t:'4^A*^ 
 
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 '-y . ' A- 
 
 'V^ 
 
 
 Srom f^c feifirari? of 
 
 (profeBBor ^amuef (ttlifPer 
 
 in QW^emori? of 
 
 3ubge ^amuef (ttliffer QSrecftinribge 
 
 ^reecnte^ fit 
 
 ^amuef (Qltffer Q0recfttnribge feong 
 
 to t^ feifirari? of 
 
 (Princeton C^eofo^icaf ^emtnarj 
 
 'SS^C^Cr i> 
 
SUPPLEMENT 
 
 T O T H E 
 
 First and Second Volumes 
 
 O F T H E 
 
 Ficw of t\\tDeiJiical M^riters. 
 
 CONTAINING 
 
 ADDITIONS and ILLUSTRATIONS 
 
 Relating to thofe Volumes. 
 In feveral Letters to a Friend. 
 
 To which is added, 
 
 Reflections on the late Lord Bolingbroke's 
 Letters on the Study and Ufe of HistorVj 
 . as far as relates to the Holy Scriptures. 
 
 The Third Edition, correded and enlarged. 
 
 WITH 
 
 A Large INDEX to the Three Volumes. 
 
 ^ 
 
 By JOHN LELAND, D. D. 
 
 L O N D O N: 
 
 Printed for B. Dod, at the Bil^le and Key, in Avs-Mr^^-y 
 
 Lane, near Stationers-Hall, 
 
 M DCC LYL 
 
f 
 
PREFACE. 
 
 AS in the Conclufion of the fecond 
 volume of the J^iew of the De- 
 ifikal Writers^ I feemed to have finifh- 
 ed the whole defign, I think myfelf 
 obliged to give fbme account to the pub- 
 lic of the reafon of publifliing another 
 volume fo foon after the former. That 
 which gave occafion to it was this : Since 
 the publication of the former volumes, I 
 have received fome Letters relating to the 
 fubjedof them,^Vhich ha,ve put me upon 
 reconfidering fome things in them, and 
 fnaking farther additions and illuftrati- 
 ons, which, I hope, may be of advantage 
 to the main defign. I had alfo by me, 
 as was hinted in the Preface to the fe- 
 cond volume, feveral obfervations which 
 were originally defigned to be inferted 
 in that volume, but which were omitted, 
 when I found it enlarged fo much be- 
 yond my expectation. Some friends 
 weie willing to have them publifhed, 
 A 2 and 
 
iv PREFACE. 
 
 and that there fhould be a new edition 
 of the whole in three volumes, in which 
 the feveral additions and illuftrations 
 fhould be diftributed in their proper 
 places. But as this would render the 
 former edition very incomplete, and 
 might feem to be a wrong to thofe that 
 had purchafed it, it was judged more 
 . advifable to publifli a diftindl volume, 
 which fhould comprehend all thofe ad- 
 ditions and illuftrations, leaving the 
 former volumes to fcand as they are. 
 Amon^ the additions which are now 
 publiihed, one relates to the Earl ot 
 Shaftesbury. Some gentlemen, who 
 are great admirers of that noble author, 
 thought I had pufhed the charge againft 
 him too far, efpecially on the head of fu- 
 ture rewards and punifliments. Thisoc- 
 cafioned my reviewing that part of the 
 firft volu.xe, and adding to theobferva- 
 tions which had been there made, and 
 which, upon the moft impartial confi- 
 deration, I have found no reafon to alter, 
 or retraci. Another large addition re- 
 iateth. to the pamphlet intitled, Deifm 
 5 fairly 
 
PREFACE. V 
 
 fairly flat ed^ a?id fully vindicated^ which 
 fome thought waS' too ilightly paffed 
 over, in. thefirfl: volume of the /^/V'k;, 
 and which is now therefore more fully 
 conlidered. There is alfo a confiderable 
 addition relating to the remarks I had 
 made on Mr. Humes Effay on Miracles^ 
 and which was occafioned by an inge- 
 nious paper that was fent me not long 
 after the: publication of the fecond 
 volume. ]■ r have added fome obfervati- 
 ons on thofe pafl'ages in Mr. Hume s 'En- 
 quiry concerning the Principles 'of Morals y 
 which feem defigned to caft a flur on 
 the evangelical morality. Thefe are the 
 moft conliderable additions. The reft 
 are fmaller pieces, and are, for the moft 
 part, fuch as were originally deugced to 
 haVe been inferted in the fecond volu me, 
 when it was firft publifhed ; to which 
 feveral others, relating to both volwtnes, 
 are now added. And the reader is (?i* 
 reded by proper references to the naf- 
 fages in the two preceding volurnes, to 
 v/hich they belong. I am fcnfillc, that 
 as thev are now piibliihed, tliey have tlie 
 
vi PREFACE. 
 
 difad vantage of appearing as fo many dc;* 
 tached pieces, without much order or 
 conncdion. This will ftand in great need 
 of favour^bk allowances. And I may 
 perhaps be thought to prefume too much 
 upon the indulgence the public has (hewn 
 me, in publiftiing what may look like 
 incoherent fragments. But I chufe ra- 
 ther to incur the cenfure this might fub- 
 jedl me to, than to do any thing that 
 might render the fornner edition lefs va- 
 luable to thofe who have fo generoufly 
 encouraged it. And 1 have endeavouredy 
 in fome meafure,. to make up for that 
 defedt, by introducing them in fuch a 
 manner as to form fome kind of con- 
 nection between the fcattered pieces ; 
 and, for that purpofcjhave thrown them 
 into the form of Letters, which, like thofe 
 bf the fojriier volumes, are directed to my 
 wo;:thy friend the Rev. Dr. Wilfon, 
 ' It has been hinted to me, that an In- 
 dex would be highly proper in a work 
 of this kind, which treats of a great va- 
 riety of matters, and in which many 
 authors are referred to. I had thoughts 
 
 accord- 
 
PREFACE. vii 
 
 accordingly of adding an Index at the 
 end of the fcGond volume. But it was 
 become fo large, that I was afraid it 
 would have fwelled it beyond its due 
 proportion ; and therefore omitted it. 
 But there is an Index now fubjoined, 
 which may ferve for both the former 
 volumes, and for that which is now pub- 
 liQieda And this may perhaps be looked 
 upon as a real advantage to the work. 
 
 I have been defired to prepare a new 
 edition of the RefleBions on Lord Boling" 
 brokeV Letters on the Study and Ufe of 
 Hijiory. And as this hath a near affi- 
 iHty to the fubjeds treated of in the 
 F'iew of the Deiftical Writers^ and will 
 help to complete that part of it which 
 relates to Lord BoUngbroke^ it is here 
 added to this volume. The political 
 part is left out, as not fo well fuited to 
 the main defign of this work ; but there 
 is a confiderable addition made to it, 
 with relation to the curfe pronounced 
 upon Canaan, which, in the opinion of 
 fome judicious friends, was not fb fully 
 confidered before as it ought to have 
 been, A 4 This 
 
viii PREFACE. 
 
 . This addition was drawn up by me 
 fome time ago, and fent over^ in order 
 to be inferred in the new edition of thefe 
 RefleSiicm^ before Ifaw Dr. Newton % ac- 
 curate differtation on this fubjed, in his, 
 excellent differtations upon prophecy, 
 which came but very lately into my 
 hand^ — It will no w probably be thought- 
 not fo neceffarv : but I have chofen to 
 let it ftand as it was firfl: drawn up; be- 
 caufe it may poffibly not be without its 
 vife, atid will tend to render the Reflec- 
 tions m Lord Vioim^x okQ s Letters more 
 complete. — The method I have purfued 
 is fomething!; different from T>v. Newton s. 
 He feems to incline to think there is an 
 omiffion in the Hebrew copies, — But I 
 chufe to defend, the paffage according 
 to the prefent reading of the Hebrew co- 
 pies^ which is followed by almofi: all the 
 antient verfiohs, as well as by our owi:^ 
 tranflators ; and, in my opinion, good 
 reafons mio.ht be »iven to fliew that it is 
 to he preferred to the reading feme 
 learned men would fubfiitiite inftead 
 of it. .. 
 
 This 
 
PREFACE. ix 
 
 This is all that is neceffary to inform 
 the reader of, with regard to the defign 
 of the volume that is now offered to 
 the public. And I think myfelf obliged 
 to take this occalion to acknowlege the 
 favourable and candid acceptance the fe- 
 cond volume of the J^ienD of the Detjli- 
 cal Writers^ as well as theiirft, has met 
 with, and the particular notice which 
 hath been taken of the author by fome 
 perfons of great merit and difiindlion. 
 This gives me no fmall fatisfadtion, not 
 fo much for any particular interefi: and 
 advantage of my own, though I have a 
 moft grateful fenfe of the generous kind- 
 nefs that hath been fhewn me, as becaufe 
 it gives me reafon to apprehend, that 
 my endeavours to ferve fo glorious a 
 caufe may, in fome degree, anfwer the 
 end for which they were honeftly in- 
 tended. If I can be any way inftru- 
 mental to promote the facred interefts 
 of religion among us, I fhall efteem it 
 the greateft happinefs of my life. And 
 it is a pleafure to think, that in an age 
 in v/hicJi it is too much neglected and 
 
 difre* 
 
X PREFACE. 
 
 difregarded, there are ftill fome among 
 us eminendy diftinguifhed by their hif^b 
 quality^ their fortune^ and figure in the 
 world, who fhew a juft concern for re- 
 ligion, and whofe zeal for our common^ 
 Chriftianity has caufed them candidly to 
 overlook leffer differences and diftincli- 
 •ons. And it is to be hoped, and fhould 
 be the matter of our earneft prayers td 
 God, that all real Chriftians, who have 
 the interefts of our holy religion at heart, 
 will join in united efforts to fupport io 
 glorious a caufe, in which the preferva-^ 
 tion and advancement of true gooditefe 
 and virtue, the peace and good orde^ 
 of the fociety, and the prefent and eter- 
 nal happinefs of individuals is fo nearly 
 concerned. 
 
