony otCelfus, at the fame time that he 
 endeavours to ridicule the account given, by the Evangelifts, of 
 ChrihVs Refurrection/. The Jews, by pretending that 
 difciples ftole away the body of Jefus, whilit the foldiers I 
 were appointed to guard it llept, plainly acknowleged, that tie 
 body did not remain in the fppujehre where it had been laid 
 after his crucifixion; and that therefore he might have rilln 
 from the dead, for any thing they could pfo\ .rv. 
 
 The early and remarkable difTufion of Chiiftianity, hotwith- 
 ftanding all the difficulties it had to encounter with, 
 perfecutions to which the profeffbrs of it v. 
 very important fact, and which, as the cafe w. 
 tends very much to confum the truth of-' 
 And this is very fully attefted by heathei 
 cannot be e3U>e#ed, that they would afuibe tl 
 
 w Orig. contra Celf. lib. L p 7 22. 30. 
 in Cyril contra Julian, lib. vi. p. 1 .: > . I'.dir. .'; 
 Contra Celf. lib. ii. p. 9.4. 96, 97. lib. vii. p. 3 ;. 
 
 Z 1 Cb 
 
342 Reflections on the Late 
 
 Chriftianity to its proper caufes, the force of truth, and a divine 
 power accompanying it. 
 
 Tacitus, in a paffage where he exprefTeth himfelf in a manner 
 that (hews he was ftrongly prejudiced againft Chriftianity, in- 
 forms us, that there was a great multitude of Chriftians 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 expofed z. 
 Julian, fpeaking of the Evangelift John, whom he reprefents 
 as one of Chrift's own difciples, faith, that in his time a great 
 multitude, in moft of the cities of Greece and Italy, were feized 
 with that difeafe; for {o he calls Chriftianity; and that John y 
 observing this, was encouraged to a/Terr, that Chrift was God, 
 wliich none of the other Apoftles had done*. And we learn 
 from the younger Pliny, that in the reign of Trajan, i. e. about 
 feventy years after our Lord's crucifixion, the Chriftian faith 
 had made fnch a proprefs in feveral parts of the Roman empire, 
 that the temples of the Gods were almoft defolate; their folemn 
 facred rites long neglected ; and that there were very few that 
 would buy the facriflces b . It cannot be expected, that hea- 
 thens, continuing fuch, fhould acknowlege, ' that the Chriftians 
 v/ere right in their notions of religion ; but the laft mentioned 
 celebrated heathen gives a noble teftimony to the innocency of 
 their lives and manners, and that they bound themfelves by 
 the moft facred engagements to the practice of righteoufnefs 
 and virtue, and not to allow themfelves in vice and wickednefs, 
 fa) (hood and impurity. Even Celfus, than whom Chriftianity 
 never had a more bitter enemy, owns, that there were among 
 Chriftians many temperate, modejl, and under/landing perfons c . 
 And Julian recommends to his heathen pontiff Jrfacius the ex- 
 ample of the Chriftians, for their kindnefs and humanity to 
 ftrangers ; and not only to thofe of their own religion, but to 
 the heathens; and for their appearing fanctity of life; and 
 this he fuppofes to be the chief caufe why Chriftianity had made 
 fuch a progrefs' 1 . If none but Chriftian writers had celebrated 
 the conftancy of the antic nt martyrs, fome would have been 
 ready to have fufpected, that they feigned this to do them 
 honour, or, at leaft, greatly heightened it: but it appeareth 
 from the undoubted teftimonies of the above-mentioned Pliny, 
 of Arrian, who flourished under the reign of Hadrian, and of 
 
 ■ Tacit, 
 
 p. 327. 
 contra City, 
 
 Annal 
 lib. i. 
 
 , lib. xv. 
 b TV/*, lib. 
 p. 2 ft. 
 
 X, 
 
 3 Sec 
 
 Ep. 97. ( 
 * Julian 
 
 '. the 
 idTi 
 . ep. 
 
 paffage in Cjri, 
 '■ajan. 
 xlix. ad Aifac. 
 
 1 lib. X. 
 c Orig. 
 
 
 
 
 
 
 
 
 
 the 
 
Lord Bolingbroke'j Letters. 343 
 
 the emperor Marcus Antoninus, that the antient Chrifmns W( 
 very remarkable for their fortitude, and contempt of torments 
 and death, and for their inflexible firmnefs and conftancy to 
 their religion under the greateit furFerings e . 
 
 Though therefore it were abfurd to expect, that the enemies 
 of Chriftianity, continuing fuch, fhould directly atf.it the truth 
 and certainty of the main facts on which the Chriftian reli| 
 is founded ; yet we have feveral tefrimonies from them, that 
 contribute not a little to the confirmation of thofe facts. Be- 
 fjdes which, what ought to have great weight with us, we 
 have the teftimony of perfons who were once Jews or heathens, 
 and ftrongly prejudiced againft the Chriftian fyftem, who yet, 
 upon the convincing evidence they had of thofe fuels, were 
 themfelves brought over to the religion of Jefus*. Of fuch 
 perfons there were great numbers even in the firft age, the age 
 in which the feels were done, and in which they had the I 
 opportunity of inquiring into the truth and certainty of them. 
 But there could not be a more remarkable inftance of this kind 
 than the apoftle Paul. Never was there any man more fjrongly 
 prejudiced againft Chriftianity than he: which had carried him 
 fo far, that he was very active in perfecuting the profeflbr 
 it, and thought that, in doing fo he had done God good fervice. 
 He was at the fame time a perfon of great parts and acutenefs, 
 and who had a learned education; yet he was brought over to 
 the Chriftian faith by a divine power and evidence, which he 
 was not able to refill:; and thenceforth did more than any other 
 of the Apoftles to propagate the religion of Jefus: tho 
 thereby he not only forfeited all his hopes of worldly intere/l 
 and advancement, but expofed himfelf to a fucceilion of the 
 moft grievous reproaches, perfecutions, and fufteriogs : all 
 which he bore with an invincible conftancy, and even v. ith a 
 divine exultation and joy. In his admirable Epiftles, w] 
 were undeniably written in the rirft age of Chriftianity, and 
 than which no writings can bear more UDContefted marks <>r 
 genuine purity and integrity, there are continual refereno 
 the principal facts recorded in the Gofpels, as of un ' bted 
 truth and certainty. And it manifeftly appeareth, that great 
 miracles were then wrought in the name of jefus, and that 
 extraordinary gifts were poured forth upon the difciph . 
 why fhould not his teftimony in favour of Chriftianity b^ 
 
 e Plin. ubi flip. Am' an Ep'fi. lib. iv. c -.lib. 
 
 ;vi. 3. f See AJdijori* trcacifc of the Chriftian rclij 
 
 feci. iii. iv. 
 
 I 4 the 
 
344 Reflections on the Late 
 
 the grcateft force ? Muft it be difregarded becaufe of his turn- 
 ing Chriftian ; i. e. becaufe he was fo • :onvinced of thofe facts 
 by the ftrongeft evidence, that it over-ruled all his prejudices, 
 and brought him over to Chriftianity, in opposition to all his 
 former notions, inclinations, and interefts? WJ e eas it is this 
 very thing that giveth his teftimony a peculiar force?. And if 
 he had not turned Chriftian, his teftimony in favour of Chri- 
 stianity, if he had given any, would nor. have had fo great 
 weight, as being insufficient for his own conviction; or it 
 would have been rejected as a forgery, under pretence that he 
 could not fay and believe fuch things without embracing the 
 Chriftian faith. 
 
 This very pretence has been made ufe of to fet afide the re- 
 markable teftimony of Jcfephus. And indeed, if that teftimony 
 be genuine (and a great deal has been firongly urged to prove 
 it fo, at lcaft for the fubftance of it) it muft be acknowleged, 
 that he was far from being an enemy to Chriftianity, though he 
 was perhaps too much a courtier openly to profefs it. 
 
 There is another argument, which the ingenious author of 
 thefe Letters propofeth, and upon which he layeth no Imall 
 ftrefs, as if it were a demonitration againft. the divine autho- 
 rity of the Chriftian religion. He obferves, that — " The wri- 
 " ters of the Rcmifi religion have attempted to fhew, that the 
 u . text of the holy writ is on many accounts in fufficient to be 
 " the fole criterion of orthodoxy; and he apprehends they have 
 " fhewnit: And the writers of the reformed religion have 
 " erected their batteries againft tradition: And that they have 
 " jointly laid their axes to the root of Chriftianity: That men 
 " will be apt to reafon upon what they have advanced, that 
 " there remains at this time no ftandard at all of Chriftianity: 
 l * And that, by confecjuer.ee, either this religion was not ori- 
 " ginally of divine inititution, or elfc God has not provided 
 " effectually for prclerving the genuine purity of it; and the 
 " gates of hell have actually prevailed, in contradiction to his 
 " promife, againft: the Church. He muft be worfe than an 
 " Atheift that affirms the laft : And therefore the beft effect 
 " of this reafoning that can be hoped for is, that men {hould 
 " fall into Thcifm, and fubferibe to the firit;" — viz. that the 
 Chriftian religion was not originally of divine inftitution h . 
 He feems to think this dilemma unanswerable ; and, in order 
 
 R See this clearly and folidly argued in Sh George Ljttcltoni excel- 
 lent ObferVatioirs on the Converfion and Apoftlcfmp of St.Pauk 
 h Vol. i. p. 179, i8q-, 181. 
 
 to 
 
Lord Bolingbroke'j Letters. 345 
 to this, he pronounceth on the fide of the Romijh chui 
 
 that their writers have (hewn, that the facred text is " in- 
 
 t( fufficient to be the fole criterion of orthodoxy ;" — or, as be 
 
 afterwards expreffeth it, that — " it hath nor that am"' 
 
 " clearnefs, and precision, which are neceflary to cllabliih it 
 
 *' as a divine and certain rule of faith and practice."- Why 
 
 his Lordifiip giveth the preference to the Romifi divines in thit 
 controverfy, is very evident, it is becaufe it heft anfweixth the 
 defign he hath in view; which manifeAly is, to fubvert the 
 credit and authority of the ChriAian religion, and leave it no- 
 thing to depend upon but the force of education, and the civil 
 and ecclefiafiical power. 
 
 It cannot be denied, that fome writers of the RomifJj C\ inch, 
 whilft they have endeavoured to (hew, that the Scripture is 
 inefficient to be a complete rule of faith and practice, have 
 faid as much to expofe the facred text, as if they were in 
 league with the infidels againft it, though they, as well as we, 
 profefs to own its divine original. The enemies of Chrifiianity 
 have not failed to take advantage of this. And indeed there 
 cannot be a greater abfurdity than to fuppofe, that God (hould 
 infpiremen to reveal his will to mankind, and to inArucf them 
 in the way of falvation, and order it fo, that they fhould com- 
 mit that revelation to writing, for the ufe and benefit of his 
 Church ; and yet that it fhould be injufficient to anfwer the end, 
 or to guide thofe that in the fmcerity of their hearts, and with 
 the attention which becomeih them in an affair of fuch infinite 
 importance, apply themfelves to the underAandingand practifmg 
 of it. 
 
 What his Lordfhip here offers, and it contains the fum of 
 what has been advanced by the Romifb writers on this fuj>j 
 is this — " I am jure, that experience, from the fir A promolj 
 i( tion of ChriAianity to thU hour, (hews abundantly, with how 
 " much eafe and fuccefs, the nr.oA oppofite, the moA cxtra- 
 " vagant, nay, the mofl impious opinions, and the moA con- 
 " tradiclory faiths, may be founded on the fame U 
 
 " plaufibly defended by the fame authority'." This wa] of 
 
 arguing beareth a near affinity to that which lieth at the foun- 
 dation of alf fcepticifm; viz. that there is no certain criterion 
 of truth, or right reafon, becaufe reafon is pretended for the 
 moA contradictory opinions: And that it is impoffible to be 
 certain of any thing, becaufe of the difference man- 
 
 kind about every thing: That there are no certain principles at 
 
 j Vol, i. p. 1 79- 
 
3 ± 6 
 
 Reflections on the Late 
 
 all, even in natural religion or morality ; fince there are none*, 
 not even thofe relating to the exiftence and perfections of God, 
 a Providence, a future ftate, the natural differences of good and 
 evil, but what have been controverted, and that by perfons 
 who have pretended to learning, to wifdom and philofophy. 
 But the abfurdity of this way of: arguing is very evident. The 
 principle is fallacious, that whatever hath been controverted is 
 uncertain. As well might it be faid, that whatever is capable 
 of being abufed is not good or ufeful. It doth pot follow, 
 that the Scriptures are not fufriciently clear and determinate to 
 be a rule of faith and practice in all that is effential or neceffary 
 to falvation, becaufe there have been men in every age that 
 have interpreted them in different fenfes. The plained paf- 
 fages in any writings whatfoevermay be perverted; nor is men's 
 differing about the meaning of the facred text any argument 
 againft its certainty or perfpictiity. Laws may be of great ufe, 
 though they do not abfolutely exclude chicanery and evafion. 
 That can never be a good argument to prove, that the Scrip-, 
 turcs are not a rule to be depended upon, which would equally 
 prove, that no revelation that God could give could poffibly be 
 a rule of faith and practice, or of any ufe to guide men to 
 truth and happinefs. If God mould make a revelation of his 
 will for inftructing mankind in what it mofr, nearly concerneth 
 them to know, and for directing them in the way of falva- 
 tion (the poffibility of which cannot be denied by any Theiit) 
 and mould for this purpofe appoint a code to be published, 
 containing doctrines and laws; it may be juftly queftioned, 
 whether it could poflibly be made fo clear and explicit, as that 
 all men in all ages mould agree in their fenfe of it. This 
 could hardly be expected, except God fhould miraculoufly in- 
 terpofe with an irrefiftible influence to caufe them all to think 
 the fame way, and give them all the fame precifc ideas of 
 things, the fame mcafures of natural abilities, and exactly the 
 fame means and opportunities for acquired improvement, the 
 fame fagacity, the fame leifure, the fame diligence; and ex- 
 cept he fhould exert his divine power in an extraordinary 
 manner for fubduing or removing all their prejudices, and 
 over-ruling their different paffions, humours, inclinations, and 
 interefts; and fhould place them all exactly in the fame fitua- 
 tion and circumftances. And this would be by no means 
 Confident with the wifdom 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 
 pefllty for fo extraordinary a procedure. For it would be 
 
 abfurd 
 i 
 
Lord Bolingbroke'j Letters. 347 
 
 abfurd to the laft degree to pretend, that the Scripture can be 
 of no ufe to any man, except all men were to agree about it ; or 
 that it is not fufficiently clear to anfwer the end, if there beany 
 perfons that pervert or abufe it. 
 
 Yet, after all the clamour that has been raifed about difference I 
 among Chriftians, as to the fenfe of Scripture, there are many 
 things of great importance, about which there hath been in 
 all ages a very general agreement among profeffed Chi iilians : 
 They are agreed, that there is one God, who made heaven and 
 earth, and all things which are therein : That he preferveth 
 all things by the word of his Power, and governeth all things 
 by his Providence : That he is infinitely powerful, wife, and 
 good, and is to be loved, feared, adored, obeyed, above all: 
 That as there is one God, fo there is one Mediator between 
 God and man, Jefus Chrifl the righteous, whom he in his infi- 
 nite love and mercy fent into the world to fave and to redeem 
 us: That he came to infrruct: us by his doctrine, and bring a 
 clear revelation of the divine will, and to fet before us a bright 
 and moft perfect: example for our imitation : That he fubmit- 
 ted to the moft grievous fufferings, and to death kfelf, for 
 our fakes, that he might obtain eternal redemption for us: 
 That he rofe again from the dead, and afcended into heaven, 
 and is now crowned with glory and honour, and ever liveth 
 to make interceflion for us : That through him, and in his 
 name, we are to offer up our prayers, and hope for the accept- 
 ance of our perfons and fervices, and for gracious aflifrancer 
 in the performance of our duty: That in him there is a new 
 covenant eftablifhed, and publifhed to the world, in which 
 there is a free and univerfal offer of pardon and mercy to all 
 the truly penitent, and a moft exprefs promife of eternal lifr, 
 as the reward of our flncere, though imperfect, obedience: 
 That it is not enough to have a bare fpeculative faith, but we 
 mult be formed into an holy and godlike temper; and, in order 
 to be prepared for that future happinefs, mutt live ft 
 righteoufly, and godly, in this prefent world : That there 
 fhall be a refurreclion both of the juft and the unjuft, and a 
 future judgment, when Chrift fhall judge the world in the 
 Father's name, and give to every man according to his deeds ; thar 
 the wicked fhall be doomed to the moft grievous punifhments, 
 and the righteous mall be unfpeakubly happy to all eternity. 
 Thefe are things of great confequence, and which have been 
 generally acknowleged by Chriftians in all ages. And ir 
 have been feveral things advanced by thofe that cail theffll 
 Chriftians, which are not well confident with thele gew 
 
 acknov. 
 
048 R e ft, e c t i o n s on the 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 againft the divine authority or ufefulnefs of the facred writ- 
 ings. Thofe that lureft the Scriptures muft be accountable to 
 him that gave them, for that perveriion and abufe ; as men 
 muft: be accountable for the abufe of their reafon : But this 
 is far from proving, that therefore the Scriptures anfwer no 
 valuable purpofe, and could not be of a divine original. Still 
 it is true, that whofoever will, with a teachable and attentive 
 mind, and an upright intention to know and do the will of 
 God, apply himfelf to read and confider the holy Scriptures, 
 in an humble dependence on God's gracious aftiftances, will 
 find vaft advantage for inftrucling him in the knowlege of re- 
 ligion, and engaging him to the practice of it, and for guiding 
 him in the way of lalvation. 
 
 It appears then, that the foundation, on which this formid- 
 able dilemma is built, will not bear. There is at this time a 
 Jiandard for Cbriftianity ; even the doctrines and laws of our 
 Saviour and his Apoftles, as contained in the holy Scriptures. 
 It muft: be and is acknowleged by all that profefs themfelves 
 Chriftians, that whatever is revealed in thofe facred books is. 
 true and certain, and whatever can be fhewn to be contrary to. 
 what is there revealed is falfe. The Romamjls as well as Pro- 
 teltants own the divinity and authenticity of the facred 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 reafon of their conduct: 
 is evident. It is not becaufe they look up^n the facred text 
 to be fo obfeure and ambiguous, that it cannot be underftood 
 'by the people; but becaufe they think the people, if left to 
 themfelves, will underftand it fo far as to fee the inconfiftency 
 there is between true primitive Chriftianity, as laid down in 
 the New Tefhment, and the Papal fyftem, and becaufe their 
 corrupt additions to Chriftianity cannot be proved by Scripture- 
 authority. 
 
 I have already taken notice of what he faith concerning the 
 fatal blow that Chriftianity received by the refurrection of let- 
 ters. I fuppofe we are to take his word as a decifive proof 
 of this; for no other proof of it is offered. But it may be 
 affirmed on the contrary, that true primitive Chriftianity, that 
 is, Chriftianity as laid down in the New Teftament, had then. 
 a glorious revival. Many corrupt additions that had been made. 
 6 to 
 
Lord Bolingbroke'j Letters'. 340, 
 
 to it were thrown off. It hath never been better u iderftood, 
 
 nor its evidences fet in a clearer light, than fince that time! 
 Some of the molt admired names in the republic of letters 
 have thought themfelves worthily employed in endeavouring 
 to illuftrate the beauties of Scripture, and to clear it, difficul- 
 ties. It were eafy to (hew, if it were not a thing fo well known 
 as to render it needlefs, that thofc who have dune mod for the 
 revival and fpreadingof learning and knowlege in all its branches, 
 and who were moll celebrated for their genius, judgment, vari- 
 ous reading, and probity, have beep perfons that expr 
 great admiration for the holy Scriptures, and an hearty zeal for 
 Chriftianity. 
 
 Thus I have confidered what the late Lord Bolingbroke hath 
 offered in thefe Letters agajnft the authority of the "holy Scrip- 
 ture, and the Chriftiau religion, as far as may be necetfary to 
 take off the force of the objections he hath railed againft it, 
 and which feem to have nothing in them proportioned to the 
 unufual confidence with which they are advanced. It is hard 
 to fee what good end could be propofed by fuch an attempt. 
 
 But perhaps it may be thought an advantrge, that by " dif- 
 
 " covering error in firft principles founded upon fa els, and 
 iC breaking the charm, the inchanted caitle, the fteepy rock, 
 " the burning lake will difappear k ." — And there are perfons, 
 no doubt, that would be well pleafed to fee it proved, that 
 Chriflianity is no better than delufion and inchaiument; and 
 particularly, that the wicked have nothing to fear from tht 
 inglake, fome apprehenfions of which may probably tend to 
 make them uneafy in their vicious courfes. But 1 (hould think, 
 that a true lover of virtue, and of mankind, who impartially 
 confiders the purity of the Gofpel-morals, the exc< Uent tendency 
 of its doctrines and precepts, and the power of its motive 
 engaging men to the practice of piety and virtu erring 
 
 them from vice and wickednefs, will be apt to look upon it as 
 a very ill employment to endeavour to expofe I ion to 
 
 contempt, and to fet bad men free from the who;.: 
 it infpires, and deprive good men of the fublim. 
 cred joys it yields. But Chriflianity hath wittybod much 
 formidable attacks; and will, I doubt not, continue to aj 
 itfelfto thofe that examine it, and th 
 is eftablimed, with minds free from yiciotts prejudices, aod 
 
 * See his letter on the Ufe cf Study and Retirement , vol. ii. p. 2 21. 
 
350 General Reflections 0# Let. %$; 
 
 with that fmcerity and fimplicity of heart, that ferioufnefs and 
 attention, which becomes them in an affair of fuch vaft import- 
 ance. 
 
 LETTER XXXV. 
 
 The Account of the Deiftical Writers clofed. General re- 
 fleclions on thofe Writers. The high encomiums they 
 bejlow upon themfelves, and their own performances, and 
 the contempt they exprefs for others. They differ among 
 themf elves about the moft important principles of natural 
 religion. The unfair methods they take with regard to 
 Chrtftianity. No writers difcover ftronger marks of 
 prejudice. The guilt and danger of rejecling the Chri- 
 ftian Revelation. An aver/ton to the laws of the Gof- 
 pel, one of the principal caufes of Infidelity. Terms 
 prop of ed by the Drifts for making up the differences be- 
 tween them and the Chriftians. Their pretence of 
 placing religion wholly in praclice, and not in ufelefs 
 fpeculations y confidered. 
 
 SIR, 
 
 I SHALL now clofe the account of the Deiftical Writers 
 who have appeared among us for above a century paft, and 
 fhall take this occafion to fubjoin fome reflections which feem 
 naturally to arife upon this fubjeft. 
 
 If we were to judge of the merit of thefe Writers, by the 
 encomiums they have beftowed upon their own performances, 
 and the account they have given of their defigns and views, we 
 fhould be apt to entertain a very favourable opinion of them as 
 perfons to whom the world is under great obligations. Dr. 
 Tindal begins and ends his book with declaring, that his fcheme 
 tends to the honour of Cod, and the happinefs of human focieties ; 
 that there is none who wifh we/I to mankind, but mujl alfo wifl) 
 his hypot hefts to be true ; and that it mojl effetlually prevents 
 the growth both of ' fcepticifm and enthuftafm. The Moral Phi- 
 
 lofopher 
 
Let. 35. /^ Deistical Writers^ 351 
 
 lofopher every where fpeaks very advantageoufly of himfclf, as 
 
 having nothing in view but to vindicate and promote the caufe 
 
 of real religion, and moral truth and right eoujnefs. The author 
 
 of Chrifianity not founded on Argument, fpends fome pages in 
 
 recapitulating and extolling his own work. The fame obkrva- 
 
 tion may be made concerning the author of the Refurre, 1 
 
 of Jefus confidered. He declares, " That reafon is his only 
 
 " rule, and the difplaying truth his only aim: That his defign 
 
 " is to recover the dignity of virtue, and to promote that vc- 
 
 " neration for wifdom and truth, which have been deftroyed 
 
 " by faith 3 ." And he concludes with exprcfTing his hope, 
 
 that his " treatife will be of real fervice to religion, and make 
 
 '* men's practice better, when they find they have nothing 
 
 " elfe to depend upon for happinefs, here and hereafter, but 
 
 " their own perfonal righteoufnefs, with their love of wifdom 
 
 " and truth b ." In like manner Mr. Chubb has in his Farewel 
 
 to his Readers, with great folemnity, told the world how much 
 
 they are obliged to him for having taken care to leave them 
 
 his inftrucYions in matters of the higheft importance. Mr. Hume 
 
 aiTumes the merit of throwing light upon the molt curioiu and 
 
 fublime fubjetls, with regard to which all the received fyjl cms 
 
 had been extremely defective, and which had efcaped the mojl 
 
 elaborate fcrutiny and examination. He propoles to reconcile 
 
 profound enquiry -with clcarnefs, and truth with novelty, and 
 
 to undermine the foundations of an abftrufc philofophy, which 
 
 feems to have ferved hitherto only as a fielter to fupcrf.it ion 9 
 
 and a cover to abfurdity and error". And he begins his Ejfay 
 
 upon Miracles with declaring that ■■ he Matters himfclf that he 
 
 " has difcovered an argument, which if jufl, will with the wife 
 
 " and learned be an everlafting check to all kinds of fupcrfti- 
 
 " tious delufion, and confequently will be ufeful as long as the 
 
 " world endures d . Lord BoUngbroke makes the moll pom; 
 
 profeflions of his intentions to feparate truth from falfiood, 
 
 knowlege from ignorance, revelations of the Creator from 
 
 vent ions of the creature, dictates of reafon from the 
 
 cnthufiafm and to go to the root of that error, \ 
 
 tains our pride, fortifies our prejudices, and gives pr 
 
 delufion to difcover the true nature cf human 
 
 how far it is real, and how it begins to be fantq/icul that 
 
 » RefurreBion of Jefus confJtred, p. 72. b Ib.2z. « I 
 
 Philofopb. Map, p. 18, '9, and his Enquiry concerning the fmctfUt 
 cf Miracles, p. 1 7 2. d Sec Humt\ Bbilofipb. EJfai t p. 1 74- 
 
 tha 
 
352 General Reflections on Let. 3$. 
 
 the gakdy vifioni of error being difpelled, men may be acciflomed 
 to the /implicit)' of truth e . 
 
 Nor do thefe gentlemen only join in reprefenting themfelves 
 as perfons of extraordinary penetiation, and of the molt upright 
 intentions; but they fometimes feem to claim a kind of infalli- 
 bility. They talk of having their under {landings irradiated 
 luith the beams of immutable eternal reafon, fo that they arc 
 fure not to run into any errors of moment. And that they have 
 an infallible mark and criterion of divine truth, in which men 
 cannot be mt/iaken*. They propofe to direct men to the eter- 
 nal and invariable rule of right and wrong, as to an infallible 
 guide, and as the folid ground of peace and fafety z . They 
 allure us, that Deifm, or the religion they would recommend, 
 is " bright as the heavenly light, and free from all ambigui- 
 " ties; that it makes all men happy that embrace it; that it 
 " perfectly fatisfies all doubts, and procures the troubled foul 
 " unmaken refl\" 
 
 And as xhey take care to recommend themfelves, and their 
 own writings to the efteem and admiration of mankind, fo they 
 give a very difadvantagcous idea of thofe that ftand up as ad- 
 vocates for revealed religion. They fpeak in a fneering con- 
 temptuous way of fueh books as SiiUingfleefs Origines Sacra, 
 Dr. Clark's Difccurfe of Natural and Revealed Religion, the J/*a- 
 logy of Reafon and Revelation, &c. and the excellent difconrfes 
 at Boyle's lectures *. A writer of great note among them 
 things fit to reprefent the Chriflian divines, as for the mofl 
 part, mortal enemies to the exercife of reafon, and below brutes k . 
 Another charges them, as acting as if they wanted either wi- 
 derflanding or honc/ty. ^nd he allures us, that " thofe who 
 " think mofl freely have the leafl fhare of faith, and that in 
 u proportion as our underllandings are improved, faith dimi- 
 " nifties." The fame writer exprefly calls it foolifh faith; and 
 faith, that " in this glorious time of light and liberty, this 
 " divine hag, with her pious witchcrafts, which were brought 
 " forth in darknefs, and nourilhed by obfeurity, faint at the 
 " approach of day, and vanifti upon fight 1 ." And one of 
 
 e Lord Bolingbroke's Works, vol. iii. p. 3 2 S. 331. f Chri- 
 
 fianity as old as the C.rmtion, p. 336. edit. 8vo. Mor. Phil. vol. i. 
 p. 92. 8 Cbubb's Poj/h. IVorks, vol. ii. p. 249. h Rcfurrecl. 
 
 of fefus ewfidered, p. 9. ' Cirijlianity net founded on slrgu- 
 
 merit, k Ckrijliamty as old as the Creation, p. 250, 25 I. 1 Re- 
 
 furred ion of fefus cot/idcred, p. 4. 8. "2. 
 
 their 
 
Let. 35. the Deistical Writ 
 
 their lateft and moft admired authors ha 
 this arrogant cenfure upon all that beU< 
 
 gion That " Whofoever is mou 
 
 " is confcious of a continued miracle in his own ; 
 1* fubverts all the principles of his undei I 1 
 
 " a determination to believe whatever is moil coi 
 '{ torn and experience" 1 ." Lord Botingbroke brings il 
 charge againft both clergy and laity, who 1 
 . That they have been hitherto either not im; 
 enough, to take an accurate examination, or not honcft 
 communicate it n . And he takes all occafions to pour forth the 
 moft virulent contempt and reproach upon the moft eminent 
 Chriltian divines and philolophers, botl ' at and mo 
 
 Many inftances of this kind have been above in the 
 
 firft volume of this work, 2 2d Letter, p. 376, . . _ ' this vol. 
 
 Letter 25th, p. 15, 16. 
 
 After fuch fpeeious profeilions, it would be natural . 
 that thefe gentlemen mould oblige the world with clearer Di- 
 rections than have been hitherto given to lead mankind to I 
 and happinefs. But this is far from being the cafe: T 
 indeed all join in endeavouring to iubvert revealed religion, 
 they are by no means agreed what to fubflitute in its re 
 They often fpeak magnificently of keeping clofe to tl 
 rcajon and nature of things, and profefs a hi 
 they call the uncorrupted religion of reafon and nature^ ii 
 is always invariably the fame . But when they con 
 plain themfelves more particularly, it is not ealy to know what 
 they intend by it. Some of them have reckoned an 
 principles of natural religion, and which ai 
 tance to mankind, the belief of God's univerfal and . 
 providence, his moral government of the world and of man- 
 kind, the obligations we are under to pray to him and worfhip 
 him, the natural differences of moral good and evil, 
 free agency, the immortality of the foul, and a future ftatc 
 retributions. Others of their applauded writers d 
 thefe principles, or, at leafr, reprefeiu I 
 certain. And though, when they want to make a la', 
 nnce to the world, thefe principles are t 
 of the DeiiTs creed, yet it cannot be denied, tl it I 
 effect and tendency of their writings has rather b- 
 thefe foundations, and introduce an unii ticifm and 
 
 m RfurreJl. cf J ' | 
 
 Letters on the Study* P- t«*« ° 
 
 Pof humous Worki l w >• ii. in the Aj . 
 
 Vol. II. A a diffa 
 
354 General Refle ctio ns on Let. 35.' 
 
 differency to all religion. When fuch perfons therefore fet up 
 for benefactors to mankind, it puts one in mind of the boafts of 
 the Epicureans, who fpeak in high terms of the obligations the 
 world was under to their great mailer Epicurus, for undertak- 
 ing the glorious work of refcuing mankind from the unfufFer- 
 able yoke of fupeiftition, by freeing them from the fear of 
 Gad, and the apprehenfions of providence, and a future ftate 
 of retributions. And even with regard to thofe of the Deifts, 
 that put on the faircft appearances, I think it may be truly 
 faid, that it is not among them that we mult look for the befl 
 and moff. perfect fcheme, even of natural religion. What has 
 been done to greateft advantage this way has been done by 
 Chriftian writers, who have produced the nobleft fyffems of 
 natural religion, and have taken pains to eftablifh its great 
 principles on the fureft foundations. And to what can this 
 be rcafonably afcribed, but to the clearer light which the Chri- 
 ftian revelation hath thrown upon this fubject, and the excellent 
 helps and aiTiflances it hath brought us? It appeareth then,, 
 that if it be of any advantage to mankind to have natural reli- 
 gion fet in a clear light, and Itrongly enforced, the Deifts have 
 no right to appropriate the honour of this to themfelves, or to 
 fet up for benefactors to mankind on this account. Much lefs 
 have they reafon to value themfelves upon their oppofition to 
 the Chriftian religion. If the account fome of themfelves have 
 given of the nature and defign of Chriftianity be juft, they mull: 
 be very badly employed that endeavour to fubvert its credit and 
 authority. Lord Herbert calls it the beft religion, and faith, 
 that all its doctrines, ordinances, precepts, facraments, aim at 
 the eftablifhment of thofe five important articles, in which he 
 makes all religion to confift p . Dr. Tindal owns, that " Chriftia- 
 " nity itfeif, A ripped of all additions that policy, miftake, and 
 " the circumirances of time have made to it, is a molt holy 
 u religion q." The Moral Phihfopber frequently expreffeth him- 
 felf to the fame purpofe; and Mr. Chubb acknowlegeth that 
 " Chriflianity, if it could be feparated from every thing that 
 u hath been blended with it, yields a much clearer light, and is 
 u a more fafe guide to mankind, than any other traditionary re- 
 " ligion, as b-.-'ing better adapted to improve and perfect hu- 
 " man nature 1 '." Lord Bolingbroh reprefents it as a mofi ami- 
 able and afeful inftitution, and that its natural tendency is to 
 
 P Herbert relig. laid, p. 9, 10, 1 Chrijiianity as old as the 
 
 Crintion, p. 382. edit. 8vo. r Chubb" s Pojlb. Works, vol. ii. 
 
 p. 370. 
 
 pro- 
 
Let. 35' ADeistical Writers,' 355 
 
 promote the fence and happinefs of mankind. I hat the fyftcm 
 of religion it teaches is a complete fyjl em to all the jmrf 
 
 religion natural and revealed, and might have continued fo 
 
 to the unj}eakable advantage of mankind, if it had been prrpa- 
 gatcd with the fame /implicit y with which it was taught ly 
 Chrift himfelf s . If therefore they had laid out their pains in 
 endeavouring to feparace true original ChriAianity from the 
 corrupt additions that have been made to it, and to engage men 
 to a ftricter adherence in principle and practice to the religion 
 of Jefus in its primitive purity and fimplicity, as delivered by 
 Chriit. and his Apoftles in the New Teftament, they might have 
 had fome pretence to the character they feem willing ro claim, 
 of friends and benefactors to mankind. But the method they 
 have taken is very different; At the fame time that they have 
 affected to commend pure original Chriftianity, they have ufed 
 their utmoft efforts to fubvert its divine authority, and thus to 
 deprive it of its influence on the minds of men, and fet them 
 loofe from all obligations to believe and obey it. This is a 
 manifeft proof, that it is not merely the corruptions of Chiiiti- 
 anity that they find fault with, but the Chriilian reu 1 
 
 itfelf, which they have not fcrupled to reprefent as the product 
 of enthuiiafm or impofture. 
 
 Various are the ways they have taken to deft roy its 1 
 and authority, as fufficiently appeareth from the account which 
 hath been given in the foregoing Letters. And coniidering 
 how many writers have appeared in this caufe within this cen- 
 tury paft, and what liberty they have had to propofe their rc.i- 
 fonings and their objections, it can hardly be fupj 
 have left any thing unattempted that had the face of 
 ment, by which they thought they could anfwer their 
 And therefore if it appears, as I hope it does, upon th< 
 which hath been taken of them, that their moft plaufibie ob- 
 jections have been folidJy anfweredj it is to be looped, that 
 their attempts, however iil intended, will turn to the 
 of the Chriirian cause; as it will thence appear, bow little i:s 
 enemies have been able to fay againft it considered in i 
 gtnal purity, even where they have had the Utmoft fro 
 of propofmg their fentiments. They have appealed to the bar 
 of reafon; the advocates for Chriftiai followed them 
 
 to that bar, and have fairly (hewn I hat tl ! 
 vealed religion arc fUch as approve 
 
 s Several othei " ' ■' in thc 
 
 31ft Letter. 
 