 
 CON- 
 
CON TE Ny S. 
 
 L E T T E R I. 
 
 THE account given of the Earl of Slu^tcs- 
 bury'j writings in the fir ft volume of the 
 View of the Dciftical VVritcrs, vindicated 
 againjl the exceptions that had been made 
 againfi it. The being influenced by the hope of 
 the r£ward promijed in the Gojpel hath no- 
 thing in it difingenuous and flavijh. It is not 
 inconfijient "with loving virtue for its mpjn 
 fake., but tends rather to heighten our eft^'emof 
 its worth and amiablenefs. Lord Sliaftesbury 
 feems in his Inquiry to ereB fuch afcheme 
 of virtue as is independent on religion, and 
 may fubfifl: without it. The apology he makes 
 for doing fo. The clofe connexion there is 
 between religion and virtue Jhewn from his 
 own principles and acknowlegements. Vir- 
 tue not wholly confined to good affeB ions to- 
 wards mankind, but takes in proper affeBi- 
 ons towards the TDeity, as an effential part 
 of it. He ac know leges that man is born to 
 religion, A re markable pajfage of Lord ^o- 
 lingbroke to the fame pur pofe. page i 
 
 L E T T E R II. 
 
 Unfair management in the French t ran fiat ion 
 of Air. Gollins'j Difcourfe of Free thinking. 
 
 Frauds 
 
xii CONTENTS. 
 
 Frauds of the Dciftical Writers in their qtiO' 
 tat ions of authors. The parallel draiz'n by 
 Mr, Chubb between the propagation ofCLri- 
 Jlianity and the progrefs of Methodifm, ex- 
 
 ' amined. Refleciio?is on the pamphlet in- 
 titled^ Deifm fairly flared, and fully vindi- 
 cated. That author s pompous account of 
 *T>eifni, and his iL-ny of fating the que (lion 
 between Chrifiians and T)eilis ■ confidered. 
 Concerning the differences among Chrifiians 
 about the way of knowing the ScrifJtures to 
 be the word of God. The charge he brings 
 againft the Chnftian religion^ as confijitng 
 only of unintelligible docinnes and ufelefs tn- 
 ftitutions, ayid his pretence that the moral 
 ■precepts do not belong to Chrif/anity at all, 
 
 * but are the property of the 'Deifts, fhewn to 
 be "vain and groimdlefs. The corruption of 
 Chrifiians nojuft argument againfi true ori- 
 ginal Chrifiiantty. 3 5' 
 
 LETTER III. 
 
 Additional obfcrvations relating to Mr. Hume. 
 Hts account of the- nature of heltf dtfigncd 
 to exclude reafon from any fh are in it, A 
 tranfcript of a paper containing an examina- 
 tion of Mr. Huiiie'j" arguments in/. /VEflay on 
 -Miracles. Cbfervath.ns upo?i it. The evi- 
 dence of matters of faB may he fo circum' 
 flanced as to produce a full afftiraute. Mr. 
 Hume artfully corifounds the tvultnct of pafi 
 facis with thefrobabilny of the future, IVe 
 may be ccrtnin of a matter of facl after it 
 
 has 
 
CONTENTS. xiii 
 
 has happened, though it might fe em before- 
 hand i-ery improbable that it "jnouid happen. 
 Where full evidence is given of afa^^ there 
 mufi not atsjays be a deduction made on the 
 account of its being unujual and extraordi- 
 nary. There is ftrong and pofitive evidence 
 of the miracles wrought in atteftation to Chri- 
 fiianity, and no evidence againfi them The 
 miraculous nature of thefaB no proof that 
 the fa^s '-JO ere not done. A fummary of Mr. 
 HumeV argument againftthe evidence of mi-^ 
 racks. The weaknej's oj itfiev^m. Confidering 
 the vaft importance of religion to our happt- 
 nefs, the bare poffibiiity of its being true jhould 
 be fujficient to engage our compliance. 68 
 
 L E T T E R IV. 
 
 Some reflexions on the extraordinary faiiHity 
 afcribed to the Abbe de Paris. He carried 
 fuperftition to a flrange excefs, and by his 
 extraordinary aufienties voluntarily hajrened 
 his own death. His charaXer and coiirfe of 
 life of a different kind fro?n that rational 
 and folid piety and virtue which is recom- 
 fnended in the Go f pel. Obfervations on fame 
 paffages in Mr. Hume's Enquiry concerning 
 the principles of morals. He reckons felf- 
 denial, mortitication, and humility among 
 the Monk- ft) virtues, and reprefents them 
 as not only ufelefs, but as having a bad in-^ 
 fuience on the temper and condutt. The na- 
 ture of felf-dnual explained, a?id its great 
 iifefuhiefs and excellency fie-jni. What is 
 
 to 
 
xiv CONTENTS. 
 
 to be under flood by the mortiJicatioTi required 
 . in the Go/pel. This alfo is a reaf enable and 
 neceffary part of our duty. Virtue, ac- 
 cording to Mr. Hume, hath nothing to do 
 ■ with fufferance. But by the acknowlege- 
 mmt of the isjtfefi moralifls one important 
 iffice of it is to fupport and bear us up 
 
 * -lUnder adverfity^ The nature of humility 
 '^0c plained. It is an excellent and amiable 
 r'^^irtue, lof 
 
 LETTER V. 
 
 j^dditions relating to the remarks on Lord Bo- 
 ' lingbrokc. The natural inmortality of the 
 . jfoul does not imply a neceffity. of exijience in- 
 dependent on the will of God. No jufl 
 ground for Lor^ Bolingbroke'j fneer as to 
 - what he calls the edifying anecdote of Lot's 
 daughters. The ancient Ch\nfc(cfageSy ac- 
 cording to himy exprejfed themfelves ijery ob- 
 fcurely concerning the 'Divintty : great dif- 
 ference between them and Mofes in this re- 
 fpe6i. The moji ancient nations had tradi- 
 tions among them concerning fame of the fafis 
 recorded in the M ofaic hijiory. The parallel 
 drawn by Lord Bolingbroke between the 
 times of the judges and the heroical ages of 
 the Grce ks exatnined. No proof that Mofes 
 adopted the Egyptian rites and cujioms. It 
 is not true that the Jews ablwrrtd only the 
 worpip of carved or graven images., but not 
 
 * of painted ones, and that pitlwe-worjhip 
 
 * ca^ne from t tern to the Chrijiians, Abraham 
 '^\ %i and 
 
 ^4t 
 
CONTENTS. XV 
 
 ^nd the Jews did not derive their knowkge of 
 the one trueGodfrom the Egyptians andChzX- 
 deans. Concerning God's having repented 
 that he m^ade nian. The fcripture account 
 of the eijil angels, hath nothing in it abfurd 
 or contrary to reafon, 128 
 
 LETTER VI. 
 
 5V.' -Paul vindicated agairift £,<?r^ BolingbrokeV 
 
 f Barge of madnefs. The revelation publijhed 
 
 hy ChriH'^ apojiles, under the dire£iion of 
 
 his Spirit, truly and properly the revelation 
 
 of Jefus Chriji, as well as that which he 
 
 delivered him felf in the days of his perfonal 
 
 minijlry. Some manttfcrips of the facred 
 
 writings, particularly the Alexandrian, fo 
 
 ^, ' "-dntient, as to bring us near to the firft ages of 
 
 V /" '*the Chrifiian Church. Some of Chrifi's pre* 
 
 * ^"cepts in hisfermon on the mount, which have 
 
 been exclaimed againji as excej/lvely fcvere, 
 
 owrid by Lord BoHngbroke to he reafonable 
 
 and jufi. The primitive Chriftians unjuftly 
 
 , charged by him whh owning themfelves to he 
 
 ' Gnoftics. The profperity of the Roman jiate*, 
 
 according to him, owing to the belief of Reli- 
 
 , r ' gionand a 'Providence-^ and the negleB of 
 
 ' ' Religion the caufe of its ruin. 14,6 
 
 i^ E t; T E R Vil. 
 
 Thofe profejfed Chriftians are inexcu fable who 
 flight public worpip, and the inftitutions of 
 ^ .. religion. The great importance of a careful 
 '\ education of children, and the had effeBs of 
 
 negle^ing 
 
xvi CONTENTS. 
 
 neglefting it. The example of aperfonage of 
 high chara^er and diftin6iion recommended. 
 
 L E T T E Bs Vlir." 
 
 A general reprefentation of the fate of things 
 among us. There is a great and growing cor- 
 ruption in thefe lands., not with/landing the 
 fignal advantages we enjoy. This corruption 
 not ju lily chargeable upon our religion^ as 
 Chriftians and'trottflantSy but on the negle^l 
 or contempt of it. The unaccountable eager- 
 nefs that has beenfie'wn in fpreadmg the prin- 
 ciples of infidelity y of very ill confequtnce to 
 the public. The tendency of irreltgion and 
 'vice to bring 7nifery and ruin uponpeople, both 
 in the natural courfe of things, and by the 
 jufi judgments of God. Many things m the 
 late and prefent courfe of God's dijpenfations 
 have an alarming appearance. Repentance 
 and reformation,and a ftrici adherence to the 
 know lege and pra6lice of Qhriftianity^ the 
 proper ell way of averting the tokens of the 
 divine difpleafur^^ and promoting the national 
 profperity. The happy flat e of things which 
 this would introduce. 342 
 
 A View 
 
A View of the 
 
 Deistical Writers, &^r. 
 
 In feveral Letters to a Friend. 
 
 LETTER I. 
 
 The account given of the E^r/c'/ Shaftesbury's 
 
 'writings in the firfi volume of the View of 
 
 the Deiftical Writers^, vindicated again/i the 
 
 exceptions that had been made againji it. 
 
 The being influenced by the hope of the re- 
 
 ward promt fed in the Gofpel hath nothing in 
 
 it difmgenuous andfavifl). It is not incon- 
 
 ftjient with loving virtue for its own fake, 
 
 but tends rather to heighten our efteem of its 
 
 worth and amiablenejs. Lord Shaftesbury 
 
 feems in his Liquiry to ereB fuch a fcheme 
 
 of virtue as is independent on religion-, and 
 
 may fubfifl without it. The apology he makes 
 
 for doing fo. The clofe conneEiton there is 
 
 , between religion and virtue pewn from his 
 own principles and acknowlegements. Vir- 
 tue not wholly confin'd to good affe^fions to- 
 wards mankind^ hut takes in proper ajfe^i- 
 oris toward the Deity as an ejfential part of 
 it. He acknowleges that man is born to re- 
 ligion. A remarkable pajfage of Lord Bo- 
 lingbroke to the fame purpofe. 
 
 SIR, 
 
 WHEN I firft formed the defign of taking 
 a view of the Deiftical writers, I fixed it 
 as a law to myfelf to make a fair reprefentation. 
 Vol, hi. ' B as 
 
2 J View of the D e i s T ic A l Writers, 
 LETTERas far 35 \ ^35 ^ble, of the fcntiments of thofc 
 v^_^,.^J,>^ writers, and not to pufh the charge farther 
 againft them than there appeared to me to be 
 juft ground for. Fori thinlc the beft caufe in the 
 world will not Juftify the making wrong charges 
 at:!;ainfl: the adverfaries, or rcprefenting them 
 in a worfe light than they really defervc. It has 
 been no fmali fatisfadion to me, that, except in 
 a fingle inrtance, I have hitherto heard no com- 
 plaints, as if the fentiments of the fcveral de- 
 iftical writers, of whom fome account is given 
 in the View^ were not fairly and candidly re- 
 prcfented It is with regard to what is there 
 laid of the Earl of Shaftesbury^ that the com- 
 plaint has been made. Some perfons who pro- 
 fefs to be real friends to Chriftianity,and I doubt 
 not are fo, have let me know, that they wifh I 
 had not put that noble Lord into the lift of the 
 deiftical writers j and they think the charge 
 againft him hath in fome inftances been carried 
 too far. You may remember I informed you 
 of this fome time ago, and it was your opinion 
 that it was nor neceflary to take any particular 
 notice of that complaint, as you believed there 
 were very few who made any doubt of his Lord- 
 fhip's coming very properly under that charader, 
 and that what had been produced in the Kieiv 
 out of his own writings was a fufficient proof 
 of it. So indeed it appeared to me. I thought 
 it however incumbent upon me carefully to re- 
 vile "tnat part of my book. And I can declare 
 with great truth, that it would have given me 
 
 3 plcafure 
 
jLW ShAT T E S BU R Y. 3 
 
 pleafure to have had reafon to think, that in letter 
 this inftance I had been miftaken in the judg- (^^^>^^>^ 
 ment I had formed ; and I fhould have thought 
 myfelf obliged in that cafe pubUckly to have ac- 
 knowleged it. But upon the mofi: impartial 
 confideration, I have not feen reafon to retradfc 
 any thing I had offered with regard to that noble 
 Lord. It cannot I think be denied by any im- 
 partial perfon who hath read the chara^teriftics 
 without prejudice, which are the only works he 
 avowed, and which had his laft hand, that there 
 are feveral paflTages in them, which feem plainly 
 intended to expofe Chriftianity and the holy 
 fcriptures. And there is great reafon to appre* 
 hend, that not a few have been unwarily led to 
 entertain unhappy prejudices againft revealed, 
 religion, and the authority of the fcriptures, 
 through too great an admiration of his Lord- 
 fhip's writings. Some inilanccs of this kind 
 have come under my own particular obfervation. 
 And therefore it appeareth to me upon the mod 
 mature confideration, that I could not, in con- 
 fiftency with the defign I had in view, omit the 
 making fomc obfervations upon that admired 
 author, as far as the caufe of Chriftianity is con- 
 cerned. 
 
 That part of my obfervations on Lord Shaft es- 
 buy's works, which I find haih been particularly 
 excepted againft, is the account ;;iven of his fen- 
 timents with regard to future rewards and pu- 
 nifhments. It hath been urged, that his defign 
 in what he has written on this fubjed, was not 
 B 2 to 
 
4 A View of the D mistical Writers, 
 
 LETTER to infinuate that \vc ouglit not to be influenced 
 ^^^.„^^«^by a regard to future rewards and punifhments, 
 the ufcfuhiefs of which he plainly acknowleg- 
 cth ; but only to fhcw that it is wrong to be 
 adcd merely by a view to the reward, or by a 
 fear of the punifhmcnt, without any real inward 
 love to virtue, or any real hatred and abhorrence 
 of vice. To this purpofc his Lordfhip obierves, 
 that '^ to be brib'd only, or terrified into an ho- 
 *' iieft pradice, befpeaks little of real honedy 
 
 *' or worth and that if virtue be not really 
 
 *' eftimable in itfelf, he can fee nothing eftim- 
 *' able in follovving it for the fake of a bar- 
 " gain*." He asks, ** How ("hall we deny that 
 *• to ferve God by compulfion, or for interefl: 
 " merely, is fervile and mercenary ?f" And 
 he puts the cafe of a perfon's being " incited 
 *' by the hope of reward to do the good he 
 ** hates, and retrained by the fear of puniOi- 
 *' ment from doing the ill to which he is not 
 " otherwife in the leaft degree averfe5"and ob- 
 ferves, that " there is in this cafe no virtue 
 *' whatfoever:}:." If his Lord (bip had fa id no 
 more than this, he would have faid no more 
 thaSfceV'ery real friend to Chriftianity will allow; 
 though in this cafe there would IHU be great 
 reafon to complain of his LordChip's having 
 made a very unfair reprefentation of the fenfe 
 of thofe divines, who think it neceflary to urge 
 the motives drawn from future rewards and pu- 
 nifhments. It is true, that if the belief of fu- 
 
 * Characlerift. Vol I. p. 97. f Ih. Vol. II. p. 272. t Jh. p. 55. 
 
 turc 
 
Lord Shaftesbury. 5 
 
 turc retributions fhould have no other effect better 
 than the putting fomc reftraint upon men's out- x^^^i,r<f 
 ward evil adlions, and regulating their external 
 behaviour, even this would be of great advan- 
 tage to the community : but this is far from be- 
 ing the only or principal thing intended. Thofe 
 certainly muft know little of the nature and 
 tendency of the Chrifiian religion, who fhould 
 endeavour to perfuade themfelves or others, that 
 though a man had a real love of vice in his 
 heart, and only abftained from fome outward 
 vicious practices for fear of punifhment; and 
 though he had an inward averfion to truegood- 
 nefs and virtue, and only performed fome out- 
 ward a(5ts that had a fair appearance ; this alone 
 would denominate him a good man, and intitlc 
 him to the future reward. For this were to fup- 
 pofe that though he were really a vicious and 
 bad man, without that purity and fincerity of 
 heart on which the fcriptures lay fo great a ftrefs, 
 yet the pradifing fome external ads of obedi- 
 ence, deftitute of all true goodnefs, and of vir- 
 tuous affections, would intitle him to the favour 
 of God, and to that eternal happinefs which is 
 promifed in the Gofpel. If any perfons fhould 
 teach this, I would readily join with his Lord- 
 (hip in condemning them. But he hath not 
 contented himfcif with ftriking at the fuppofed 
 wrong fentiments of divines, whom he loves 
 on all occafions to expofe. There are feveral 
 paffages in his Lordlhip's writings which appear 
 to be dirediy intended to reprefent the infilling 
 B 3 fo 
 