 A , t°^ 
 
2 $6 General Reflections on Let. 35^ 
 
 fon, and if taken together are fully fufficient to fatisfy an honeft 
 and unprejudiced mind. 
 
 Although therefore it cannot but give great concern to all 
 that have a juft zeal for our holy religion, that fo many, inftead 
 of being duly thankful for the glorious light of the Gofpel 
 which fhineth among us, have ufed their utmoft endeavours to 
 expofe it to contempt and reproach : yet, on the other hand, 
 it yields matter of agreeable reflection, that there have been as 
 many valuable defences of Chriftianity publifhed among us 
 within this century pall:, as can fee produced in any age. Be- 
 fides thofe mentioned in the foregoing Letters, there have been 
 many excellent treatifes fetting forth the reafons and evidences 
 of the Chriftian religion, which the nature of the work I have 
 been engaged in did not lead me to take notice of, as they 
 were not written profefledly in anfwer to any of thofe deiftical 
 books which I had occaflon to mention. 
 
 It is a reflection that muft obvioufly occur, upon a review 
 of the account which hath been given of the authors who have 
 appeared againft Chriftianity, that they have been far from 
 contenting themfelves with fober reafoning, as might be ex- 
 pected in a cafe on which fo much depends. The weapons 
 they have chiefly made ufe of, are thofe of mifreprefentation 
 and ridicule, and often even low jeft and buffoonery. This 
 feems to be a preemption in favour of Chriitianity, that its 
 adverfaries are themfelves fenfible that little can be done againfl 
 it, in a way of plain reafon and argument. It is true, there 
 are no writers who make greater pretenfions to freedom of 
 thought, or inveigh more ftrongly againfl. prepofleffion and 
 bigotry; fo that one would expect that they mould every 
 where difcover minds open to conviction and evidence: and 
 yet it may fafely be affirmed, that no writers whatfoever dif- 
 cover ftronger flgns of prejudice; and there is great reafon to 
 complain that they have not carried on the debate with that 
 fairnefs and candour which becomes the importance of the 
 fubject . 
 
 Any one that is acquainted with their writings muft be fen- 
 fible, that it is not their way to make a fair and juft reprefen- 
 tation of true original Chriftianity as contained in the Holy 
 Scriptures They throw it into falfe lights in order to expofe 
 it, and often charge it with corruptions and abufes, which 
 they themfelves well know do not really and originally belong 
 
 1 Sec this clearly fhewn in Dr. Duchal's preface to his excellent 
 fe mom, on the prefumptivc evidences of Chriitianity. 
 
 7 tO 
 
Let. 35. the Deisttcal Writers. ^57 
 
 to it. In fome of their books which are written in the way 
 of Dialogue, they introduce Chriftian dialogifta, who are to 
 make a fliew of defending the Chriitian caufe; but it is 
 dent that it is only to betray it. Thefe a'ialogifl - () it 
 
 defpicable figure in their writings, and arc fcan i | to 
 
 fay any thing that difcovers learning or even common fenfc; 
 nor ever fairly ftate the argument or evidence on the fide of 
 Chriflianity. Any one that has read Tindats Chriftianity as oil 
 as the Creation, or the fir ft volume of the Moral Phi 
 cannot but have obferved this. 
 
 In their treatment of the Scriptures, they have every ' 
 difcovered an eager defire and resolution to e.xpofe and run 
 them down at any rate. In examining writings of venen 
 antiquity and authority, a man of candour and an ii 
 enquirer after truth, would be inclined to put the molt fat 
 able interpretation upon them that they will bear: bin 
 of this, thefe writers fcem only folicitous to find out (<;; 
 that may make the fcriptures appear ridiculous. The) 
 pains to wreft and pervert them, as if they thought it merito- 
 rious to treat thofe facred writings in a manner th . 
 be born with regard to any other books or tru 
 Of this many inftances might be produced. If th< with 
 
 any palTages of Scripture that have difficulty in ti, 
 which at this diftance it is not eafy to explain ; and foi 
 paiTages rauft be expected in books of fo great anti.. 
 in times and places, as well as dialects, fo differ. 
 own; this is immediately improved, as if it were fufficieat to 
 fliew that the whole facred volume is falfe, or fo corrupted as 
 not to be depended on. Thus a late celebrated am! 
 has endeavoured to expofe the Script ure-hiftory, has thought 
 the curfe faid to have been pronounced by Noah upon I 
 fufficient to deftroy the credit of it: but not to - j 
 has been offered for explaining or vindicating that t 
 poling we were not able in any manner to account tor ir, would 
 it not be far more reafonable and becoming a man of fa 
 candour, to fuppofe that in fo fliort a relation f. - 
 are omitted, which, if known, would fet it in a I 
 rather than on account of an obfenre paflage to rej< 
 card the authority of the whole? 
 
 What can be a plainer proof of the 
 dices, than to advance rules in ju 
 bility of ' hiftory, v 
 
 and ej : if applied to any other hiftory in 
 
 to rejecl tl nee as inefficient v 
 
 A 
 
358 General Reflections on Let. 35. 
 
 corded in the gofpel, which they themfelves would count fuffi- 
 cient with regard to any other facts done in pail ages ? What 
 greater iign of prejudice, than when they are not able to inva- 
 lidate the truth of the gofpel- records, or to (hew that they 
 have not been fafely transmitted to us, to fly out into general 
 clamours and invectives againft all hiftorical evidence whatfo- 
 ever, as abfolutely uncertain? The author of Chrijtianlty not 
 founded on Argument fpeaks out, and plainly declares that no 
 man ought to believe any thing but what he fees with his own 
 eyes. " To believe a thing, fays he, becaufe another man 
 * l fays he favv it, is a very unprecedented and new fort of logic »." 
 And it is a conflant topic with thefe writers to declaim again ft 
 every thing as uncertain that comes to us through the hands 
 of fallible men. As if no man could be fare that there is fuch 
 a place as Paris except he had been there, or that there had 
 been fuch a perfon as Queen Elizabeth. Moral certainty is ri- 
 diculed and expofed ; though nothing can be more plain from 
 the very frame of our nature, and the circumftances in which 
 we are placed by divine providence here on earth, than that 
 the Author of our beings defigned that we mould in many cafes 
 be determined by moral evidence and teitimony, and that we 
 fliould acquiefce in it as fully fufficient b . It is what all men, 
 even the wifeft, do in numberlefs inftances, and think it reafon- 
 able to do fo. And to reject all this at once, is a certain fign 
 of their being reduced to the lafl diftrefs in point of argument. 
 And if the advocates for revelation were driven to fuch (hifts, 
 they would no doubt be treated as irreconcilable enemies to rea- 
 fon and common fenfe. 
 
 Many other things might be mentioned which (hew the ftrength 
 of their prejudices againfr. Christianity. They often make ufe 
 of arguments, which, if they were good for any thing, would 
 bold for catting off all religion, all certainty of reafon, all learn- 
 ing and instruction, and if purfued to their genuine confequences 
 would introduce universal barbarian. And what a ftrange pre- 
 judice docs this argue, to have fuch an averflon for Chriitinnity, 
 as to be willing to throw off ail religion, learning, and know- 
 lege, rather than admit it ? If they can but expofe revealed rc- 
 > eenie to give them very little concern, though natural 
 
 igion falls with it: fome of their admired authors argue 
 againfr. all methods of education, all attempts to inflruct chil- 
 
 * Chriflianity not founded on Argument, p. £3. 
 b See this excellewly liated and cleared in Ditton on the Refur- 
 rcdion, p$r$ :d. 
 
 tfren 
 
Let. 35. the Deistical Writers. ^59 
 
 dren in. the principles of religion or morality. This is an ex- 
 traordinary refinement of the prefent age. The belt and wifcft 
 men of all former ages have looked upon it to be a thil 
 vaft confequence to feafon the minds of children betimes, with 
 good and juft notions of things. But fome of our modern t 1 - 
 thinkers have, in their fuperior wifdom, found out, that the belt 
 way would be to leave children entirely to themfelves, wil 
 any inftruetion or cultivation at all. This is the fcheme of the 
 author of Chrijlianity not founded on Argument ; and another 
 of their applauded writers, Dr. Tindal, feems fometimes to de- 
 clare again ft all inftruetion by word or writing, as ufelefs or 
 needlefs, and as only tending to turn men afide from attending 
 to the things themfelves, and to the pure iimple dictates of 
 nature. 
 
 Their defire at any rate to fubvert Chriflianity has involved 
 them in many inconfiitencies. Sometimes, to (hew that there 
 is no need or ufe of divine revelation, the powers of reafon in 
 matters of religion are mightily extolled, as if ir were able to 
 do every thing by its own force, without any a/lillancc. At 
 other times, to render us indifferent to religion, reafon is de- 
 graded; and it is exprefsly declared, that, " it is not her proper 
 *' providence to judge of religion at all; nor is this an affair in 
 " which fhe has the leaft concern ." Sometimes all men, 
 even thofe that cannot read their mother tongue, are fuppnkd 
 to be fo clear fighted, as to be able, without any infrro 
 to know the whole of religion. At other times, the bulk ot 
 mankind are reprefented 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 cafe. 
 
 If the doctrines of the gofpel appear, upon a Arict examina- 
 tion, to be fuch as right reafon approves when once th< 
 difcovered, then it is urged that reafon alone might have difco- 
 vered them, and that a revelation in fuch cafes is perfectly need- 
 lefs and of no ufe at all. But if there be anv thing in thefe 
 difcoveries which was not difcoverable by unaiJiihd reai<>n, and 
 which we could not have known but by extraordinary 1 
 tion, this is made an objection againft receiving it ; and to 
 believe in that cafe is branded as an implicit faith, and a giving 
 up our reafon. 
 
 Sometimes the apoftlcs are reprefented as hot-brained 1 
 fiafts, who really believed themfelves to be infpired of O 
 
 « Cfaiiftianity not founded on Argument, p. 7. 
 
 A a 4 vac 
 
360 General Reflections on Let. 35. 
 
 were fo mad as to imagine that they wrought miracles, and had 
 extraordinary gifts of the Holy Ghoft, when there was no fuch 
 thing. At other times they are reprefented as artful importers, 
 who formed a fcheme of worldly power and grandeur under 
 fpiritual pretences, and forged fads and evidences which they 
 knew to be falfe. 
 
 The character of our blefTed Lord, as fet before us in the 
 gofpel, is fo excellent and admirable, that the enemies of our 
 holy religion know not well how to fix a ftain upon it. But 
 when they can find nothing in his ( doctrine, or in his temper or 
 conduct, that favours of the fpirit of this world, or of a carnal 
 policy, they are willing to fuppofe, that under thefe fpecious 
 appearances he concealed ambitious and interested views, which 
 were to take effect in the proper time. Lord Shaft ejbiiry had 
 infinuated this; and it was a part of Mr. WoolflorCs fcheme to 
 charge Chrifl with a fecret defign of afpiring to temporal power 
 and .dominion, and with encouraging the Jews to take him 
 for their king. The fame thing is pretended by the Moral 
 i J h'dohpher, and by the author of The RefurreElion of Jefus 
 conjidcrcd. Thus, this malignant infmuation is repeated by one 
 oi thefe writers after another, without any thing to fuppbrt 
 it but the malice of the accufers, and an earned: defire to find 
 a flaw in the mod: perfect character : fince both the whole of 
 his life and conduct, and the entire drain and tendency of the 
 religion he taught, affords the fixongeft proofs to the contrary. 
 And at this rate the belt and nobleft characters may pafs for" 
 the word; and the greater marks there are of felf-deniai and 
 •.eftcdnefs, the greater will the ground of fufpicion be. 
 . .lines Jefus and his apoftles are reprefented as teaching 
 1 in a way of authority, and never applying to men's 
 m at all, and even abfolutely forbidding them to ufe their 
 under Handings. This is what the author of Chrjjriamty not 
 1 fin Argument has laboured to prove. At other times, 
 . as it is particularly by the Moral Philofphcr, that 
 (Thrift appealed wholly to men's own reafon, and would not 
 e them rake any thing upon his authority at all as a teacher 
 r from God, or |ipon any other evidence than the reafon and 
 nature of the thing d . 
 
 Yv hen they are not able to produce any antient evidences 
 linft Christianity, t' ime upon it as a certain thing, 
 
 t there was evidence formerly again ft it, but that this evi- 
 dence was d< . that it was became of the ftrength 
 
 ,! Moral Philofopher, vol. ii. p. 2$, 24. 41, 42. 
 
 of 
 
Let. 35. /£* Deistical Writers. 361 
 
 of the evidence, that it was found neceflary to deftroy it. 
 Thus, thefe gentlemen know how to tun . , lt of 
 
 evidence againit Chriftianity, into an argument i truth. 
 
 1 (hall not here repeat what has been ajjove OnS w the 
 
 vanity and unreafonablencfs of this pretence. I I 
 ferve, that according to their ufual way of repeating 
 nually the fame objections, this has been urged with 
 confidence by Mr. Wooljton, by the author of the R 
 of Jefus conftdered, and very lately by a writer of quality, 
 hath diftinguifhed himftlf in the fame caufe. 
 
 Many other inflances might be produced by which i 
 that no writers whatfoever fhew more apparent figns of 
 prejudice and prepofTeffion, than thofe that hoi 
 with the title of Free-thinkers. It were greatly to U 
 for their own fakes, as well as for the fake of oth 
 they take pains to pervert, that they would endeavour to 
 themfelves of their prejudices, and would coni 
 deuces for Chriftianity with that ferioufnefs and at! 
 which becomes them in an affair of inch vafl I 
 
 am fenfible indeed, that many are ready t i .1 
 
 thing of no confequence at all. They look-up >f 
 
 religion to be alike with regard to the favour of G 
 it is perfectly indiiferent what a man profi . 
 a man of virtue. But real piety a'- a 
 
 man to receive what; . he has reajbn to think i 
 cation of the divine will. And if Chriftiani 5 ii leed a 
 true revelation from God, as it claims to b 
 rations there made in the name oi God arc to be 
 upon, it cannot pcffibly be a matter of i. 
 thofe to whom it is published and mad. 
 it: the believing and rece ■ mud in I 
 
 great con r c«uence to our 
 it Ir infinitely hazardous. It therefore 
 enquire, whether Chriftianity be in reality a n 
 lation; whether the laws there prescribed in" the 1 <• 
 
 be indeed his laws, and be o: 
 terms of acceptance there propc 
 ment ; whether the promifes tin ..-.,. 
 asriis promi mreatnings t; tabc 
 
 . sred as r< illy ihforced by his 
 really be fo, and we reject them . 
 to confider them as , if * they were • ; 
 
 thought, we (hall be abfolutel] 
 
 e to juiiify our conduct to ( ...... 
 
362 General Reflections on Let. 35. 
 
 A noted deiftical author, after having infinnated that we 
 need not give ourfelves the trouble to enquire into the feveral 
 pretended revelations that have appeared in the world, yet 
 thinks fit to own, that " when a revelation which aflumcs a 
 " divine character comes to our own door, and offers itfelf to 
 " our confideration, and as it may poffibly be what it is pre- 
 " tended to be, and as fuch we may poflibly be interefted in it, 
 " this may excite our concern to try and prove it : otherwife 
 " we can be under no obligation with regard to it f ." Where 
 he plainly fuppofes, that, in the cafe he puts we are under an 
 obligation to try and prove a revelation which affumes a divine 
 character, and offers itfelf to our confideration. And it 
 Itrengthens this, if the revelation itfelf, fuppofing it to be really 
 given by God, does in his name require and demand our at- 
 tention and fubmiffion, as a condition of our being interefted 
 in his favour. In fuch a cafe, it muft be no fmall guilt to 
 difregard and reject: it at once without a due inquiry, but efpe- 
 cially to caft 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 heightned, if it fhouid be found, that the true caufe of 
 that infidelity, and of the difregard fhewn to that revelation, 
 is the ftrength of vicious appetite, and an averfion t© the holy 
 and excellent laws which are there prefcribed. And this, it is 
 to be feared, is the cafe of the generality of thofe among us 
 who reject the gofpel-revelation. When we fee them, under 
 pretence of difbelieving the doctrines, difcarding the morals of 
 the gofpel ; when with Chriftianity they feem to throw off the 
 fear of God, and give themfelves up to a boundlefs licentiouf- 
 nefs; there is too jufr. reafon to apprehend, that the true 
 caufe of their diflike to the Chriftian revelation, is not fo much 
 their being diffatisfied with the evidences produced for it, as 
 becaufe they cannot bear the reftraints it lays upon their cor- 
 rupt lufts and paffions. The real end they aim at is expreiTed 
 by one of themfelves to be, " to fave a foul from the difmal 
 *' apprehenfions of eternal damnation," to relieve a perfon, 
 " from labouring under that uneafinefs of mind, which he often 
 " is under, when pleafure and ChrifKanity come in competi- 
 " tiong." And a late noble writer mentions it as an advan- 
 
 f Chubb's pofthumous works, vol. i. p. 1 1. 
 
 s See two letters from a Deift to his friend, p. 17, 19. cited by 
 Dr. Waterland in his preface to the full part of Script, vind. 
 
Let. 35' Me Deistical Writers. oC^ 
 
 tagc of the way of thinking he recommends, that the > 
 -will then difappear^. And if by (hutting their - 
 evidence they could alter the real ftate'of the c render 
 
 their condition fafer than it would otherwife be; if t! 
 believing eternal damnation would fecure them againfl th 
 ger of that damnation; it would be wifely d< 
 to difbelieve it. But if their unbelief in fuch a cafe, inftead 
 of making the danger lefs, only aggravates their guilt, and 
 heightens their danger, and puts them off from takii 
 propereft methods for avoiding it, the folly of fuch a coi 
 is very apparent. Chriftianity profeffes to direct to a true and 
 certain way, both of avoiding that future 'puniflimenr, and of 
 obtaining the greateff glory and felicity that can poflibly be pro- 
 pofed to the human mind. But if thefe gentlemen will rather 
 venture to expofe themfelvcs to that future punifhment, than 
 endeavour to prevent it by a true repentance and by abandoning 
 their virions courfes, and if they will choofe rather to foi feit 
 the hopes of everlafting happinefs, than go on in that uniform 
 courfe of piety and virtue that leads to ir, there is no rei 
 they muft take the confequences. But certainly the b 
 bility cf the wrath to come is fo dreadful a thing, that a wife 
 man would not run the hazard of it for. a few tranfieat vicious 
 gratifications. For what one of their own admired authors 
 fays, though in a fneering way, is a fober and momentous truth, 
 and what the reafon of mankind cannot but approve, that, 
 " where there is a hell on the other fide, it is but natural pru- 
 " dence to take readily to the fafeft fide'." 
 
 I fhall conclude this letter with taking notice of a 
 made by a Deifiical Writer for putting an end to the imp 
 controverfy between the Chriflians and the Deifts. " h 
 " learned gentlemen, fays he, that are the directors of otl 
 " will choofe to give up fpeculative piinciplcs, and an hiftori- 
 ** cal faith, and infill: only on that pra^ 
 " commend men in every religion to the favour of" (\k\, the 
 " good-will of men, and peace of their own conf. ; 
 " own, that the whole of the Chriilian religion, wl 
 " worth contending for, are all relative and 
 " then the contention between the Chrhtian and Debts will 
 ** drop k ." So then, we fee here upon what tei 
 
 h Lord Bolingbroke's letters on the ftudy and ufe of hiilory, vol. 
 ii. p. 221. 
 
 1 Christianity not founded on ' rgument, p. 
 k Refurrection of Jeius considered, p. S3, 
 
 arc 
 
364 General Reflections on Let. 35^ 
 
 are willing to be at peace with the Chriftian divines. They 
 muft give up fpe dilative principles and an hifiorical faith. By 
 an hifiorical faith, in thefe gentlemen's language, muft be un- 
 derftood faith in Jefus Chrift, a belief of what is related in the 
 gofpels concerning him, concerning his perfon, miniftry, mira- 
 cles, fufFerings, refurrection, afcenfion ; and all this muft be 
 given up as of no confequence to mankind at all. And fpe- 
 dilative principles muft alfo be abandoned. And what is in- 
 tended by thefe, and how far this demand is to extend, is hard 
 to know. With fome that call themfelves Deifts, the mod 
 important principles of natural religion, the belief of a provi- 
 dence, of the immortality of the foul, and a ftate of future 
 judgment and retributions, are looked upon to be needlefs 
 Speculations, and either denied, or treated as matters of doubt- 
 ful difput Ltion. But let us fuppofe that no ftrefs is to be laid 
 upon any doctrines or principles at all, and that practice alone 
 is to be infifted on, though fome principles feem to lie at the 
 foundation of a good and virtuous practice, yet ftill it will be 
 found no eafy matter for the Chriftian and Deift to agree what 
 that practice is which is to be regarded as neceiTary. This 
 writer would have the divines own, that the whole of the Chriftian 
 religion, which is worth contending for, are all relative and facial 
 virtues. Here is not a word faid of the duties of piety and devo- 
 tion, of love, reverence, adoration, fubmifTion, affiance, and re- 
 signation towards the fupreme Being, or of prayer, confeflion 
 of fins, thank fgiving, praife, and the outward acts of religious 
 homage which we owe to God. Yet this is an important part 
 of our duty, on which Chriftianity, and even right reafon itfelf, 
 teacheth us to lay a great ftrefs; thougrfit is treated by many 
 amongft the Deifts as a thing of fmall confequence. Nor is there 
 any thing here faid of the duties of felf-gqyernraent, chaftity, 
 purity, humility, temperance, and the due regulation of our 
 appetites and paflions. And when this comes to be explained, 
 there is likely to be a wide difference between the Chriftians 
 and Deifts, as to the particulars included in this part of our 
 duty. It is very probable, that thefe gentlemen will plead for 
 allowing much greater liberties in indulging their fenfual appe- 
 tites and paflions, than is confident with the morals of the 
 ►el, and with that purity of heart and life which Chrifti- 
 anity requireth. And even as to relative and facial virtues, in 
 which this author makes the whole of religion to confift, the 
 Deifts have often objected againft that forgiveneis of injuries, 
 that charity and benevolence, even towards our enemies them- 
 felvc eturning good for evil, which the great author of 
 
Let. 25. the Deistical Writers." 36- 
 
 our religion hath urged upon his difciples, both by ! 
 and by his example. It is to be feared, upon the v 
 they will be as far from agreeing to the morals as to the "doc- 
 trines of the gofpel; and that fome df its laws and practical 
 precepts Hand more in their way, and create greater pn ; 
 againft it, than its myfferies themfelves, though it is a little 
 plaufible and decent to put the reafon of their rejecting 
 itianity upon the latter, than upon the former. 
 
 This may help us to judge whether there be any jutt gi 
 for their pretences, as if the world were greatly obliged to 
 them for endeavouring to take men off from ufelefs frx dila- 
 tions, and teaching them to lay the whole ftrefs upon practice. 
 The laft mentioned author concludes his treatife againft the 
 refurreclion of Jefus which declaring his hope, that it " will 
 " be of real fervice to religion, and make men's practice bet- 
 " ter, when they fhall find they have nothing elfe to depend 
 " upon for happinefs here and hereafter, but their own per- 
 " fonal righteoufnefs, with their love of wifdom and truth*." 
 And others of them have made the fame boaft, bin very un- 
 defervedly. For can the ncceiTity of perfonal obedkr.ee and 
 righteoufnefs be more exprefsly infifted upon than in the • 
 of Jefus, or be bound upon us by ftronger and more facr< 
 guments ? Do thefe gentlemen pretend to teach m : e excellent 
 morals than the Chriitian religion does, or to carry piety, cha- 
 rity, benevolence, purity of manners, and univerfal li^hteouf- 
 nefs to a nobler height, or to enforce the practice of it by more 
 powerful and prevailing motives ? Or, do they prop":e r<> 
 men's practice better by leaving them at large, without a 
 prefs divine precepts determining the particulars of their dnry, 
 and by taking away the glorious hopes and prom: 
 gofpel, which are defigned to animate us to obedience, 
 the awful threatnings which are there denounced againft vkc 
 and wickednefs ? 
 
 But enough has been faid of thefe gentlemen and their pre- 
 tences, and I intended here as a proper conclusion of this work 
 to have given a fummary reprefentation of the principal 
 ments and evidences for the truth and divinity of the 
 revelation. But as you will probably think t!. 
 already of fuffieient length, I choofe to refervc it fur the t.. 
 of my next. J am yours, 
 
 J. LlLAND. 
 
 1 Refurreclion of Jefii; confidered, p. S:. 
 
 l e r- 
 
^66 A Summary of the Let. 36*. 
 
 
 LETTER XXXVI. 
 
 ^r» extraordinary revelation from God to mankind pofjible 
 to be given. The propriety and ufefulnefs of fuch a re- 
 velation /hewn. Thofe to whom it is made known in- 
 difpenfably obliged to embrace it. The marks and evi- 
 dences by which we may .be fatisfied that fuch a revela- 
 tion is really given, viz. when the revelation itfelf is of 
 an excellent nature and tendency, and when it is accom- 
 panied by the moft extraordinary divine at t eft at ions, 
 efpecially miracles and prophecy. The proof from mira- 
 cles vindicated. Confeffion of feme of the Deifts them- 
 felves to this purpofe. The revelation contained in the 
 holy Scriptures confirmed by a feries of the moft extraor- 
 dinary works which manifeftly argued a divine interpo- 
 fiticn. The nature of the revelation itfelf conjidered, 
 DiftinguiJJoed in three periods, under each of which 
 the religion for fubjtance the fame. Firft, The patri- 
 archal religion. The iccond relates to the Mofaical 
 difpenfation. The third, which was the perfection of 
 all the reft, is the Chriftian revelation. The god-like 
 char a tier of its Author. The nature and tendency of the 
 religion itfelf particularly confidered, and fhezvn to be 
 worthy of God. It could not be the effeel either of im- 
 pofture or enthufiafm, and therefore muft be of divine 
 original. The Chriftian fcheme of the Mediator wife 
 and excellent. The d faculties attending it no jujl ob- 
 
 4 jeclion againft Chrift/anity. The Conciufon. 
 
 SIR, 
 
 HAVING fihifhed the account of the Deijtical Writers, it 
 will not be improper to lay together fome considerations 
 we have to believe that Chriftianity is a 
 v. .... froin OoJ, and that therefore they to whom i: 
 
 is 
 
Let. 36. Evidences for Chrijiianily. ^Sy 
 
 is publifhed and made known arc under indifpen fable obliga- 
 tions to believe and embrace it. 
 
 With regard to revelation in general, the firft thing that 
 comes to be confiderejd, is the poffibility of it. Thai God can, 
 if he thinks fit, make extraordinary difcoveries 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 lead appearance of reafon. For upon what founda- 
 tion can any man go, in pretending that this is impollib!. 
 there any thing in it which implieth a contradiction either 
 to the nature of God or man? This cannot be pretended, not 
 has any man attempted to mew that it involved] a contradic- 
 tion. Accordingly, the poilibility of a revelation has be. 
 nerally acknowleged by thofe who believe the exigence of God 
 and a providence, nor do I fee how any man that acknowlegeth 
 a God and a providence can conliltently deny it. 
 
 And as the poilibility of Cod's making an extraordinary reve- 
 lation of his will to mankind mud be acknowleged ; fo the 
 propriety of" it, or that it is worthy of God to grant fuch a 
 revelation, fuppofing, which hath been unanfwerably proved 
 to have been the cafe in raft, mankind to have been funk into a 
 Hate of great darknefs and corruption in matters of religion 
 and morals; and that if he ihould grant fuch a revelation for 
 guiding men into the knowlege of important truths, or for in • 
 forcing their duty upon them, it would be a fignal inftance of 
 the divine wifdom and goodnefs, cannot be realonably conteiled. 
 And indeed, this is no more than what fome of the Dei 
 themfelves have thought fit to acknowlege. The M • ■: , 
 fopk-r exprefsly owns it; and a remarkable paflage In mi: 
 Cbubb to the fame purpofe was cited in my thirteenth lettO 
 i. p 364. 
 
 It greatly ilrcngthens this, when it is confidered, that fei 
 things there are of great importance to mankind to know . 
 ticnlarly concerning the attributes and providence ot God; the 
 moft acceptable way of worshipping him j the extent of the 
 duty we owe him, and the methods of his dealings towards 
 his offending creatures; how far and upon what terms k, I 
 pardon their iniquities, and receive them to his gl 
 favour; what rewards it will pleafe him to cont'd upon 
 that ferve him in fincerity, though their obedience is mixed 
 with infirmities and defects; and what punifhment he will in- 
 flict upon obltinate prcfumptuous tranlgreilbrs : I lay, there 
 are feveral things, with refpeel to thefe and fuch like m 
 which as they relate to things invifiblc, or things future, and 
 
368 A Summary of the Let. 36. 
 
 which depend upon God's molt wife counfels, of which if left to 
 ourfelves we cannot pretend to be competent judges, \v r e could 
 not have a clear and full afTurance of by the mere light of our 
 own unaflifted reafon. It feems evident therefore that man- 
 kind flood in great need of an extraordinary revelation from 
 God, and that this would be of the moff. fignal advantage. And 
 though it cannot without great rafhnefs be pretended that God 
 is abfolutely obliged to give this advantage to any, or that if 
 he gives it to any he is obliged to give it equally to all men, 
 fince it is manifeft in fact that in the courfe of his providence 
 much greater advantages are given to fome than to others, with 
 refpecf to the means of religious and moral improvement; yet 
 it is reafonable to conclude that he hath not left all mankind at 
 all times entirely deftitute of an afiiflance of fuch great confe- 
 quence and fo much wanted. This affordeth a ftrong pre- 
 emption that God hath at fome time or other made difcoveries 
 of his will to mankind in a way of extraordinary revelation, ad- 
 ditional to the common light of nature. 
 
 It is alfo manifeft, that fuppofing fuch a revelation to have 
 been really given from God, and that men have fufficient evi- 
 dence to convince them that it was from God, thofe to whom 
 this revelation is made known, are indifpenfably obliged to re- 
 ceive and embrace it. This every man muff acknowlege, who 
 hath juft 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 thofe laws. And it were 
 the greateft abfurdity to fuppofe, that men may innocently re- 
 ject what they have good reafon to regard as the fignifications of 
 the divine will, made to them for this purpofe, that they mould 
 believe and obey them. 
 
 Thefe are principles which cannot juftly be contefted ; the 
 grand queftion then is, whether any fufficient proofs or evi- 
 dences can be produced, that fuch a revelation hath been really 
 given, and what thofe proofs and evidences are. Some there 
 are who fecm not willing to allow that any perfons, but thofe to 
 whom the revelation is immediately made, can have fufficient 
 evidence or proof to fatisfy them that it is a true revelation from 
 God. This is what Lord Herbert infifteth upon in his book De 
 Veritatr, and in feveral parts of his other works, where he 
 makes it a ncceffary condition of a man's having a certain know- 
 lege of a divine revelation, that it be made immediately to 
 himfclr', and that he mould feel a divine afflatus in the* reception 
 
 /. In this his Lordfhip has been followed by other writers 
 that have appeared in the fame caufe. According to this fcheme, 
 it is vain for thofe that have received a revelation from God to 
 
 offer 
 
Let. 36*. Evident e's for Chrijlidnitj . 36*9 
 
 offer to produce any proofs of their divine million, (mdt 00 
 proofs or evidences can be offered that will be fuffici 
 every one of thofe to whom they impart this have another 
 particular revelation to allure them of it. Thl 
 pronounce, that fuppofing God to have communicated to any 
 perfon or perfons extraordinary difcoveiies of his will, to be 
 by them communicated for the tffe and inflfuclion of 
 it is abfolutely out of his power to ftirnifh them with fuch cre- 
 dentials of their divine miffion as may make it reafonfcble lor 
 others to receive the doclrines and laws delivered by ftrd 
 fons in his name as of divine authority. But fuch an affertiori 
 cannot be excufed from great rafhnefs and arrogance, and is a 
 molt unwarrantable limitation of the divine power and wil 
 It will indeed be readily allowed, that fuppofing perfons to de- 
 clare with never fo great confidence that they are extraoi 
 rily fent of God, we are not to receive their bare word for a. 
 proof of it; and though they themfelves fhould be firmly per- 
 fuaded of the truth and divinity of the revelation made imme- 
 diately to them, this their perfuafion is not a fuflicient v. 
 for others to receive that revelation as true and divine, 
 fome farther proofs and evidences are given. And it is r 
 able to believe, that in that cafe, if God hath fent perfctas, and 
 extraordinarily infpired them to deliver doclrines and laws of 
 great importance to mankind in his name, he will furnifh 
 with fuch proofs and evidences as may be a fufficient grotmd to 
 thofe to whom this revelation is not immediately made, to re- 
 ceive thofe doclrines and laws as of divine authority. An 
 in judging of thefe, it muff be acknowleged, that gre 
 caution is necefTary, fince it cannot be denied that thefe have 
 been falfe pretences to revelation, the effecls of emhufiafm or 
 impofture, which have given rife to impofitions thai 
 of ill confequence to mankind. And though that is no! 
 reafon for rejecling all revelation at once, as fall 
 yet it is a very good reafon for making a \ d inquiry 
 
 into the evidences that are produced for any p; 
 tion. And with regard to this it may be obferved, I 
 perfons pretending to bring a fyftem of doclri 
 which they profefs to have received by revelation from God, 
 have had their divine million confirmed by 
 extraordinary works, bearing the illuftrious civ 
 vine interpofition, and which they have I ' » Per- 
 
 form in declared attettation to it ; cfpccially, it they hav 
 enabled alfo to make exprefs predictions in 
 concerning things future, which no human fag .. 
 Vox,. ll " Bb 
 
'yjo 'A Summary of the Let. 36. 
 
 lee; and if at the fame time the revelation itfelf appeareth to be 
 of a moft excellent tendency, manifeftly conducive to the glory of 
 God, and to the good of mankind, and to the promoting the 
 intereft of important truth, righteoufnefs, and virtue in the 
 world, and thereby anfwering the main ends of all religion ; 
 there feems in that cafe to be furhcient evidence to produce a 
 reafonable conviction that this is a revelation from God, and 
 confequently to juftify and demand our receiving and fubmitting 
 to it as of divine authority. For in this cafe, there feemeth to- 
 be as much evidence given ro fa tisfy an honeft and impartial en- 
 quirer as could be reafonably expected or defired, fuppofing a 
 revelation really given, And that this hath actually been the. 
 cafe with regard to the revelation contained in the Holy Scrip- 
 tures, the advocates for Chriftianity have fet themfelves to mew 
 with great force of reafon and argument. 
 
 With regard to the external attentions given to the truth 
 o.nd divinity of the Scripture-revelation, there is fcarce any 
 thing in which the Deljiical Writers have been more generally 
 agreed than in bending their force againit the proof from mi- 
 racks. The methods they have taken to this purpofe have been 
 various : Sometimes they have gone fo far as to pretend to 
 prove, that miracles are abfolutely impoflible; at other times 
 that they are needlefs and ufeiefs, and are incapable of mewing 
 the divine miffron of perfons, or truth of doctrines, becaufe 
 there is no connection between power and truth. But though 
 It will be readily acknowleged, that power and truth are diftinct 
 ideas, this does by no means prove, that the former can in no 
 cafe give atteftation to the latter. For if power be exerted in 
 fuch a way as to manifeff an extraordinary divine interpofition 
 in favour of a perfon profeffing to bring doctrines and laws 
 from God to mankind, and be appealed to for that purpofe, in. 
 fuch a cafe power fo exerted may give an atteftation to the truth 
 and authority of thofe doctrines and laws. Some of the Deifts 
 themfelves are fo fenfible of this, that after all their pretences 
 they are obliged to make acknowlegements with regard to the 
 n(c of miracles that are of no fmall difTervice to their caufe. 
 They acknowledge that they may be of ufe to excite and engage 
 attention to doctrines and laws, which fuppofes them to carry 
 fomething in them of the nature of an atteftation or proof, 
 fince otherwife no more 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 Philofopher owns, that " mi-' 
 v rnclcs, especially if wrought for the good of mankind, arer 
 M . perhaps the mod effectual means of removing prejudices, 
 
 " and- 
 
Lee. 2 6. Evidences for Chrijlianity. 371 
 
 V and procuring attention to what is delivered." Mr. ( 
 goes fo tlir as to acknowlege, that miracles when done in 
 of doctrines and precepts that are confident with reafon, and 
 for the honour of God and the good of mankind, ought 1 
 termine men to believe and receive them; and that C! 
 miracles might have been fufficient, if he had not appealed 10 
 prophecy, and laid the principal ftrefs of the proof of i 
 vine million upon it, as this writer pretends he did*. Mr. 
 iVoolfton fays, " I believe it will be granted OB all hands, that 
 " the reftoring a perfon indifputably dead to life is a (1 upendous 
 " miracle, and that two or three fuch miracles, well £1 
 " and credibly reported, are enough to conciliate the ; 
 " that the author of them was a divine agent, and inverted 
 " with the power of God b ." And Spinofa is (aid to have de- 
 clared, that if he could believe that the refurreclion of /..:- 
 zarus was really wrought as it is related, he would give up his 
 fyffem. 
 