6 A View of the Deistical Writers, 
 
 LETtERfo much as is done in the Gofpel upon the eter* 
 (^^^.-Y-^^nal rewards and punifhments of a future ftate, 
 as having a bad influence on the moral temper ^ 
 and particularly as tending to flrcngthen an in- 
 ordinate felfifhnefs, and to diminiOi the affec- 
 tions towards public good, and to make men 
 ncgled what they owe to their friends, and to 
 their country. He plainly intimates the dilad- 
 vantages accruing to virtue from the having in- 
 
 finite rewards in view, and that in that cafe the 
 common and natural motives to goodnefs are 
 apt to be negletled and loje much by dijufe *, 
 He reprefents the being influenced by a regard 
 to future rewards and punifhments as at bell 
 difingenuoiis y fervile, and of the flavifi kind-, 
 and to this he oppofes a liberal fewice, and the 
 
 principle of love, and the loving God and vir- 
 tue for God and virtiits fake f : and accord- 
 ingly he determines that thofe duties, to v\'hich 
 men are carried without any view to fuch re- 
 wards, are for that reafon more noble and ex- 
 cellent, and argue a higher degree of virtue. If 
 the cafe really were as his Lordfhip is pleafcd to 
 reprefent it, it muft certainly give a very difad- 
 vanrageous idea of Chridianicy; as if the infift- 
 ing upon thofc moll important motives drawn 
 from a future eternal world, which our Saviour 
 came to fet in the (Irongefl light, tended to in- 
 troduce and chcriili a v/rong temper of mind, 
 
 * Several pafDigesto this purpofe were produced out of the Cha- 
 rafleriflics in thefirll: volume of the Fieiv^ which I need not here 
 repeat. f Sof Charaderiflics, Vol. 11. p. 271, 272, 273,^. 
 
 narrow 
 
Li07'cl Shaftesbury. 7 
 
 Harrow and felfilh, di(ingcnaotis and fervilc, to letter. 
 weaken our benevolent afFedions, both pub- f-J^ 
 lie and private, and to take us off from the du- 
 ties and office of the civil and ibcial life. At 
 that rate it could not be faid that the Gofpel is 
 a friend to fociery and to mankind : and inftead 
 of promoting the pradtice of true virtue, it 
 would rather derogate from it, and degrade it 
 from its proper dignity and excellence. It was 
 therefore neccfiary to fhew, as I endeavoured to 
 do in my obfervations on Lord Shaftesbury's 
 writings, that this is far from being a juft repre- 
 fentation of the nature and tendency of the 
 Chriftian dodrine of future rewards and pu- 
 nifnments. The mod noble and extenfive be- 
 nevolence, exerting itfclf in all proper efFeds 
 and inftances, in oppofition to a narrow fcltifh 
 difpofition, is what ChriQianity every-whcre re- 
 commcndcthand inforceth in the moft engaging 
 manner 5 and it is its peculiar advantage that it 
 carrieth our views to a better (late, where the 
 benevolence which is now begun fhall be com- 
 pleated, and lliall be exercifed in a more enlarg- 
 ed fphere, and extend to a nobler fociety. And 
 can the hope of this poilibly tend to diminifh 
 our benevolence, or mull it not rather heighten 
 and improve it ? When a man hath a firm and 
 (leady perfuafion, that the Supreme Being will 
 reward his perfevering conftancy in a virtuous 
 courfe with everlafting telicicy, this inftead of 
 weakening his inward affedion to virtue, and 
 his moral fenfe of its worth and excellency, 
 
 B 4, muft 
 
8 A View of the Deistical Writers, 
 
 LETTER muft in the nature of things greatly confirm and 
 -./.^^eftablKh it. There is therefore an entire coq- 
 fiftency between the loving virtue for its own 
 faive, /. e, as his Lordfhip explains it, becaufe it 
 is amiable in itfelf*, and tlie bcini; animated 
 to the purfuit and praflicc of it by fuch rewards 
 as the Gofpel propofeth. For it never appear- 
 cth more excellent and lovely, than when it is 
 confidered as recommending us to the favour 
 and approbation of him who is the fupreme 
 original Goodnefs and Excellence, and as prepa- 
 ring us for a complete happinefs in a future (late, 
 where it fhall be raifed to the hi'j^hcll dc2;rce of 
 beauty and perfedion. In like manner it muft 
 mightily ftrengthen our abhorrence of vice, and 
 our fenfe of its turpitude and malignity, to con- 
 fider it as not only at prefent injurious and dif- 
 graceful to our nature, but as an oppofition to 
 the will and law of the moft wife and righte- 
 ous Governour of the world, who will in a fu' 
 ture ftate of retributions inflid awful punilli- 
 ments upon thofe who now obftinately perfift in 
 a prefumptuous courfe of vice and wickednefs. 
 Our noble author himfclf, when he propofeth 
 to fhew '■jvhat obligation there is to virtue^ or 
 what reafon to embrace ity which is the fub- 
 ject of the fecond book of his Inquiry^ refolveth 
 it into this, that moral reBitude or virtue muji 
 he the advantage^ and vice the mijery and dif- 
 advantage of every creature. And that it is 
 the creature's inter eft to be wholly good and vir^ 
 
 • VqI; II. p. 67. 
 
 tuous. 
 
Lord Spiaftesbury. 9 
 
 tuoHS"^. To prove this fcems to be the entirci-ETTEjt 
 defign of that book, which he concludes with ^^^-^/-^ 
 obfcrving, that virtue is the good^ and vice the 
 ill of every one. He feems indeed in difplay- 
 ing the advantages of the one, and di fad vantages 
 of the other, to confine himfelf wholly to this 
 prefent life, and to abftrad from all confidera- 
 tion of a future (late. But if the reprcfenting 
 virtue to be our intereft here on earth, and 
 conducive to our prefent happinefs, be a juft 
 ground of obligation to virtue^ and a proper 
 reafon to embrace ity which his fecond book is 
 dcfigned to lliew, then furcly if it can be prov- 
 ed, that it tendcth not only to our happinefs 
 here, but to procure us a perfect happinefs in 
 a future ftate of cxiftencc, this mult imghtily 
 heighten the obligation to virtue, and ftrengthen 
 the reafon for embracing it. If having regard 
 to the prefent advantages of virtue be confiftent 
 in his fcheme with loving virtue for its own 
 fake, and as amiable in itfelf, and doth not ren- 
 der the embracing it a mercenary or flavifh fer- 
 vice, why fhouid it be inconfiftent with a liberal 
 fervice to be afllired that it llnall make us happy 
 for ever? Or, why fhouid they be accounted 
 greater friends or admirers of virtue, who con- 
 fider its excellency only with regard to the nar- 
 row limits of this tranfitory life, than they who 
 regard it as extet\ding its beneficial influence to 
 a nobler flate of exiitence, and who believe 
 that it Ihall flounfh in unfading beauty and 
 ? Vol. II. p. 81.98. 
 
 glory 
 
lo A View of the Deistical Writers, 
 
 XETTERglory to eternity ? That an afFcdion in itfclF 
 ^7__ worthy and excellent fhould grow \z^s fo, by 
 confidering it as To pleafing to the Supreme 
 Being, that lie will reward it with evcrlafting 
 happinefs, and raife it to the higheft perfection 
 it is capable of in a future ftate, would be a 
 ftrange way of rcafoning. 
 
 It was obfervcd in the account f^iven of the 
 Earl oi Shaft esbitrfs writings, in the firft volume 
 of the View ^ that there are fevcral paflagcs in 
 which l\e acknowlegcth, that the hope of future 
 rewards, and fear of future punithments, is a 
 / great advantage, fecurity, and fupport to vir- 
 tue. If thefc pafiages had been concealed or 
 difguifed, there might have been jult ground of 
 complaint. But they were fairly laid before the 
 reader, as well as thofe that feemed to be of a 
 contrary import, that he might be able to form 
 a judgment of his LordHiip's fentiments, how 
 far he is confiftcnt with himfelf^ and whether 
 the cenfuresbe well founded, which he pafleth 
 upon thofe who infill: upon the rev/ards promifed 
 in the Gofpel, as powerful motives to virtue. He 
 chargeth them as '* reducing religion to fuch a 
 •* philofophy, as to leave no room for the prin- 
 
 *' ciple of love" and as building a future 
 
 " ffate on the ruins of virtue, and thereby be- 
 " traying religion, and the caufe of God *." 
 He repreTenteth them as if they were againft a 
 liberal fervice, jlo^jjing from an efteem and love 
 of God J oz Tifenfe of duty and gratitude, and a 
 
 * Vol. II. p. ?72, 279. 
 
 love 
 
Lord Shaftesbury. n 
 
 love of the dutiful and grateful part^ as good^'^'^'^^^ 
 and amiable in itfelf"^. And he exprefly de- \j^^^^^ 
 clareth, That " the hope of future reward, and 
 " fear of future puniihment, cannot confifl: in 
 *' reality with virtue or goodnefs, if it either 
 *' (lands as eflential to any moral performance, 
 *' or as a confiderable motive to any ad, of 
 " which fonie better affedion ought alone to be 
 *' a fufficient caufef." Here he feems not wil- 
 ling to allow, that the regard to future retribu- 
 tions ought to be fo much as a confiderable mo-' 
 five to well-doing ; and aflerteth, that to be in- 
 fluenced by it as fuch a motive cannot confill in 
 reality with virtue or goodnefs. This is in ef- 
 fed: to fay, that we ought not to be influenced 
 by a regard to future rewards and punifhments 
 at alL For if they be believed and regarded at 
 all, they muft be a confiderable motive ; fince, 
 as he himfelf obferveth, where infinite rewards 
 are firmly believed, they muft needs have a 
 mighty influence, and will over-balance other 
 motives ^. If therefore it be inconfiftent with 
 true virtue or goodnefs, to be influenced by 
 them as a confiderable motive, it is wrong to 
 propofc them to mankind. For why fhould 
 they bepropofed, or to what purpofe believed, 
 if it be inconMent with true goodnefs to be in«< 
 fluenced by them in proportion to their worth 
 and importance ? His Lordlhip elfewhere ob- 
 serves, *' That by making rewards and punifh- 
 
 » Vol. II. p. 270. fib. p. 58. :{: lb, p. 68, 
 
 " ments" 
 
12 A View of the Deistical Writers. 
 
 ttTTER" ments" [/'. e. the rewards and punifhmcnts 
 ^^^^..J;,^ propofed in theGofpeU fortothefe he evidently 
 refers] " the principal motives to duty, the 
 *' Chriftian religion in particular is overthrown, 
 ** and the greatcft principle, that of love, re- 
 ** jeded =♦"." When he here brings fo heavy a 
 charge againft thofc who make the rewards of 
 the Gofpcl their principal motives, his meaning 
 fcems to be this : That they make the hope of 
 future eternal happinefs a more powerful motive 
 than the prefcnt fatisfadion and advantages vir- 
 tue hath a tendency to produce, which are the 
 motives he fo largely inlKls upon, and which 
 he calls t/je common ayid natural motives to 
 goodnej's. And is the being more animated by 
 the conlideration of that eternal happinels 
 which is the promifed reward of virtue, than 
 by any of the advantages it yield-s in this prefcnt 
 liate (though thcfe alfo are allowed to have 
 their proper weight and influence) fo great a 
 fault, as to defcrve to be reprefented as a fub- 
 verting of all religion, and particularly the 
 Chriftian I If the eternal life promifed in the 
 Gofpel be rightly underftood, the hope of it 
 includcth a due regard to the glory of God, to 
 our own higheft happinefs, and to the excellency 
 of virtue and true holincfs •■> all which are here 
 united, and are the worthicft motives that can 
 be propofed to the human mind. There is a 
 perfeft harmony between this hope, and what 
 hisLordfliip fo much extols, the principle of di» 
 * Vol. II, 379. 
 
 vine 
 
TLord Shaftesewry. 13 
 
 vine love, fuch as feparates from every tkhig'^'^'^'^'^^ 
 worldly y flnfiial^ mid meanly inter efted. Nor v^-*^r^ 
 can it be juftiy faid concerning this hope of the 
 Gofpel reward, what he faith of a violent affec- 
 tion towards private good^ that the more there 
 is of it, the lefs room there is for an affeEiion 
 towards goodnefs itfelf or any good and de- 
 ferving objecl^ worthy of love and admiration 
 for its own fake^ fuch as God is univ erf ally ac^ 
 knowleged to be *. The very reward itfelf in- 
 cludeth the perfedion of love and goodnefs ; 
 and the happinefs promifed principally confift- 
 cth in a conformity to God, and in the fruition 
 of himj and therefore the being powerfully- 
 animated with the hope of it is perfedly con- 
 fiftent with the higheji love and admiration of 
 the 'Deity, on the account of his own infinite 
 excellency. 
 
 It appeareth to me, upon confidering and com- 
 paring what hath been produced out of Lord 
 Shaftesbury's writings, that though his Lord- 
 fhip's good fenfe would not allow him abfo- 
 lutely to deny the ufefulnefs of believing future 
 retributions ; vet he hath in effed cndea- 
 voured on fcveral occaHons to caft a flur upon 
 Chriftianity, for propofing and infifting upon 
 what he calls infinite rewards ; and thus hath 
 ,\attempted to turn that to its difad vantage which 
 is 4ts greatefl: glory, viz, its fetting the im- 
 portant retributions of a future ftate in the 
 cleareft and ftrongeft light, and teaching us to 
 
 • Vo1.il p. 58.5^, 
 
 raifc 
 
14 A View of the Deistical WritefL 
 
 LETTER f^ife QQj. alfcdions and views to things invifible 
 
 I. 
 V,^^>^.-^and eternal. His Lordfhip hath, upon the mod 
 
 careful and diligent rcvifal of his works, fufFered 
 thofe obnoxious paflages ftill to continue there. 
 Nor will any man wonder at this, who confl- 
 dereth the defign and tendency of many other 
 paffages in his writings : That he hath taken oc- 
 cafion to ridicule the fpirit of prophecy, and to 
 burlefque feveral paflages of holy writ : That he 
 hath reprefented the fcripturcs as abfolutely un- 
 certain, and the important fads by which Chri- 
 ftianity is attefted, as not to be depended upon : 
 That he hath infinuated injurious reflections 
 upon the charader and intentions of the blefled 
 Founder of our holy religion : That he hath re- 
 prefented our faith in the Gofpel as having no 
 other foundation than the authority of the 
 ftate 5 and hath hinted, that it could hardly 
 have flood the teft of ridicule, and even of 
 Bartholomew-Fair drollery, had it been ap« 
 plied to it at its firft appearance *. 
 
 As I have been engaged fo far in an examina- 
 tion of Lord Shaftesbury s writings, I llialltake 
 this occafion to make fome farther obfervations 
 on his celebrated Inquiry concerning Virtue. 
 
 He fcts out with obferving. That " religion 
 " and virtue appear to be fo nearly related, that 
 " they are generally prcfumed infcparable com- 
 " pan ions. But that the practice of the world 
 " does not feem in this rcfpedl to be anfvver- 
 
 * Sec all this clearly fhewn in the firft volume of ^he Vitiv of 
 the Deijiical IJ'riters, p. lOl, et feq. 
 
 " able 
 
Lord SHAFTTESBURy. 15 
 
 ** able toourfpcculations:" That '• many who^^'^j'^^^ 
 " have had the appearance of great zeal in re- Vv-^^^, 
 " ligion, have yet wanted the common afFec- 
 " tionso^humamty*. Others again, who have 
 '^ been confidered as mere Atheifts, have yet 
 *' been obfcrved to pradife the rules of mora- 
 " lity, and ad in many cafes with fuch good 
 " meaning and afFedion towards mankind, as 
 " might feem to force an acknowlegement of 
 " their being virtuous f." His LordlLip there- 
 fore propofeth to enquire, ^' What honefty or 
 " virtue is, confidered by itfelf, and in what 
 " manner it is influenced by religion : how far 
 " religion neccflariiy implies virtue : and whe- 
 " ther it be a true faying, That it is impoHIble 
 *' for an Atheilt to be virtuous, or fhare any real 
 " degree of honefty or merit 4^." 
 
 In that part of tlfe Inquirj, in whidi he pro- 
 pofeth to fhew what virtue is, he feems to 
 make it properly confifl: in good afFedions to- 
 wards mankind, or in a man's having " his dif- 
 *' pofition of mind and temper fuitable and 
 '' agreeing to the good of his kind, or of the 
 " fyftem in which he is included, and of which 
 " iie conftituteth a part §." And he had be- 
 
 * It will readily be acknor\vleged, that the appearance of re- 
 ligion is often feparated from true virtue : but real practical re- 
 ligion neceflarily comprehendeth virtue ; and as far as we are de- 
 ficient in the pradice of virtue, we are deficient in what religion 
 indifpenfibly requireth of us. 
 
 f Charafter. vol. 11. p. 5, 6. -^ Ibid. p. 7, § See 
 
 it), p. 31. 77, 78. '&6, 87, et paflira. 
 
 fore 
 
1 6 A View of the De is tical TVriters. 
 
 ti^TrER fore declared, that fome who have been con/i- 
 
 \ys^r^ deied as mere Atheifls, have aded with fuch 
 
 good afFediion towards mankind, as might feem 
 
 to force an acknowlegemcnt that they are 
 
 virtuous. 
 
 And as this is the notion Iiis Lordfhip gives 
 of the nature of virtue j i^o when he treats of 
 the obligation to virtue, and the reafon there is 
 to embrace it, which is the fubjedot thefecond 
 book of the Inquiry , he feems to place it in its 
 tendency to promote our happinefs in this pre- 
 fent life, without taking any notice of a future 
 ftate. 
 
 Accordingly, many have looked upon the 
 Inquiry as defigned to fet up fuch a notion of 
 virtue and its obligation, as is independent on 
 religion, and may fubfift without it. And in 
 the progrefs of that Inquiry ^ his Lordfhip takes 
 occafion to compare Atheifm with fuperftition 
 or falfe religion, and plainly gives the former the 
 preference 5 and feems fometimes to fpeak ten- 
 derly of it ; having obferved, that nothing can 
 poflibly, in a rational creature, exclude a prin- 
 ciple of virtue, or render it ineffcftual, except 
 what either, ** i. Takes away the natural and 
 *' juft fenfe of right and wrong: 2. Or creates 
 " a wrong fenfe of it: 3. Or caufes the right 
 " fenfe of it to be oppofed by contrary affec- 
 " tionsf." As to the firft cafe, the taking 
 away the natural fenfe of right and wrong, he 
 will not allow that Atheifm, or any fpeculative 
 
 f Charai^er. vol. II. p, 40. 
 
 opinion. 
 