 That God can, if he thinketh fit, alter or fufpend the 
 courfe of natural catifes in particular infranccs, muff be al- 
 lowed by all who acknowlege that he is the Lord of nature, and 
 the Sovereign of the univerfe. And that it may be agreeable to 
 his wifdom, to do fo on fome extraordinary occafions may ap- 
 pear from this confideration, that fuch interpoliticns may be of 
 life to awaken in men a fenfe of a governing providence, and to 
 convince them that the courfe of nature is not a fatal feries of. 
 blind neceffary caufes, but under the regulation of a moif wife 
 and free, as well as powerful mind; which, as it hath very 
 properly appointed that things fhould ordinarily go en in an 
 Uniform courfe according to eftabliihed Jaws, fo it can alter or 
 over-rule, interrupt or fufpend the effecl: and influence of 
 ral caufes, and deviate from the ufual courfe of things on fpe- 
 cial occafions for valuable purpofes: And fuch a valuable pur- 
 pofe it would be for providence to inteipofe for giving an il- 
 luitrious atteftation to doctrines and laws of great importance 
 to mankind, and to the divine million of peiioi.s fcnl to in- 
 ftruct them in religion, to recover them from great errors and 
 corruptions, and guide them to a true knowlege, obed 
 and adoration of the Deity, and to a holy and virtuou 
 tice. Extraordinary miraculous intefpofitions in fnch I 
 Would anfwer an excellent end, and be worthy of the 
 Wifdom and goodnefr. This fcems to be a way of G< 
 his teftimony the molt powerful and ftriking that cm be, and 
 
 a Scheme of Literal Prophecy, p. 321, 322. fc Vth Difcourfc 
 
 on Miracles, p. 3. 
 
 Bbz ^ h ^ h 
 
3/2 A Summary of the Let. 36, 
 
 which is peculiarly fitted for engaging mankind to receive and 
 fubmit to fuch a revelation as of divine authority. And thus k 
 was with regard to the miracJes wrought at the firlt eftabliih- 
 ment of the Jewifb and Chriflian difpenfations. There was 
 not merely a fingle extraordinary event or two, in which cafe rt 
 might have been fuppofed that it was only fome ftrange thing 
 that had happened, of which no account can be given, and 
 from which nothing certain can be concluded ; but there was a 
 marvellous fuccefllon and concurrence of the moil extraordinary 
 facts, done in the moft open public manner, in a great number 
 of inflances, and for a feries of years together, all vifibly tend- 
 ing to the fame important end; viz. to give atteltation to the 
 divine authority of a fyifero of doctrines and laws delivered in 
 the name of God himfelf. And thefe facts were of fuch a na- 
 ture, fo manireitly tranfeending all human power, and which 
 bore fuch evident marks of a divine interpofition, that, taken 
 together, they form as ftrong an evidence as could be reafonably 
 expected and defired. And I believe few, if any, can be found, 
 who are really perfuaded of the truth of thofe facts, and d*>. 
 not alfo acknowlege the divine original and authority of the re- 
 velation thus attefted and confirmed. And fuppofing fuch mi- 
 raculous attestations to have been really given at the firir. pro- 
 mulgation and efrabiiihment of a fyftem of doctrines and laws,. 
 which is declared to have come from God; this is fuffkient to 
 eftablifh its authority not only at that time, but to fucceeding 
 ages, provided that the accounts of thofe doctrines and laws, 
 and of the extraordinary facts whereby they were attefted, were 
 faithfully tranfmitted in a manner which may be fafely depend- 
 ed upon. And that this hath been the caTe with regard to the 
 Mofaic and Chriltian revelation, hath been often clearly fhewn. 
 With regard to the former, never were there in the world 
 facts of a more public nature, than thofe by which the Mofai- 
 cal law was attefted. They were not merely things done in a 
 way of fecret intercourfe and communication with the Deity, 
 in which cale there might have been fome fufpicion of im- 
 pofture, but they were facts done openly in the view of all the 
 people, who, let us fuppofe them never fo flupid, could not 
 poflibly ^have been made to believe that all thefe things happened 
 in their own fight, and that they themfelves had been witnefles 
 to th< they had not been fo. Nor can it be fuppofed that 
 
 Mcfrs, v.. certainly a wife man, would have attempted 
 
 rild a thing as to have appealed to the people, as he does all 
 g^oi ; truth of thofe facts, and to have put the autho- 
 
 rk) upon them, if at the fame time they all knew 
 
 them 
 
/ 3 
 
 Let. 36*. Evidences for Chrlfianlty. g 
 
 them to be falfe. If therefore Mofis publifhed thofe faflsrhim- 
 felf to all the people, the facts were true. And that be did 
 himfelf publilh thofe facts, we have the fame proof which we 
 have that he gave the laws. And that he gave the laws to the 
 people of Ifraeiy as the whole nation who were governed by 
 thofe laws have constantly affirmed, no reafomble man can 
 deny. The accounts of the facts are lb interwoven with the 
 very body of the laws that they cannot be feparated. Some 
 of the principal motives to engage the people to the observance 
 of thofe laws are taken from thofe facts. Many of the laws 
 were peculiarly defigned to preferve the remembrance of thofe 
 facts. And this was the profefled end of the inftitution of fome 
 of their molt folemn (acred rites, which were to be eon- 
 ftantly obferved by the whole nation in every age from the be- 
 ginning of their policy. Thefe laws and facts were not tranf- 
 mitted merely by oral tradition, which in many cafes is a very 
 uncertain conveyance, but were immediately committed to 
 writing. And thofe writings were not kept fecret, in the hands 
 of a few, but from the time they were firft written, were pub- 
 lifhed to the people, who were commanded in the name of God 
 to acquaint themfelves with thofe laws and facts, and to teach 
 them diligently to their children, and were a f lured that upon 
 their preferving and keeping them, their profperity and happi- 
 nefs, public and private, and all their privileges, depended. 
 Accordingly, in all the remaining writings of that nation, whe- 
 ther of an hiltorical, moral, or devotional kind, there is a con- 
 jftant reference not only to the laws, as having been originally 
 given by Mofes in the name of God to their nation, but to the 
 wonderful facts that were done in attention to thofe law?, as 
 of undoubted credit, and as things univerfally known and ac- 
 knowleged among them. If thofe facts had been only men- 
 tioned in a few paflages, it might poffibly be pretended, that 
 the accounts of them "were interpolations afterwards inferted in 
 thefe writings. But as the cafe is circumftanced, there is no 
 room for this pretence. The facts are repeated and referred to 
 on fo many different occafions, that it appears with the utmon: 
 evidence that thofe facts have been all along known and ac- 
 knowledged, and the remembrance of them confhmtly kept up 
 anions that people in all ages. Their peculiar conftitution, 
 whereby they were fo remarkably difHnguifhcd from all other 
 nations, was plainly founded upon the truth and authority oi 
 thofe facts, nor could have been eftabliflicd without them 
 
 To all which it may be added, that the very quality I 
 writings which contain an account of thofe fr£b> or in 
 
 Bb 3 
 
374 '4 Summary of the 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 limplicity 
 and integrity, and an impartial love of truth. It cannot rea? 
 fonably be pretended, that they were forged to humour and 
 flatter their nation, for with the utmoft freedom they relate 
 things greatly to the difad vantage of their national character. 
 They reprefent impartially and without di^guife their frequent 
 defections from their law, their difobedience and ingratitude tQ 
 God for all his benefits, and the great punifhments inflicted upoa 
 them on that account. Befides which it is to obferved, that 
 there are in thofe writings clear and exprefs predictions of future 
 extraordinary events, which no human fagacity could forefee, 
 and which yet have been mod remarkably accomplished. And 
 particularly it is there molt exprefly foretold, that the people of 
 jfrael, for whom God had done fuch great things, mould yet 
 be difiinguimed with judgments and calamities above all other 
 nations; that they mould be difperfed all over the face of the 
 earth, expofed to univerfal obloquy, and yet not be utterly loft 
 or defrroyed, but ftill preferved as a diflinct people; which we 
 fee mod fignally veriried at this day. A thing fo wonderful, 
 taken in all its circumflances, that this people may be regarded 
 as a living continued monument of the truth of their own anti- 
 ent facred writings, and of the extraordinary facts there re* 
 corded. 
 
 As to the extraordinary and miraculous facts whereby the 
 divine original and authority of the Chriftian revelation was at- 
 tefred and confirmed, never were there any facts that had 
 clearer and more convincing evidence attending them. They 
 were many in number, done for the molt part in the rnoft pub- 
 lic manner, and for a feries of years together, and produced 
 the molt wonderful effects in bringing over vaft numbers both 
 of Jews and Gentiles, in the very i;ge in which the facts were 
 done, and when they had the bed: opportunity of knowing the 
 truth pf thofe fads, to receive a cruciiied Jefus as their Saviour 
 and their Lord, than which nothing could be imagined more 
 contrary to the prejudices which then univerfally obtained. The 
 accounts of thefe facts, as well as of the pure and excellent laws 
 and doctrines in attefration of which they were wroughr, were 
 pnblifhed in the very age in winch thefe laws were delivered 
 and thofe facts were done, and by perfons who were perfectly ac- 
 quainted with the things they relate. And the facts themfelves 
 . of fuch a nature, that they could not be deceived in theiu 
 fJlWiiblYes, fuppoling they had their jfenil-f. Nor had they any 
 
 temptaijoQ 
 
L-et. 36. Evidences for Chrifiianiiy* ^y 5 
 
 temptation or intereft to put them upon endeavouring to impofc 
 upon others by giving f'alfe accounts of thofe facts. For bc- 
 iides that the falihood of thofe accounts mnir, . 
 ■circumftanced, have been immediately detected and C3q 
 the religion which was confirmed by thofe facts, was in pan* 
 things directly contrary to thofe notions and prejudices with 
 which their own minds had been moft llrong.lv prepo; 
 and which nothing lefs than the undeniable evidence they had 
 of thofe facts was able to overcome. And it ftfefigtheos thrt 
 when it is confidered, that this religion, inflead or pn I 
 -them any worldly advantages, expofed them to the moil cruel 
 reproaches, perfections, and fuiferings, and to whar 
 moft grievous to human nature, which they endured with an 
 amazing conftancy, perfifting in their tcftimony even to death. 
 To which it may be added, that if we examine the writings 
 themfelves, we (hall find in them all the characters of genuine 
 purity, integrity, undifguifed iimplicity, and an impartial 1 ; 
 
 to truth, that any writings can pofTibly have. And the whole 
 Scheme of religion there laid down is uniformly directed to the 
 glory of God, and the good of" mankind, and to fen 
 caufe of virtue and righteoufnefs in the world. Accor. 
 •thefe writings were immediately received with great veneration 
 in the very age in which they were firft written and pub'. 
 and from that time regarded as of undoubted truth and of di- 
 vine authority. They were foon fprcad far and wide, read 
 in the public religions aflemblies of Chrifihns, tranflated 
 various languages, and they have been conftanrly cited by 
 great numbers of writers in every age fincc, whofe works are 
 Itill extant, many of whom have not only quoted particular 
 pafTages, but have'tranferibed hrge portions of them into their 
 writings, by which it inconteftabry appear: y were the 
 
 fame both with regard to the accounrs of doctrines and facts 
 that are now in our hands. They have been on nunY. 
 occafions appealed to by perfons of different fects, parties, and 
 opinions in religion, fo that it would not have been ifl the 
 power of any party of men, if they had been fo difpofed, to 
 have deftroyed or corrupted all the copies, or to have n 
 general alteration in the fcheme of religion tiu, 
 the accounts of the facts there recorded. And it ';•> evid 
 fact that no Inch alterations have been made, fince rel 
 appeareth in its primitive funplicity, as it u 
 the Chriftian church, without any of the corrU| ti latter 
 
 ages. And, upon the whole, it may upon y 
 affirmed, that the proofs which are brought to 
 
 B b 4 
 
$] 6 A Summary of the Let. 36, 
 
 Scriptures are fafely tranfmitted to us, are greater than can be 
 produced for any other books in the world. This hath been 
 often fully vindicated, and fet in fo clear a light, that the ene- 
 mies of Chriftianity have had no other way of avoiding the 
 evidence, but by mod abfurdly flying out (as ha.th been ob- 
 fervcd before) into invectives againfl all hidorical evidence, and 
 sgaind the credit of all pad facls whatfoever. It may therefore 
 be judly faid, that no greater evidence of the truth of the ex- 
 traordinary facls whereby Chridianity was atteded, can rea- 
 fonably be defired, except all thefe dupendous facts were to be 
 done ever again for our conviction. And if one man thinks he 
 may j 11 (fly demand this, another man hath an equal right tq 
 demand it, and fo every man may demand it. And thofe facls 
 mud be repeated in every age, in every nation, and in the fight 
 of every fingle perfon, which would be the moll abfurd and 
 unreafonabie thing in the world, and the mod unworthy of the 
 divine wifdom. 
 
 This may fuffice with regard to the extraordinary atten- 
 tions given to the revelation contained in the Holy Scriptures of 
 the Old and New Teftament, and which exhibit illudrious 
 convincing proofs of its divine original. It will be proper next 
 to confider the nature and excellency of the revelation itfelf, 
 with the fcheme of religion there delivered to us, and it will 
 appear upon the mod impartial examination to be worthy of 
 God, of a mod admirable tendency, and well fitted to anfwer 
 the important ends for which we might fuppofe a revelation tq 
 l^avebeen given to mankind. 
 
 That we may have a juflcr notion of the religion held forth to 
 lis in the Holy Scriptures, it is proper to tafce a brief view of it 
 from the beginning. The facred volume opens with that which 
 lies at the foundation of religion, an account of God's having 
 created the world, which is there defcribed in a plain and fami- 
 liar manner, accommodated to the capacities of the people, and 
 \. •' a noble simplicity'; as is alfo the original formation of 
 man, reprefented as having been formed after the divine 
 
 image, frivefted with a dominion over the inferior creation, 
 with a rejervatibn of the homage he himfelf owed to God as his 
 foverelgn Lord, and conftityted in a paradisical (late, a happy 
 pnrity and.inhi There is nothing in this but what 
 
 . ifon, a? well as to the moil antient tra- 
 ' it have obf. ig the nations. We are farther 
 
 therj ', •'■ • : f '.'l from that ftate by finning againfl 
 
 ;• btought death into the world, and all 
 the ei to which 'hye human ruce is now obnoxi- 
 
 puj. 
 
l^tt.^6. Evidences for Chriflianilyl 377 
 
 ous. But that the merciful parent of our being, in his great 
 goodnefs and compaffion, was pleafed to make fuch revelations 
 and difcoverjes of his grace and mercy, as laid a proper founda- 
 tion for the faith and hope of his offending creatures, and for 
 the exercife of religion towards him. Accordingly, the religion 
 delivered in the Scriptures is the religion of man in his iapfed 
 irate, and any one that impartially and carefully confiders it, 
 will find one fcheme of religion fubftantially the fame, carried 
 all along through the whole, till it was brought to its full per- 
 fection and accomplifhment by Jefus Chrift. 
 
 This religion may be confidered principally under three pe- 
 riods. The firf): is the religion of the patriarchal times, which 
 confifted in the pure adoration of the Deity free from idolatry, 
 in a firm belief of his univerfai and particular providence, a 
 hope of his pardoning mercy towards penitent Jfinners, and a 
 confiding in him as the great rewarder of them that diligently 
 leek him ; which reward they looked for not merely in this 
 prefent world, but in a future flare : For we are told, that they 
 fought a better country, that is, an heavenly. Thefe were the 
 main principles of their religion, together with a frrong fenfe 
 of their obligation to the practice of piety, virtue, and univer- 
 fai righteoufnefs. To which it may be added, that there feems 
 to have been a hope and expectation from the beginning, origi- 
 nally founded on a divine promife, of a great Saviour, who 
 was to redeem mankind from the miferies and ruins to which 
 they were expofed, and through whom God was to make the 
 fulleft difcoveries and exhibitions of his grace and mercy to- 
 wards the human race, and to raife them to a high degree of 
 glory and felicity. As to the external rites of religion then 
 made ufe of, the reoft. antient rite of which we have any ac- 
 count, is that of offering facrifice to God : And its having fo 
 early and univerfally obtained among ail nations, and in the mod 
 antient times, as a (acred rite of religion, can fcarce be other- 
 wife accounted for, than by fuppofing it to have been a part of 
 the primitive religion, originally injoined by divine appoint- 
 ment to the firft anceftors of the human race, and from them 
 tranfmitted to their defcendants. This patriarchal religion, as 
 it. has been defcribed, feems to have been the religion of Mam 
 after his fall, of Abel, Seth, Enoch, and the antediluvian pa- 
 triarchs ; and afterwards of Noah, the fecond parent of man- 
 kind, and of the feveral heads of families derived from him, 
 who probably carried it into their feveral difperfions. But, 
 above all, this religion was fignally exemplified in Abraham, 
 who was iliuftrious for his faith, piety, and righteoufnefs, and 
 
 whom 
 
37$ A Summary of the Let. 36. 
 
 'whom God was pleafed to favour with fpecial difcoverias of his 
 will. From him defcended many great nations, among whom 
 this religion, in its main principles, feems to have been pre- 
 served, of which there are noble remains in the book of Job. 
 There were alio remarkable veltiges of it for a long time pre- 
 served among feveral other nations; and indeed the belief of 
 •one fupreme God, of a providence, a bbpe of pardoning mercy, 
 a fenfe of the obligations of piety and virtue, and of the accept- 
 ance and reward of fmcere obedience, and the expectation of a 
 future flate, were never entirely extinguiihed. And whofoever 
 among the Gentiles at any time, or in any nation, was a fearer 
 of God, and a worker of righteoufnefs, might be juftly re- 
 garded as of the antient patriarchal religion, and was favourably 
 accepted with God. But in prccefs of time the nations became 
 geneially depraved, funk into a deplorable darknefs and cor- 
 ruption, and the great principles of religion were in a great mea- 
 fure covered and overwhelmed with an amazing load of fuper- 
 ftitions, idolatries, and corruptions of all kinds. 
 
 The fecond view of religion as fet before us in the Scriptures 
 is, that which relates to the Mofaical difpeniation. This was 
 really and efTentially the fame religion, for fubftance, which 
 was profefTed and practiced in the antient patriarchal times, with 
 the addition of a fpecial covenant made with a particular 
 people, among whom God was pleafed for wife ends to 
 erect a facred polity, and to whom he gave a revelation of his 
 will, which was committed to writing as the fafeft conveyance; 
 whereas religion had been hitherto prefer ved chiefly by tra- 
 dition, which was more eafily maintained during the long lives 
 of men in the firft ages. The fpecial covenaat was no ways in- 
 confiftent with God's univerfal providence and goodnefs to- 
 wards mankind, nor did it in any degree vacate or infringe the 
 antient primitive religion which had obtained from the begin- 
 ning, but was defigned to be fubfervient to the great ends of 
 ir, and to preferve it from being utterly depraved and extin- 
 guifned. The principal end of that polity, and the main view 
 to which it was all directed, was to reftore and preferve the 
 true worlnip and adoration of the one living and true God, and 
 of him only, in oppofition to that polythcifm and idolatry 
 which began then to fpread generally through the nations ; and 
 to engage thofe to whom it was made known, to the practice of 
 piety, virtue and righteoufnefs, by giving them holy and excel- 
 r laws, exprefly prefcribing the particulars of their duty, 
 iu:d enforced by the fancHons of a divine authority, and by 
 uifes and thieatnings in the name of God. And alfo to keep 
 
 up 
 
JLet. 36", Evidences for Chriftianity. 379 
 
 up the hope and expectation of the Redeemer, who had been 
 promifed from the beginning, and to prepare men for that moll: 
 perfect and complete difpenfation of religion, which he was to 
 introduce. And whofoever impartially examines that eonftitu- 
 tion muft be obliged to acknowlege, that it was admirably 
 fitted to anfwer thefe important ends. The laws of AUfes, and 
 the facred writings of the Old Teftament, teach us to form the 
 juiteil: and nobleit notions ©f Cod, as having created all things 
 by his power, as preferving and governing all things by his pro- 
 vidence, as porTefTed of all poflible perfections ; infinitely power* 
 ful, wife, and good, holy, juit, and true, a lover of righte- 
 oufnefs, a hater of fin and wickednefs ; omniprefent, omnifci- 
 ent ; to whom we owe the highefl love, the profoundefl reve* 
 rence, the moll: abfolute fubmiliion and refignation, and the 
 moft fteady dependance. There is a ftrain of unequalled piety 
 every- where running through thofe facred writings. We are 
 there taught to refer all to God, to do every thing we do as 
 in his prefence, and in a fubordination to his glory. We have 
 there alfo excellent precepts given us with regard to the duties 
 we owe to our fellow-creatures. All focial duties may be re- 
 garded as comprehended in that admirable precept of the law, 
 Thou Jhalt love thy neighbour as thy f elf. A juft, a kind, and 
 benevolent conduct is prefcribed, and not only are all injurious 
 a.ctions forbidden in the ftrongeft manner, but even all inordi- 
 nate defires and covetings after what belongeth to others, 
 which lie at the foundation of all the injufUce men are guilty 
 of towards their neighbours. The ten commandments, which 
 contain a comprehenilve fummary of the moral precepts, were, 
 that they might make the greater impreilion, delivered with, 
 the greateft majefty and folemnity that can be conceived. There 
 was indeed a variety of ritual injunctions prefcribed under that 
 conftitution, the reafons of all which cannot be clearly afTigned 
 at this difhmce. But fome of them were manifeftly intended in 
 oppofition to the rites of the neighbouring nations, and with a 
 view to preferve them as a diftinct people, and keep them free 
 from the infections of their idolatries. Others of their rites 
 were inftituted to keep up the memorials of the fignal and ex- 
 traordinary acts of divine providence towards them, efpecially 
 thofe by which their law had been confirmed and eltabtifl '. 
 And fome of them feem to have been originally defigned as 
 types and prefigurations of good things to come under that 
 more perfect difpenfation which was to fuccced. The rite cf 
 facrificing, which had been in ufe from the moft antitnt times, 
 and began to be greatly perverted and abufed among the na- 
 tion* 
 
3 So A Summary of the Let 36V 
 
 tions, was brought under diftinft regulations, and only to be 
 performed to the honour of the one true God, the great Creator 
 and Lord of the univcrfe. Polytheifm and the worfhip of in- 
 ferior deities was forbidden; no obfeene or filthy rites, no un- 
 natural rigours or aufterities, no human facrlfices or cruel obla- 
 tions, made a part of their religion, as among many other na- 
 tions. And the abfolute neceifity of virtue and righteoufnefs, 
 in order to their acceptance with God, was ftrongly inculcated, 
 and on this they were directed to lay the principal ftrefs, and 
 not merely on external rites or forms. This conftitution is re- 
 prefented as having been introduced and eftablifhed with the 
 inoft amazing demonftrations and difplays of God's fupreme 
 dominion and glorious Majefty, and with a vifible triumph over 
 idolatry in its proper feat, for fo Egypt and Canaan may be 
 looked upon to have been, and with the molt awful manifefta- 
 tions of God's juff. difpleafure againfl: thofe abominable vices as 
 well as idolatries, which were then making a great progrefs in 
 the world, and of which the Canaanites were remarkably 
 guilty. 
 
 What is efpecially obfervable is, that under that conftitution, 
 there was a fuccefTion of prophets who were fent 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 righteoufnefs. Their writings every where abound with 
 the fublimeft defcriptions and reprefentations of the Deity ; they 
 difcover a pure and ardent zeal for the glory of God, a noble 
 impartial deteflation againft vice and wickednefs, and a deep and 
 earneft concern for promoting the interefts of fubftantial piety 
 and virtue, and taking men off from a too great dependance on 
 outward forms and ritual obfervanccs. And what is peculiarly 
 remarkable, they contain the mofl illuftrious predictions of 
 future events, many of them clear, exprefs, and circumftantial, 
 relating to nations, both their own and others, and to particular 
 perfons. Some of which events were to take place in their own 
 times, or foon after, and were moft remarkably fulfilled; and 
 others were removed to the diftance of feveral ages from the 
 time in which thofe prophets lived and uttered their predictions, 
 and though abfolutely beyond the reach of any human fagacity 
 to forefee, have alfo received their accompiifhment. This 
 fhews that they were extraordinarily infpired by him who alone 
 can foreteT future contingencies; and their prophecies gave a 
 farther proof and atteftation to the divine original of the Mo- 
 fa'ic conftitutiort, fmcc they were defigned to engage the people 
 to the cbfcrvation of the excellent laws that had been given 
 
 them ; 
 
Let. 36. Evidences for Cbriftianity. 38* 
 
 them j and they were alfo intended to prepare them for ex- 
 pecting a more glorious difpenfation to be brought by a perfon 
 of unparalleled dignity, whofe coming they foretold, and whom 
 they defcribed by the molt remarkable characters. Some of 
 thefe prophets defcribed him by one part of his office and under- 
 taking, and fome by another. They pointed to the tribe and 
 family from which he was to fpring, the time of his appearance, 
 the place of his birth, the miracles he fhould perform, the ex- 
 emplary holinefs of his life, his great wifdom and excellency as 
 a teacher ; they fpoke in the higheft: terms of his divine dignity, 
 and yet foretold that he was to undergo the molt grievous humi- 
 liations and bitter fufFerings for the fins of men ; they teftified 
 not only his fufFerings, but the glories that fhould follow; his 
 wonderful exaltation, and the kingdom of righteoumefs and 
 truth which he was to erect and eftablifh; that the Jews would 
 generally reject him, and that the Gentiles fhould receive his 
 law, and be fharers of the benefits of his kingdom. 
 
 Accordingly the third period relates to that difpenfation of 
 religion which was brought by that glorious and divine perfon 
 whom the prophets had foretold. This is properly the Chri- 
 ftian difpenfation, which was defigned and fitted for an univer- 
 fal extent, and in which, confidered in its original purity, reli- 
 gion is brought to its higheft perfection and noble!! improve- 
 ment. An admirable wifdom, goodnefs and purity, fhone 
 forth in the whole conduct and character of the great author of 
 it. He came in the fullnefs of time, the time which had beea 
 pointed out in the prophetical writings. In him the feveral 
 predictions relating to the extraordinary perfon that was to come 
 were fulfilled, and the feveral characters by which he was de- 
 fcribed were wonderfully united, and in no other. He appear- 
 ed, as was foretold concerning him, mean in his outward con- 
 dition and circumftances, and yet maintained in his whole con- 
 duct a dignity becoming his divine character. Many of his 
 miracles were of fuch a kind, and performed in fuch a manner, 
 as feemed to argue a dominion over nature, and its eftabliffied 
 laws, and they were acts of great goodnefs as well as power. 
 He went about doing good to the bodies and to the fouls of 
 men, and the admirable inftructions he gave were delivered 
 with a divine authority, and yet with great familiarity and con- 
 defcenfion. And his own practice was every way fuited to the 
 excellency of his precepts. He exhibited the moft finiffied pattern 
 of univerfal holinefs, of love to God, of zeal for the divine 
 glory, of the mod wonderful charity and benevolence towards 
 isaakind, of the molt unparalleled (elf-denial, of the heavenly 
 
 mind 
 
$%t A Summary df the Let. 3$. 
 
 mind and life, of meeknefs and patience, humility and conde- 
 foenfion. Never was there fo perfect a character, fo god-like, 
 venerable, and amiable, fo remote from that of an enthufiaft or 
 an impoftor. He himfelf moft exprefly foretold his own fuffer- 
 ings, the cruel and ignominious death he was to undergo, his 
 refurrection from the dead on the third day, his afcenfion into 
 heaven, the dreadful judgments and calamities that mould be 
 inflicted on the Jeivijh nation, and what feemed the moft im- 
 probable thing in the world, the wonderful progrefs of his 
 own gofpel from the fmalleft beginnings, notwithftanding 
 the perfecutions and difficulties he foretold it mould meet 
 with. All this was moft exactly fulfilled; he rofe again 
 on the third day, and (hewed himfelf alive to his difciples after 
 his paflion by many infallible proofs, when their hopes were fo 
 funk, that they could hardly believe that he was rifen, till they 
 could no longer doubt of it, without renouncing the teftimony- 
 of all their fenfes. He gave them commiflion to go and preach 
 his gofpel to all nations, and promifed that, to enable them to 
 do it with fuccefs, they mould be endued with the moft extra- 
 ordinary powers and gifts of the Holy Ghoft. This accordingly 
 they did, and though deftitute of all worldly advantages, with- 
 out power, riches, intereft, policy, learning, or eloquence, 
 they went through the world preaching up a crucified Jefus, as 
 the Saviour and Lord of men, and teaching the things which 
 he had commanded them ; and by the wonderful powers which 
 they were invefted with, and the evidences they produced of 
 their divine miffion, they prevailed, and fpread the religion of 
 Jefus, as their Great Mafter had foretold, in the midft of fuffer- 
 ings and perfecutions, and in oppofition to* the reigning invete- 
 rate prejudices both of Jews and Gentiles. 
 
 If we examine the nature and tendency of the religion tofelf, 
 which was taught by Chrifr, and by the apoftles in his name, 
 we (hall find it to be worthy of God. It retaineth all the ex- 
 cellencies of the Old Teftament revelation ; far our Saviour 
 came not to deftroy the law and the prophets, but to fulfil 
 them, and carry the fcheme of religion there laid down to a 
 ftill 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 nobleft that can be conceived, and the moft 
 proper to produce worthy affections and difpofitions towards 
 him. Great care is cfpccially taken to inftruct us to form juf: 
 notions of God's illuftiious moral excellencies, of his wifdom, 
 his faithfuhiefs, and truth, his impartial jnftice, and righteouf- 
 
 nefc, 
 
Let. 36. Evidences for Chrijlianity. 383 
 
 nefs, and fpotlefs purity j but, above all, of his goodnefs and 
 love to mankind, of which the Gofpel contains and' exhibits the 
 mod glorious and attractive difcoveries and difplays that were 
 ever made to the world. The exceeding riches of' the divine 
 grace and mercy are rcprefented in the molt engaging manner. 
 Pardon and falvation are freely offered upon the moft gracious 
 terms; the very chief of finners are invited, and the ftrongeft 
 poflible affurances given of God's readinefs to receive them upon 
 their fincere repentance and reformation ; and at the fame time, 
 to prevent an abufe of this, the moft linking reprcfentations 
 are made of God's jufr wrath and difpleafure agninfr thofe that 
 obftinately go on in prefumptuous fin and difobedience. It is 
 efpecially the glory of the gofpel, that the great realities of an 
 nnfeen eternal world are there fet in the moft clear and open 
 Kght ; there are clearer difcoveries made, and far ftronger af- 
 furances given, of that future life and immortality, than were 
 ever given to mankind before. 
 
 As to the precepts of Chriftianity, they are unquestionably 
 holy and excellent. The pureft morality is taught in all itsjuft 
 and noble extent, as taking in the whole of our duty toward* 
 God, our neighbours, and ourfelves. 
 
 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 fervile horror, fuch as fn perdition infpires, 
 but with a filial reverence. We are directed and encouraged to ad- 
 drefs ourfelves to him as our heavenly Father through Jefus Chrift 
 the Son of his love, and in his name to offer up our prayers 
 and praifes, our confeffions and thankfgivings, with the pro- 
 foundefr. humility, becoming creatures deeply fenfible of their 
 own unworthinefs, and yet with an ingenuous affiance, hope 
 and joy. We are to yield the moft unreferyed fnbmiflion to 
 God as our fovereign Lord, our moft wife and righteous Go- 
 vernor, and moft gracious Penefaclor ; to refign ourfelves to 
 his difpofal, and acquiefce in his providential difpenfations, as 
 being perfuaded that he ordereth all things really for the beff; 
 to walk continually as in his fight, and with a regard to his ap- 
 probation, fetting him before us as our great all-feeing Witnefi 
 and judge, our chiefeft good and higheft end. Above all we 
 are required to love the Lord our God with all our heart, and 
 mind, and ftrength, and to fhew that we love him, by keeping 
 his commandments, by afpiring after a conformity to him in hU 
 imitable perfections, and by endeavouring, as far as we arc able, 
 to glorify him in the world. As to the external worfhip of God, 
 according to the idea given of it in the New Teftament, it is 
 
384 A Summary of iht Let. 3^ 
 
 pure and fpiritual, and hath a noble fimplicity in it. The nu- 
 merous rites of the Mofaical difpenfation, which, though wifely 
 fuited to that time and Hate, were marks of the imperfection of 
 that ceconomy, are now abolifhed. The ordinances of Chri- 
 ftianity, as prescribed in the Gofpel, are few in number, eafy 
 of obfervation, and noble in their ufe and fignificancy. 
 
 Not only doth Chriflianity give the moft excellent directions 
 as to the duty we more immediately owe to God, but a mighty 
 ftrefs is there laid upon fecial duties and focial virtues, which it 
 hath a manifeft tendency to promote and improve. The con- 
 ftant exercife of juftice, and righteoufnefs, and fidelity, is molt 
 exprefly injoined : the rendering to all their dues, and a diligent 
 discharge of the duties of our feveral ftations and relations, is 
 bound upon us, not merely by civil confiderations, but as a 
 neceffary part of religion. But what ought efpecially to recom- 
 mend Chriftianity is, that a true and extenfive benevolence is 
 there carried to the nobleft height ; it ftrengthens the natural 
 ties of humanity, and adds other facred and moil: engaging ties 
 to bind us fHll more ilrongly to one another. We are taught to 
 love our neighbours as ourfelves, to rejoice in their happinefs, 
 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 themfelves, and to thofe that have injured us ; and to 
 be ready to render good for evil, and overcome evil with good. 
 It tends to difcountenance and fupprefs that malice and envy, 
 hatred and revenge, thofe boiftrous angry pafilons, and malevo- 
 lent affections and difpofitions, which have done fo much mif- 
 chief in the world. / 
 
 As to the exercife of felf-government, Ghriftianity is fnani- 
 feftly defigned to improve and perfect human nature. It 
 teaches us not only to regulate the outward actions, but the 
 inward affections and difpofitions of the foul; to labour after 
 real purity of heart, fimplicity and godly iinceritv, as that 
 without which no outward appearances can be pleafing in the 
 fight of God. It ft 1 ikes at the root of all our diforders and cor- 
 ruptions, by obliging us to correct and regulate that inordinate 
 felf-love, which caufeth us to center all our views in ourfelves. v 
 in our own pleasure, or glory, or interefr, and by inftructins; 
 us to mortify and lubdue our fenfual appetites and inclinations/ 
 It is defigned to ailert the dominion of the rational and morai 
 powers over the inferior part of our nature, of the fpirit Ov\i 
 the flefh, which alone can lay a jult foundation for that moral 
 liberty, and t'liat tranquility of mind, which it is the defign of 
 all true philofophy to procure and eilabliih. And where 
 
 too 
 
Let. 36. Evidences for Chrlflianity] 385 
 
 too great love of the world, and its enjoyments, its riches, ho- 
 nours, or pleafures, is the fource of numberkfs diforders in hu- 
 man life, and turns us aftray in our whole courfe, it teacheth 
 us to rectify our falfe opinions of the'fe things, and not to feek 
 .happinefs in them, but to fet our affections principally on 
 things of a far higher and nobler nature, things celeiKal and eter- 
 nal. And with regard to the evils of this prefent life and 
 world, it tendeth to infpire us with the nobleft fortitude, and 
 to render us fuperior to thofe evils, as -being perfuaded that 
 God will caufe them to work together for our good, and will 
 over-rule them to our greater happinefs. It provideth the beft 
 remedy both againft our cares and fears, efpecially againft the 
 fear of death itfelf. 
 