Lcrd Shaftesbury. 17 
 
 opinion, perfuafion, or belief, is capable inime- letter 
 diately or diredly to exclude or deftroy it; and ^' 
 that it can do it no other way than indireVily by 
 the intervention of oppofire atfcdions, cajually 
 excited by fuch belief *. As to the fccoad cafe, 
 the wrong fen/ e J or falfe imagination of right 
 and wrong, he fays. That " however A theifai 
 '' may be indireftiy an occafion of men's lofing 
 ** a good and fufficient fenfe of right and wrong, 
 *' it \Vill not, as Atheifm merely, be the occa- 
 *' /ion offetting up a falfe fpecies of it, which 
 ^' only falfe religion, or fantaftical opinion, de- 
 '■^ rived immediately from fuperftition and cre- 
 ** dulity, is able to effedf." As to the third 
 cafe, which renders a principle of virtue inef- 
 fedual, viz. its being oppofed by contrary af- 
 
 fedion?, he fays, That " Atheifm^ though 
 
 " it be plainly deficient, and without remedy, 
 ** in the cafe of ill judgment on the happincfs 
 ** of virtue, yet it is not indeed of necellity 
 *' the caufe of fuch ill judgment. For without 
 " an abfolute alTent to any hypothefis of Theifm, 
 *' the advantages of virtue may pollibly be [t^n 
 " and own'd, and a high opinion of it cllablillic4 
 " in the mind :j:." 
 
 Our noble author was fcnfiblc of the offence 
 he had given, by feeming to fpeak favourably 
 of AtheiQs, and by ereding a fyflcm of virtue 
 independent of religion, or the belief of a 
 Deity : and in a trcatife he publidied fome years 
 
 * Character, vol. II. p. 44, 45. -f- lb. p. 46, 51, 52.. 
 
 % lb. p. 69. 
 
 Y^L. 111. Q aft?5; 
 
1 8 A View of theT>z\si:ichL Writers, 
 
 LETTER after the Inquiry, intitlcd, The Moralifts, 4 
 , Fhilofophical Rhapfody, makes an apology for 
 it : That " he has endeavoured to keep the 
 ^' faireft mcafures he could with men of this 
 *' fort," \_viz. atheiftical perfons, and men of 
 no religion] " alluring them all he was able, 
 " and arguing with a perfect indifFerency even 
 
 " on the fubjed of a Deity having this 
 
 *' one chief aim and intention, how in the 
 " firft place to reconcile thofe perfons to the 
 " principles of virtue; that by this means, a 
 " way might be laid open to religion, by re- 
 *' moving thofe greateft, if not only obftaclcs to 
 " it, which arife from the vices and pailionsof 
 
 " men. That 'tis upon this account chiefly he 
 
 *' endeavours to eftablifh virtue upon principles 
 *' by which he is able to argue with thofe, who 
 " are not yet inclined to own a God, or future 
 *' (iatc. — -He owns, he has made virtue his 
 ''' chief fubjed, and in Tome meafure inde- 
 *' pendent on religion; yet he fancies he may 
 ** poflibly appear at laft as high a divine, as he 
 
 " isamoralift:" And fays, *' He will ven- 
 
 '* rure to affirm, — That whofocver fincerely 
 *' defends virtue, and is a realift in morality, 
 ^' muft of neccflity in a manner, by the fame 
 " fchcme of reafqning, prove as very a rcalift 
 ** in divinity */' And cifewhere he fays. That 
 * we may juftly as well as charitably conclude, 
 " that it was his defign in applying himfcff tothe 
 " men of loofer principles, to lead them into 
 
 * Chancer, voi. II. p. 266, 267, 268. 
 
 " fuGh 
 
Z/cr^ Shaft E s EUR V. 19 
 
 " fuch an apprchenfion of the conflltution ofLETTi^R 
 
 " rnankind, and of human affairs, as might ,^_^ 
 
 *' form in them a notion of order in things, 
 
 " and draw hence an acknowlcgcment of the 
 
 " wifdom, goodnefs, and beauty, which is Su- 
 
 " preme; that being thus far become profelytes, 
 
 ** they might be prepared for that divine love 
 
 *' which our religion would teach them, when 
 
 ■ ' once they fhouid embrace it, and form them- 
 
 " felves to its facred character *." 
 
 This mull: be own'd to be an handfome apo- 
 logy : So that if we take his Lordfhip's own ac- 
 count of his intention in his Inquiry^ it was 
 not to favour Athcifm, but rather to reclaim 
 men from it j to reconcile Atheifts to the prin- 
 ciples of virtue, and thereby bring them to a 
 good opinion of religion. It may no doubt 
 be of real fervice to the interefls of virtue, to 
 endeavour to make men fcnfible of its great ex- 
 cellency in itfelf, and its prefent natural advan- 
 tages, which his Lordlhip fets forth at large, 
 and in a very elegant manner. And this is no 
 more than hath been often reprefentcd by thofe 
 divines, who yet think it neccfiary to infift on 
 the rewards and punifhments of a future ftatc, 
 There are indeed many that have faid, what no 
 man who knows the world, and the hiftory of 
 mankind, can deny, that in the prefent fituatioa 
 of human affairs, a fteady adherence to virtue 
 often fubjeds a man to fevere trials and fuffcr- 
 ings 5 and that it frequently happeneth, that b^ 
 
 • Charafter. vol. II. p. 279. 
 
 C %, an4 
 
2 b A View of the Dkistic Ah Writers. 
 
 LETTER and vicious men are in very profperous outward 
 circumftances ; but I fcarce know any that have 
 maintained what his LordQiip calls that unfor- 
 tunate opinion^ viz. That " v\xx:\xq.\s naturally 
 " an enemy to happincfs in life j" or, who fup- 
 pofe. That "■ virtue is the natural ill, and vice 
 " the natural good of any creature *." Nor 
 would any friend to Chriftianity have found 
 fault with his Lordfhip's endeavouring to fhcw, 
 that by the very frame of the human conftitu- 
 tion, virtue has a friendly influence to promote 
 our fatisfadion and happinefs, even in thispre- 
 Icnt life; and that vice has naturally a contrary 
 tendency. But certainly it was no-way nccef- 
 fary to his defign, fuppofing it to have been, as 
 he profefTcs, to fervc the caufe of virtue in the 
 world, to throw out fo many infinuations as he 
 has done agiinft the being influenced by a regard 
 to future rewards nnd punifhmenrs j as if it ar- 
 gued a higher degree of virtue to have no re- 
 gard to them at all. And though in feveral 
 paflages he fhews the advantage which arifes to 
 virtue from religion and the belief of a Deity, 
 yec whilli he Teems to allow that virtue may fub- 
 iid, and even be carried to a confiderable degree 
 without it, i am afraid it will "ive encourage- 
 mcnt to thofe he calls the men of loafer princi- 
 ples -, and that, inflead of reclaiming them from 
 Athcifm, it will tend to make them eafy in it, 
 by leading them to think they may be good 
 and virtuoiis men without any religion at all. 
 
 * Charaftor. vol. IL p. -ji, ^z. 
 
 His 
 
Lord Shaftesbury. 2i 
 
 His Lordfhip fcems, from a de/ire of keepingh^ETT^ii 
 the fair e (I meajkres^ as he expreflcs it, with,^^^ 
 men of this forty to have carried iiis complaifance 
 too far, when he afflrts, that Atheifm has no 
 dired tendency either to take away and deftroy 
 the natural arid jiifi fenfe of right and wrong, 
 ©r to the fctti ng up afalfe fpectes of it. This 
 lb not a proper place to enter into a diftinct coa- 
 fidcration of this fubjcd. I (liall content my- 
 I'elf with producing foine paflagcs from the mod 
 applauded Do(^or of modern Atheifm, Spine fa, 
 and who has taken the moft pains to form it into 
 a fyflem. He propofeth, in the fifteenth chapter 
 of his Tra&atus Theologtcopolitiais, to treat of 
 the natural and civil right of every man, T^e 
 jure uniufcuju/qtie naturali et civil i. And 
 the fum of his doOrine is this: That every 
 man has a natural right to do whatever he has 
 power to do, and his inclination prompts him 
 toj and that the right extends as far as the 
 force. By natural right ^ or law, 'Jus et infli' 
 tzitum nature, " he undcrftands nothing elfe 
 '* but the rules of the nature of each indivi- 
 *' dual, according to which it is determined to 
 " exiit and adl alter a certain manner *." And 
 
 after 
 
 * P!?r jus et inftitutum naturse nihil aliud intelligo, quam re- 
 gulas Katurje uniufcujufque individui, fecundam qaas unum- 
 quodqae naturahter determinatum concipimus ad certo modo ex- 
 ilkadum et operandum. Ex. gr. pifces c. natura determinati funt 
 ad ria^tandum, magni ad miriores comedendum, adeoque pifces 
 fummo naturali jure aqua potiuntur, et magni minore;;, comedunc. 
 — • " Sequitur unumquodque individuum jus fummurn habere ad 
 C 3 omr.ia 
 
2 2 A View of theD%\^i:icAt Writers, 
 
 L tSB. after having obfcrved, that " the large fidies 
 "^■^ *' arc determined by nature to devour the 
 " fmaller, and that therefore they have a na- 
 *' tural right to do foi" — and that " every in- 
 '* dividual has the higbeji right to do all things 
 " which it has power to doj" he declares, That 
 *' in this cafe he acknowiegcs nodiiference be- 
 tween men and other individuals of nature, 
 
 ti 
 
 " omnia quae poteft. Nee hie ullam agnofcimus difFeren- 
 
 tiam inter homines et reliqua naturae individua, neque inter 
 homines ratione pia;(Jitos, et inter alios qui veram rationem ig- 
 " norant, neque inter fatuo?, delirantes, et fanos." Quare inter 
 homines quamdiu fub imperio folius naturse vivere confiderantur, 
 tarn i!le qui rationem nondum novit, vel qui virtutis habitum 
 nondum habet, ex folis legibus appetitus fummo jure vivit, quam 
 JUe qui ex legibus rationis vitam fuam dirigit. Hoc eft, ficuti 
 fapiens jus fummum habet ad omnia quae ratio didlitat, five ex 
 legibus rationis vivendi ; fic etiam ignarus et animi impotens 
 fummum jus habet ad omnia qnse appetitus fuadt t, five ex legi- 
 bUs appetitus vivendi. Jus itaque naturale uniufcujufque homi- 
 nis, non lana ratione, fed cupiditate et potentiadeterminatur. — 
 Quicquid itaque unufquifque qui fub folo raturs imperio confi- 
 deratur, fibi utile vel dudu fanac rationis, vel ex afFeftuum im- 
 petu judicat, id fummo naturae jure appetere, et quacuiique ra- 
 tione, five vi, five dolo, five precibus, five quocunque demum 
 modo facilius poterit, ipfi capere licet, et confequentcr pro hofte 
 habere eum, qui impedire vult, quo minus animum expleat 
 fuum. Ex quibus fequitur jus et inllitutum naturae fub quo 
 omnes nafcuntur, et maxima ex parte vivunt, nihil nifi quod 
 nemo cupit, et nemo poteft, prohibere ; non contentiones, non 
 odia, non iram, non d^.los, nee abfolute aliquid quod appetitus 
 iuadet, averfari. Necmirum, nam r.atura non legibus humars 
 raticnis, qui non nifi vcrum utile et confervationem intendunr, 
 ied infinitis aliis, quae totius naturae, cujus homo particula eft, 
 a:t(rnum ordinem refpiciunt : ex cujus fola neceffitate, omnia indi- 
 vidua certo modo determinantur ad exiflendum et operandum. — 
 Oftendimus jus naturale Tola potentia cujufque dcterminari.— 
 Nemo, nifi promifto aliud accedar, de fide alterius poteft efte 
 certus, quaiidoquidem unufquifque nituricjure dO'O agere po- 
 teft ; nee padis Hare tenetur, n'fi fpe majoris boni, vel meta 
 majoris aiali. — Xraa. Theolog. Polit. cap. xvi. 
 
 " nor 
 
Z,^r^ Shaft Es BUR Y. 23 
 
 '* nor between men that make a right ufe oFletter 
 *' their reafon and thole that do not fo ,• nor c— y-*J 
 ** between wife men and fools. — That he that 
 *' does not yet know reafon, or has not attained 
 " to a habit of virtue, hath as much the higheft 
 *^ natural right to live according to the fole 
 ** laws of appetite, and to do what that in- 
 " clines him to, as he that direds his life by 
 " the rules of reafon hath to live according to 
 
 " reafon." Accordingly, he directly aflercs, 
 
 " That the natural right of every man is deter- 
 " mined not by found reafon, but by inclina- 
 
 " tion, or appetite and power. That there- 
 
 ** fore whatever any man, confidercd as undei: 
 " the folegovcrnment of nature, jud'i,cs tobeufe- 
 *' fui for himfelf, whether led by found reafon, 
 " or prompted by hispaflions, he has thehigheft 
 ^* natural right to endeavour to procure it for 
 '* himfelf any way he can, whether by force or 
 " fraud; and confequently to hold him for an 
 *' enemy, who would hinder him fi om grati- 
 " fyjng his inclination : and that from hence it 
 *' follows, that the right and law of nature, 
 *' under which all are born, and for the mod 
 " part live, only prohibits that which a man 
 *' does not defirc, or which is out of his power ; 
 " nor is it averfe to contentions, hatred, wrath, 
 *' deceit, nor to any thing that the appetite purs 
 " him upon. And no wonder; for nature is 
 *' not contined within the laws of human rea- 
 " fon, which only intend the true benefit of 
 " mankind, but depends upon infinite other 
 
 C 4 " things. 
 
^4 ^ yiew of the De isTrc al Writers, 
 
 LETTER" things, which rerpc(a the eternal order of 
 " univcrfal nature, of which man is only a 
 
 minute part 5 from the necefllty of which 
 " alone all individuals are determined to exill 
 *' and operate after a certain manner." He 
 often repeats it in that chapter, That " natural 
 " right is only determined by the power of 
 ** every individual." And he exprcfly affcrrs, 
 That " no man can be fure of another man's 
 " fidelity, except he think it his inrereCt to keep 
 '' his promifc 5 fince every man has a natural 
 " right to ad by fraud or deceit, nor is obliged 
 *' to ftand to his engagements, but from the 
 ". hope of greater good, or fear of greater 
 *'• ill." 
 
 I think it muft be owned, that thefe princi- 
 ples have not merely an /W/V^^and cajual^ but 
 a plain and dired tendency to take away or 
 pervert the natural fenfe of right and wrongs 
 or to introduce a falfe fpecies of it, if [he fub- 
 llituting power and inclination, inftead of rea- 
 Ibn and juftice, can be accounted fo. This is 
 to argue confequcntially from Atheifm, when 
 all things are refolved into nature, and eternal 
 necefllty, by which are underftood the ncccf- 
 fary efFeds of matter and motion. Spmofa 
 indeed owns, that it is more profitable to live 
 according to the didates of rcafon, or the pre- 
 fcriptions of the civil laws, than merely accord- 
 ing to appetite or natural right But whilft men 
 think they have the highcH: natural right to do 
 what^cr they have power to do, and in- 
 clination 
 
Ij0?'d SHAFT5:sByRY, 25 
 
 cUn^tion prompts them to, civil laws will be letter 
 but feeble ties, and bind a man no farther than 
 V^hen he has not power, or thinks it not for 
 his intereft to break theni. Virtue and vice, 
 ^delity and fraud are on a level 5 the one 
 equally foun(;led in natural right as theoth.;.': 
 And how any man can be truly virtuous upon 
 this Ichcmc I cannot fee. 
 
 It appears to me therefore, that inftead of en- 
 deavouring to fhew that virtue may fubfirt with- 
 out religion, or the belief of a God and a future 
 ftate, one of the moft important fervices that 
 can be done to mankind is to fliew the clofc 
 connexion there is between religion and virtue 
 or good order, and that the latter cannot be 
 maintained without the former. And this in- 
 deed plainly follows from fome of the princi- 
 ples laid down by our noble author in his 
 Inquiry. 
 
 Although he feems to have intended to (hew 
 that an Atheift may be really virtuous j and ob- 
 ferves in a paflage cited above, that without the 
 belief of a Deity " the advantages of virtue 
 " may poilibly be fcen and own'd, and a high 
 " opinion of it eftablifhed in the mind," he 
 there adds, " However it muft be confeffcd, 
 •' that the natural tendency of Atheifm is very 
 " different * " Where he feems plainly to al- 
 lov/, that Atheifm is naturally an enemy to 
 virtue, and that the dired tendency of it is to 
 hinder the mind from entertaining a right opi- 
 
 * Gharafter, vol. 11. p. 69. 
 
 nion 
 
26 A View of theiy'B.i^TicAh PVr iters, 
 
 LETTER i-^ion of virtue, or from having a due fenfe of 
 its advantages. And elfewhcre fpeaking of the 
 Atheiftical belief he obferves, that it "tends to 
 *' the weaning the afFedions from every thing 
 *' amiable and felf-worthy. For how little 
 *' difpofed muft a perfon be to love or admire 
 " any thing as orderly in the univcrfe, who 
 " thinks the univerfe itfelf a pattern of difor- 
 **^ der * ! " To this may be added another re- 
 markable paflage in which his Lordfhip declares, 
 That " he who only doubts of a God may pof- 
 " fibly lament his own unhappinefs, and wifh 
 *' to be convinced.- — But that he who denies a 
 '* Deity is daringly prefumptuous, and fets up 
 *' an opinion againft the fentiments of man- 
 " kind, and being of fociety!" Where he 
 feems plainly to pronounce that Atheifm is 
 fubverfive of all virtue, which in his fcheme 
 hath an effential relation to fociety, and the 
 good of the public. And accordingly he adds. 
 That 'tis eafily feen, that " one of thefe," viz. 
 he that only doubts, " may bear a due refped 
 " to the magiftrates and the laws, but not the 
 " other," viz, he that denies a Deity, '* who 
 " being obnoxious to them is jul\ly punifh- 
 
 *' ablef." 
 
 Several paffages might be produced, in which 
 his Lordfhip reprefents the tendency religion 
 hath to promote virtue. He obferves. That 
 *V nothing can more highly contribute to the 
 
 Charafter. vol. II. p. 70. f lb. p. 260. 
 