 All that are acquainted with the New Teftament know, that 
 this is a true though imperfect reprefentation of the nature 
 and tendency of the religion of Jefus; nor need I point to the 
 particular paflages that prove it. Indeed the excellency of the 
 morals there prefcribed is fo evident, that the enemies of Chri- 
 ftianity have been obliged to pretend that its precepts are car- 
 ried to a too great degree of ftrictnefs, impracticable to human 
 nature in its prefent frate. But not to urge, that the rule fet 
 before us ought to be perfect, and that though perhaps none 
 of us can in every inftance fully come up to it, yet it tendeth 
 to infpire a laudable ambition, and to put us upon a conftant 
 endeavour of going on towards perfection, that we may approach 
 frill nearer to the prefcribed pattern of excellence; not to urge 
 this, it deferveth fpecial obiervation, that though morality is 
 carried by our Saviour both in his precepts and example to the 
 height of purity and excellence; yet it is not under pretence of 
 extraordinary refinement carried to unwarrantable extremes. It 
 is not required of us to extinguifh the paflions, as the floics 
 pretended to do, but to govern and moderate them, and keep 
 them within proper bounds. Chriftianity doth not prefcribe 
 an unfeeling apathy, or pretend to render us infenfible to the 
 evils of this prefent life; but directeth us to bear up under 
 them with patience and conftancy, fupported by the confeder- 
 ations of reafon and religion, and encouraged by the glorious 
 profpects that are before us. We are taught to deny ourfelves; 
 but the intention is only that wc fhould fabject onr inferior 
 appetites to the noble part of our natures, and that the plea- 
 fures and interefts of the flefh and the world fhould be made to 
 give way to interefts of a higher nature, to the duty we 
 to God, and to the love of truth, virtue, and righteoufi.ef;, 
 whenever they hr-ppen to" come into competition. We are re- 
 
 Vol.IT. ' Cc I ired 
 
3 56 A Summary of the Let. 36. 
 
 quired not to make provifion for the flefh, to fulfil the lufts 
 thereof; but we are not urged to macerate our bodies with 
 exceflive rigors and auiterities, or to chaftife them with bloody 
 discipline. We are to be heavenly minded, and to fet our 
 affections upon the things which are above ; but fo as not to 
 neglect the duties, bufineflbs, and offices of human life; an at- 
 tendance to which is exprefly required of us in the Gofpel-law. 
 We are not commanded absolutely to quit the world; but, 
 which is a much nobler attainment, to live above the world, 
 whilft we are in it, and to keep ourfelves free from its pollu- 
 tions; not wholly to renounce our prefent enjoyments, but to 
 be moderate in the ufe of them, and fo to vfe this -world as not 
 to abufe it. All drunkennefs and gluttony, and exceffes of riot 
 are forbidden, and we are required to exercife a regular fobriety 
 and temperance in our food; but we are not commanded to ab- 
 ftain from divers kinds of meats, and are taught that every 
 creature of Cod is good, and nothing to be refufed, if it be re- 
 ceived ivith thaidf giving, for it is fanclified by the -word of God 
 and prayer. It is required of us, that we be chafte and pure, 
 keeping our vcfjels clean in fandification and honour, and not in 
 the lufts of concufiifccncc; and yet an undue ftrefs 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- 
 defiled. Polygamy, which was formerly in fome meafure toler- 
 ated, is no longer fo under the perfect inffcitntion of our Saviour. 
 And the Gofpel-precepts in this refpect, though exclaimed againft 
 as harfh and fevere, are really moft agreeable to the original in- 
 tention of marriage, and the balance maintained by providence 
 between the fexes. The Chriltian people are directed to pay 
 a due reverence to their pallors, and to cftcem them very highly 
 in love for their work's fake, but they are not commanded to 
 yield a blind fubmiflion to them; and their pafrors are forbidden 
 to act as Lords over Cod's heritage, or as having dominion over 
 their faith, but as helpers of their joy. And finally, it is evident, 
 that in the whole feheme of the Chriflian religion, as taught by 
 Chrift and his A pottles, there is not the lcaft trace to be found 
 of worldly ambition, avarice, or fenfuaiity. Virtue is there placed 
 on the beft and mod folid foundations ; onr duties are urged upon 
 us in their proper order, they are traced from their true fource, 
 and directed to their proper end. We are taught to afpirc 
 continually to higher degrees of holioefs and virtue, and not to 
 take up with a meaner felicitj thatf that which arifeth from a 
 perfect conformity to God himfclf, and the eternal enjoyment 
 
 of 
 
Let. 36. Evidences for Chriftianily. 387 
 
 of him. In one word, Chriftian morality, or the duty required 
 of us, is fummed up by our great heavenly Teacher in Jove, 
 Jove to God, and charity towards mankind, accompanied with 
 real purity of heart and life. And all this is to be attended 
 with an amiable humility. We mult abound in good work*, 
 but not glory in them: When we have done our belt, and 
 afpired to the nobleft attainments that we are capable of in this 
 prefent ftate, all vain-glorious boalfing, all confidence in our 
 own righteoufnefs or merits, is excluded. On God and his 
 grace we muff place our dependence, and to this afcribe the 
 glory. 
 
 What a lovely idea is here fet before us of moral excellence ! 
 And as the Gofpel- precepts are fo pure, prefcribing our duty in 
 its proper extent, fo the ftrength and power of the motives there 
 propofed, if duly attended to, will be found anfwerable to the 
 purity of the precepts. And in this all the moral fyftems that 
 natural religion or philofophy can furniih, arc very deficient. 
 Our duty is bound upon us in the holy Scripture, by the 4 ex- 
 prefs authority and command of God himfelf, which mud: needs 
 give a mighty weight to the precepts and directions there pre- 
 ferred. All the charms of the divine goodnefs, grace, and 
 love are reprefented to our view, to lead us to repentance 
 and holy obedience. The moft perfect models are fet before 
 us ; God himfelf is exhibited to our imitation as the great ori- 
 ginal of moral goodnefs and excellence, and the example of 
 his well-beloved Son, who was the living image of his own 
 love, goodnefs, and purity here below. Good men are honoured 
 with the moft glorious characters, and are invefted with the 
 moft valuable privileges, that they may be excited and engaged 
 to walk worthy of thofe characters and privileges, and ot the 
 high calling ivhcrezvith they are called. And for our grea 
 encouragement, the moft exprefs afrurances are given us of 
 God's readinefs to communicate the gracious influences ot his 
 Holy Spirit; not to render our own endeavours needlefs, but 
 to ailift and animate our fincere endeavours. The important 
 folemnities of a future judgment are difplayed before u in the 
 moft ftriking manner, when every man muft give an account of 
 himfelf to God, and muft recoil ling to the things done 
 
 in his body, whether good or evi!. Nothing cm poffibly be 
 more noble and more engaging than the idea that is there given 
 us of a glorious rcfurreclion, and of that eternal lire which is 
 prepared for good men in the heavenly wo; hi, which is repre- 
 fented to us not merely as a paradife of fenfual delights, but 
 as a pure and fublime felicity, lifted to animate the moft vu - 
 
2%$ A Summary of the Let. 36. 
 
 tuous and excellent minds. And on the other hand, the pu- 
 nifliments that (hail be inflicted on the obftinately impenitent and 
 difobedient, are reprefented in fuch a manner as is moft proper 
 to awaken and deter prefumptuous finners, who will not be 
 wrought upon by the beauty and excellency of virtue, and the 
 charms of divine love and goodnefs. 
 
 Any man that impartially confiders thefe things, if he be 
 really and in good earned a friend to virtue and to mankind, 
 would be apt to with the Chriftian revelation true, and to ac- 
 knowlege the great advantage of it, where it is heartily believed 
 and embraced. For, muff it not be a mighty advantage to 
 have the great principles of religion, which are of fuch vaft 
 importance to our happinefs, confirmed by the teftimony of 
 God himfelf ? To have our duty urged upon us in his name, 
 and plainly fet before us in exprefs precepts, which muit needs 
 come with a far fuperior force, confidered as injoined by a di- 
 vine authority, than as the dictates of philofophers or moralifts ? 
 To have the moft explicit declarations made to us in the name 
 of God himfelf, concerning the terms upon which forgivenefs is 
 to be obtained, and concerning the extent of that forgivenefs, 
 with refpecf. to which many anxious jealoufies and fears might 
 otherWife be apt to arife in our hearts ? And finally, to be 
 affured by exprefs revelation from God, of the nature, great- 
 nefs, and eternal duration of that reward, with which he will 
 vr«v.vn our fincere though imperfect obedience; a reward far 
 tranfcending not only our deferts, but even ail that we could 
 expect, or were able to conceive ? 
 
 And now upon reviewing this fcheme of religion, which is 
 undoubtedly the fcheme of Chriftianity, as fet before us in the 
 New Teffament, it is a reflection that naturally offereth itfelf, 
 That fuppofing God had thought fit to make an extraordinary 
 revelation ot his will to mankind, it can fcarce be conceived, 
 that it could be fuller of goodnefs and purity, that it could 
 contain more excellent precepts, or fet before us a more per- 
 fect model and example, or be inforced by more powerful mo- 
 tives, or be directed to nobler ends. Could fuch a fcheme of 
 religion as hath been mentioned, be the product either of im- 
 pofture or enthufiafm ? Its whole nature, defign, and tendency 
 manifeftly fhew, that it could not be the work of impoftors, 
 cfpecially of impoftors fo wicked, as to forge a feries of the 
 moft extraordinary facts, not merely a fingle impofture, but a 
 chain of impoftures, and folcmnly atteft them in the name of 
 God himfelf, when they themfelves knew them to be abfo- 
 lutcly falfe. There is nothing in the whole contexture of this 
 
 religion 
 
Let. 36. Evidences for Cbrijliamty. 389 
 
 religion that favours of private felfifh. -interefts, or carnal views, 
 or worldly policy. And is it confident with the characters of 
 impoftors, without any regard to their own worldly advantage, 
 to expofe themfelves to all manner of fufferings, reproaches, and 
 perfecutions, and even to death itfelf, for publishing a fcheme 
 of pure religion, piety, and righteoufnefs, merely from a de- 
 fire of promoting the glory of God, and the good of mankind ? 
 To which may be added, that the perfons who, we know, fh ft 
 published this religion to the world, were abfolutely incapable 
 of inventing fuch an admirable fcheme of religion as Chriftia- 
 nity is. If they could have entertained a defign of puttiug a 
 religion of their own invention upon the world, it muft have 
 been, confidering their notions and prejudices, very different 
 in many things from that which is taught in the New Tefta- 
 ment. Nor could they have had it in their power, if they had 
 been willing, to have impofed fuch a feries of facts in that age, 
 many of them reprefented to be of a very public nature, if they 
 had been falfe. And it is equally abfurd to fnppofe this reli- 
 gion to have been the product of enthufiafm, as of impofture. 
 Could enthufiafts produce fuch a beautiful and regular fcheme, 
 fo confident in all its parts, exhibiting fuch juft and noble ideas 
 of God and of religion, fuch a perfect rule of duty, in which 
 moral excellence is raifed to the higheft degree of purity with- 
 out running to extremes, and is inforced by fuch engaging mo- 
 tives, fo admirably fitted to the excellency of the precepts ? 
 Surely this, which is fo vaftly fuperior to any fcheme of religion 
 or morals taught by the molt wife and learned philofophers 
 and moralifts, could not be the work of enthufiafts, efpecially 
 of fuch frantic enthufiafts as they muft have been if they really 
 believed that the wonderful feels recorded in the Gofpels were 
 done before their eyes, and that they themfelves were endued 
 with fuch extraordinary gifts of the Holy Ghoft, and performed 
 the moft ftupendous miracles, when there was no fuch thing. 
 And fince the Gofpel-fcheme of religion was neither the pro- 
 duel: of enthufiafm nor of impofture, it was not of human in- 
 vention; and as it cannot be fuppofed to have had its rile from 
 evil beings, fuperior to man, who would never lend their afiilt- 
 ance to enforce and eftablifh fuch an excellent fcheme of reli- 
 gion, virtue, and righteoufnefs, it followeth that the account 
 given by the firft publifhers of it was true, and that they re- 
 ceived it, as they themfelves declared, by revelation from God 
 bimfelf. • 
 
 Upon the whole, taking all thefe thing? together, there feems 
 to be as "much evidence of the truth and divinity of the Scrip- 
 
 C c 3 ww- 
 
390 A Summary of the Let. 36. 
 
 ture-revelation, as could be reafonably expected and dented, 
 fuppofing a revelation really given. For on the one hand, it 
 hath the molt excellent internal characters of truth and good- 
 nefs 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 caufe of rightcoufnefs and virtue in the world, and to pre- 
 pare men by a life of holy obedience on earth for the eternal 
 enjoyment of God in heaven. On the other hand, it was ac- 
 companied with the moil illufhious external attentions, fuch 
 as carried the manifeit proofs of a divine interpofition, and 
 which it cannot reafonably be fuppofed God would e\ T er give, 
 or permit: to be given to an impofhire. 
 
 As to the Chriftian fcheme of a Mediator, the prejudices 
 which fome have been apt to entertain againft Chriftianity on 
 that account, feem principally to have arifen from mifapprehen- 
 fions or mifieprefentations of that doctrine. It has been repre- 
 fented, as if the notion of a Mediator between God and man, 
 fuppofed the fupreme Being, the Father of the univerfe, to be 
 in himfelf implacable and inexorable, and to have had no 
 thoughts of mercy or pity towards finners of the human race, 
 till he was prevailed upon, contrary to his own inclinations, 
 by the felicitations of a powerful Mediator. But this is not 
 the idea of the Mediator given us in the Holy Scriptures. On 
 the contrary, the very appointment of the Mediator is there 
 reprcfented as wholly owing to the free and fovereign grace 
 and goodnefs of God, the Father of all, who being full of love 
 and companion, and determined to fhew .mercy towards his 
 guilty creatures, fixed upon this way of doing it, by fending 
 bis own Son into the world, to recover them from their guilt, 
 corruption, and mifery, to holincfs and happinefs. 
 
 In what method it may pleafe God to tranfact with guilty 
 creatures, who have offended him by their trar-fgreffions and 
 difobedience, and to difpenfe his acts of grace and favour to- 
 wards them, we cannot take upon us certainly to determine, 
 except he mould pleafe to reveal it. This dependeth upon 
 what feemeth moft becoming his own glorious majefty, and 
 moft meet to his infinite wifdom, for anfwering the great end.--, 
 and reafons of his government; of which we cannot pretend, 
 if left to ourfelves, to be competent judges. But the making 
 nfe of a Mediator in the way the Gofpel informcth us, through 
 whom his benefits are conferred upon us, and in wrfofe name 
 onr prayers and fervices are offered to his acceptance, feemeth 
 to be admirably fitted for preferving the dignity of his fupreme 
 
 authority 
 
Let. $6* Evidences for Chrijlianily. 391 
 
 authority and government, and an awful fenfe and veneration 
 of his infinite majefty and greatnefs, his righteoufnefs and purity 
 in the minds of his creatures, together with a humbling fenfe 
 and conviction of their own guilt and unworthinefs, and the 
 great evil of their fins and tranlgreflions ; and at the fame time 
 it greatly contributeth to difpel their guilty jealoufies and fears, 
 and to infpire them with ingenuous affiance in his grace 
 mercy, and a hope of his gracious acceptance. 
 
 Some notion of the propriety of a Mediator, through whom 
 we have accefs to God, and his benefits are communicated to 
 us, hath very generally obtained among mankind, which pro- 
 bably might have its rife in a tradition derived from the earlieft 
 ages. But this, like other principles of that mofl antient pri- 
 mitive religion, became very much corrupted among the na- 
 tions, who worshipped a great number of idol gods and idol 
 mediators. Under the Jezvi/b ceconomy, the great Mediator 
 was typified and prefigured both by Mofes who was appointed 
 to tranfact between God and the people, and especially in the 
 office of the High-prieit, and the folemnities of the fervicehe was 
 to perform on their behalf on the great day of expiation. And 
 there was alfo preferved umongfl them, a notion and expecta- 
 tion of a glorious Deliverer defcribed under the molt divine 
 characters, who was to appear in the fulnefs of time, and 
 who, according to the prophecies concerning him, was to make 
 reconciliation for iniquity, and to bring in ever lofting rightccuf- 
 nefs : Though they afterwards perverted the true fenfe of thofe 
 prophecies to accommodate them to their own carnal prejudices, 
 and to their worldly hopes and views. 
 
 But in the Gofpel this part of the divine oeconomy is brought 
 into the cleareft light. And the idea that is there given of the 
 Mediator is the nobleft. that can be conceived; whether we 
 confider the glorious dignity of his pcrfon, in which the divine 
 and human nature is wonderfully united, or the offices afcril 
 to him, which are fuch as are admirably fitted to the great 
 work upon which he was lint, the laving and redeeming man 
 kind. What can poflibly give us a higher idea of Gnd'i, un- 
 parallel'd grace and goodnefs, than that for us men, and 
 falvation, he lent his own Son to afTume our nature, to info 
 us as our great heavenly Teacher, and bring the cleareft and 
 fulleft revelation of the divine will that was ever given to man- 
 kind; and to make a declaration in the Fathers name, ot bis 
 free grace and mercy towards fmnei oi tin human race, and 
 of the gracious terms upon which he will receive them to 
 
 C c 4 • f -' ' 
 
392 A Summary of the Let 36. 
 
 favour, and give them eternal life; to guide and lead us by 
 his own example, and exhibit in his own facred life and prao 
 tice the molt perfect model of univerfal goodnefs and purity, 
 and of every amiable virtue, for our imitation; to make an 
 atonement for our fins by his molt meritorious obedience and fuf» 
 ferings, that he might obtain eternal redemption for us; to give 
 us a certain pledge and aifurance of a blefled refurrection, and of 
 the happinefs prepared for good men in the higheft heavens, by 
 his own refurrection from the dead, his afcenfion into heaven, 
 and exaltation to glory; to rule us as the great King and Head 
 of his Church, by his holy and moll: excellent laws and ordi- 
 nances ; and to appear for us in the heavenly fanctuary as our 
 great Advocate with the Father, who ever continueth to inter . 
 pofe for ilnful men, and in whofe name we are to offer up our 
 prayers, and to hope for the acceptance of our fervices. Add 
 to this, that he is conflituted the great difpenfer of fpiritual 
 benefits, through whom God is pleafed to communicate the 
 bJeflings of his grace, and the aids of his Holy Spirit, for aiiift- 
 |ng us in our fincere endeavours, and training us up by a life 
 of holy obedience for eternal felicity. And to complete the 
 glorious fcheme, this great Saviour and Mediator is appointed 
 to raife the dead, and judge the world in the Father's name, 
 and to difpcnfe eternal retributions of rewards and punifhments 
 to men according to their deeds, the confideration of which muft 
 needs give a mighty weight to his authority and laws, 
 
 Thefe are things great and aftonifhing, 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 moft grand and 
 harmonious fyftem, the fevei al parts of which are like fo many 
 links of a beautiful chain, one part anfwering to another, and 
 all concurring to exhibit an admirable plan, in which the wif- 
 dom, the grace, and goodnefs, and the righteoufnefs of God, 
 molt eminently fhinc forth. So that inftead of being a juft caufe 
 of objection againft the Chriflian revelation, it rather furnifheth 
 a new proof of its divine original, and that it was not a mere 
 human invention, but came by revelation from God himfelf. 
 A moft glorious and amazing fcene is here opened, which tend- 
 eth to fill the believing mind with the highelt admiration and 
 reverence, love and joy. It is true, there are great difficulties 
 attending the Chriflian fcheme 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- 
 pofliblc a taking it in the firnplicity in which it is delivered in 
 
 holy 
 
Let. 36. Evidences for Cbriftianityi ^93 
 
 holy writ, and not as it has been perplexed and obfcured by 
 the fubtilties and raSh decifions of men. And it would be a 
 wrong and unreafonable conduct to reject a revelation of fo 
 excellent a nature, and fuch an admirable tendency, and en- 
 forced by fo many convincing proofs and illuflrious alterations, 
 becaufe there are fome things in it of a high and myflerious 
 nature, and attended with difficulties, which we are not well able 
 to folve. For furely if we have good proof of its being a di- 
 vine revelation, the authority of God is a fufficient reafon for 
 our receiving it, notwithstanding thofe difficulties. If we are 
 refolved to admit nothing as true that hath great difficulties, no- 
 thing but what we are able clearly to explain, we muff re- 
 nounce all religion, and have recourfe to Atheifm, which yet, 
 befides its mocking and horrid confequences, hath the molt 
 unfurmountable difficulties of all. What is there more cer- 
 tain, and yet harder to form a diSrinct and confident notion of, 
 than abfolute eternity > The immenfity of the Supreme Being, 
 whatever way we take of explaining ir, is attended with diffi- 
 culties tco big for the human mind. There is not any thing 
 in all nature more evident than ihe characters of wifdom and 
 defign in the frame of the univerie, and yet there are many 
 particular things relating to it, the defign of which it is fcarce 
 poiTible fgr us to account- for in this prefent Slate, from whence 
 perfons of an atheistical turn have taken occafion to deny an 
 infinitely wife prefixing mind. The fame thing may be faid 
 with regard to the goodnefs of God, which is eftabliihed by 
 the fixongeSr. proofs, and of which we feel the moft lively fen- 
 fations in our own breads, and yet every one knows, who has 
 carried his inquiries deep into thefe things, that there are many 
 appearanees, which we find it extremely hard to reconcile to 
 our ideas of goodnefs, and which probably never will be fully 
 cleared, till we have a more extenfive view of the plan of the 
 divine administrations than now we can attain to. There is no- 
 thing we are more intimately confeious of than human liberty 
 and free agency, or which is of greater importance to the veiy 
 foundations of government and morality; and yet it we con- 
 sider it metaphyfically, no fubiect is attended with greater dif- 
 ficulties, as the ablelt metaphyficians and philofophers in all 
 ages have acknowleged. The fame may be faid of the notion 
 of fpiritual and material fubStance, and the infinite divifibility 
 of the latter, and of many other things of the like nature. It 
 is a principle, which hath been admitted by the greateft me- 
 ters of reafon, that when once a thing is proved by proper 
 
 evi- 
 
394 A Summary of the Let. 36. 
 
 evidences, and arguments fufficient in their kind, we are not 
 to reject it, merely becaufe it may be attended with difficulties, 
 which we know not how to folvc. This principle is admitted 
 in philofophy ; it mull be admitted with regard to natural re- 
 ligion; and why then mould it not be admitted with regard to 
 Chriftianity too? 1 
 
 As to the corruptions of Chriftians, and the abufes of Chri- 
 ftianity, and the additions that have been made to it, which 
 have furnifhed the Deifts with their moft plaufible objections, 
 it ought to be confidered, that the Chriftian religion cannot 
 in reafon be made accountable for thofe abufes and corruptions. 
 The proper remedy in that cafe is not to throw off all regard for 
 the Gofpel, but to endeavour to recover men from their devia- 
 tions from it. And in this, the pains of thofe that pretend to 
 a true liberty of thinking might profitably be employed. If 
 they have a true regard to the happinefs of mankind, and to 
 the caufe of virtue in the world, the beft way to anfwer that 
 defign is not to endeavour to expofe the Scriptures to contempt, 
 but to engage men to a greater veneration for thofe facred 
 oracles, and a clofer adherence to them in doctrine and prac- 
 tice; not to attempt to fct men free from the obligations of 
 Chriftianity, but to do what they can, that the hearts and confei- 
 ences of men may be brought under the power of its excellent 
 inft ructions, and important motives, and may be governed by 
 its holy laws, which would be of the happieft confequence both 
 to larger focieties and particular perfons. 
 
 To conclude : It is to be hoped, that the view that hath been 
 taken of the attempts which have been made againft Chriftianity 
 among us beyond the example of former ages, inftead of fhock- 
 ing the faith of true Chriftians, will only tend to convince them 
 that it fbndeth upon the moft folid foundation, not to be fhaken 
 by the malice or fubtilty of its ableft adverfaries. The ftn.nge 
 eagernefs (o many have (hewn to fubvert the credit and autho- 
 rity of the Gofpel, fhould awaken in us a well-conducted zeal 
 for the rnterefts of our holy religion, and mould heighten our 
 efteem for true uncorrupted Chriftianity as taught in the holy 
 Scriptures. We can never be fufliciently thankful to God for 
 fo glorious an advantage as is that of the light of the Gofpel 
 Alining among us. This we fhoulu efteem the mod: valuable of 
 ur privileges; and mould regard every attempt to deprive 
 us or it, as an attempt to deprive us of our happinefs and glory, 
 and to bring us into darknefs and mifery; to rob good men of 
 
 their 
 
Let. 36. Evidences for Chrijlianiiy. 395 
 
 their nobleft joys and comforts, the moft powerful helps, and 
 the molt animating motives to the practice of piety and vir- 
 tue; and to free bad men from their apprehenfions of the 
 wrath of God and future punifhment, and thereby remove the 
 mod effectual reftraints to vice and wickednefs. The caufe of 
 Christianity is the caufe of God. Let us therefore take the 
 moft 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 Chriitians. A great deal has been done 
 in this age in a way of reafon and argument. But this, how- 
 ever proper and laudable, is not alone fufficient. For it is a 
 thing which cannot be too much inculcated, that a mere no- 
 tional and fpeculative belief of Chriflianity will be of fmall 
 avail ; and that the principal care of thofe who profefs it mould 
 be to get their hearts and lives brought under the governing in- 
 fluence 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 confluences which have 
 arifen from the difputes that have with fo much indecency and 
 eagernefs been carried on againft our holy religion, this is not 
 the leaft, 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 fpeculation and difpute, rather than of practice. But 
 this is to forget the very nature and defign of Chriftianity, 
 which is not a bare fyftem of fpeculative opinions, but a prac- 
 tical inftitution, a fpiritual and heavenly difcipline, full of life 
 and powei, all whofe dotlrines, precepts, ordinances, motives, 
 are manifeflly intended to form us to a godlike temper, to real 
 holmefs of heart and life. And thofe good men \vho are not 
 able to do much for it in a way of argumentation, may yet 
 effectually promote its facred intercfi: by walking according 
 to the excellent rules of the Gofpel, and (hewing the ad- 
 vantageous influence it . upOB their temper and conduct, 
 and thus making an amiable reprefentation of it to the world. 
 And though it highly becometh thofe, whofe cilice it is to teach 
 and inffruct others, to be well furnifhed with divine knowL , 
 fo as to be able by found reafon and argument to convince, or 
 at leait to confute the gainfayers; yet one of the moll: effential 
 fervices they can do to the Chriitian caufe, is, by their doctrine 
 and by their example to lead the Chriitian people into the prac- 
 tice of all holinefs and goodnefs. This would tend more than 
 any thing elfe to flop the mouths of adverfaries, and would 
 probably, as it did in many infhnees in the firft ages of the 
 
 Chriflian 
 
396 A Summary of the, &c. Let. 3 6\ 
 
 ChriiYian Church, gain them over to a good opinion of that 
 religion, which is fitted to produce fuch excellent fruits. 
 
 Thefe are reflections which naturally arife upon this fubjecl. 
 But I mall not infill: farther upon them at prefent; efpecially as 
 I fhall have occafion to refume fome of them in an addrefs to 
 Deifts and profefled Chriftians, which I mall here fubjoia as a 
 proper conclufion of the whole work. 
 
 I am y dear and worthy Sir, 
 
 Your moft affectionate and obliged 
 Friend and Servant t 
 
 John Leland, 
 
 THE 
 
[ 397 1 
 
 THE 
 
 CONCLUSION, 
 
 In an ADDRESS to 
 Deists and Profeffed Christians. 
 
 Thofe are inexcufahle who rejecJ Chriftianity at a venture 
 without due examination. BeiJHcal authors unfafe 
 guides, and Jhew little fign of a fair and impartial 
 enquiry. Several of their objections fuch as cannot be 
 reafonably urged againft Chriftianity at all. Thofe 
 objections only are of real weight which tend to inva- 
 lidate its proofs and evidences, or which are drawn 
 from the nature of the religion itfelf^ to Jhew that it is 
 unworthy of God. The attempts of the Deifts on each 
 of thefe heads fhewn to be inefficient. An expoftula- 
 tion with them concerning the great guilt and danger 
 of their conducl, and the ill conferences of it both to 
 th em f elves and to the community. Thofe profeffed Chri- 
 ftians highly culpable, who live in an habitual negli- 
 gence and inconfideration with regard to religion, or 
 who flight public worfiip and the Chriftian infti tut ions y 
 or who indulge t hem f elves in an immoral and vicious 
 praclice. A wicked Chriftian of all characters the moft 
 inconftjlent. Advices to thofe who profefs to believe 
 the Gofpel. They fhould be thankful to God for their 
 privileges. They floould labour to be well acquainted 
 with the holy Scriptures. And above all, they jhculd 
 be careful to adorn their prcfeffiw by a holy and virtuous 
 
 life. 
 
39 S CONCLUSION. 
 
 life. A Chrifiian ailing up to the obligations of Chri- 
 ftianity forms a glorious char all er^ which derives a 
 fplendor to the mojt exalted fiation. This illuflrioujly 
 exemplified in a great perfonage of the higheft dignity. 
 The vaft importance of a careful education of children^ 
 and the bad effecls of negle cling it. And here alfo the 
 fame eminent example is recommended to the imitation 
 of all, efpecially of the Great and Noble. 
 
 HAVING endeavoured to give as clear a general view as I 
 was able of the principal Deiftical Writers of the laft 
 and prefent age, and having made large and particular remarks 
 on the two moft noted authors who have appeared of late 
 among us in that caufe, I fhall now as a conclufion of this 
 work, take the liberty to addrefs myfelf, both to thoie that take 
 upon them the character of Deiits and Free-thinkers, and who 
 reject the Chrifiian revelation ; and to thofe who are honoured 
 with the name of Chriftians, and who profefs to receive the 
 religion of Jefus as of divine authority. 
 
 The former may be ranked principally into two forts. They 
 are either fuch as taking it for granted, that Chriftianity has 
 been proved to be an impofition on mankind, reject it at a ven- 
 ture, without being able to aflign a reafon for rejecting it, or 
 at moft take up with fome flight objections, and content them- 
 fclves with general clamours of prieftcraft and impofture, with- 
 out giving themfelves die trouble of making a diftinct enquiry 
 into the nature of the religion itfelf, or examining its proofs and 
 evidences ; or, they are fuch as pretend to reject Chriftianity, 
 becaufe upon a due examination and enquiry, they have found 
 it to be deftitute of fufficient proof, and have difcovered in it 
 the marks of falfnood and impofture, which convince them 
 that it cannot be of divine original. There is reafon to ap- 
 prehend, that the greater part of thofe among us who pafs un- 
 der the name of Deifts, come under the former of thefe cha- 
 racters. But the conduct of fuch perfons is fo manifeftly abfurd 
 as to admit of no excufc. For what pretence have they to 
 glory in the title of Free-thinkers, who will not be at the pains 
 to think clofely and ferioufly at all, even in matters of the higheft 
 confequence ? There are few therefore who are willing to own 
 that this is their cafe. Whether they have really given them- 
 felves the trouble of a tics and diligent examination and enquiry 
 or not, they Would be thought to have done to, and not to have 
 
 rejected 
 
conclusion:. 399 
 
 reje&ed the Chriftian- revelation without having good rcafons 
 for their unbelief. It is therefore to inch perfons that I would 
 now addrefs myfelf. 
 
 Of this fort profefTedly are thofc that have appeared among 
 us under the character of Deiltical Writers. They have m 
 a (hew of attacking Chriffianity in a way of reafon and argu- 
 ment. But upon the view which hath been taken of them, it 
 may, I think, be fafely declared, that whatever they have offered 
 that had the face of argument, hath been folidly confuted, the 
 evidences of Chriftianity have been placed in a fair and con- 
 fident light, and their objections againft it have been fhewn to 
 be vain and inefficient. Though there never were writers more 
 confident and afftiming, or who have exprefTed a greater admi- 
 ration of themfelves, and contempt of others, it hath been 
 fhewn that, taking them generally, they have had little to fup- 
 port fuch glorious pretences : That no writers ever acted a part 
 more unfair and difingenuous: That though they have fet up 
 for advocates of natural religion in oppofition to revealed, yet 
 many of them have endeavoured to fubvert the main articles 
 even of natural religion, and have ufed arguments which bear 
 equally againft all religion, and tend to banifh it out of the 
 world : That they have often put on a fliew of great regard 
 for genuine original Chriftianity, whilft at the fame time they 
 have ufed their utmoft efforts to deftroy its evidences, and fub- 
 vert its authority : That inftead of reprefenting the Chriftian 
 religion fairly as it is, they have had recourfe to mifreprefenta- 
 tion and abufe, and have treated the holy Scriptures in a man- 
 ner which would not be borne, if put in practice againft any 
 other antient writings of the leaft reputation, and which is 
 indeed inconfifrent with all the rules of candour and decen 
 That with regard to the extraordinary facts by which Chri 
 anity is atteffed, they have advanced principles which would 
 be accounted perfectly ridiculous if applied to any other f l 
 and which really tend to deltroy all moral evidence, and the 
 credit of all pall facts whatfoever: /£nd finally, that never 
 were there writers more inconfiftent with themfelves and with 
 one another, or who have difcovered more apparent figns of 
 obftinate prepoflefTion and prejudice. And fhoukl not all I 
 naturally create a fufpieion of a caufe which (lands in need of 
 fuch managements, and of writers who have been obliged to 
 have recourfe to arts (o little recondleable to truth and can- 
 dour ? And yet it is to be apprehended, that many of thofe 
 who laugh at others for relying upon their teach 
 to refign themfelves to their DeilUcal leaders, and to take their 
 5 F- 
 
4CO CONCLUSION. 
 
 pretences and confident affertions, and even their jells and far- 
 cafms, for arguments. 
 
 Many of the objections which have been produced with 
 great pomp, and which have created fome of the ftrongeft: 
 prejudices againft Chriftianity, are fuch as cannot be properly 
 urged again!* it with any appearance of reafon at all. Such 
 are the objections drawn from the abufes and corruptions 
 which have been introduced contrary to its original defign, or 
 from the ill conduct of many of its profefTors and minifters. 
 For whilft the Chriftian religion as taught by Chrift and his 
 Apoftles, and delivered in the holy Scriptures, may be demon- 
 ftrated to be of a mod ufeful and admirable nature and ten- 
 dency, whilft the proofs and evidences of it ftand entire, and 
 the truth of the facts whereby it was attefted is fufficiently 
 eftablilhed, the reafon for embracing it (till holds good : And 
 to reject a religion in itfelf excellent, for abufes and corrup- 
 tions, which many of thofe that make the objection acknow- 
 lege are not juftly chargeable upon true original Chriftianity, is 
 a conduct that cannot be juftified, and is indeed contrary to 
 the dictates of reafon and good fenfe. The fame obfervation 
 may be made with regard to fome other objections which have 
 been frequently urged againft the Chriftian revelation, as par- 
 ticularly that which is drawn from its not having been univer- 
 fally promulgated. For if the evidences which are brought to 
 prove that Chriftianity 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 
 fuch a revelation was not given. And fuch a way of arguing 
 in any other cafe would be counted impertinent. It is argu- 
 ing from a thing, the reafons of which we do not know, againft 
 the truth and certainty of a thing that we do know, and of which 
 we are able to bring fufHcient proofs. 
 
 The only objections therefore or arguments, which can really 
 be of weight againft Chriftianity, are thofe which either tend 
 to invalidate its proofs and evidences, and to (hew that the di- 
 vine atteftations which were given to it are not to be depended 
 upon, or which are drawn from the nature of the Revelation 
 itfelf, to (hew that it is abfurd and unworthy of God. And 
 accordingly both thefe have been attempted. But whofoever 
 will impartially confidcr the wiitjngs of the Deiftical authors, 
 and compare them with thofe of the advocates for Chriftianity, 
 will find how little they have advanced on either of thefe heads 
 that is really to the purpofe. The atteftations given to Chri- 
 ftianity are of fuch an extraordinary nature, and carry in them 
 
 fuch 
 
CONCLUSIO N. /cr 
 
 fuch manifeft proofs of a divine intrrpofition, that few, if any, 
 have ever owned the truth of thofe facts, and y | th* 
 
 divine original of the Chriftian revelation. Its adverfaries th 
 fore have chiefly bent their force to deftroy the Credit of 
 facts. But they have not been able to invalidate the ar 
 which have been brought to prove that thole faicts were really 
 done: It hath been fheWn, that the evidence produced for 
 them is as great as could reafonably Be i firea" 
 
 for any part facts whatfoever: That never was t; • fti- 
 
 mony, all things con/idered, more worthy of credit than that 
 of the original witnefTes to thofe facts : And tl 
 have been tranfmitted to us by a c e fo fare and 
 
 interrupted as can hardly be paralleled in any other cafe. 'J his 
 has been evinced by a clear deduction of proofs, to which little 
 •has been opnofed but conjectures and fufpicions of fraud, and 
 general clamours againrt moral evidence, and human tcrtimony, 
 without taking off the force of the proofs that have been brought 
 on the other fide. 
 
 As to the arguments urged againrt the Chrirtian revelation 
 from the nature of the revelation itfelf, thefe murt relate either 
 to its doctrines or laws. With refpect to the laws of Chrirtia- 
 nity, it cannot reafonably be denied, that its moral precept; 
 are pure and excellent, and have a manifert tendency to pro- 
 mote the practice of piety and virtue in its jurt extent, ana 
 the peace and good order of the world. And they are lnforce J 
 with the moft powerful and important motives that can polTibly 
 be conceived, and the belt fitted to work upon the human 
 ture. 
 
 When the moral precepts of Chnrtiamty could n< 
 ■found fault with, a great clamour has h 
 pofitive precepts and inrtitutions. And yet it is capable of 
 ing proved, it hath been pi ly proved, that thefe p 
 
 tive inrtitutions taken in their primitive purity, and a 
 to their original defign, arc admirably fitted to prohlote the 
 great ends of all i and ':o flrengthen Oui 
 
 a holy and a virtuous life. And this ionic of the moft D 
 Deiftical Writers have not I 
 lately fully acknowleged by Lord Boli 
 
 The only ol 
 againrt the doctrines of CI 
 tion can be pror. 
 proved. The one is, that th* 
 doctrines of tl 
 Chrirt and his Apoftli , 
 
 VfL.IJ- 
 
4 os CONCLUSION. 
 
 The other is, that thefe doctrines, as there taught, are really 
 abfurd and contrary to reafon. 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 reafon : which is 
 evidently the cafe with refpect to feveral 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 againit its truth, if we have otherwife fufflcient evidence 
 to convince us that that doctrine is true. And its being plainly 
 aflerted in a revelation proved to be divine is a fufflcient evi- 
 dence. For to acknowlege a divine revelation to have been 
 given, and 3'et receive nothing upon the credit of it, nothing 
 but what we can prove to be true, or at leaft highly probable, 
 independently of that revelation, is a moil abfurd and incon- 
 fiftent conduct. It is to make a divine teftimony pafs 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 cafe what is faid by a perfon who cannot be 
 fuppofed to be prejudiced in favour of Christianity appears to 
 be very reafonable; which I ihall here beg leave to repeat, 
 though I had occafion to take notice of it before, viz. that 
 " when perfons have received the Chriflian revelation for ge- 
 *' nuine, after fufflcient examination of its external and inter- 
 f.' nal proofs, and have found nothing that makes it ineonfiftent 
 *' with itfelf, nor that is repugnant to any of thofe divine 
 " truths, which reafon and the works of God demonftrate to 
 " them, fuch perfons will never fct up reafon in contradiction 
 " to it, on account of things plainly taught, but incompre- 
 " heniible as to their manner of being\- if they did, their 
 4V reafon would be falfe and deceitful, they would ceafe to be 
 " reafonable menV And elfewhere, after having obferVed 
 -that we cannot be obliged to believe againit reafon, he faith, 
 that when a revelation hath paffed through the neceffary trials, 
 it is to be received with the moft profound reverence, with 
 the molt intire fubrniffion, and with the molt unfeigned 
 iving. Reafon has exercifed her whole prerogative ^ 
 and delivers us over to faith. To believe before all 
 thefe trials, or to doubt after them, is alike unreafonable b ." 
 And now upon fuch a view of things you will allow me, 
 gentlemen, ferioufly, to expoflulate with you, and to befeech 
 you to reflect whether in rejecting and endeavouring to expofe 
 .nity you aei a wife and reafonable part, and what is 
 
 J . vol. v p. 3S4. k //•. p, 279. 
 
CONCLUSION. 40$ 
 
 like to Be the effect of your conduct both with regard to your- 
 felves, and to the public. 
 
 And fii-fl with regard to yonrfelves. Confidcr that the cafe 
 how before you is not merely a matter of indirferency, or of 
 fmall importance. Your own mod eflential interefts are nearly- 
 concerned. If the gofpel be true and divine, to reject it will 
 involve you in the greateft guilt, and will expofe you to the 
 greater danger. The bed: that can be laid of your cafe upon 
 fuch a fuppofition is that it is infinitely hazardous. If in fuel: 
 it fhould be found, that you have rejected a true divine reve- 
 lation which God himfelf hath confirmed with the molt iilu- 
 ffxious attentions; that you have refufed the teftimony which 
 he hath given of his Son, and have poured contempt on the 
 Saviour whom he hath in his infinite wifdom and love provided 
 for us; that you have ilighted the authority of his laws, and 
 the offers of his grace, and have defpifed all his glorious 
 promiies, and fet at nought his awful threatening?; this can- 
 not poffibly be a flight guilt, and therefore you have reafon 
 in that cafe to apprehend the fevere effects of the divine dif- 
 pleafure. Whatever favourable allowances may be made to 
 thofe who never heard of the Gofpel, or had no opportunity 
 of being inftrucled in it in its original purity, it is plain from 
 the whole tenor of the gofpel-declarations, that thofe to whom 
 it is clearly publiihed, and who have its evidences plainly laid 
 before them, and yet fhut their eye9 againft the heavenly light, 
 and defpife its offered falvation, are in a very dangerous ftate. 
 And though it may be faid, that this is immediately to be un- 
 derftood of thofe who lived in the age when the Gofpel 
 firft publifhed, yet it holds in proportion with regard to thofe 
 in after-ages, to whom that revelation -and its evidences are 
 made known, and who yet wilfully reject it. For fince God 
 deflgned that revelation not merely for the age when it was firft 
 delivered, but for fucceeding ages ; and fince accordingly in 
 •was fo ordered, that both the revelation itfelf, its doctrines 
 and laws, and an account of the divine atteftation9 that '. 
 given to it, have been tranfmitted to us in fuch a manner, as 
 layeth a juft foundation for our being aflured that this is the 
 true original revelation, and that thefe facts were really d 
 then the obligation which lies upon thofe to whom that re 
 tion is made known to receive and fttbmit to it, and cc 
 quently the guilt of rejecting it, ltill fubfifts. 
 revelation itfelf. Could you poffibly expect a revelation given 
 for nobler purpofes, than to inftruct us to form the n 
 Worthy notions of God, of his perfections, abti >i &k P'ovi- 
 
4 o4 CONCLUSION. 
 
 ■dence, to fet before us the whole of our duty in its jufl extent, 
 to infrruft us in the terms of our acceptance with God, to 
 allure us of his readinefs to pardon our iniquities, and to re- 
 ceive us to his grace and favour upon our unfeigned repentance, 
 and to crown our fmcere though imperfect obedience with the 
 glorious reward of eternal life? Could any revelation be ex- 
 pected, whofe precepts are more pure and excellent, or inforced 
 •by more weighty motives, or the uniform tendency of which 
 is more manifeftly fitted to promote the caufe of virtue and 
 righteoufnefs in the world? Or, could any revelation, fuppofing 
 a revelation really given, be attended with more illuftrious at- 
 tentions ? Will it be an excufe fit to be offered to the great 
 Ruler and Judge of the w r orld, that you did not yourfelves fee 
 the miracles that were wrought, nor were witnelTes to the 
 attentions that were given? This is in effect to demand, that 
 all thefe facts fhould be done over again for your conviction, or 
 you will not believe them. But how unreasonable is this, when 
 the accounts of thefe facts are tranfmitted with a degree of evi- 
 dence Sufficient to fatisfy any unprejudiced mind, an evidence 
 which muft be admitted, except no pall facts at all are to be 
 believed, and which you yourfelves would account fufficient in 
 any other cafe ! Or, will it be accepted as a juft excufe, that 
 it contains fome doctrines which are attended with great diffi- 
 culties that we are not able to account for, and which relate to 
 things that tranfeend our comprehenfion, when at the fame time 
 it cannot be denied that there are feveral things both in religion 
 and philosophy which the moft wife and confidering men think 
 it reasonable to believe, though they are liable tp objections 
 \vhi.:h they cannot give a clear folution ^f c ? Or, is the true 
 reafon of your rejecting the Gofpei your averfion to its holy 
 laws, and that purity of heart and life that is there required? 
 But is this a reafon fit to be pleaded before God, or proper to 
 fatisfy your own conferences? This is the condemnation, faith 
 our Saviour, that light is come into the world, but men have 
 loved darknefs rather than light, becaufe their deeds are eviL 
 If this mould be found to be really your cafe, and the true 
 caufe of your oppoikion to the Gofpei, your guilt is of a very 
 
 c One of the moft fubtil writers that have of late appeared againft 
 Chriftianity, fays, " that no prieftly dogmas ever fhocked common 
 41 fenfe fo much as the infinite divifibiliry of matter with its confe- 
 •< qucnccc," which yet has not hindered the ableft mathematicians 
 from believing it to Le demonitrably true. And he gives fome 
 •t indanccs of the like hind. See tlumt'i Phiiofophical EfTays, 
 
 : 
 aggravated 
 
CONCLUSION. 4 o 7 
 
 aggravated nature! It is to hate and oppofc the light that 
 fliould convince and reform you, and to make the very ex< el- 
 lency of the Gofpel a reafon for rejecting it. The be ft and 
 
 wifeft men in all ages have owned the neceffity of keeping the 
 appetites and paflions within proper bounds, and in a juft iub- 
 jection to the dominion of reafon. And this is the great defiga 
 of the Chriftian law. And yet its precepts are not carried to 
 an unreafonable rigour and aufterity: it is not deligned to ex- 
 tinguim. the paffions, 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 perfection of our nature, and lay a juft foun- 
 dation for an inward tranquility and fatisfaction of mind, and 
 for a true moral liberty, the nobleft liberty in the world ; as no 
 flavery is to be compared to a moral fervitude, which confifteth 
 in a vaflalage to the vicious appetites and paflions. A life led 
 in conformity to the Gofpel precepts, is, whatever you may 
 think of it, the moft delightful life in the world. It tendeth 
 to improve and enlarge the focial affections, to infpire an uni- 
 verfal benevolence, to render men good and ufeful in every re- 
 lation, and to reftrain and govern thofe furious and malignant 
 paffions of envy, hatred, and revenge, -which carry torment and 
 bitternefs in their nature. It directs us to a rational piety and 
 devotion towards God and tends to produce a noble and inge- 
 nuous confidence in him, and an entire refignation to his will, 
 and to refrefh and chear the foul with a confeioufnefs of the 
 divine approbation. To this add the fatisfactions and joys 
 arifing from all the wonders of the divine grate and goodnefj 
 as difplayed in the Gofpel, from the charms of redeeming love, 
 and the great things Chrift hath done and fuffcred for our 
 falvation, from the glorious promifes of the new covenant, 
 from the gracious aids and influences of the Holy Spirit, and 
 from the ravifhing a"fid transporting profpects that are before 
 us. A bleffed refurrection and immortal life! you will be 
 ready perhaps to charge this as enthufiafm. But I fee no rea&n 
 for it, except the nobleft emotions of the human mio 1, and 
 the exercife of our beft affections upon the h ft and moft excel- 
 lent objects, muft pafs under that name. Confider, I befeech 
 you, what valuable privileges, what divine iaiist;, hat 
 
 ravifhing profpects you deprive yourfelves of by you ity ! 
 
 And what have you in exchange, but perplexing doubts and 
 uncertainties, gloomy profpects, and what you will hardly 1 s 
 able to get iiuirely rid of, anxious ft enough, 
 
4o6 CONCLUSION. 
 
 where they prevail, to mar the comfort and fatisfacYion of 
 life! 
 
 But let me now in the next place defire you to reflect upon 
 what may be the confequences of your conduct with regard to 
 the public. There are great and general complaints, and it 
 were to be wifhed there was not a juft foundation for them, of a 
 diflblutenefs of manners, which feems to be growing among us. 
 This is a matter in which the interefts of the community are very 
 nearly concerned. When once the corruption fpreads through 
 ail orders and degrees of perfons, thofe in higher and in lower 
 ftations, it muft needs be attended with a perverfion of all 
 public order, and faps the very foundation of the public glory 
 and happinefs. In proportion as vice and difTblutenefs pravails, 
 it produces a neglect of honeit induftry, trade confequently 
 decays, fraud and violence increafe, the reverence of o^ths is 
 loft, and all the ties and bands that keep fociety together are 
 in danger of being diflblved. Machiavet himfelf 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 muft wifh that virtue may 
 £ourifh, and that men's vicious appetites and pafTions may be 
 3<ept under proper restraints. And nothing is fo fit to anfwer 
 this end a? religion. If the influence of religion were removed 
 from the minds of men, and there were no fear of God before 
 their eye?;, civil laws would be found feeble reuraints. This 
 the ableit politicians have been fenfible of, and never was there 
 any civilized government that did not take in religion for its 
 fupport d . And it may be eafily proved that never was there 
 
 any 
 
 d Lord Bclfnglrqh obferves, That " the good effects of main- 
 
 *' taining, and bad effects of neglecting, religion, were extremely 
 
 " vifible in the whole courfe of the Roman government — That 
 
 c< Chough the Roman religion cflablifhed by Kuma was very abfurd, 
 
 ?' yet by keeping up an awe of fuperior power, and the 'belief of 
 
 " a Providence, that ordered the courfe Of events, it produced all 
 
 " the marvellous effects which Macbiavel, after Polybius y Cicero, and' 
 
 •' Plutarch, afcribes to it." He add;, That " the neglect of reli- 
 
 ,n was a principal caufe of the evils that Rone afterwards fuf- 
 
 V fered. Rehgion decayed, and the itate decayed with her (i)." 
 
 i^nd if eyen a faife religion, by keeping up an awe of fuperior 
 
 r, and the belief of a Providence, had fo advantageous an 
 
 influence ° n the profperity of the Hate, and the negled of religion 
 
 brought fuch evils upon it; can they poflibly be regarded as true 
 
 the p bite, who take fo much pains to fubvert - Jie reli- 
 
 fi) Lord Eolin^bakt ■* Mroxkt, voJ. iv. p. 428. 
 
CONCLUSION. 4 o 7 
 
 any religion fo well fitted for anfwcring all thefe purpo 
 the Chriftian. The two lateft writers who have app< 
 againft Chriitianity have made full acknowlcgerner.ts of the 
 great ufefulnefs of religion, efpecially that part of it which re- 
 kteth to future rewards and puniftiments, to public communi- 
 ties: though both of them have moil inconfiftently endeavour- 
 ed to Subvert that doctrine of future retributions, the belief 
 of which they own to be necelTary for preferring public p 
 and order. Mr. Hume, fpeaking of the received notions, that 
 " the Deity will inflict puniihments on vice and infinite rewards 
 " on virtue," fays, that " thofe who attempt to difabufe them 
 " of fuch prejudices, may, for ought he knows, be good rea- 
 " foners, but he cannot allow them to be good citizens and 
 " politicians; fince they free men from one reftraint upon their 
 " paffions, and make the infringement of the laws of equity 
 " and fociety, in one refpect, more eafy and fecureV* Lord 
 Bolingbroke, fpeaking of thofe who " contrived religion for the 
 ". fake of government, obferves, that they faw that the public 
 " external religion would not anfwer their end, nor inforce 
 " effectually the obligations of virtue and morality, without 
 " the doctrine of future rewards and punifhments f." And 
 he fays, " the doctrine of rewards and puniftiments in a future. 
 " ftate has fo great a tendency to enforce the civil laws, and to 
 " reftrain the vices of men, that reafon, which, as he pretends, 
 *' cannot decide for it on principles of natural theology, will 
 " not decide againft it on principles of good policy 8." And 
 it is certain, that no religion placeth thofe future retributions 
 in fo ftrong and affecting a light as Christianity does. The 
 laft-mentioned author goes fo far as to fay, that " if the con- 
 * ( flict between virtue and vice in the great commonwealth of 
 '* mankind was not maintained by religious and civil inl!itu- 
 *< tions, the human life would be intolerable h ." And now, I 
 think, I may juftly expoflulate with thofe gentlemen, who do 
 what they can to propagate infidelity among us. What real 
 good to mankind, what benefit to the fociery or commnnil 
 can you propofe by endeavouring to expofe Chriitianity, itj 
 
 gion profeffed among us, a religion eftablifhed upon the nrj.'l ra- 
 tional and folid foundations, and to fet men loofe from the awe of a 
 fuperior power, and the belief of a Providence ordering the courfe 
 of events; and the manifefl tendency of whofe attempts and en- 
 deavours is to leave us without any religion at all ? 
 
 e Hume's Philofophical Eflays, p. 231. f Botingbroki works, 
 
 vol. iv. p. 60. lib. Vol. v. p. yzz. b U. p. 2-7. 
 
 Rd. 4 miaii 
 
4 o8 CONCLUSION. 
 
 miniltry and oidinances to contempt, and to fubvert its divine 
 authority, and thereby deflroy its influence on the minds and 
 confciences of" men ? Can you propofe to aflert and promote 
 the caufe of virtue by taking away its ftrongeft fupports, and 
 thofe motives which have the greateft tendency to engage men 
 to the praclice of it? Or, can you propofe to put a check to. 
 abounding licentioufnefs, by removing the moft powerful re- 
 ftraints to vice and wickednefs ? If it be fo hard to reftrain the 
 corruption of mankind, and to keep their diforderly appetites 
 ■within proper bounds, even taking in all the aids of religion, 
 and the amazing power of thofe motives which Chriftianity 
 furniiheth, what could be expected, if all thefe were difcarded, 
 and men were left to gratify their pafTions without the dread 
 pf a fupreme Governor and Judge? Surely then, however un- 
 favourable to Chriftianity your private fentiments might be, 
 you ought for the fake of the public to conceal them, if you 
 would approve yonrfelves true lovers of your country, and 
 zealous for the liberty and prpfperity of it, and not take pains 
 tw propagate principles which in their confequences mult have 
 the wcrft influence on the peace, the welfare, and good order 
 of the community. If what Lord Bolingbroke faith is true, 
 that '•' no religion ever appeared in the world, whofe natural 
 " tendency was fo much directed to promote the peace and 
 a happinefs of mankind as the Chriftian religion confidered as 
 *' taught by Chrifl and his apoftles';'' with what face or 
 confiftency can thefe pretend to public fpirit, or to a concern 
 for the public happinefs, who ufe their utmoft efforts to fubvert 
 It. and reprcfent its important motives as vain bugbears ? Efpe* 
 cially how can fuch perfons pretend to be real friends to the 
 prefect conftitution and government, which is founded on an 
 attempt to maintain Chriftianity in its purity as delivered in the 
 holy Scriptures, a zeal for which will always prove its greateft 
 ftcurity ? 
 
 )C, gentlemen, you will forgive the freedom of this ex- 
 pofrula.tory addrefs, which is not defigned to reproach you, or 
 to return railing for railing, which our holy religion forbids, 
 but proceeds from an earned concern for your happinefs, and 
 for promoting your belt ini here and hereafter, as well as 
 
 from a defire, as far as my ability reaches, to ferve the public, 
 the welfare of which is very nearly concerned in the confe 
 cjuerices of your conduct.. 
 
 I fhall now beg leave to addrefs myfclf to thofe who prpfefs 
 tC value themfelves upon the name of Chriftians; a name truly 
 
 f. Vol. iy, p. 291. 
 
 glorious,. 
 
CONCLUSION. 4 o 9 
 
 glorious, expreflive of the moft facred obligations and eng 
 jnents, the moft valuable privileges, and the moft fublime ho 
 But the bare name of Chriftians will be of little advantage 
 without the true fpirit and practice of Chriftinnity. And it is 
 impoflible for any friend to religion and to mankind to obferve, 
 •without a very fenfible concern, what numbers there are of 
 thofe who would take it ill not to be called and accounted 
 Chriftians, that yet take little care to act fuitably to that (acred 
 and honourable character. 
 
 Many profefted Chriftians there are, who fcarce ever beftow 
 a ferious thought upon thofe things which it is the great dcfign 
 of the Gofpel to inculcate on the hearts and minds of men. 
 Let me dellre fuch perfons to reflect a little what an incon- 
 fiftent conduct they are guilty of. To profefs to believe that 
 God hath fend his Son from Heaven with meflagcs of grace to 
 finful men, and to bring difcoveries of the higheft importance, 
 in which our everlafting falvation is very nearly concerned, and 
 yet not to allow thefe things a place in their thoughts, and to 
 prefer the verieft trifles before them ! Will you dare to fay in 
 words, that you do not think it worth your while to attend 
 to what God thought fit to fend his own Son to reveal ? Why 
 then do you act as if you thought fo ? No pretence of worldly 
 bufmefs, though it is our duty to be diligent in it, can excufe 
 an utter habitual inconfideration and neglect of thofe things, 
 which, by profelTing to believe Chriftianity, we profefs to 
 lieve to be of the greateft importance. Much lefs will a hurry 
 of diver fions be allowed to be a furflcient excufe. And yet 
 how many are there whofe time is taken up in low trifling 
 pleafures and amufements, and who make that which at I 
 fhould only be the entertainment of a vacant hour, the very 
 bufmefs of their lives ! It is to be lamented, that this is too 
 often the cafe with perfons di(tinguifhed by their birth, thtir 
 fortunes and figure in the world. As if all the advantage 
 they propofed by thofe mining diftinctions, was only the pri- 
 vilege of leading idle unmeaning lives, ufelefs to themfelves, 
 and to the community. Can reafonable creatures think, that by 
 fuch a conftant trifling away their precious time, they anlwer 
 the end of their beings, the end for which they had the noble 
 powers of reafon given them ? As if they were fent into the 
 World only to divert themfelves. Much lefs can Chriftians be- 
 lieve that they were formed for no and more valuable 
 purpofes. How often are the duties of the church and clofct, 
 thofe of the focial relations, the care of children and of fami- 
 lies, the kind offices and ex,ercifes of a nobfe and generous be- 
 nevolence 
 
4io CONCLUSION. 
 
 Sievolence towards the poor, the indigent, the afflicted and dif- 
 confolate, neglected and poftponed, for the fake of the moft 
 trifling amufements ; an immoderate fondnefs and attachment to 
 which tends, even when it is lea ft hurtful, to produce a difin- 
 clination to ferious thought, and to impair the relilh for that 
 which is truly good, excellent, and improving ! 
 
 Bur this is ftill worfe, when what are called diversions, tend 
 to lay fcares for virtue and innocence, and open the way to 
 fcenes of diflblutenefs and debauchery. Or, when what is 
 called play and amufement is -carried to fuch an exoefs as to 
 hurt and fquander away fortunes, which might be employed 
 to the molt valuable and iifeful purpofes, and thereby difables 
 perfons of -diftinguifhed rank from the duties they owe to their 
 families and to the community, from the exercife of generous 
 charity and benevolence, and even of juftice too. To which 
 may be added the tendency it often hath to excite and exercife 
 unworthy and diforderly paffions, and to produce the habits 
 of fraud, falfehood, and a bafe illiberal thirft after gain. 
 
 If our own obfervation and experience did not convince us 
 of it, one would fcarce think there could be perfons who profefs 
 to believe the Gofpel, and to acknowlege its divine authority, 
 and yet live in an habitual neglect of its public worfhip and 
 facred inltitutions But that fuch a neglect is becoming general 
 among us, beyond the example of former times, cannot efcape 
 the notice of the moit fuperlicial obferver. There fcarce ever 
 was an inftitution more wifely and beneficially calculated for 
 preferving and promoting the interefts of religion and virtue in 
 the world, than that of fetting apart one day in a week from 
 worldly bufinefles and cares, for the folemnities of public wor- 
 ship, and for inftructing 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 Chriflians, who 
 feem to affect an open neglect, or even contempt of it. But it 
 Is not eafy to conceive, what reafonable excufe or pretence can 
 be allcdged for fuch a conduct. Will they, in good earnefr, 
 aver, that they look upon it to be a reflection upon their fenfe, 
 or unworthy of their quality to pay their public homage to 
 their Maker and Redeemer ; and to make open profe/fions of 
 their regard to that religion, which yet they would be thought 
 tQ believe? Or, have they fuch an averiion to the exercifes of 
 iofi, that the fpending an hour cr two in folcmn acts of 
 adoration, in prayer and tbankfgiving, and in receiving initruc- 
 and admonitions from his holy word, is a wcarinefs 
 ni;ot bear? But what is tl,iis, but to avow the 
 
CONCLUSION, 4II 
 
 great degeneracy of their own minds, and their want of a pro- 
 per temper and difpofition for the nobleft exercifes, which belt 
 deferve the attention of reafonable beings ? Or, do they pre- 
 tend a high regard for moral virtue, as an excufe for neglect- 
 ing pofitive inftitutions ? But will any man, of the leaft re- 
 flection, who knoweth the true ilate 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, fince 
 they became more indifferent to thofe facred folemnities? No- 
 thing is more evident to any one, who impartially confidereth 
 the nature of thofe divine inftitutions and ordinances, which 
 are appointed in the Gofpel, than that a due obfervation of 
 them according to their original inflitution, be/ides its being a 
 public avowal of our religious homage, and of our faith in God, 
 and in our Lord Jefus Chrift, hath a manifeft tendency to pro- 
 mote our moral improvement, and to exercife and lhengthen 
 thofe good affections and difpohtions which naturally lead to a 
 hply and virtuous practice. 
 
 And as there are too many profefled ChriAians, who openly 
 neglect the inftitutions of religion, there are others who feem 
 to flatter themfelves that a mere outward attendance on divine 
 ordinances, and the keeping up a form of religion will be alone 
 fufficient, though they at the fame time indulge themfelves in 
 a practice contrary, to the rules of virtue and morality. But 
 all expedients for reconciling the practice of vice, of diflblute- 
 nefs, or difhonefty, with the faith and hope of the Gofpel, are 
 vifibly abfnrd and vain. The molt inconfiltent of all characters 
 ir, a wicked and vicious Chriftian, which to any one that is ac- 
 quainted with the true nature and defign of Chriftianity, feems 
 to be a kind of contradiction in terms. For nothing is more 
 evident than that a bad and diffolute life is the moft manifeft 
 contradiction to the whole deiign of, the Gofpel -revelation. 
 What a ltrange inconfiflency is it for perfons to profefs them- 
 felves the difciples of the holy Jefus, and yet to counteract the 
 very end he came into the world for ! To profefs to hope for 
 falvation from him as promifed in the Gofpel, and yet to ncgk.ct 
 the neceflary terms without which, we are there allured, fell 
 tipn is not to be obtained ! To. believe that he came to deftroy 
 the works of the devil, and yet allow themfelves in thofe woiks 
 which he came to deftroy ! What an unamiable rcprcfciitation 
 do fuch perfons make of Chriflianity, if a judgment were to be 
 formed of it from their conduct and practice ! You would p 
 taps conceive a horror at the thought of blafpheming Cbi 
 
 > and 
 
4 i2 CONCLUSION. 
 
 and openly renouncing all hope of falvation from him, and yet 
 the plain tendency of your practice is to harden the hearts of 
 infidels, and give occafion to the enemies of Chriftianity to 
 blafpheme. And fliould not you tremble to think of being 
 charged as acceflbry to the indignities and reproaches caft on 
 that venerable name into which you were baptized, and on that 
 excellent fyftem of religion, whofe divine original you profefs 
 to believe? Surely then it highly concernetfa you, for your own 
 fakes and that of the Gofpel, to let yourfelves heartily to reform 
 a conduct fo irreconcileable to all the rules of reafon, and to 
 your own moft evident interefts. Implore the mercy- of God 
 through Jefus Chriit, and the affirmances of his Grace, which 
 fell not be wanting to the truly penitent, and mew yourfelves 
 Chrifiians, by endeavouring to get your fouls effectually brought 
 under the influence of our holy religion, the natural tendency 
 of which, wherever it is fincerely believed and embraced, is to 
 Infpire an ingenuous hope, confidence, and joy. 
 
 I mall conclude therefore with laying a few advices before 
 thofe who take upon them the name of Chriftians, and who 
 profefs to receive the Gofpel as of divine authority. 
 
 And i. Let us be thankful to God for our glorious privi- 
 leges. It is our unfpeakable advantage, that we are not left 
 merely to the uncertain lights, or feeble conjectures of our own 
 tmaflifted reafon in matters of the higheft importance. We 
 have God himfelf inftrucYirig us by his word concerning his 
 own glorious perfections, and his governing providence, as ex- 
 tending to the individuals of the human race, difplaying all the 
 riches of his grace and goodnefs towards periming fmners, (et~ 
 ting our duty before us in its juft extent, and animating us to 
 the practice of it by the moft exceeding great and precious 
 promifes, and aflbring us of the aids of his Holy Spirit to affift 
 our weak endeavours. We are raifed to the moft glorious 
 hopes and views. A happinefs is provided for us as the reward 
 of our patient continuance in well-doing, tranfeending all that 
 we are now able to exprefs, or even to conceive, Thefe 
 things certainly call for a devout admiration and adoring 
 thankfulnefs, and for all the returns of love and gratitude that 
 are in our power. Cur civil liberties are juftly to be valued, 
 but our privileges as Chriftians are of a yet higher and nobler 
 nature. 
 
 zdiv, Another thing which naturally follows upon this is, 
 that we fliould c6nfider and improve the revelation we profefs. 
 l » believe, and that we fhouid endeavour to be well acquainted 
 with it, cfpcviaily as it is contained in the holy Scriptures. 
 
 Thae 
 
CONCLUSION. 413 
 
 There thofe difcoveries are, to he found which Cod was 
 pleafed to make of his will at fundry times and in di 
 manners, by the mouth of his holy prophets; but efpecially 
 there is that laffc and moft perfect revelation he gave by his 
 well-beloved Soil. We are ready to think they had a mighty 
 advantage who faw our Saviour in the flefli, who heard to 
 excellent difcourfes, and were wirneftls to his holy lift-, and to 
 the miracles he performed. And m the facred writings we 
 have all thefe things faithfully recorded. Thofe very difcourfes 
 which he delivered are there tranfmitted to us, with an account 
 ©f the wonderful works he did, his moft holy and ufefuJ life, 
 and moft perfect example. What a ft range incon/iftent con- 
 duct would it be r to profefs to believe that there is a reve- 
 lation given from Heaven relating to matters of the higheft 
 moment, and that this revelation is contained in the holy 
 •Scriptures, and yet to fuffer the Bible to lie neglected by uj, 
 as if this which is the moft worthy of all our attention, were 
 the only book that deferved no attention at all ! Let us there- 
 fore fearch the Scriptures, which are able to make us wife unto 
 falvation. And if we meet with difficulties there, as may juftly 
 be expected in fuch ancient writings, and which relate to a 
 great variety of things, fome of them of a very extraordinary 
 nature, let not this difcourage us. For befides that by a care- 
 ful confidering and comparing the Scriptures themfelves, and 
 making a proper ufe of the helps that are afforded us, we | 
 have the fatisfactionof having many of thofe difficulties cleared 
 up to us, it muft be obferved, that thofe things that arc moft 
 neceffary to be known, and which are of the greateft import- 
 ance, are there moft plainly revealed, and frequently inci 
 and thefe things we fhould efpecially labour to get imprc 
 upon our hearts and confeiences. 
 
 But that which mould be our principal concern, is to 
 care that our whole converfation be fuch as bccomcih the Gof- 
 pel of Chrift, worthy of our glorious privileges and 
 hopes. He muft be an utter ftranger to Chrii ho is not 
 
 fenfible that it lays us under the moft facred 
 gives us the greateft helps and encouragements to a holy and 
 virtuous practice. Let us there we would 
 
 own falvation and happinefs, and would promote : ir of 
 
 our blefled Redeemer, and of the i >rought fiom 
 
 heaven, endeavour to adorn the doctrine of G 
 all the virtues of a fober, a righteous 
 form of godlineis will not be (ufl 
 the beauty of religion, muft aj 
 
 coo . 
 
4H CONCLUSION 1 . 
 
 conduct. This is in- a pecular manner expected to thofe wnd 
 are honoured with the office of the holy miniflry. But the 
 Gofpel is not defigned merely for any particular order of men,- 
 but to extend its influence to perfons of all orders and degrees; 
 And how amiable is the idea of a Chriftian acting up to the 
 obligations of Chriftianity ! 
 
 Confider him in the exercife of piety and devotion towards 
 God, diligent in attending on the ordinances of religion, filled 
 With a profound reverence of the divine Majefty, with a devout 
 admiration of the fupreme original Goodnefs and Excellence, 
 his foul riling in grateful emotions towards his fovereign Bene- 
 factor, exercifing an unrepining fubmiflion and refignation to 
 his will, and a fteady dependence on his providence, rejoicing 
 in Chriit Jefus as his Saviour and Lord in the beauties of his 
 example, and in the wonders of his love. 
 
 But the religion of a real Chriftian 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 
 ffrictly juft and generoufly honeft, to behave fuitably in every 
 relation, the conjugal, parental, and filial relation, and to ful- 
 fil the duties of the civil and /octal life. It tendeth to fuppref3 
 the bitter and malevolent affections, and to diffufe a fweetnefs 
 and complacency through his whole behaviour. It maketh him 
 ready to bear with the infirmities of others, to rejoice in their 
 happinefs, and endeavour to promote it, and initead of being 
 overcome 0/ evil, to overcome evil with good. 
 
 Behold him in another view, as exercifing a noble felf-go- 
 x r ernment, keeping his appetites and paffions under a proper dif- 
 cipline, and in a regular fubjection to the laws of religion and 
 reafon, difdaining to dishonour and defile his body and foul 
 with unclean lufts, and vicious excefTes, yet not unreafonably 
 auftere, but allowing himfelf the moderate and chearful ufe of 
 the innocent plcafures and enjoyments of life, and every enjoy- 
 ment heightened by the glorious prefpets which are before 
 him. To which it may be added, that religion tends to infpire 
 him with a true fenfe of honour, as that fignifieth an abhor-- 
 rence of every thing bafe, falfe, unjufr, and impure, and with a 
 real greatnefs of foul, and a noble conftancy 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 iifelf, cannot but attract the appro- 
 bation and eftcem of thofe that obferve it. But when it is 
 found in conjunction with Nobility of extraction, 
 Dignity of s ta 1 'ion, Si'JLENjdor and Affluence of for- 
 tune 
 
CONCLUSION. 4r5 
 
 tune, what a glory does it diffufc ! And it gives a real pleafure 
 to every friend to Chriftianity among us to reflect, that or 
 we have an illuftrious inftance in a Person of the molt exalted 
 dignity, but who is {till more diilinguiihcd by her Princely anA 
 ChriJHan virtues, than by the eminency of her ftation. We . : 
 here a mining proof, what a juft and general efteem and 
 miration, folk! rational piety, a well-regulated zeal iqv Chrf- 
 ftianity, and a life amiably conducted by its facred rules, in a 
 condition fo elevated, has a natural tendency to create, and 
 what a fflendor and beauty it adds to the higheft titles and 
 dignities. And if perfons diftinguifhed by their Rank and 
 Figure in life were more generally careful to copy after fo 
 bright a pattern, it is to be hoped, this might happily contri- 
 bute to reform the licentioufnefs of the age : And that the in- 
 fluence of their authority and example would extend to thole 
 in inferior (rations, and have a general good effect; particu 
 that it would tend to' cure that falfe and vicious Jhame, which 
 has fo often difcouraged perfons 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 obferve in the lad place, that thofe who have- 
 any true zeal for Chriftianity, and who really believe it to be 
 the moll excellent religion, are bound by every obligation to 
 endeavour to promote it in their own families, by card 
 training up their children to an early acquaintance with I 
 holy religion, and veneration for it. It is oj£ great confequ: n 
 to endeavour to feafon their young and tender minds with its 
 important principles, and to infpire them with a juft reverence 
 of things facred, with a love of goodnefs and virtue, and an ab- 
 horrence of what is bafe, falfe, vicious, and impure- '\ 
 cefiity of an early good education, and the benefits arifing f: 
 it, have been acknowleged by the beft and wifeft men in 
 ages. And we have certainly a mighty advantage this way. who 
 enjoy the light of the Gofpel-revelation. And then »hly 
 
 concerneth Chrillian parents to do what they can, that t. 
 children may be betimes acquainted with the 
 and may have the word of Chrift duelling rii 
 Minds which are early filled and poflefled with the 
 of religion, and with the noble and I 
 Gofpel, carry about with them the I 
 againft the vanities and follies, the corrupt 
 o)' a finful world, and the moll anhnai 
 Wee of every amiable virtue, and unii 
 yet this, which is the moll important and mc 
 
 a j 
 
4i5 CONCLUSION. 
 
 a good education, feems to be that which is leaft attended to. 
 For want of this it is, that notwithftanding the advantages we 
 enjoy, many among us, though they call themfelves Chriftians, 
 are fhamefully ignorant of the nature and defign of Chiiftianity, 
 and even of the firft 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 mod unhappy fymptoms 
 of the great degeneracy of the prefent age, and which gives us 
 the moil melancholy profpecls of the fucceeding one. For 
 what can be ex peeled from thofe who are bred up under parents, 
 that take no care to inftil worthy principles into their minds, 
 and in families where they fee no figns of religion, or the fear of 
 God ? Unnatural parents ! who feem to make the real welfare 
 and happinefs of their children, the leaft of their concern; or, 
 if they take fome care to adorn their bodies, and form their 
 outward behaviour, neglect the culture of their better parts, 
 their minds, or at leaft take no care to train them up to a juffc 
 fenfe of religion and morals, or to a tafte for what is truly 
 laudable and excellent! Unhappy children ! in whom, for want 
 of proper early inftruction and difcipline, irregular appetites 
 and paffions, and evil habits are daily gathering ftrength, till at 
 length they are turned out, unfurnimed with good principles, 
 or worthy fentiments of things, into a world full of temptations 
 and mares. Is it to be wondered at, if fuch perfons become an 
 eafy prey to wicked and impious feducers, and are foon drawn, 
 into prophanenefs and infidelity, and into diflblutenefs and de- 
 bauchery, which, where if prevails, tendeth to corrupt or to 
 extinguifh true probity and public fpirit, and every noble and 
 generous affection and fentiment ? And in that cafe, the higher 
 their condition is, and the greater their affluence of fortune, 
 the more pernicious is the contagion of their example; and 
 thofe who otherwife might have been the ornament and fupport, 
 become the difgrace and pell: of the community. 
 
 On the contrary, how agreeable is it to behold well-regulated 
 families, children bred up in the fear of God, their minds early 
 principled with juft notions of things, and good affections, and 
 worthy habits, carefully cherifhed and improved ! Thofe of 
 the one fex, formed under the influence of religion to a juft and 
 delicate fenfe of purity and virtue, and to that modefty and 
 gentlenefs of manners and behaviour, which hath been always 
 cfteemed one of their lovelieft ornaments : Thofe of the other, 
 trained up by a proper inftitution and difcipline to a rational 
 piety, and the government of their appetites and paflions, and 
 
 to 
 
CONCLUSION. 4 t 7 
 
 to a juft and manly fenfe of what is truly honourable, virtuous 
 and praife-worthy. And here again the fame great example 
 preferiteth itfelf of a moil eminent Personage of the ! 
 Dignity, who amidft all the pomps and /picadors of a court* 
 hath efteemed it one of her moll plealing employments, to in- 
 fpecT: the education of her Illustrious offspring, and. to 
 tins hath applied her princely cares and perfonal attendance* 
 And furely it muft be the earned wtfh of every good mind, that 
 {he may have the fincere and noble fatisfaclion of feeing them 
 grow up under her tender and watchful eye, in every virtue 
 and excellence, which may render them public ornaments, and 
 blcfjings, and dirFufe a beneficial and extenfive influence, of 
 great ufe in the prefent age, and the effects of which may be 
 tranfmitted to fucceeding generations. 
 
 How happy would it be for thefe nations, if, in conformity 
 to an example io juftly admired, the Great and NoblU 
 would look upon the care of their children and families to be 
 one of the worthieft objects of their attention and concern ! 
 This could fcarce fail to have a good effect upon thofe of the 
 lower rank. Then might we hope to fee religion and virtue" 
 flourifh, and a new and hopeful generation fpringing up among 
 us, the fbreft earnell of national glory and happjriefs* For it 
 is a maxim of undoubted truth, as well as of great importance, 
 That a careful education of children will lay the beft founda- 
 tion for well-ordered families, as thefe will contribute the moll: 
 of any thing to the peace and good order of the community. 
 
 I fhall conclude this addreis with the admirable words of 
 St. Paul: Finally, brethren, tuhatfoever things are true, 
 foever things are heneft, ivhatfocvcr things are jujl, wkai 
 things are pure, tuhatfoever things are lovely, ivhatfocvcr : 
 are of good, report ,• if there be any virtue, and if there \ 
 praife, think on thefe things. 
 
 I have now Hnimed the deC)^n I undertook, and whieh hath 
 been carried on to a much greater length than I at fir ft defigned. 
 God grant that what hath been offered in this and the pi 
 iftg volume, may aniwer the end for which it was fincerel 
 tended, the ferving the caufe of important truth, piety, 
 virtue in the world, and efpecially in thefe nations, in which 
 fuch open infults have been offered to religion, and particularly 
 to the holy Gofpel of our blefled Lord and Saviour J, 
 For myfelf, what I defire above all t! I 
 
 the power and influence of that excellei) ' !1 my owft 
 
 foul, animating and regulating* mj conduct in life, fupp 
 and comforting me in death, and preparirg me for thai better 
 Which we are railed to the hope ot b) the Gofj 
 
 Vql.IL *• AFPEN- 
 
( 4i8 ) 
 
 APPENDIX, 
 
 Containing Reflections on the prefent State of 
 Things in thefe Nations. 
 
 There is a great and growing corruption in thefe lands \ not* 
 wlthftanaing the Jignal advantages we enjoy. This tor* 
 ruption not juftly chargeable on cur religion as Chrijlians 
 and Proteftants, but on the neglecl or contempt of it, 
 The unaccountable eagernefs that has been jhtwn in 
 fpreading the principles of infidelity^ of very til confe- 
 rence to the public. The tendency of irreligion and 
 vice to bring mifery and ruin upon a people, both in the 
 natural courfe of things, and by the juft judgments of 
 God. Many things in the late and prefent courfe of 
 God's difpenfations have an alarming appearance. Re* 
 pentance and reformation, and a ftricl adherence to the 
 faith and praclice of Chriflianity , the proper eft way of 
 averting the tokens of the divine difpleafure, and pro- 
 moting the national profptrity. The happy fiate of 
 things which this would introduce. 
 
 THOUGH the following Considerations do not dire&ly 
 and immediately relate to the View of the Deijiical 
 Writers, yet they may perhaps come in not improperly as an 
 Appendix to it, and u ill, I hope, not be thought altogerher 
 unfui table to the general nature and deiign of the preceding 
 work. 
 
 It was with great fatisfacTion that I read the order for a 
 General and Public Faft, to be religion fly obferved by all his 
 ma-cfry's fubjecls in thefe kingdoms, and which is drawn up 
 with great {erioufnefs and folemnity. It is there acknowledged, 
 
 that 
 
APPENDIX. 4I9 
 
 that the manifold fins ani.-wickednefi ofthefe kingdoms have 
 jujHy defended heavy and fever 'e pin 
 
 heaven. We are called upon to humble cwfchis before , 
 God, and in a mofi devout and folemn manner to fen,, 
 prayers and fuppli rations to the divine MajejJy, to avert all 
 theft judgments which we mofi juftly have de/erved, to cor., 
 his mercies, and perpetuate the enjoyment of the Proiejlant > 
 gion among its, and fafeiy and prosperity to his majejly's ... 
 doms and dominions. 
 
 Having fo great an authority to bear me out, I ftiall add fome 
 reflections, which have made a deep impreffion upon my mind, 
 with reference to the prefent Irate of things among us. 
 
 We have been eminently diffinguifhed above moft other na- 
 tions by happy privileges and advantages. Provide: 
 blefled us with an abundance of thofe things, which are ufually 
 thought to contribute to the public profperity and happinefs* 
 Never had any people a fuller enjoyment of liberty: a profufiod 
 of wealth has flowed in upon us by our wide extended com- 
 merce. We have had great advantages for improvemei 
 arts and fciences, and every branch of ufeful knov 
 ally that which is the moft valuable arid import:::]! hers, 
 
 the knowlege of religion in its truth and purity. The KgKl 
 the glorious Gofpel of Chriit, freed from the atfurdities, 
 fuperfritions, and idolatries with which it hath been incum- 
 bered in many other countries pro felling the Chiiflian F: 
 hath long flione among us. The holy Script arcs are n< 
 up in an unknown tongue, nor confined to the ftudies of 
 learned, but are put into the hands of the peop] 
 men may have accefs to that (acred rule of faith 
 the original fhndard of the Chriflian religion 
 of knowlege are opened, and the public inftru&Jons fo 
 quently and freely difpenfed, that it ma 
 crieth without, fie uttercth her voice in t'.. 
 
 It might be expected that a people guifhed i 
 
 vantages for religions and moral improvement, ft > be 
 
 remarkably diftinguUhed by the knowlege and pra 
 wildom, and virtue, and by a zeal for our holy religion. — 
 though it is to be haped there are many among as, who are un- 
 feignedly thankful for our ineftimable pi ; ! to 
 
 make a right improvement of tl 
 that a great corruption hath fpread i 
 ing among all orders and degrees of 1 "his is a \ 
 
 agreeable fubject: but the firft ftep to a pro; 
 duly ieniible of the true ftate of our own - U -a!th 
 
 Ee z 
 
42o APPENDIX. 
 
 and plenty hath been abufed to an amazing luxury, and our li- 
 berty to a boundlefs licentioufnefs. Many act as if they had no 
 other way of (hewing that they are free, but by caiting off all 
 retain ts, and fetting themfelves loofe from all the ties of re- 
 ligion and virtue. Atheifm hath appeared almoft without dif- 
 guife, or, which in effect comes to the fame thing, the dif- 
 belief of a Providence, of Cod's moral attributes and govern- 
 
 ?nent, and of a future Jlate. The moll: virulent reproach 
 
 and contempt hath been call upon the adorable Jesus, and the 
 methods of our redemption and falvaiion by him. All that 
 part of our duty, which more immediately relateth to the fu- 
 preme Being, feemeth to be regarded by many as a matter of 
 indifTerency. And the flightefl obfervation may convince us, 
 that there is a growing neglect of public vjorflip, as if the 
 properefl way of (hewing our gratitude to God for the glorious 
 privilege we have of worfhipping him according to the dictates 
 of our own confeiences, were not to render him any public 
 homage, or religious worfriip at all. That holy day, which is 
 by divine appointment, and by that of our own laws, fet apart 
 from worldly bufmefies and cares, for the purpofes of religion, 
 for receiving public inftrucrions, and for attending on divine 
 
 worfhip, hath been treated with great contempt. And in this 
 
 too many of thofe who, by their authority and influence, fhould 
 let a good example to others, have unhappily led the way. Can 
 there be a greater contempt caft upon it, than to hold Gaming 
 Assemblies on that day? And when this is done by perfons 
 of rank, can it be wondered at, that by the lower kind of peo- 
 ple it is often the worfl employed of any day in the week, and 
 devoted to idlenefs and vice ? And it cannot but give concern 
 to every good mind, that an InJIitution, fo admirably calculated 
 for the advancement of religious knowlege, piety, and virtue,. 
 and for promoting good order in the community, fhould be fo 
 flrangely perverted and abufed. 
 
 Having mentioned the practice of Gaming, I cannot -help. 
 obfe'rvihg, that among other unfavourable fymptoms of the 
 growing corruption among us, this is not the lead, that that 
 practice is of late years become more general, and carried to * 
 iter excefs, than has been known before in thefe kingdoms. 
 The. wifeil men of all nations have been (o fcnfible both of the 
 icious effects of this vice to particular perions and. families, 
 and its ill influence on the community, that it would fill a large ; 
 volume barely to recite the laws which have been made againft 
 it, both in former and later ages. Our own laws have fixed a 
 biand upon it, and in effect declared the- gain made by it to be 
 
 dilhouourable 
 
APPENDIX. 4 2 f 
 
 dirtiononrable and infamous: yet is the being inftru&ed ii 
 myfreries of it become a neceffary part of education, whilft 
 the feafoning the tender minds of young perfons with principles 
 of religion and juft fentiments of things, and forming them to 
 the worthieft practices, is, it is to be feared, in a great mcafuic 
 neglected. 
 
 But what affbrdeth the moft melancholy apprehenfions is, the 
 great corruption and depravity of manners which is fo gene- 
 rally and juftly complained of. The mofl blafphemous abufc 
 
 of the name of God, by mocking oaths and imprecations, and 
 the mod: corrupt and wilful perjuries, drunkennefs, and excefles 
 of riot, but efpecially by the exceflive drinking of dijlilled fpiri- 
 tuous liquors, the health, morals, and religion of the laboi i 
 
 and ufeful part of thefe kingdoms are well-nigh deftroyed. 
 
 Fired with this infernal poifon, they are fpirited to perpetrate 
 and execute the moil: bold, daring, and mifchievous cnterprizes, 
 and (baking off all fear and fiame become audacionfly impu- 
 dent in all manner of vice, leiudnefs, immorality, and prophar.:- 
 nefs, in defiance of all laws human and divine. — But it doth not 
 Hop here, its malignant influence reaches to the children yet 
 unborn, who come half burnt-up and fhrivelled into the world, 
 and who, as foon as born, fuck in this deadly poifon with their 
 mothers or nurfes milk, fo if this worft of all plagues be fuf- 
 fered to go on, it will make a general havock, efpecially amongil 
 the foldiers, Jailors, and laborious part of the nation, who are 
 manifeftly degenerated from the more manly conftitutions of 
 preceding generations 11 . Befides an amazing diiToluteneis, and 
 
 impu- 
 
 * See Difiilled Spirituous Liquors the Bare of tbt A" 
 2d edit. 1736, London. Dr. Stephen Hales*/ /W 
 the Drinkers of Chi, Brandy, and other fpirituous Liquors, niihUb are 
 Jo d.J1rufti<ve of the Indultry, Morals, Health, and I 
 People. A new edition with additions, and an appendix. — ' 
 the catalogue of the books diftributed by the Society for rronv 
 Chriltian knowlege, London. — This worth . Rod excellent 
 
 fhtlofofber (whole" whole life has been ufefolly cm] 
 moting the honour of God and the welfare of mankind] ;n a 
 treatife upon the diftUIing of fca-water, and the ufe oi 
 
 csV. joft poblifhed, fpeaking of diflilL. us Unuors, fajra 
 
 11 How much therefore docb it behove all, who have an) coin 
 •' for the honour and dignity of their own kiodred fp m- 
 
 " dignation at its being thua debafed dod difgraced, any boiveli \ 
 " pity for the vait multitudes, not lei 
 " that are' yearly deftroyed ail over the world, by the mor.. 
 " as natural, and therefore woril of all evili, that ever betel un- 
 
 E e 3 M harpy 
 
422 APPENDIX. 
 
 impurities of all kinds, even thofe that are moft unnatural, and 
 which are not tit to be named amongft Chriilians. To which 
 may be added, the horrid crime of Self-Murder, not only 
 frequently praftifed, but pleaded for, a practice defervedly 
 rendered infamous by our laws, as being a murder committed 
 by a man upon his own perfon, in oppofition not only to the 
 mod: facred obligations of religion, and the rights of the com- 
 munity, but to the itrongeft inftincls of the human nature, 
 wifely implanted in us by the great Author of our beings, as a 
 
 bar to fuch monirrous practices, To all which may be added, 
 
 that barbarous practice of men's murdering one another upon 
 a pretended faint of honour, as it is called, for the moft flight 
 
 and trivial offences, below the cognizance of our laws: A 
 
 crime inexcuiable in a civilized country, and which yet gene- 
 rally paffes unpunished, and thus leaves the guilt of blood upon 
 
 the land, crying aloud for vengeance. It is impoffible for a 
 
 thinking man that has a true zeal for the honour of God and 
 the interefts of religion and virtue, and who hath the welfare 
 and h'appinefs of his country really at heart, not to be deeply 
 affected with fuch a view of things, and follicitous what the 
 confequence may prove. 
 
 And now, it is a natural enquiry, what can this be owing 
 to? Whence can it be, that nations fo happily privileged, and 
 favoured with fo many advantages for the knowlege and practice 
 of religion; mould have funk into fuch an amazing corruption 
 and degeneracy ? Can this be confidently charged on religion 
 itfelf, either the Chrillian religion or the- Protectant, which is 
 the religion of Jefus, as taught in the holy Scriptures, and 
 
 " happy man ; to ufe their utmoft endeavours to deliver mankind 
 
 *' fiotn the Pest r But notwithstanding this aftoniihirg ravage 
 
 *' r.nd definition of the human fpecies, yet the unhappy unrelent- 
 •' ing rations of the world feem as unconoerned about it as if only 
 " Co many thoufandsi nay millions of Caterpillars or tocufis were de- 
 «' flroyed Was th r crc ever a more important occafion to 
 
 M rouie the indignation < f mankind ? Can we be calm and un- 
 u djftyrbca, when this Mighty Destroyer rears up its jnvenomed 
 
 t* head f The lous advocates for Drams, even the un- 
 
 " happy befotted ftremfelves, the prolonging of whofe 
 
 " lives, and whofe real welfare both d hereafter^ is hereby 
 
 *'■ finc'crely intended, c fault with this well-meant rcmon- 
 
 ■' ftiance, in defence of then 1 , and of all in I ainfl this uni- 
 
 " verf'! ■ ong been and that 
 
 *' not withput fu Cqefs, in fi an§ to preferve multitudes of 
 
 * lives, by varjoijs r.u-ans/' 
 
 freed 
 
APPENDIX. 423 
 
 freed from the abufes and corruptions that have been brought 
 into it? The Deiits have pretended the firft, the enem 
 the reformation the laft. The anfwer to both is in effect the 
 fame. Can that be the caufe of corruptions among Chriflians, 
 which if fteadily adhered to is the beft remedy againll thofe cor- 
 ruptions? Can that occafion an abounding in vice and wicked- 
 nefs, which, if really believed and ferioufly confidered, exhi- 
 biteth the molt powerful diffuafives from it, that can enfc 
 the human mind ? Can the furniming the people with the 
 means of knowlege, and bringing them to an acquaintance 
 with the holy Scriptures, which are able to make us wife unto 
 falvation, and are profitable for doElrine, for reproof for 
 retlion, for injirutllon in right coufnefs, can this have any ten- 
 dency to encourage them in vice and diffolutenefs ? Such a fup- 
 pofition is contrary to the plaineft dictates of common fenfe. 
 The corruption therefore complained of can never be the natu- 
 ral effect or product of our advantages, and efpeciaJly of the 
 religion we profefs. On the contrary, the heft and fureR pre- 
 fervative againft this growing corruption, and the molt effectual 
 way of recovering from it, would be to have a high efkcm for 
 thofe divine oracles, to read and confidcr them with attention, 
 and lay to heart the excellent instructions and directions which 
 are fet there before us. 
 
 There is a far more natural account to be given of that cor- 
 ruption of manners, that vice and wickednefs which fo much 
 aboundeth among us. It is owing not to the knowlege or be- 
 lief of religion, but to the neglect or contempt of it ; to B 
 ftrange indifferency towards it in fome, whilft others ufe 
 litmoft endeavours to traduce and expofe it under t: 
 characters of fuperftition, prieftcraft, or cnthuiiafm. 
 numbers of impious books have fwarmed among us, both for- 
 merly and of late: fome of which are not only I 
 Chriftianity, but (tike at the foundations of all religion, the 
 attributes and providence of God, and a future ftate 1 
 tions. The niahifeft tendency of then. fh the 
 
 fear of the Deity,— to confound the moral d 
 —to degrade the human nature to a level v 
 thereby extingiiifh every noble and generous feni 
 prive good men of the blefled hope oj 
 bad men from the fears of future pui il 
 henfions of a fupreme G ; 
 
 ciples, and the books that contain them, have b 
 with great t induflry, both in I 
 
 in our plantation* abroad, & 
 
 E e 4 
 
42 4 APPENDIX. 
 
 pence. This prepofterous kind of zeal for infidelity may, to a 
 confiderate obferver, feem to be an odd phenomenon, of which 
 no rational account can be given. One may, in fome degree, 
 account for a man's being hurried away by the violence of his 
 appetites and pailions, to do what his own mind difapproves 
 and condemns. But that any man fhould coolly take pains to 
 {tt other men loofe from all the restraints of religion and con- 
 fcience, and thereby, as far as in him lies, attempt to dilTolve 
 the bands of fociety and public order, and encourage men to 
 gratify and fulfil their appetites and paflions without controul, 
 the natural confequence of which would be to introduce uni~ 
 verlai confufion, in which he himfelf may be a great fufferer, is 
 abfolutely unaccountable on any principles of good fenfe or 
 found policy; fo that if we did not fee frequent inflances of it, 
 we fhould be apt to think it fcarce poflible, that any men in their 
 ienfes fhould act fo ftrange a part. 
 
 One very pernicious confequence of fuch open attempts 
 again!! religion is, the fpreading prophanenefs and duTolute- 
 nefs of manners among the Icroer kind of people, who eaiily 
 catch the contagion, when once men of higher degree, or at 
 leaft that pretend to a fuperior fagacity, have fet the example. 
 And who can, without deep concern, obferve, that this is very 
 much become the cafe among us at prefent ? Great numbers 
 of thofe, who belong to what ought to be the moll induitrious 
 body of the people, are funk into irreligion and vice. And, in 
 proportion as thefe prevail, they become averfe to all honeft 
 labour and induflry, and prone to the molt flagitious crimes, 
 which have the worff. efFe£t imaginable on the peace and good 
 order of the community. And it is eafy to fee what mifchief 
 and confufion mult thence enfue. A fober and induhrious po- 
 pulace is the ftrength, the riches, the glory of a nation: but 
 when thole, that fhould be the labouring hands, become vicious 
 and diffolute, they are prepared for every kind of wickednefs 
 and difcrder. As, from their rank and education, they have, 
 for the mod part, little regard to the appearances of honour 
 ;md decency, if, at the fame time, they have caff 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 
 paflions, what are they not capable of? It is an obfervation 
 which hath generally held, and is verified by the experience of 
 all ages; that Right eon fnefs cxaltcth a nation, but Jin, i. e. 
 abounding vjee and wickednefs, is a reproach unto any feop/e, 
 i. e. it bringetbi difgrace and mifery upon them. Prov. xiii. 10, 
 When once a ncgle£} of religioij and a eon upiion ot manners 
 
 l.vojmerh. 
 
APPENDIX. 425 
 
 beeometh general, it hath a natural tendency to di/Iblve and 
 enervate a nation, and to extinguifh true public fpirit i 
 manly fortitude. Nor have any people long maintained their 
 liberties, after having loft their probity and virtue. 
 
 Thus it is in the natural courfe of things, and thus it alfo is 
 by the juft judgment of God, and according to the ftated rules 
 of the divine procedure towards nations or large communities, 
 God may indeed, in his great wifdora and goodnefs, Ion 
 with a degenerate people, and may even continue to pour forth 
 many blelTings upon them when they are in a corrupt ftat< 
 pecially if there be a confiderable remnant of good men ftiil to 
 be found among them. But when their iniquities are grown up 
 to fuch a height, and have continued fo long, that he doth not 
 fee fit to bear with them any longer, the meafure of their ini- 
 quities is faid to be full; the time is come for executing a fevere 
 vengeance upon them, and the puniihment falls heawer for be- 
 ing fo long delayed. 
 
 Whoioever duly conftdereth thefe 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 reafon to apprehend his righteous judgments. Tl 
 fent fituation of things hath an alarming appearance, and, if 
 we be not utterly ftupid, muft tend to awaken us out of our 
 fecurity. Scarce ever was there a time in which it might be 
 more juftly faid, that God's judgments are abroad in the earth. 
 I need not enter into particulars. They are very well known, 
 and frefh in our remembrance. There have been, to ufe our 
 Saviour's emphatical expreflions, commotions and great earth- 
 quakes in divers places, — diftrefs of nations with perplexity, the 
 jea and the -waves roaring: mens hearts failing them f<H 
 and for looking after thofe things that fiall come upon 
 Luke xxi. 9. n. 25. Of fo vaft an extent have the amazing 
 concuihons been, reaching to many parts of Eur ;, and 
 
 Jmerica, at a great diftance from one another, and in divers 
 places have produced fuch dreadful effecls, even to I 
 iion of great and populous cities, that it looked) as i. 
 were about fome great and remarkable work of JU 
 punijh the world for their evil, and the wicked for : 
 ties, as the prophet exprefleth it, If xiii. It. Surely 
 man, who believeth that there is a Providence which 
 its care to mankind, muft believe that it hath a fpeci 
 ment in events of fuch a nature, which fo nearly affecl I 
 and large communities, and on which the lives and form I 
 
 fo many thoulauds depend. Though ieeonj caftfc are ad* 
 
 inittcd, 
 
426 APPENDIX. 
 
 mitted, Hill it mult be confidered, that they are all under the 
 direction and fuperimendency of God's Sovereign providence, 
 which f'o ordereth and over-ruleth the circomftances of things, 
 and the cOurfe of natural caufes, as to fubferve the ends of his 
 moral adminiitration with regard to his reafonable creatures, 
 and to execute his purpbfes towards them, whether in a way 
 of judgment or of mercy. And, in every fuch cafe, we mould 
 £x our views not merely or principally en fecofcd caufes. but 
 mould look above them to the fupreme Difpofer, and endea- 
 vour to comport with the defigns of his infinite wifdom an<i 
 righteonfnefs. Calamitous events of a public nature are not to 
 be confidered as concerning only the particular perfons or peo- 
 ple that immediately fuffer by them. They have a more ex- 
 ten five view, and are defigned and fitted to give inftructive 
 leffons to all mankind that hear of them. The natural tendency 
 of all fuch difpenfations is to awaken in the minds of men a 
 holy fear of the divine Majelfy, and to give them, a mod: affecting 
 conviction of the vanity and inftability of all worldly hopes 
 and dependencies. The prophet Ifaiah, after having defcribed 
 in a very lively manner the finking impreflions that mould be 
 made upon the hearts of men becaufe of the fear of the Lord, 
 and the glory of his Majejly, -when he arifeth to flake terribly 
 the earth, very properly adds, Ceafe ye from man whofe breath 
 is in his noftrils : for wherein is he to be accounted of? If. xi. 
 20, 21. Of what avail in fuch a lime of awful vifitation, are 
 the arts of human policy, the pomp of courts, or the power 
 of mighty armies, or the riches and grandeur of the moft po- 
 pulous and magnificent cities ? The plain voice of fuch difpen- 
 fations, a voice intelligible to all mankind, is this: Let all the 
 earth fear the Lord : let all the inhabitants of the -world (land in 
 awe of him. Pf. xxxiii. 8. The Lord is the true Cod, he is the 
 living God, and an e&erlafting king : at his wrath the earth flail 
 tremble; and the nations /ball not be able to abide his indignation. 
 Jer. x. 10. Surely we mould be ready to cry out on fuch occa- 
 sions, Great and marvellous are thy works. Lord God Almighty, jujlt 
 ' true are thy ways, thou King of faints* Who would not fear 
 thee, and glorify thy name? for thou only art holy. For all na- 
 tions flc.il come and worfbip before thee : for thy judgments are 
 made manifeft. Rev. xv. 3,4. The great u(e which is to be 
 1 de of inch awful difpenfations, is well exprefled by the pro- 
 phet [f. xxvi. 9. When thy nts are in the earth, the in- 
 habitants of the world willl irn righteonfnefs ; i. e. they ought 
 to do fo ; "and it is the natt r; tendency of fuch judgments to 
 them 10 do fo. The calamities inflicted upon others 
 
 mould 
 
APPENDIX. 42? 
 
 fttould be regarded by us as folemn warnings and admonitions, 
 which it highly concerneth us to improve. The language of f'uch 
 difpenfations to all that hear of them, is the fame with that of 
 our Saviour to the Jews, when fpeaking of thofe per:" na dh 
 whom the tower of Siloam fell, and of thofe whofe blood / 
 mingled With their facrifices, Except ye repent, yejhat 
 wife perijh. Luke xiii. 3. 5. How rnexcufable (hall we there- 
 fore be, if, inftead of laying thefe things ferioufly to ! 
 continue carelefs and unaffected Hill, and go on in a thought- 
 lefs round of gaieties and pleafures, like thofe the prophet men- 
 tions, If. v. 12. The harp and the viol, the tabret and pipe, 
 and wine are in their fcafls : but they regard net the i::rk cf 
 the Lord, neither confider the operation of his hands. Againft 
 fuch perfons a folemn woe is there denounced. And tlfc where, 
 fpeaking of fomewho continued to indulge themfelves in luxury 
 and riot, and all kinds of fenfual mirth, at a time when the cii- 
 cumftances of things called for deep humiliation and repent- 
 ance, he faith, It was revealed in mine ears by the . -/?*. 
 furely this iniquity fhall not be purged f rem you till ye die, J 1 
 the Lord God of hofts. If. xxii. 12, 1 . [4. 
 
 Whofoever carefully obferveth the courfe of the divine dif- 
 penfations towards us for fome time paft, will be fenfible that 
 we have had many warnings given us. A peflilencc amongfr. 
 , the cattle in England {or many years pail, and, though 
 (till continues in fome parts of this country. Rut a few y< 
 ago the fword of war raged in one part of thf unit* 
 dom of Great Britain, and was near penetrating to the center 
 of it, and threatened the fubver/ion of that confKtutioo, on 
 which the prefervation of our religion, 
 a great meafure, dependeth : but, through the great 
 of Cod, our fears were, after fome time, I 
 More lately encroachments have been mad : ons 
 
 and plantations abroad, in which our national laic ty and pro, 
 fperiry is very nearly interelted. And noi 
 fince a raoft dreadful calamity hath fc ery 
 
 nearly connected with us in intercft and alliance, that the cala- 
 mity may be as, in a conii nr own. 
 And in fac*l, we have been and 
 lives have been loft of his majefty'J ' 
 Britain and and man; 
 fudden fubverfion, have ei 
 
 able of tbeir • ' 
 
 to circumfhmces of diftrefs. 
 of a moft advantageous commcrc ir ^ 
 
4 >S APPENDIX. 
 
 are obilructed ; a great blow is fhruck at our trade, in which we 
 are fo apt to place our confidence : And this at the very time when 
 we feem to be entering upon a war with a mighty nation, a war 
 that threatens to be very hazardous, and which mull: needs put 
 us to a vaft expence, which we are not very well able to bear. 
 That particular judgment, under which fome of the neighbour- 
 ing nations have fo feverely fufFered, and which is one of the 
 moil dreadful of all others, hath greatly threatened us. It is 
 but a very few years fince that great city, which is the metro- 
 polis of thefe kingdoms, and the center of our wealth and com- 
 merce, felt an alarming mock, though, through the great mercy 
 of God, it did little more than threaten and terrify. Since that 
 time, and very lately, there have been feveral very unufual 
 phenomena among us, of fuch a nature as to have a threaten- 
 ing afpecf. Extraordinary agitations of the waters both on our 
 coafts and within land, and mocks of an earthquake felt in fe- 
 veral parts of Great Britain and Ireland, and of his majefly's 
 dominions abroad. 
 
 Thus the divine judgments feem to be advancing upon us, 
 and have gradually begun to operate. But fuch is the mercy 
 and forbearance of God towards us, that he feems loth to in- 
 flict upon us the fiercenefs of his anger, or to pour forth all his 
 wrath. He is pleafed to give us previous warnings, to awaken 
 and rouze us out of our fecurity, that, by a timely repentance, 
 and by humbling ourfelves under his mighty hand, we may pre- 
 vent the neceflity of inflicting feverer puniihments. His hand 
 ;s lifted up, but the awful ftroke feemeth to^be fufpended for 
 a while, as if he were unwilling to proceed to extremities with 
 us. Upon confidering thefe things, that moft affecting expo- 
 iluhtion comes to my mind, which God condefcended to make 
 by his prophet Hofea, with regard to his people Ifrael, when in 
 a very dangerous backdiding itate. How Jhall I give thee up, 
 Ephraim P How JJjall I deliver thee up, Ifrael? How Jhall I make 
 thee as Admah? How Jhall I fet thee as Zehoim? Mine heart is 
 turned within me, my repent in gs are kindled together. I will 
 not execute the fiercenefs of mine anger ; I will not return to 
 ih'flroy Ephraim : For I am God, and not man, the Holy One in 
 i he mid/1 of thee. Hof. xi. 8,9. Yet we find at length, upon 
 their obstinately perfifting in their difobedience and ingratitude, 
 and abufing ihe methods of his indulgence, and even growing 
 more .ind more corrupted, he faw it neceflary to execute his 
 awful judgments upon them, even to the utter fubverting that 
 kingdom, and fubjecYing it to a foreign yoke. God forbid 
 that chis fhauld be our cafe ! Let us therefore make a right 
 7 11 ic 
 
APPENDIX. 
 
 ufe of the divine forbearance. We have hitherto had N • 
 to fing of mercy as -well as cf judgment. Let us not, I 
 abufe of his goodnefs, provoke him to pour forth upon u 
 full vials of his penal worth. With an ingenuou and 
 
 felf-abafement we fhould acknowlege our aggravated tl 
 fions, our neglect and abufe of the privileges and adi 
 we have fo long enjoyed, the contempt that hath been cafl 
 his glorious Gofpel, and the prbphanenefs and drflblutenefs of 
 manners, which hath fo much prevailed. On thete accounts, 
 let us humble ourfelvcs deeply before God, and implore his 
 mercy, and contribute, as far as in us lieth, to the carrying en 
 a work of national repentance and reformation. It is un- 
 doubtedly our duty, in the prefent conjuncture of affairs, 
 when we feem to be entering upon an hazardous and ex pen five 
 war, to exert our utmoft efforts for a/lifting and fnpporting 
 the government, and to apply ourfelvcs to the ufe of all pro- 
 per means which human prudence may fuggeii. But flill we 
 mult get this fixed upon our minds, that whatever proj 
 may be formed for procuring national advantages, and promot- 
 ing the public profperity, all other expedients to make a people 
 flourifh without reformation of manners, and without the know- 
 lege and practice of religion, and public virtue, however tl 
 may feem to have an effect for a while, will, in the ill tie, \>. 
 ineffectual and vain. 
 
 The molt proper way we can take to avert impend] 
 ments, to preferve and maintain our valuable privileges, and 
 promote the public welfare and happinefs, is not to expnefs a 
 clamorous zeal for liberty at the fame time that v 
 an unreftrained licentioufnefs, than which nothing i. 
 tendency, both through the righteous judgment of God, and 
 in the nature of the thing, to deprive us of our liberties; I 
 it is to endeavor- to make a juft and wife improvement of 
 our advantages, to maintain a ftricl regard to 
 and purity of mannei and to guard again!: 
 profibanenefs, and 7. This, and this alone, will r 
 
 ferve us a free, a flourifhi::g, and happy people, 
 that this may be the blefliBg of thefe nations : 
 rity ; and that we may long enjoy the light of the gloriout 
 Gofpel of Chrift mining among us in its gen 
 the ineffimable advantage of a freedom to profefs it, and to 
 worfhip God according' to the directions of his v the 
 
 dictates of our own confeiences, wiihout being 
 fecuting rage and violence! Happy nation? that we Hill - 
 if we be but duly fenfible of 601 '" 
 
 make 
 
430 A P P E N D I Xo 
 
 make a right ufe of our privileges! What a glorious face of 
 things would foon appear among us, if, as we have the belt, 
 religion in the world, we took care to govern ourfelves by its 
 facred rules, and to aft under the influence of its divine in- 
 ftructions and important motives! Virtue, fupported and ani- 
 mated by the glorious hopes of the Gofpel, would appear in its 
 genuine facred charms, and in its lovely beauty and excellence. 
 Love, the true fpirit of Chriftianity, would prevail, and pro- 
 duce a mutual forbearance in lefTer differences, at the fame time 
 that there would be a happy agreement in matters of the high- 
 cft importance; there would be a zeal without bigotry, a liberty 
 without licentioufnefs. The natural confequence of all this 
 would be peace and harmony in larger and lelTer foeieties. Such 
 would be the face of things among us, as far as could be ex- 
 pected in this Mate of imperfection, if the religion of Jefus 
 were firmly believed, and duly confidered, and men would be 
 more generally perfuaded to give up themfelves to its divine 
 conduct. This would render perfons in high Jiations fignally 
 ufeful to the public, and ornaments as well as fupports to their 
 country. And at the fame time fobriety, indujiry, temperance, 
 and good order, would fpread among the body of the people. 
 Nor would true bravery and fortitude be wanting. For though 
 fupcrftition tendeth to produce mean and unmanly fears, true 
 religion, and ajlcady belief of a wife and righteous Providence, 
 hath a tendency to fortify and eftablifh. the mind, and to pro- 
 duce a real courage and grcatnefs of foul, which will enable a 
 man to meet death with a calm intrepidity in a noble and juft 
 caufe,, and (land the (hock of the greatefr, terrors. 
 
 It is a reflection which hath frequently occurred to my mind, 
 Specially on occafion of the late dreadful judgments of God, 
 how different, under the apprehenfion or preffure of an amazing 
 calamity, muff be the ftate of one that firmly believeth ChrifK- 
 anity, and endeavoureth to govern his practice by its excellent 
 rules, from that of the Atheift and Unbeliever, or of the man 
 who though he profefleth to believe the ChrifHan religion, 
 liveth in a plain contradiction to its facred obligations. The 
 former, however black and difaftrous the face of things may 
 appear to be, which naturally tend to create fears in the hu- 
 man mind, yet is perfuaded, that all things are under the di- 
 rection of infinite wifdom, righteoufnefs, and goodnefs, and 
 that we live in a world where every thing above, beneath, and 
 on every fide of us, is in the hand of God, and under the 
 direction of his Providence ; who, as he can arm all his crea- 
 tures againft us, and make them the inflrumcnrs of his juft 
 
 dif- 
 
APPENDIX. 43 , 
 
 difpleafure ; fo, if we be careful to pleafe him, and appro i 
 felves in his light, am make the whole creation 
 to be as it were in a covenant of peace and friend I hip u i 
 Or, if a good man be involved in the fame out 
 with others, as muft often, without a miracle, be t 
 calamities which happen to large communities, ftill be 
 this to fupport him, that the great Lord of the i ..' 
 his father and his friend, and will caufe thofe outward c. 
 -turn, in the final i!lue, to his greatelt benefit. E 
 if this (hall befal him, fliall prove a real gain to him, ao 
 introduce him to a better world, and a nobler It is 
 
 juftiy obferved concerning the man that fcarcth the Lor J, tl. it 
 delight eth greatly in bis commandments, that he /.' 
 afraid of evil tidings, his heart is fixed trujling in the Lord, 
 Pfal. cxi. i. 7. Not only may he fay, upon 
 with the Pfalmift, The Lord is en my fide, I u 
 what can man do itnto me? Pfal. cxviii. 6. An ' 
 an hoji fhould encamp again/} me, my heart Jhall /. . i 
 
 war fhould rife againfi me, in this will I be 
 xxvii. 2. But he may break forth into that .in of 
 
 triumph, Gad is our refuge and Jlrength, 
 in trouble. Therefore will not we J car, th 
 moved, and though the mountains be carried into 
 fea\ Though the waters thereof roar a\ 
 the mountains Jhake with the fuelling thereof, Pfal. xhi. 1 
 On the other hand, the wicked and ungodly a 
 fuch, hath no proper refource, no (olid comfort or Ji pport in .1 
 day of calamity, when all things feem black an I 
 him. For either he looketh upon them to be tl 
 wild chance, or blind necefjity, which cannot p 
 objecl of a rational truft and confidence, and \ 
 room for hope, but in that which nature hath an a 
 of, an utter extinction of being: or, he apprehc 
 be the juft judgments of the wife ^n^ righteou ' 
 the world, whom he hath offended fc 
 is to brave it againfi the wrath of hea 
 tures like ourfelvcs, in a juft 1 
 fortitude: but not to fear God, tJ 
 
 is not courage, but n ^ing 
 
 which remaineth for fuch peribns to do, and i; 
 as well as Scripture, dire&eth to, i- to hun 
 deeply under the might) 
 finite mere b Jefus Cluiil, in 1 1 with 
 
432 APPENDIX. 
 
 the molt reafonable and gracious terms which he hath appoint- 
 ed, for obtaining an infereft in his grace and favour. 
 
 Upon the whole, the belt, thing that can be wilhed, for the 
 honour of God, for the happinefs 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 perfons of all orders and conditions may 
 join in contributing to promote its facred interefts. And not- 
 withftanding the corruption too jufHy .complained of, there 
 are many, I am perfuaded, among us, and may the number of 
 them daily encreafe ! who are earneftly defirous to do this, 
 Every man has it in his power to contribute fomething towards 
 it, at leaft by endeavouring to walk in a converfation becoming 
 the Go/pel. But there are fome perfons who have peculiar 
 advantages for doing honour and ftrvice to Chriltianity. Thofe 
 efpecially that are diitinguifhed by their high Rank, their 
 Fortune and Quality, mould make ufe of the influence 
 this gives them for recommending and promoting true religion 
 and virtue, which will add a luftre to their titles and dignities, 
 and is one of the belt ways they can take to ihew their regard 
 to the public happinefs. Magistrates mould account it 
 their duty and their honour to employ the authority they are 
 invefted with, for ferving the interefts of religion, and dif- 
 countenancing vice and wickednefs; fince for this purpofe they 
 are appointed, that they may be for* the pnnijhmcnt of evil* 
 doers, and for the prai/'e of them that do well. And it is then 
 that their authority will have its proper influence, when it is 
 itrengthened by that of their own good example. But above 
 all, they who are honoured with the character of the Mini- 
 sters of the holy Jefus mould make it the very bufinefs of 
 their lives to fpread and promote real vital Chriltianity, to in - 
 it met the people in its important doctrines, and build them up 
 in their molt holy faith, and to enforce upon them the excel- 
 lent duties it enjoins, by all the powerful and moff engage - 
 ing motives which the Gofpel fets before us. And that their 
 inftrucYious may have the proper effect, it highly concerned! 
 them to keep themfelves free from the fafbionable vices and 
 follies of the age, and to endeavour to be cnfamplcs 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 highefl 
 fervice to religion, but procure the greateft honour to them- 
 I the moll juft veneration for their facred character, 
 which, where it is not difgraced by a conduct unworthy of it, 
 
 naturally 
 
APPENDIX. 
 
 naturally demandeth the efteera and regard of all the title 
 friends to religion and virtue. 
 
 For thefe valuable and excellent pnrpofes, may tl 
 all grace pour forth his holy Spirit upon all ordi 
 of men in thefe nations, that, as they bear the honourable 
 name of Chriftians, they may adorn the doBrine ■•/ 
 Saviour in all things ; and, being filled yuith the know!, 
 his will in all ivifdom and fpiritual underj 
 -worthy of the Lord unto all fileafng ; being fruitful ir. 
 good work. 
 
 I may be thought perhaps to have infifted too lar 
 thefe things. But I cannot but think, that one of the prin- 
 cipal things which ought to be propofed in books written in 
 defence of Chriftianity, mould be not merely to promol 
 fpecuhtive belief of it, but to engage men to that which is th«r 
 main defign of its excellent doctrines, as well as precepts, a 
 holy and a virtuous practice. 
 
 
 Vol. II. F f * tf 
 

 A N 
 
 N D E X 
 
 TO THE 
 
 Fiew of the Dei flic al Writers. 
 
 N. B. Thefv.bjeHs treated of in the Reflexions on Lord Boling* 
 brake's Letters on the Study and Ufe of Hiftory, are not 
 mentioned in this Index, as there is a copious Table of Contents 
 preceding that Piece, Vol. JL p. 24.5, &c. 
 
 A. 
 
 AB E A D I E Mr. — His arguments to prove that Mofis was the 
 author of the Pentateuch not fairly reprcfented by Lord Bo- 
 linglroke, Vol. II. p. 78. 
 
 Abbe de Paris — The miracles pretended £0 be wrought at his 
 tomb confidered : and it is {hewn, that no argument can be juft- 
 ly drawn from thence to the difadvantage of the miracles 
 wrought by Chrift and his apoilles, I. 319, etfeq. The high 
 opinion of his fanttity chiefly owing to his extraordinary aufte- 
 rities, id. y^c. He carried fuperftltion to an excefs, ib. 356. 
 Voluntarily and designedly haftened his own death, ib. 357. 
 His conduct and character of a different kind from that rational 
 and folid piety recommended by the precepts and example of 
 our Saviour and his apoitles, ib. 359, 360. 
 
 Abraham — God's entering into covenant with him had nothing 
 in it unworthy of the divine wifdom and goodnefs, II. 116. It 
 was d-figr-.ed to be of extenfive benefit "to mankind, ib. 117. 
 Hedii not learn theknowlcge and worfhip of the one true God 
 from tht Egyptians or Chaldeans, II. 101. marg. note. 
 
 Allegories of the Old Testament — Not defigned to be 
 pafTed upon the people as a literal narration of fails, II. 94. 
 
 Angels — the notion of them reprefented by Lord Bolingbroke as 
 owing to the ancient aflrologers and profeffors of magic, 1. 427. 
 
 Yet: 
 
1 N D E X. 
 
 Vet he owns, that there are many orders of fup:i >.. . 
 vallly exceeding the human kind, //;. 428. The 
 as the init.ru inents of Divine Providence, ib\ 
 
 Angels Fallen — Nothing in the Scripture doctrine cone: 
 them incorififtent with reafon, II. 148, 149, marg. n 
 
 Apostles— An entire harmony among them in the Gofpcl which 
 they preached, I. 138. 142. Wrongly charged with I 
 worldly interefts and advantages in view, T. 233, 2- ■ . 
 delation they published truly and properly the revelation of Jefui 
 Chrift, as well as that which he himfelf delivered in th 
 his perional miniftry, II. 183. 
 
 Atheism — hath a direct tendency to take away or pervert tl 
 tural fenfc of right and wrong, "I. 78. It is fubyei . 
 virtue, ib. yg. 
 
 Atheists — can only cavil; but cannot reafi exig- 
 
 ence of the Firft Caufe, I. 385. According to I 
 they only deny God, but the divines defame him, ib. 379. Pre- 
 tended alliance between them and divines, idmic. II. 15. Lord 
 S 'baft eft ury fcems to aflert, that Atheifts may be really virt 
 I. 73, 74. — Yet owns, that he that denies a Deity, '■. 
 opinion againil the fentiments of mankind, and being < . 
 and is juilly punifhable by the magistrate, U\ ~'j. 
 
 Atkey Mr. Anthony — Author of The main argument of a I / 
 intitled, Christianity as old as the Creation, fairly fated an. I ex- 
 amined, I. 122. 
 
 Atkinson Mr. — His Vindication of the literal fenft 
 ofCbrifiy in anfwer to Wool/ten, I. 109. 
 
 Attributes of God — Moral attributes necefiarily includ 
 the idea of the infinitely perfect Being, I. 392, et fea. J:, 
 rable from his wifdpm, it. 395, csV. Rightly diftfhguifhed 
 his phyfical attributes, #.396, 397. Lord Ba '. • 
 tions ao-ainft afcribing mora] attributes to God, a :oeur 
 
 ideas of them, confidered and obviated, ib. 397, etj 
 
 B. 
 
 "Balgvy Mr. John — His Letter to the Deift:, Containing 
 on Lord Shafte/bury* I. 64. His fecond Letter to the Dei 
 anfwer to Tinddl, ib. 122. His Eflay on Redemption. 
 
 Baxter Mr. Richard — His Animadversions t 
 
 deVeritate, L 21. - . 
 
 Benson Dr. George — An account of his bock of tl 
 of Chriftianity as delivered in the Scriptures, in anfwer I 
 titty not founded on Argument,!. 1 64, 165. Hi 
 fairly (i at rd, ib. 25$. " 
 
 Bentley Dr. Riehard^Bis Remarks on Collins'/ I 
 Thinking, I. 87 to 89. , 
 
 Be r row Mr. Captl— His Anfiper to D 
 
 F f 1 Blc 
 
INDEX. 
 
 Blount Mr. Charles — His notes on Pbiloftratus J s account of the 
 life of Apollonins Tyan&us, I. 37, 38. His Religio Laid copied, 
 for the the moft part, from Lord Herbert, ib. 38. He was one 
 of the chief authors of the Or acles of Re af on, ib. His argument 
 againft the worfhip of God through a Mediator confidered, ib. 
 39, 40. He acknowlegeth Deifm not to be fafe without Chrif- 
 tianity, ib. 40. 
 
 Bolingbrcke Lord Vifcount — His Letters on the Study andU/e of 
 Hijiory, II. 265, etfeq. -His Pofhumous Works, I. 37l,'&feq. He 
 raifeth hi mfelf above all other writers ancient or modern, ib. 373. 
 His invectives againft the holy Scriptures, ib. 375, 376. Againft 
 the ancient philolbphers, ib. 377,^. And efpecially againft 
 ancient and modern Chriftian writers, ib. 378, &c. Charges 
 thofe that differ from him with madnefs, ib. 381, 382. The main 
 principles of his fcheme reprefented, ib. 382, 383. He treats 
 thofe as profane who talk of imitating God in his moral attri- 
 butes, ib. 390, 391. Offers feveral objections againft afcribing 
 moral attributes to the Deity, ib. 397,^. Yet in effect acknow- 
 legeth thofe attributes, ib. 404, &c. He denies that God's end 
 in making man was to communicate happinefs to him, ib. 402. 
 frcfeftes to own a general Providence with regard to collective 
 bodies ; but denies a Providence, as extending to individuals, 
 ib. 410. The inconfiftency of his fcheme fhewn, and its ill con- 
 fequences to mankind, ^.417, C5>. He acknowleges the great 
 antiquity and ufefulnefs of the doctrine concerning the immor- 
 tality of the foul, and a future ftate, II. 2. Pretends neither to 
 affirm nor deny it, ib. 3. Yet treats it as a fiction, ib. 4, 5. Will 
 not allow that the foul is an immaterial fubftance diftincl: from 
 the body, ib. 5. Attempts to deftroy the moral argument for a 
 
 . future flat: from the prefent unequal distributions of Divine Pro- 
 vidence, ib. 15, ?5c. Sets upas an advocate for Providence, ib. 
 •— Hi> great inconfiftency in this fnewn, ib. 17. He fpeaks with 
 contempt of thofe that have written of the law of nature before 
 him,ib. 25. Afferts the univerfal clearnefs of that law to all man- 
 kind, and that no man can miftake it, ib. 27. Yet owns that it 
 is often iniiraken, and affords a dubious light, ib. 32. Makes 
 polygamy to be a precept of the law of nature, ib. 36, His loofe 
 ut marriage, ib. 37. Suppofes modefty and 
 c!: airity to have no foundation in nature, but to be owing to hu- 
 man vanity, *£, The pernicious tendency of his fcheme, with 
 : ;t to morals, ib. 41 , l$c. He denies that mankind have any 
 need of extraordinary fupernatiiral revelation, and endeavours 
 nf\ver Dr. Clarke's arguments for it, ib. 45, <5c. Yet h>s own 
 me, contrary to his intenti >n, tendeth to fhew the ufefulnefs 
 and ne< j Rty of revelation, ib. 69. His attempts to difprove the 
 truth and authenticity of the Mofaic hiftory, ib. 74, etfeq. His 
 • the Scriptures, particularly the Mq laic writings, 
 for < ; 1 the Deity to mean and unworthy offices and em- 
 
 ployments, ib. 112, 6ff. And for afcribing to God human 
 
 parts 
 
INDEX. 
 
 parts and paflions, II. 120. And for commanding thin" 
 trary to the law of nature, ib. 127. i 
 Mofaic account of the creation, i£. \&,'tfc. An: 
 143, fcfc. The acknowlegements he ma 
 juty, ib. 163, &c. He feems to give up feveral of th D 
 objections, ib. 167. His great inconfiftency on this he 
 He pretends that Chriftianity is a republication of tl 
 of Plato, but more unintelligible than it, ib. 1 - : , 1 7 ; . 
 the New Teftamerit confifteth of two different Gofpels, contrary 
 to one another; that of thrift, and of St. Paul, ib. 172, 
 His ihyeftiyes againft this apoill , fcfc. Seems to 
 
 knowlege the Gofpels to be credible and authentic recoi 
 Chrirt's difcourfes andaftions,/£.i82. Yet doe:, all he can to de- 
 ffroy their credit, & 183, &c. The way he takes to acc<N 
 the propagation of ChritUanity ftiewn to be infufScient, ib. it 
 19a, <3c Pretends that Chriftianity has been of no advant 
 the reformation of mankind, ib. 102. His objection* . 
 doclrine of a Mediator, and of redemption by the I 
 ib. 202, 203, £sf<r. He endeavours to e 
 tiine of future rewards and punifliments, as abfurd, and c<- ■ 
 to th- divine attributes, ib. 222, 223. ny the 
 
 cife of divine juftice, either here or hereafter, ib. 
 Findu fault with the Gofpel doctrine of a future jud ; 
 teaching that men fliall then bt- called to an account 1 
 thoughts and difpofitions of their hearts, ib. 226. Pretends that, 
 according to the reprefentations made in the New i 
 men fliall be faved or damned in the lump, without 
 to the different degrees of virtue or vice, ib. 230, &c. Ol 
 againft the eternity of future punifhments, ib. 234. Remarkable 
 acknowlegement of his on this head, \b. Pretends that future 
 punifhments cannot be reconciled to the belief of an all-jv 
 Being, ib. 237. 
 Bradley Mr. John — His reflections on the Ora 
 
 4 2 ' 43- 
 B r a m h a L L Archbilhop — His writings againfl /A /■'■•. T . • 
 
 Brown Mr. John, now Dr. — His EJfayt on the Earl cj 
 
 ryV CharaStrriftia, 1. 64. 
 Brown Mr. Simon — His Rebute to a lud,, 
 
 Mr. H'orJjhn, I. I 10. I r to Dr. Tindal'j ( 
 
 as old as the Creation, ib. 1 30. 
 Bullock Dr.Ricbai — Collin ' ' 
 
 Grounds and Reafons of the Cbrihian 
 
 ;ne of liter P ■', ib. 99. 
 
 iftianity as <■'■■'. , I. 122. 
 
 F f 1 VAA- 
 
INDEX. 
 
 Cana a sites — The command for exterminating them not iftcon* 
 \t with the law of nature, I. 145. II. 128, &c. 
 
 Qause — According to Mr. Hume there is no connexion between 
 Caufeand Effect ; nor is there any way of knowing it, either 
 by reafon, or by experience, I. 260. The manner in which 
 the Catffc produces the Effect is inexplicable ; but this no argu^ 
 ment againft it, ib. 263. 270. 
 
 Ck A n d le t Dr. Bifhop of Coventry and Litchfeld-^-An account of 
 his Defence of Chrijti 'unity , from the Prophecies cf the Old Teftament 
 — in anfwer to Mr. Collins 3 'sDifcourfe on the Grounds, Sec. I. 93, 
 94. ^^Vindication of it, in anfwerto the Scheme of literal Prophecy 
 confidered, ib. 99. 
 
 Chandler Dr. Samuel — An account of his Vindication of the 
 Chriftian Religion, in anfwer to Mr. Collins'j Difcourfe on the 
 Grounds, &C. I. 95. His Vindication of the Antiquity and Autho- 
 rity of Daniel' j Prophecies, againft the objections of the Scheme 
 of literal Prophecy $mfid red, ib. 100. His Vindication of the 
 lliftory of the Old Teftament — againft the third volume of the 
 Mora! Pbilofopbsr, ib. 149. His Witncjfes of the Refurreclion re- 
 examined, and proud confiflent in anfwer to the Refurreclion of 
 
 j e fu s considered, ib. 186,187. 
 
 Chapman Dr. John— An account of his anfwer to the Moral Phi '- 
 left her, in titled Eufebius, I. 1 39. 1 41. 150. 
 
 Chinese — Their ancient fages expreffed themfelves obfeurely 
 concerning the Deity, II. 63, marg. not. Great difference be-* 
 tween them and Mofes in this refpect, ib. 
 
 Christ — Taught religion with great Simplicity, II. 164. Lord 
 Bolingbroke pretends that he artfully engage j the Jeivs to put 
 him to death, ib. 215, 216, The doctrine of his being appoint- 
 ed to judge the world, pretended by the Deiits to be of no ufe 
 t.o mankind, I. 252, The ufefulnefs and importance of it 
 ihewn, ib. 
 
 Christian Revelation 1 — Has fet the principles of natural 
 
 religion in the clearer! light, I. 14, 15. Want of univejfality 
 
 no j aft objection againft it, ib. ij,etfeq. A fummary of the 
 
 evidences for Chriftianity, II. 366, etfeq. Its great ufefulnefs 
 
 I: excellency acknowleged by Lord Bclingbrokc, ib. 166, c5V. 
 
 • ' to deftroy polythelfm and idol try, and has 
 
 rmed many laws and cuiloms, contrary to the law of nature, 
 
 I 93. It doe--, not teach light and trivial expiations foj- fin, ib. 
 
 t true, that the whole fyftem of Chriftianity in- 
 
 ib. 216, 217. 
 nes. and ufe- 
 
 the pride of the human heart, 
 merely pf unintelligible do&ri 
 
 , I. 2s O. 
 
 n anit y not founded cn A pamphlet fo called, 
 
 1. 15;. Qpferyation? upon it, ib. 153 1. 164. Thcfe rc- 
 
 pref.nted 
 
I N D E X. 
 
 prefented by Mr. Hume as dangerous frier, I 
 nues, to Chriitianity, who endeavour to y. 
 334- 
 Christians— Unjuitly charged by Lord B . mur . 
 
 muring through this life againlt the j uftice i 
 fore unworthy to tafte of Kte goodnefs in a fut-j 
 And with afluming that happineis confiRcth pi 
 advantages of fortune, ib. Note /. Divifions a 
 
 pretence of a great regard for pure uncorruptcd Chriftianity, he 
 endeavoured to betray it, I. 193. /His poithumous works mani- 
 icAly intended againit revealed religion, ib. 194. Hi 
 tences and felf-fumciency, ib. 195. Denies a particular Pro- 
 vidence, ib. 196. Sometimes feems to afll-rt a future il.: 
 other times reprefents it as altogether uncertain, and th 
 proof can be given of it, ib. 197V 19S, iffc. H 
 jects the5W//& revelation, ib. 202. Butfpe irably 
 
 of Maffometani/m, ib. 204. Profefles to believe Cnri 
 miiTion as probable, ib. 20c. Yet endeavours to fubvert th. 
 denceby which it is proved, ib. 207. He reprefents the Scriptures 
 as an unfafe guide and of a pernicioi: 
 
 the Church of Rome for locking them up I ! 
 
 that this tends to involve the people in the 1 . 
 fuperftition, and flavery, ib. 208 , 209. His a 
 Saviour's precepts in his fermon on the mount, ib. 
 He grofly mifreprefents the Gbipel-doftrine of atonemer 
 214, 215, &c. Pretends that the Scripture 
 the times of popery, ib. 220, 221. T 
 the original fchemcofChriitiani' 
 ib. 231, 232. And that they had woi 1 
 view, ib. 233, &c. He abufes St. Pa*l t ib. 1 
 Pveprefents all religions as indifferent, 
 as an infallible guide, ib. 
 progrefs of Chriftianity and that of M 
 
 Clare n d n* Earl of — His Brief I '. 
 Errors in Hobbes'j Le-vfi '• - 1- 36. 
 
 Clarke Di 
 
 His anfwers to Mr. Collins on the 11 
 
 of the human foul, 1. 85. II. 10. ! 
 . : . 580. Uenfured b 
 
 that jufticc and goodnefs are the fame 
 them, ib. 390, 301. And 
 concern for the happinefs of mar, 
 that there 
 
 thing', and arguing from thence for - I 
 F f 4 
 
I N D E X. 
 
 tioas, I T . 1 6 . His arguments to prove the neceffity of revela. 
 tion vindicated againft Lord Bolingbrcke, II. 45. 64, 65. 
 
 Clk r.gy — Thofe of the primitive Church charged by Lord Boling- 
 th being a very lawlefs tribe, and ftirring up the people 
 to tumults and infurrections, II. 240. 
 
 C L O GHE R Bifhop of — His Vindication of the WJlorics of the Old and 
 New Tcftament — in anfwer to Lord Bolingbrcke* s Letters on the 
 Study and Ufe ofWJlory, 1 . 257. 
 
 Collins My. Anthony — Writes againft the immateriality and im- 
 
 s mortality of the foul, and againft human liberty, I. 85, His 
 Difcourfe of Free-Thinking, ib. Obfervations upon it,, to. He 
 pretends to prove, that there was a general alteration of the 
 four Gofpels in the fixrh century, ib. 86, 87. His Difcourfe on 
 t h Grounds and Reafons of the Chrifian Religion, defigned to fhew 
 that Chriftianity hath no juft foundation at all, ib. 90, 91. An 
 account of the anfwers that were made to it, ib. 93. His Scheme 
 of literal Prophecy confulercd, ib. 98. Books publilhed in anfwer to 
 it, ib. 99, r dc. pretends that Chrift's refurrection, if it could 
 fce proved, would not be a fufficient proof of the truth of the 
 Chriftiaji revelation, ib. 168. Remarkable paffage of his con- 
 cerning the afcribing human paiTions and affections to the Su- 
 preme Being, 11. 1 25. Unfair management in the French tran- 
 ilation of his Difcourfe of Free-Thinking, I. 90. marg. not. 
 
 Co kybe a r e Dr. Jcbn, late Bifhop of Briftol — An account of his 
 Defnce of repealed Religion, in anfwer to Tindal f s Chrijlianitx as 
 Lid as the Creation, I. 124. His argument to fhew that there is 
 no neceffty to produce the originals or attefted copies of the 
 Scriptures, II. 184. 
 
 •y — Love of our country how far countenanced and re- 
 commended by Cnriitianity, I. 52, 53, marg. note. 
 ■■■ atio.v — Mofaic account of it firnple and noble, II. 138, 1 30, 
 Vindicated againft Lord Bolingbroke's objections, ib. 140. 
 God's refting from the works of creation how to be underftood, 
 ib. 142. 
 
 Cud worth Dr. — Unworthy cenfure pafTed upon him by Lord 
 
 Cv m b r r l a n n Bishop — His book De legibus nature, in anfwer to 
 Mr. Hull ej, T. 36. Charged by Lord Bclzngbrokc with metaphy- 
 seal jargon and theological blafphcmy, I. 380. 
 
 D. 
 
 ', and fully *//«< -A pamphlet fo called, 
 
 \\ on it, . I. 241 255. That author's pompous 
 
 mnt of D ifnr, and his way of dating the queftion between 
 Chriftians and Deifts examined, ib. 242, ct fq. 
 
 ■•-led that name, I. 2. Mortal and imir.o'-- 
 eat differences among them about the 
 1 religion, if, 9, H'353> Their unwearied 
 
 attempts 
 
INDEX. 
 
 attempts againft Chriitianity, and different at1 
 I. 113. Their fpecioua preteno eh opinion 1 f 
 
 felves and contempt of others, ib. 1 19, tffiq. They - . 
 fefs an eileem for Christianity, whillt they do .ill in their p 
 to fubvert it. II. 354, 355. Their unfair and diil 
 duel, it. 356, 357. They feemi frequently to difcard 
 evidence, and advance maxims which feem to deflroy I 
 of all hillory, ^.357, 358. Their inconfiften ntra- 
 
 didlions, ib. 359, 360. Addrefs to them, 1 . 527, « 
 Deluge — General tradition of it, If. 77. 
 
 Divines — Virulent reproaches and inveftive by 
 
 Lord Bolingbroke, I. 378. Reprefented as forming a confcJ 
 with the Atheifls againft the attributes and pro\ 
 ib. 379. II. 15. And as worfe than Atheifts, I. 379. Ch 
 with denying the tendency of virtue to make men happy, ! . 
 And with cenfuring their Creator in the government of the 
 world, and accusing him of injuftice, ib. 15.224. 
 Divorces — Lord BoUngbroke' & wrong account of th< 
 of divorce, II. 199. Differences amor 
 that head, ib. zoo. In what k-nfe it muii be 1 
 vorces were permitted to the J. 
 hearts, ib. 201. 
 Douglas Rev Mr — His Cri(erion y or Mir;:, 
 account of it, I. 368. 
 
 E. 
 
 Education of Children recommended — The ; 
 
 ance of it (hewn, and bad eff< letting it, II. 415. 
 
 Egyptians — Their hiftory in the hands'of the prie 
 
 cealed from the vulgar in hieroglyphics and f.ic 
 
 II. 81, 82. Their account 1 
 
 Egypt not to be depended upon, ib. 89, 90. T'- 
 
 count of the original formation < 
 
 fuiHcient proof that Mofes adopted their rit< 
 
 95, 96, marg. note. 
 Evidence moral— The fuffieiency of it 11 for- 
 
 anceoffafts, I. 14,-, 146. II. 357, 35 
 
 between moral evidence and 
 
 309. In fome cafes it 
 
 which arifes from demonftra 
 Experienc e— The abufe Mr. Hun 
 
 287, 280. How far an< 
 
 guide in-reafoning com 
 
 Uniform 
 
 theexiften 
 
 at all, 
 
 ■ 
 
 tion : I. 214, 215. 
 
INDEX. 
 
 II. 208, 209. 212, 213. It anfwers the mod valuable ends, 
 11. 210, 211, 212. 
 
 F. 
 
 traordinary — By which the law ofMq/es was at- 
 •. ere of the moil public nature, and the accounts of 
 eval with the law itfelf, II. 372, csV. Thofe accounts 
 -ended on as fafely tranfmitted to us, ib. 80, 81, &c, 
 wn with regard to the fa&s by which Chrif- 
 [. 305, l3c. II. 1&7, 188. 374, eijep 
 
 P. 1 — That which is required in the Gofpel not a bare fpecu- 
 i • nt, L 5, 160. Net inconfiftent with reafon, nor to 
 
 be oppofed to it, ib. 165, 166. II. 196. The difference be- 
 tween faith and fiction refolved by Mr. Hume into a more lively 
 and forcible feeling, I. 334, marg. not. 
 
 Fall of Man — The Mofaic account of it vindicated againft the 
 objections of Lord Bblingbroke, II. 143, 144, &c. 
 
 Fathers or the Christian Church — Contemptuous repre- 
 fentation of them by Lord Bolingbroke, I. 378. 
 
 Foster Dr. James — An account of his anfwer to Dr. TindaVs 
 Cbriftianity as old as the Creation, I. I 23, 1 24. 
 
 Free -Thinkers — Blamed by Lord Bolingbroke for a fa&ious 
 fpirit, under pretence of liberty, I. 374, 375. 
 
 Friendship — The pretence that it is not required in the Gofpel 
 confidered, I. 88, 89. 
 
 Future State of Rewards and Punijhmsnts — Reprefented by Lord 
 Hrbert as an eflerttlal article of natural religion, f. 3. Deifts 
 divided about it, ib. 2, 3. 8. Lord Sbaftefbuty infiriuates, that 
 the belief of it may be of bad influence in morals, ib, 50, &e. 
 6y. 70, 71. Cbubb's variations with regard to a future Mate, 
 ib. 198, 199, Uc. This doclrine believed from theearlieft an- 
 tiquity, IJ. 2, 3. A part of the primitive religion communi- 
 cated to the £rn anceftors of the human race, ib. 13. 63. J"he 
 great ufcfuhiefs of tint doclrine acknowleged by Mr. Hume and 
 Lord Bolingbroke, ib. 406, 407. J uftly argued, from the prefent 
 unequal diftributions of Divine Providence, I. 280, 281. II. 
 23. To aflure us of this, one important end and ufe of divine 
 revelation, II. 60, 61. It is plainly implied in the law of 
 though not exprefly mentioned there, ib. 156 — 158. At the 
 rime of our Saviour's coming, it was not only denied or doubt- 
 ed of by many among the p] , but had little hold of 
 "ads, ib. And then revelation 
 of it was. then 1 -. ib, 359. The Chriftian doftrine of fu- 
 ture retributions vindicated againft Lord BoHngbroke's objec- 
 tion!, ib. zy , 
 
 UlLDON 
 
INDEX. 
 
 G. 
 
 Gil don Mr. Charles — Published the Oracles of R< 
 terwards writ a book again il the Deifh, intitled, 
 Manual, ib 43. 
 
 Gnostics — Lord' Boliughroke's pretence that the primitive Chrif- 
 tians were GnofHcs, II. 239, marg. note. 
 
 GjOD — our notions of his attributes, n ■• h 
 
 fa! fe, I.400, 401. Noble idea of God in the (acred 
 
 II. in. 115. Concerning God's being the tutelary God of 
 
 Abraham, and of the people ofljrael, ib. 1 16, 1 17. | 
 
 of God, as reprcfented in Scripture, there is united :' 
 
 majefty, and the mod marvellous condefccnfion, ib. 
 
 what fenfc affections may be afcribed to God, //•. 124, 1 
 
 Gospels — The fpurious ones were never generally received in the 
 Chriltian Church, and therefore no argument to be drawn from 
 them to the prejudice of the true Gofpels, which were re 
 from the beginning as of divine authority, I. 45 — .p. ]] 
 Pretended corruption of the Gofpels in the fixth cen 
 and abfurd, I. 86, 87. The Gofpels now received aci 
 by Mr. Hobbcs and Lord BoUughrokc to have been written \\ 
 times of the apoflles, and to contain a true account < I I 
 courfes andaclions of our Saviour, I. 3?. IT. : 
 us with an evidence which may be tafely depended upon, J I. 
 189. 375. Not necelTary to have thcorigin 
 of them in our own hands, ib. 185, 1 86, iffr. Some copi 
 them fo ancient as to bring us near to the fir ft ages 1 . 
 Church, ib. 185. marg. note. 
 
 Government — Religion neceffary to government, and Chi 
 nity particularly friendly to it, II. 167. 406, .; 
 
 Grace divine — Never mentioned by I 
 
 way of fneer, II. 196. The notion of it not : 
 reafon, ibid. 
 
 Greene Mr. J*bn — His Letters to the . 
 the Grounds, &c. cone- 
 •J .itamer.t of paflagea in the Old, I. 97. 
 
 II. 
 
 Hal:. 
 
 in an . I 
 
 His Immor 
 139. Hi 
 mora 
 
 in anfwer to Mr. ( . 
 193. 
 Halyburton 
 
 ■ '--■ 
 
I N D E X. 
 
 Happiness — Differences among the philofophers about it, IT. 
 57. Men apt to confound pleafure with happinefs, ib. 58. Di- 
 vine revelation of great ufe to inftrucl men in the nature of true 
 happinofs, and direct them in the way that leads to it, id. ib. 
 How it is to be underitood that God made men to be happy, 
 I.403. 
 
 Harris Dr. — His Remarks on the Cafe of Lazarus, in anfwer to 
 IVoo^fton, I. 1 10. 
 
 Hervey Mr. — His Remarks on Lord BolingbrokeV Letters en the 
 Study and Ufe of Hifory, I. 257. 
 
 Heathens — The fun the principal object of their adoration, I. 
 
 b They were, by Lord Herbert's acknowlcgement, involved 
 
 larknefs, I. 12. The wrong notions the vulgar en- 
 
 .. of God, II. 47. They worfhipped a monftrous af- 
 
 femblage of divinities, id. ib. True Theifm among them palled 
 
 for Atheifm, ib. 48. Their numberlefs ridiculous and cruel 
 
 rites, ib. 5 1 . 
 
 Henry Dr. — His Defence of Scripture Hifory, in anfwer to Mr. 
 Woolfton, I. no. His Difcourft of our Saviour's miraculous p&wer 
 of healing, ib. 
 
 Herbert Lord of Cherbury -— One of the firfl and mod eminent 
 Deifis that have appeared among us, I. 3. The firfl. that formed 
 Deifm into a fyftera, id. ib. The five articles in which he makes 
 all religion to confift, id. ib. The Deifts themfelves not agreed 
 in them, ib. 8. Thofe articles not fo univerfally known and re- 
 ceived among the heathens as to make any farther revelation 
 needlefs, id. ib. &c. Set in the beft light by the Chriftian re- 
 velation, ib.16. Anfwers to Lord Herbert, ib. 21, 22. Curious 
 anecdote relating to him — with reflections upon it, ib. 22, C5V. 
 His pretence that no man can be certain of a revelation, except 
 it be made immediately to himfelf, conndered, II. 368. 
 
 History — No impropriety in endeavouring to illuflrate facred 
 hiliory by profane, I. 256. II 76, 77. 
 
 History Mosaic — Its antiquity, impartiality, and excellent 
 tendency, II 71 — 74, r Oc Not forged in the time of the 
 Judges, ih. 82, 83. See Mofes. 
 
 Hoadley Mr. Benjamin — late Lord Bifhop of Winchifter — His 
 Queries addrefed to the authors of a Difcourfr of Free-Thinkingy 
 I. 89. 
 
 HobIes Mr. — Sometimes fpeaks honourably of the holy Scrip- 
 tures, I, 31. Allows the writings of the apoityes to hav 
 written by eye-witneffes. ib 32. Pretends that the Scripture 
 depends upon the magi its authority, find that he is 
 
 1 nly interpreter of Scripture, ib. 32, 33. Allows men to 
 
 provided ^ it in their 
 
 ts, ib. ?,?,. 1 I -.crount he gives of religion, id. ib. 
 
 Afli 1 lity and mortality of the human foal, ib. 34. 
 
 ractive of natural religion, morality, ami 
 
 . 11 . Anfwers publiftied im, ib. 35, 
 
I N D E X. 
 
 faf<r,. Declares his perfuafion, that the clergy did not falufy the 
 
 Scripture in favour of their own power and 
 Hume Mr. /^W — An ingenious but very fc 
 258. Speaks highly in praife ofhis ow 
 269. 360. Denies any connexion between Caul 
 260. The abfurdity and ill confequencea sfhia fchera 
 et f t q. Will not allow that we can have any amirano 
 iftence of God by his works, becaufe the objeel I ly be- 
 
 yond the reach of human experience, ib. 273. 
 againft a future irate, ib. 275, 276. Remarks upon it, 
 feq. Yet he acknowlegeth the belief of it to be of great ... 
 tage to mankind, JL 281, 282. He intimate, that 
 fumption in us to afcribe any attribute or perfection to G 
 283. His EJfay on Mirages, ib. 2S4, et feq. Endeavoun to 
 that miracles are incapable of being proved by any evidence or 
 tcftimony whatfoever, ib. 285, 286. Yet afterwards feem, I 
 low, that they may admit of proof from teftimonv, except 
 when wrought in favour of religion, ib. 313. The iiifole,. 
 proach he cafteth upon thofe that believe Chriitianir . . 
 He pretends that the miracles of the Abbe eU Paris much fc 
 thofe of our Saviour in credit and authority, ib. 319. Repi 
 thofe as dangerous friends, or difguifed enemies, to ; 
 tian religion, who endeavour to prove it by reafon, ib. 334, 
 335. His odd account of the nature of faith, or belief, ib. 
 marg. note, He attempts to cait a flur upon the Gofpe! 
 rality, ib. 362. 
 Humility required in the Gofpel — An amiable and excellent 
 virtue, I. 366, 367. 
 
 I. 
 
 Jackson Mr. John — His Remarks en Chriflianity - 
 
 tion y I. 12 2. His Proof of r- . 
 
 Prophecies — in anfwer to C I'L\ . 
 
 188. 
 Ideas — Whether ideas can be afcribed to God, I. 
 
 nal ideas and eiTences how to be underil Ideas 
 
 of reflection as clear and diftincl 
 
 often convey knowlege that may be faid to be n 
 Idolatry — Forbidden by the Ian 
 
 command for putting idolatrous . 
 ]fait conjlitution, vindicated, ib. 131. 
 Jeffrey Mr. Thomas — ! 
 
 Author of the Grounds and bii : 
 
 hon of ail h'. 1 — in infwei 
 
 Prophecy confidered, ib. ico. 
 i . .. ! — See f/rat 
 Imitation of GOD— Thof« 
 
 Batinoiretemi 
 
 I... 
 
INDEX. 
 
 In i ,itions occasional— -Not properly miraculous, nor 
 • .lent with the general laws of Providence, I. 414.. 422. 
 
 Inspiration- — Go.d's communicating thoughts or ideas by ih- 
 fpiration, not inconiiftent with the laws of the intellectual fyf- 
 tem, or with the freedom ©f the will, I. 423, 424. Infpira- 
 tion, as it fignifies an extraordinary acliicn of God upon the 
 human mind, acknowleged by Lord Bolingbrcke not to be more 
 inconceivable than the ordinary action of mind on body, or of 
 body on mind, II. 44. 
 
 Jones Mr. Jeremiah — His New and full Method of fettling the Cano- 
 nical Authority of the New Tefament, I. 45, 46. 
 
 Israelites — Probably more free from idolatry than the neigh- 
 bouring nations, when they were firft erected into a facred po- 
 lity, I. 203. Their Scriptures not dcfigned to Matter their pride 
 and prefumption, II. 72, 73. 107. Not driven out of Egypt for 
 leprofy, ib. 89, 90. The wifdom and propriety of fetting them 
 apart as a peculiar people, vindicated, I. 203. II. 91. 97. 103, 
 J04. Notwithstanding their frequent revolts, their law had a 
 great effect in preferring the worinip of God among them, in a 
 manner which eminently diilinguifhed them from the Heathen 
 nations, II. 101, 102. 159: They did not allow the worfhip of 
 painted, any more than of carved images, II. 98, marg. note. 
 
 Knowlege — Our knowlege not fufficient to difcover to us the 
 inward elfences of things, but to prove their exigence, and 
 diftinguifn them by their properties, II. 7. 
 
 Lardner Dr. Nathaniel — His Credibility of theGnfpel-bifiory, I. 47. 
 His Vindication of three of our Saviour's miracles — in anfwer to 
 Mr. ircolfou's fifth difcourfe, ib. no. 
 
 Law Mr. — His Cafe of Rcafon, or natural Religion fairly and fully 
 fated — in anfwer to Tindal's Chrifianity as old as the Creation, I. 
 122. 
 
 Law of Nature — Lord Bolingbroke's contemptuous reprefenta- 
 tion of thofe that have written on that fubjecc, II. 29, 26. His 
 own account of that law confidered, ib. 26, &c. His pretence 
 of the abfolute clearnefs of that law to all mankind, contradicted 
 by experience and by his own acknowlegements, ib. 30, 31. He 
 denies any fanctions of that-law with refpect to individuals, ib. 
 40. Pretended oppofition between the proofs and evidences of 
 the Law of Nature, and thofc of the Chriftian Revelation, ib. 
 170, 171. 
 Laws civil — Very imperfect meafurcs of virtue, and not alone 
 iufTiCient for the fecurity and improvement of it, I. 418, 419. 
 
 II. 40. 
 
I N D E X. 
 
 II. 40. 55, 56. Many laws in all countii'' .trary 
 
 to the Law of Nature, II. 56. Chrifti 
 correal and reform many fuch laws, ib, 193. 
 
 Leland Dr. John — Account of his , Tindal' ( 
 
 as old as the Creation, I. 126, fcf*. Hi". J). 
 Old and New Tefiament ajferted — in anfwer to the Mi 
 phef, ib. 141, &c. 148. His Remarks on C 
 on Argument, ib. 166. His Reflexions en Lc 
 tcrs on the Study and U/e of Hijiory, I. 257. II. z( 
 
 Levites — Dr. Morgan's extravagant computati | 
 
 nues, I. 149. The appointment of them, and provifion 1 
 for them, in the law of Mofes, juit and reasonable, ib. 20.; ;. 
 charge brought againit them of mafiacreing three thoufand 
 men by Mo/es's order, confidered, II. 135, 136. 
 
 Le Moine Mr. Abraham — Kis Tr.r. *acUs — in siifwcr to 
 
 Mr. Chubb' 's difcourfe on that fubject, I. 194. 334. 
 
 Locke Mr. John — His obfervation on Lord Herbert's five articles, 
 j. 21. He proves the infumciency of natural reafor 
 by revelation, in its great and proper bufmefs of morali: 
 254. His high efteem for St.Pa/d, ib. 235. He is charged by 
 Lord Bolingbroke with a philofophical delirium, ib. 380. And 
 blamed by him for representing the heathens as deficient in the 
 firft article of natural religion, the knowlegc of the one true 
 God, the Maker of all things, II. 46. Lord Beilingbnh 
 that he has reduced St. Paul's doctrine of Predomination within 
 the bounds of credibility, ib. 174. Remarkable palfagc of hi> 
 concerning the reafonab'lenefs of giving affent to miracles upon 
 a fair teftimony, I. 350, 351. 
 
 London late Bifhop of, Dr. Gib/on, — His Paftcral Letters, in an- 
 fwer to Wooljion and Tindal, I. 1 09. 122. 
 
 irjjes of 1 
 no. 
 
 Lowman Mr. Mofes — His Argument from F - 
 J ejus was the -" . ******% *• 97' ' 
 
 Ci^l Government of the Hebrews, ib. 145. H 
 Differtation, in anfwer to Morgan, ib. 149. 
 
 Lyttelton Sir George — Hi' O. 
 Apoflejhip of St. Paul, I. 191. 
 
 M. 
 
 Mahometanism— Mr. Cbubbh fai 
 He pretends it was not pro] 
 Mahometans not only exprefl 
 they may maid afeoftheirtt . 
 
I N D E X. 
 
 II. 199, 200, mare. not. The revelation of Mahomet not ne~ 
 ceffary to eilablifh the unity of God among Chriftians, ib. 219, 
 220. 
 
 Mediator — The Scripture-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 
 Wifdom and Goodncfs, id. ib. If. 203, ct feq. The 'heathens had 
 feme notion of the propriety or neceflity of a Mediator ; but 
 Christianity fets it in the noblcft light. II. 206, 207. 
 
 MESAAH—^ Many of the Old Teftament prophecies relate lite- 
 rally to the Merhah, and were fo underftood by the ancient 
 Jews, I 94, 95. 97. TheMefiiah foretold by the prophets not 
 merely a temporal prince, ib. 141, 142. 146. 
 
 Miracles — The pretended ones of Apollonius lyameus oppofed to 
 thofe of our Saviour, I. 37. Mr. Wooljlo?? ± objections againft 
 them con fidered, ib. 103, C5>. Difference between the Popifh 
 miracles and thofe recorded in the Goipel, ib. 228. 368. A fe- 
 ries of uncontrouled miracles a proper proof of divine revela- 
 tion, I. 140. 144. II. 371, 372. Acknowleged by fome of the 
 Deifts themfelves to be of great force, II. 370, 371. Uniform 
 experience affordeth no proof againft miracles, L 294. 297. 
 353. The are net impoffible to the Divine Power, ib. 295. 
 K at contrary to the immutability of God, ib. 296. Nor un- 
 worthy of his wifdom — and may anfwer very valuable ends, ib. 
 296. IF. 371 . Falfe miracles no juft objection againft the true, 
 J. 317, 318. The miracles wrought among the Jews, if really 
 , fufficient, according to Lord Bolingbroke, to have con- 
 vinced them, and other nations, of the divine authority of their 
 law, 11. 105. The fame thing acknowleged by him' with regard 
 to thofe wrought in attention to Chriftianiy, ib. 179, 180. Po- 
 . t\ idence for thofe miracles, and no evidence at all againft 
 them, I. 3.] 6, 347, 
 
 1 on Monf. de — His book in defence of the miracles 
 wrought by the interceflion of the Abbede Paris, I. 321, 322. 
 
 Mo r a 1. 1 t y — of actions, according to Lord Bolingbroke, conf fteth 
 not being prefcribed by God, but in their being the 
 
 mi . n ©i our acquiring happinefs, II. 39. It is not true, that 
 Morality was carried to the fame extent by the heathen philofo- 
 phei (pel, ib. 54, 55. Nothing fo proper, by 
 
 Lordflolingbrefie's acknowlegement, to enforce moral obligations, 
 as a ; on, ib.^7 . 
 
 — Lord Bolingbroke ridicules thofe that (peak* of it; 
 and treats it aa enthufiafm, II. 29. 
 
 Moral Evidence and Certainty — Sec Evidence. 
 
 '.:■ - — An account of his Moral P hi hfopher, I. 1 31, 
 
 tc He j it ufefulnefs of divine revelation in 
 
 the prefent Hate or mankind, and particularly of the Chriflian 
 [ation, ib 1 32. But leave:, no way of knowing when a reve- 
 lation is reallj will allow us to receive any thing 
 
 upon 
 
INDEX. 
 
 upon the authority of \t r ib. 134. Denies miracles or mod 
 to be proofs of divine revelation, ib. 135. His mvei 
 againft the Old Teftament, and againft the ancient Prophet 
 136. He profeffes a great veneration for our Saviour, yet 
 nuates feveral unworthy reflections upon his perfon and charac- 
 ter, ib. 136, 137. Pretends that the apoftler, preached di.V 
 and even contrary Gofpels, ib. His pretence, that the New 
 Teftament was corrupted by the Jews, examined, ib. ; 
 Anfwers to the firit volume of his Moral Philofopber, ib. 1 y, 
 
 ^m ^-inivv^io mj mi~ mil ■ v*uu*«< \j i ma trjiUT HI r miOJOphCT, ID. I TO 
 
 An account of his fecond volume, and remark", upon it, 1 
 143, &c. His grofs mifreprefentations of the Scnpturc-hirtory* 
 ib. 141 — 143. 148. An account of his third volume, and the 
 anfwers to it, ib. 148, 149. 
 
 Mortification required in the Gofpel — How to be underftood, 
 1.364,365. 
 
 Moses — Lord Bolingbroke 9 sinvc£iives againft his writings, I. 37- f 
 376. II. 71. 138. The great antiquity, impartiality, a- 
 cellent tendency of his hiitory, II. 71. He was cotempoi - 
 many of the facts he relates, and had fufiicient alfurancc 1 
 reft, ib. 74, 75. There is all the proof that he was the author of 
 the Pentateuch that can be reafonably defired, or which the nature 
 of the thing admits of, ib. 78. His hiitory cleared from the 
 charge of inconfiftencies and contradictions, ib. 86, c_\. He 
 ufed none of the arts or palliating methods of the antient prielts 
 and lawgivers, ib. 93, 94. Vaitly fuperior to the molt cele- 
 brated legiflators of antiquity, /£. 95,96. Did not adopt the 
 idolatrous fuperititions of Egypt, ib. 96. Cleared from the 
 charge of making mean and unworthy reprcfentations of the 
 Deity, ib. Ill, cjfr. His account of the creation of the woilJ, 
 and of the original formation of man, noble and rational, n 
 141. The fanctions of his law cotifidered, ib. 151 j 
 he makes no evprefs mention of a future ltate, ib. 158, 
 
 Mysteries Pagan — Lord Bo! t of 
 
 their nature and deiign, II. 4-. Yet owns that we know little 
 about them ; and that the abfurditiesof polytl lined 
 
 in them, however mitigated, ib. Stcratti would never be mil 
 
 in thofe mylteries, ib. 48. 
 
 N. 
 
 Nature Human — Original dignity of r, IT. 
 
 143. It is now in a corrupt ftatC, ib. 2 
 
 Nature I *aw o f — Sec Law. 
 
 Natural Religion — No account of any nation that everpro- 
 feHed it in its purity, abltracting from all revclati< • 
 Note. Set in the cleareft light by the Chriftian re 
 No where ib clearly taught and underload a- among CfJ 
 Vol. II. <^ £ I- I 
 
INDEX. 
 
 i. 132. II. 354. No oppofition between this and the Chriftian 
 revelation, or between the proofs of the one and of the other, 
 IT. 170, 171. 
 
 Nichols Dr. — His Conference with a Theiji, oppofed to the Ora- 
 cles of Re a f on, I. 42, 43. 
 
 Nye Mr. Stephen — His Defnce of the Canon of the NenvTcfamcnt 
 in anfwer to Toland's Amyntor, I. 45. 
 
 P. 
 
 Paris — See Abbadie. 
 
 Paul St. — His converfion furnifheth a remarkable proof in fa- 
 vour of Chriftianity, I. 27 — 29. 180. Not the author of a dif- 
 ferent Gofpel from that of Chrift and the other apoflles, I. 142. 
 150. II. 173, 174. His account of Jefus's having been feen by 
 above five hundred brethren at once, vindicated againft Mr. 
 Chubb and Lord Bolingbroke, I. 180, 181. II. 181. His fenfe 
 greatly mifreprefented, and injurious charges brought againft 
 him by Mr. Chubby I. 216, &t. ib. 235,236. Lord Boling- 
 brcke's invectives againft him, I. 376. II. 174. His excellent 
 character, If. 177. Vindicated againft the charge of madnefs, 
 II. 175, 176. 
 
 Pearce Dr. Zachary, Bifhop of Bangor — His Miracles of Jefus 
 vindicated — againft Mr. Wool/Ion, I. 109. 
 
 Pentateuch — See Mofes Great conformity between the He- 
 brew and Samaritan code of the Pentateuch— -^ K proof of its au- 
 thenticity, II. 86. 
 
 Philosophers — Infufflcient to recover mankind from the cor- 
 ruption into which thev had fallen, or to guide them in reli- 
 gion, or moral duty, I. 14, 15, II. 53, £sfr. Lord Bolingbroke 
 obferves, that thofe of them who acknowleged the Monad ne- 
 glected to worfhip him, II. 48. And that they conformed to 
 the practice of idolatry, though not to the doctrines of Poly- 
 theiiin, ib. It is not true, that there is no moral precept re- 
 quired in the Gofpel but what they recommended, or that they 
 all agr( ed what is virtue and what is vice, ib. 54, 55. The bell 
 and wifeft of them were fenfible of their need of a divine reve- 
 tion, ib. 64. 
 
 Plato — Lord Bclinglrohe fpcaks of him with great contempt 
 
 Thereafon of it, 1. 377, 378. He pretends that Chriftianity is> 
 only a republication of the doctrine of Plato, II. 171, 172. His 
 banter about Plato's being the precurfor of our Saviour, and in- 
 fpired by the Holy Ghoft, ib. 172. Excellent things in Plato, 
 but mixed with many errors, ib. 
 
 Polygamy According to Lord Bolingbrche allowed, and even 
 
 required by the Law of Nature, II. 36. The contrary fhewn, 
 ih. Barely permitted in the law of Mofes ; not eneouraged,..but 
 rather discountenanced by that law, ib. 201. The prohibition 
 (fit under the Gcfpel an argument of the great excellency of 
 th; Chriftian revelation, ib. 202. 
 
 Po- 
 
 i 
 
I N D E. X. 
 
 ^ Polytheism — According to Lord Bolingbroh more con for- 
 to the natural fentiments of the human mind, efpecially in the 
 /irfr. uncultivated ages, than the belief of one onl . 
 Caufe of all things, II. 46. Countenanced by the mod ancient 
 philofophers and legiflators, who thought it dangerous to < 
 I and ufeful to confirm it, ib. 47. 94, 95. 
 Prayer Objections againft it infinuatedby Mr. 1. 4 i. 
 
 Mr. Chubb thinks there is an impropriety in praying to I 
 and that there isreafon to apprehend that it is dif; ' him, 
 
 ib. 196. Lord BoJingbroke fcems to acknowlege it to b 
 the Law of Nature, II. 35. Events coming in anfwerto Pi 
 " no argument of their being miraculous, I. 421, .| . 
 Pride — Not encouraged by the Chriftian fyilcm, II. 216, 217. 
 The principal doctrines of religion attribut >rd Bo/iug- 
 
 broke to the pride of the human heart, ib. 217, 218. 
 
 Proofs Abfurd to require greater proofs than the nature of 
 
 the thing can bear, II. 79. 179, 180. 
 
 Prophecy The argument from it vindicated, L 221, 222. 
 
 Wifely added to miracles, in proof of divine revelation, i 
 Prophecies of the Old Teftament — Not merely to be under- 
 flood in an allegorical fenfe, I. 92. Many of them literal! 
 plied to our Saviour, ib. 94. Others of them typical, .-/-. The 
 double fenfe of Prophecy vindicated, ib. 96. Some of the paf- 
 fages which are regarded as prophecies only cited I 
 accommodation, ib. 97. 
 
 Prophets ancient Mifreprefented by Mr. C '.'.•, I. "7, 
 
 Inveighed againft by Dr. Morgan, as the great diflurbcrs of 
 their country, and caufes of its ruin, ib. 136. 
 Propositions — The truth of them to be acl 
 fairly proved, though we are unable clearly to 
 culties relating to them, II. 393, 39 V- 4°4- 
 Providence— A particular one denied 
 196. Lord Boiingbroke pretends neither to a 
 ticular Providence — yet argues againft it ai The 
 
 doctrine of Providence aiferted and c. 
 It naturally follows upon the exiftence of God, 
 of the world, ib. What we are to underftand by a par: 
 Providence, ib. 414. The great importance of that do 
 fhewn, ib. 415. The abfurditv of Lord 1 
 that Providence regards men colleftivelv, and I 
 ib. 416. His argument:, againft i 
 ceed upon a felfe foundation, ib. ■ 
 of a particular Providence as owing to bo 
 His injuftice in charging Chriit: :>g Divine Pro- 
 
 vidence in this prefent ftat.-, II. . »4- . , 
 
 Punishments future— Thr 
 ofereatufein this prcfent P. 
 
 G j 
 
INDEX. 
 
 By Mr. Hume, I. 281. II. 407. And by Lord Bolinglro&e, ib. 2. 
 Not believed by many of the philofophers, and at the time of 
 our Saviour's coming generally difregarded, even by the vulgar, 
 ib. 61, 62. 229. The Gofpel account of future punifhments 
 vindicated againft Lord Boling brake's objections, ib. 226, et f.q. 
 The degrees of punifhment proportioned to the different de- 
 grees of men's crimes, ib. 230, 231. 
 
 R. 
 
 Randolph Dr. Thomas ■ His Chriflian's Faith a rational Affent 
 
 — in anfwer to Ohrifianity not founded on Argument, I. 165. 
 Ray Mr. Thomas His Vindication of our Saviour's miracles in 
 
 anfwer to JVoolfon, I. 109. 
 
 Reason — Generally feduced by paffion, 11.28,29. According 
 to Lord Bolingbroke, appetites and pailions are always of greater 
 force to determine us than reafon, ib. Reafon was little informed 
 by experience in the earlieft ages, and made very wrong appli- 
 cations and falfe deductions from the law of nature, ib. 62, 63. 
 The greateit men in the heathen world fenfible that bare reafon 
 is infufficient to enforce doctrines and laws upon mankind with- 
 out a divine authority, ib. 64, 65. 
 
 Rfdf.mption by CHRIST — Thcdoctrine of it worthy of God, 
 I. 39. II. 207, etfeq. 390, etfeq. It does not encourage pre- 
 emption, ib. 212. Not contrary to reafon, though not difco- 
 verable by it, /£. 213, 214. See Expiation. 
 
 Religion — Its clofe connection with virtue, and great influence 
 upon it, I. 79, etfeq. Man born to religion, according to Lord 
 Shaftesbury and Lord Bclingbroke, ib. 82, 83. 
 
 Rt pent In what fenfe God is faid to repent, II. 123. His re- 
 penting that he made man how to be underflood, ibid. marg. 
 note. 
 
 Repent a n c e — Alone not a fufficient expiation or fatibfaclion for 
 
 fin, IT. 59. 2Cy 
 
 R BsufcfcECTiQ n o f CHRIST His not mewing himfelf after 
 
 his refurrection to the chief priefts no jult objection againft it, I. 
 107. 182. Chrift's refurrection an article of the higheft import- 
 ance, and farniiheth an evident proof of hi 5 divine million, ib. 
 167, 168. The objections againft the account given of it in the 
 Gofpel examined, I. 106, 107, cjfr. 169, 170, etfeq. Lord Bo- 
 lingbroke's infinuations againft it, II. 181. The evidence given 
 of it every way fufficient, and fuited to the importance of the 
 cafe, I. 299, etfeq* 
 
 Resurrection of JESUS considered — A pamphlet fo call- 
 ed, T. 168. Obfervations upon it, ib. 169 186. Anfwers 
 
 that were made to it, ib. 186, etfeq. 
 
 Rivelatio* Divine— Of great nfein the prefent corrupt ftate 
 
 of 
 
I 
 
 INDEX. 
 
 cf mankind, I. 13. 132. f A divine revelation poflible. I ' *• 
 
 133, 134. 201. II.44 367. The great mvd men Hand 
 
 divine revelation to inftrucl them in matter:, of I 
 
 pprtance, I. 16. 131, 132. II. 45, ttfeq. 367, j 
 
 enforce moral obligation, II. 57. Th 
 
 of revelation doth not caft a refie&ion on D11 
 
 65. Lord Bolingbr okes own fcheme, contrary to hi 
 
 tends to mew the ufefulnefs and neceflh) of divine 
 
 69,70. A revelation communicated from ■' 
 
 firft anceflorsof the human race, I. 17. II. 
 
 Revelation not defigned to come with irrcfiitible force 
 
 conftrain men's aflent, IT. 67. When fiifficicntly ; 
 
 ouo-ht to be received with the moil profound reverence, wil 
 
 moll in tire fubmiflion, and with the molt u 
 
 ing, ib. 45. Its teaching things incompreh *« 
 
 manner of being, no juil obje&ion againil it. 11. 168. 393. 4°4» 
 
 Regard FUTURE-Promifed in the Gofpti— -N 
 lent, I. C2. 71. The being animated with the ho P < 
 fiftent with the moft eminent virtue ; and hath r 
 ino-enuous and flavilh, but is rather an argunu 
 
 noble mind, ib. 54. 69. 7"- U do \ h no: kind " ° Ur : 
 
 tue for its own fake, but rather heighten* cur ell 
 
 and amiablenefe, /*. 68, 69. Tne reward 
 
 mit of different degrees in proportion to m 
 
 encics in holinefs and virtue, II. '233. 
 R.chardsok Mr— His Ca,,„ ,J 
 
 —in anfwer to Tolenft Jhmttr, ,1-4-5- t ... , 
 
 R IDICUI E Not the propereft teft of troth, I I 
 
 to rid icule not the bell SifpoHtion for 
 
 quiry! it. When wrongly appi.ed, it hath often b< 
 
 rfiflprvice to relieion and virtue, ib. 
 
 R underftood II. », '. I 
 
 feaiy consent with the fuppoJUton , 
 Rogers Dr — His Sermons on the A ( 
 R Remarks on ctlli.sU 5 
 »„,,... State— Its prof] 
 
 left of religion the caufe ol its run,, II. +c6. m 
 
 Sicni-.EKTSof theNewTellnn, 
 S Xw?to be fimple and ofeful into 
 Sac | IFI ce S — Ofdivine 
 
 rcafons and ends of .', 
 Satim-.ction sec BXH 
 
 G 
 
INDEX. 
 
 Scriptures Holy Net corrupted by the Clergy, I. 58. 85. 
 
 Nor by the Jews, ib. 137. Nor by any others, I. 220. II. 186. 
 Tranfmitted to us in a manner that maybe fafely depended up- 
 on, I. 140. 145. 163. II. 188. 375. Excellent tendency of the 
 Scriptures of the Old Teftament, IT. 109. no. 376. And of 
 thofeof the New, II. 382. et/eq. The important doctrines and ' 
 fads fo often repeated there, that no particular interpolations | 
 could deitroy their ufefulnefs or authority, I. 138. 186. Not 
 neceffary that the Scriptures mould 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 with great contempt, ib. 178. 375. The dif- 
 ferences among Chriitians about the way of knowing the Scrip- 
 tures to be the word of God, not fo great as fome would repre- 
 fent them, I. 248, 249. 
 
 Self-denia l Required in the Gofpel, how to be underflood— - 
 
 Its necemty and ufefulnefs, I. 363, 364. 
 
 Shaftesbury Earl of — A fine writ:r, but inconfiftent in his ac- 
 counts of Chriftianity, I. 48, 49. Throws out frequent infi- 
 nuations againft the being influenced by a regard to future eter- 
 nal rewards as of bad influence in morals, ib. 50, &c. 68. 70,. 
 7 1 . Yet acknowlegeth the belief of them to be an advantage 
 and fupport to virtue, ib. 55. Agrees with Mr. Hobbes in mak- 
 ing the authority of holy writ depend wholly upon the civil ma- 
 gistrate, ib. 56. Endeavoureth to expofe the Scriptures to iid : - 
 cule, ib. 57. His unworthy infmuations againft the character of 
 our Saviour, ib. 58. Treats the (acred records as the pure in- 
 vention and artificial compilementof a felf-intereiled Clergy, ib. 
 What he faith cone "ruing ridicule, ss the bed criterion of truth, 
 examined, ib. 59, &c» He places the obligation to virtue in its 
 being conducive to our happinefs, ib. "3. --Seems to erect fuch 
 a fcheme of virtue as is independent on religion, and the belief 
 of a deity, ib. 74. His apology for doing fo, ib. He fully ac- 
 knowledges the connexion there is between religion and virtue, and 
 the great influence the forme r hath upon the latter, ib. 79, 80. 
 
 Smallbroke Dr. Bifliop of St. David'?, His Vindication of our 
 
 Saviour's Miracles in ahfwer to Woolflon, I. 109. 
 
 Socrates Cenfured by Lord Bolingbroke for making the con- 
 templation of God, and the abftraction of the foul from corporeal 
 fenfe, the two office of philofophy, I. 377. And for teaching his 
 auditors to endeavour after a conformity to God, ib. 391. Re- 
 prefented by Lord Bolingbroke as the apofHe of the Gentiles in na- 
 tural religion, as St. Paul was in revealed, II. 177. He fell in 
 with the idolatries of his country, ib. 178. 
 
 Soul of Man Proved to be an immaterial fubftance diftinct 
 
 from the bedv, II. 6, 7, l$c. The idea of thought not induded 
 
 in the idea of matter, ib. 8, 9. Intellect above the mere power of 
 
 ire, ib. 9. The fuppofttiop of God':- fuperadding 
 
 a power 
 
I N D E X, 
 
 a prAver of thinking to a fyftwn of matter abfurH 
 phical, ib. Lord Bolingbrokth obje&ioni againfl I . 
 
 ality and immortality of the foul anfwend, .'•. 10, 
 hath acknowlcged feveral things that yield a ftrong prefamption 
 of the foul's immortality, ib. 13, 14. The foul\. being natu- 
 rally immortal doth not imply a neceflity of its exiltcnce inde- 
 pendent of God, ib. 13. 
 
 Souls of Brutes No argument can be juftly drawn from 
 
 them againfl the immateriality and immortality of the human 
 foul, II. 12. 
 
 Spinosa His argument againfl miracles, from the in mutability 
 
 of God, fhewn to be inconclufive, I. 296. He ha, taken pami to 
 form Atheifm into a fyftem, 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. a feq. His principle* 
 fubverfive of all virtue, ib. 78. 
 
 Stackhouse Mr. His Fair State of the Controversy between Mr. 
 
 Woolflon and bis adverfaries, I. ill. 
 
 Ste being Dr. — His Difcourfe of the Ufe and Advantage 
 
 Go/pel Revelation in anfwer to the objections of 13 1 . 
 
 his Chrijlianity as old as the Creation, 1. 1 22. His L 
 Clarke'/ Evidences, &c. againft ditto, ib. 
 
 Stilling fleet Bifhop His Origjmt facr<r, I. 42. Treated 
 
 with contempt by the author of Chriftianity net founded on Argu- 
 ment, II. 352. And by Lord Bolingbroke, I. 380. 
 
 Sykes Dr. His EJfay on the Truth of the Cbrifian Religion 
 
 in anfwer to Collins, I. 96. Hi* True Grounds oj 
 of the Mejfiah, ib. 99. 
 
 Tenison Mr. afterwards Archbifliop of Cant -H2l Creed 
 
 of Mr. Hobbes examined, I. 35. 
 Theists antient Cenfured by Loi bag fc- 
 
 duced into a confederacy with the At!. iknowleging the 
 
 prefent unequal diflributions of Divine Pre 
 
 for teaching that God is juft and good . I 
 
 wife, ib. 388. And forfavi i >d made man to dpi 
 
 nicate happinefs to him ; and that he I 
 Theocracy Jewish How to be un I I. 427. I 1 
 
 119. Did not faperfede the office of the ordinar 
 Tillotson Archbifliop— Hi r argm 
 
 from the con fen t of nations, anfwered by L 
 
 in effeft acknowlcged by him, [.3 
 
 terincr human pride, in averting, that God pad! 
 
 angels, but fent his Son to redeem man, II. Il6. 
 Tindal Dr. M ttbew — His 
 
INDEX. 
 
 114. A general account of his fcheme, which is defigned to fe* & 
 aude all revealed religion, and to fubvert the authority of the 
 Scriptures, ib. 115. Obfervations upon his fcheme, ib.nj,et 
 feq. The inconfiftency of itfhewn, ib. 1 19, 120. Account of 
 the anfwers publifhed againft him, ib. 122, etfeq. 
 Toe and Mr. John — Fond of averting paradoxes, 1. 4.3. An ad* \ 
 mirer of the Pantbeifiic, i. e. the Spinofan philofophy, ib. His 
 Amyntor defigned to invalidate the authority of the facred canon of 1 
 the New Teftament, /'/. 44. He gives a catalogue of the fpurious 
 Gofpels, and writings falfely attributed to the apoftles ; and 
 pretends, that they are of equal authority with the prefent Gof- 
 pels, ib. 44, 45. His great unfairnefs and difingenuity, ib. 
 Anfwers publilhed againft him, ib. 
 
 Tradition That by which the Gofpel is tranfmitted, is to be 
 
 depended upon, II. 188. 374, 375. 
 Traditions — Of feveral nations conformable, in many inftances, 
 to the facts recorded in the Mo/aic hiitory, II. 76, 77, marg. note. 1 
 
 Trial It is agreeable to the Divine Wifdom that there (hould 
 
 be a date of trial and difcipline appointed for mankind, II. 224. 
 235, 236. 
 Trinity According to Lord Eolingbrskc, a Trinity in the Dei- 
 ty was generally acknowleged among the antient fages of all 
 nations, II. 219. Thofe that hold it not juftly charged with 
 denying the unity of God, ib. 220. 
 
 Virtue Not wholly confined to good affections towards man- 
 lend ; but takes in proper affections towards the Deity as an ef- 
 fential part of it, I. 80. 82. 
 
 Votux Mr. Dfs His Lettres fir le Miracks and his Critique 
 
 gene rale du livrt de Mr. De Montgeron, I. 321. 
 
 W 
 
 Wade Dr. His Appeal to theMiwdts of Chr'tfi for his Mejfabjbip 
 
 and his Demcnf ration of tbt Truth and Certainty of Chri/Fs 
 
 Rfurnw'.cj; in anfwer to Wooljlcn, I. no. 
 
 Waterean~ Dr, — His Scripture vindicated — in anfwer to Tin- 
 daVs Chrifti unity as old as the Creation, I. 122. 
 
 WEST Mr. Gilbert An account of his Obfervations on the Hiflory 
 
 . ion of J 'efts Chi ijh I. I 88, et feq. 
 
 H Mr. His Literal Accomplijhmcnt af Scripture-prophecies 
 
 in ahfwer to Collins — and his Supplement to it, I. 97. 
 
 Whu by Dr. His NeceJ/tty and UJefttlncfs of the Cbrijlian Reve- 
 lation, f. 21 . 
 
 7»Vim fr«s * or Christianity All the conditions requifite 
 
INDEX. 
 
 to make any teftimony credible, concurred in them, and that in 
 the higheft degree, 1. 305 %lt, 
 
 Wollaston Mr.— Severe and contemptuous ccnfuie pa/ft i 
 him by Lord Bitingbroke, 1. 381. Rep re fen ted as a Learned lu- 
 natic, ib. He fuppofes that the foul is cloathtd with a fine ma- 
 terial vehicle when it leaves the body, II. i 1. 
 
 WoOLSTON Mr. His Difcour/eS on our Saviour's M .lor. 
 
 His grofs fcurrility, ib. 102, 103. His faife quot: 
 mifreprefentations of the aatient fathers, ib. His dii 
 and prevarication, ib. 104. Remarks on the account he 
 of feveral of Chriit's miracles, ib. The anfwers pul 
 againft him, ib. 109, et fcq. 
 
 Worship Lord Bolingbrokc feems to deny that anv external wor- 
 
 fliip is required by the Law of Nature, II. 35. 50, ri, f 
 lation necelTary to initruct us in the right manner of divine wor- 
 Ihip, ib. Neglect of public Worihip inexcufablc in pr< 
 Chriftians, II. 410, 411. 
 
 Zeal prepofterous kind of— —For propagating infidelity not tr» 
 
 be accounted for upon any principles of good fenfc or I 
 policy, II. 424. 
 
 Zealots among the Jtmu Their fury not juftly char- 
 on the Law of Mofcs, II. 133. Nor properly authorized by the 
 inftances of Pbineas and Mattatbias, ib. 134, 135. 
 
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