 " fixing 
 
Z.(7r^ S HAFT E S BURY. ^J 
 
 fixing of right apprehenfions, and a found letter 
 judgment or fenfe of right and wrong, than 
 to believe a God, who is rcprefented fuch, 
 as to be a true model, or example of the 
 moft exad juftice, and higheft goodnefs and 
 worth * !" And again, That " this belief muft 
 undoubtedly fcrvc to raife and increafethe af- 
 fcdion towards virtue, and help to fubmit and 
 fubdue all other atFedions to this alone.— And 
 that, when this Theirtical belief is intire and 
 and peried, there muft be a ftcady opinion of 
 the iuperintendency of a Supreme Being, a 
 witncis and fpeftator of human life, and 
 confcious of whatfoever is felt or aded in 
 the univerfe, fo that in the perfedeft recefs, 
 or decpeft folitude, there muft be one ftill 
 prefumed remaining with us, whofe prefence 
 fingiy muft be of more moment than that 
 of the moft auguft aflembly upon earth : and 
 that in fuch a prefence, as mcfhame of guilty 
 
 adions muft be the greateft of any, fo ■ 
 
 muft the honour be of well-doing, even un- 
 der the unjuft cenfures of a world. And in 
 this cafe it is very apparent, how conducing 
 a perfect Theifm muft be to virtue, and how 
 great a deficiency there is in Atheifm f." He 
 ihe ws,That '* where by the violence of rage, luft, 
 or any other counter-working paflions, the 
 good affection may frequently be controuled 
 andovercomc-ifreligioninterpo/ing creates a 
 
 • Charadler. vol. II. p. 51. f lb. p. 57. 
 
 *' belief^ 
 
28 A View of the Deis tical JVr iters, 
 
 LETTER*' belief, that the ill pafllons of this kind, no 
 " lefs than their confcquent adions, are the 
 " objcds of a Deity's animadvcrfion j 'tis cer- 
 " tain, that fuch a belief muft prove a feafon- 
 *' able remedy againft vice, and be in a particu- 
 " lar manner advantageous to virtue */' And 
 he concludes the firft book of the Inquiry con- 
 cerning -virtue withobferving, That '^ we maj 
 ** hence determine iuftly the relation which 
 *^ virtue has to piety: the firft not being com- 
 *' pletc but in the latter. And thus, faith he, 
 ^' the perfection and height of virtue muft be 
 *' owing to the belief of a Godf," 
 
 From chcfe paffagesitfufficiently appears, that 
 thofe who would fcparatc virtue from religion 
 cannot properly plead Lord Shaftesbur/^ au- 
 thority for it. And indeed not only is religion 
 a friend to virtue, and of the highcft advantage 
 to it, but as it fignifies proper affections and dif- 
 pofuions towards the Supreme Being, is itfelf 
 the nobleft virtue. It is true that his Lordfhip 
 lecms frequently to place virtue wliolly in good 
 affcdions towards mankind. But this appears 
 to be too narrow a notion of it. He himfeif 
 makes "virtue and moral reSfittide to be equi- 
 valent terms J; and moral rectitude ieems as 
 evidently and neceflarily to include right affec- 
 tions towards God, as towards thoi'e of our 
 own fpecics. He that is deficient in thi^, muft 
 certainly be deficient m an clleniial branch of 
 
 * Charaaer. vol. II. p. 60, 6i. f lb. p. 76. ^ X ^^' 
 
 p. 77, 81, ' 
 
 4 good 
 
Lord Shaftesbury. 29 
 
 good afFeclion, or moral rcOitude. If a hu- letter 
 man creature could not be faid to be rightly 
 difpofed, that was deftitute of affedions to- 
 wards its natural parents, can he be faid to be 
 rightly difpofed, who hath not a due affcdioa 
 towards the Common Parent^ as Lord Shaftes- 
 bury calls him, of all intelledual beings. This 
 noble writer defcribes virtue to be that which 
 is^bcautiful^ fair, and amiable in difpofition and 
 action. And he asks, " Whether there is on 
 " earth a fairer matter of fpcculation, a good- 
 ** lier view or contemplation, than that of 
 " a beautiful, proportioyiedy and becoming ac- 
 " tion *?" And is there any thing more beau- 
 tiful, more juftly proportioned, and more be- 
 coming, than the ading fuitably to the relation 
 we bear to the Supreme Being, and the fcrving, 
 adoring, and honouring him, as far as we arc 
 capable of doing fo? Is there fuch a beauty and 
 harmony in good affedions towards thofe of 
 our own fpecies, and mult there not be ftill 
 more beauty and excellency in having our 
 minds formed to proper affedions and difpofi- 
 tions towards our Maker, Preferver, and Bene- 
 fador, xh^fource and principle, to ufe our au- 
 thor's exprelfions, of all being and per feci tony 
 the fitpreme and f over eign beauty ^ the origi- 
 nal of all which is good and amiable ? His 
 Lordlhip fpeaks in the higheft terms of the 
 pleafing confcioufnefs which is the efifed of 
 love or kind affedions towards mankind. But 
 
 * Cbarafter. vol, II, p, 105, 
 
 certainly 
 
30 AVuw of the Deistical Writers. 
 
 LETTER certainly there is nothing that can yield more 
 '■ ,of a divine fatisfaaion, than that which arifcth 
 from a confcioufnefs of a man's having ap- 
 proved himfeif to the beft of beings, and en- 
 deavoured to promote his glory in the world, 
 and to fulfil the work he hath given us to do. 
 And it will be readily acknowleged, that a ne- 
 ceflary part of this work is the doing good to 
 our fellow-creatures. 
 
 The very notion he To frequently gives of 
 virtue, as having an eflfcntial relation to a fy- 
 ftem, feems if underftood in its proper extent 
 to include religion, and cannot fubfift without 
 it. His Lordfhip indeed frequently explains this 
 as relating to the fyftem of the human fpecies, 
 to which we are particularly related, and of 
 which we conftitute a part. But he alfo re- 
 prefents the human fyftem as only a part of the 
 univerfal one, and obferves that " as man muft 
 " be confidcred as having a relation abroad to 
 *^ the fyftem of his kind ; fo even the fyftem of 
 " his kind to the animal fyftem : this to the 
 " world (our earth) and this again to the 
 « bi^o-er world, the univerfe *." And that 
 '* having recognized this uniform confiftent 
 «' fabric,'' and own d the univerfal fyftem, we 
 " muft of confequence acknowlegc an uni- 
 t< verfal mind f." He aflerts, that good afFec- 
 «' tion in order to its being of the right kind 
 «' muft be iyittre: and that '' a partial affedion, 
 
 ♦ Charaaer. vol. II. p. 286. t lb. P- 290. 
 
Lord Shaftesbury. ^i 
 
 *' orfociai Jove in parr, without regard to sletter 
 
 *' complete fociety or whole, is in itfelf an iq. 
 
 ^'^' confiftency, and implies an abfolute contra- 
 
 " didlion * " But how can that afFedion to 
 
 the fyftem be faid to be intire, or of the right 
 
 kind, which hath no regard to the author of it, 
 
 on whom the whole fyftem, the order and even 
 
 the very being of it, abfoiutely depends ? and 
 
 without whom indeed there could be properly 
 
 no fyftem at all, nothing but diforderand con- 
 
 fufion > On this occafion it will be proper to 
 
 produce a remarkable paftTage in his third 
 
 volume ; where he obferves, That " if what 
 
 he had advanced in his Inquiry, and in his 
 
 " following Fhilofophic T>iaiogue be real • 
 
 " it will follow, that ftnce man is fo confti- 
 " tuted by means of his rational part, as to be 
 *' confcioLisof thishis more immediate relation 
 " to the univerfal fyftem, and principle of or- 
 ** der and intelligence, he is not only by na- 
 ** ture fociable within the limits of his own 
 fpecies or kind, but in a yet more generous 
 " and extenfive manner. He is not only born 
 " to virtue, friendfhip, honefty, and faith, but 
 *' to religion, piety, adoration, and a generous 
 '* furrender of his mind to whatever happens 
 *' from the Supreme Catife or order of things, 
 " which he acknowlcges intirely iuft and per- 
 ** fedt." 
 
 * Charafter. vol, 11, p. i lo. 1 1 3, 1 14. ^ ib. vol. III. 
 
 p. 224. 
 
 I have 
 
32 A View of the'D^i^t ichh Writers. 
 
 LETTER 1 have infixed the more largely upon this, 
 J^^^^becaufe many there are among us that talk 
 highly of virtue, who yet feem to look upon 
 religion to be a thing in which they have little or 
 no concern They allow that men are formed 
 and dcfigncd to be uieful to one another ; but 
 as to what is ufually called piety towards God, 
 orthofe ads of religion, of which God is the 
 immediate objed:, this does not enter at all into 
 their notion of virtue or morality. They flight 
 it as a matter of no confequence 3 and think 
 they may be good and virtuous without it. But 
 hot to urge, that religion or a true regard to 
 the Deity, is the bcft fccurity for the right per- 
 formance of every other part of our duty, and 
 furnifhcth the ftrongeft motives and engage- 
 ments to iti which certainly ought greatly tore' 
 commend it to every lover of virtue j there is 
 nothing which feems to be capable of a clearer 
 demonftration from the frame of the human 
 nature, and the powers and faculties with which 
 man is endued, than that he alone of all the fpe- 
 cies of beings iti this lower world, is formed 
 with a capacity for religion, and that confe- 
 quently this was one principal dcfign of his 
 creation, and without which he cannot properly 
 atifwer the end of his being. To what hath 
 been produced from the Earl o^ Shaft eibtiry, I 
 fliall add the tcftimony of another writer, whom 
 no man will fufped of being prejudiced in fa- 
 , vonr of religion, the late Lord Vifcount i5^//>2^- 
 broke 5 wl:tf), though he fomctimes feems to 
 
 make 
 
I. 
 
 Lord ShAF T E S BV KY. 33 
 
 make man only a higher kind of brute, and letter 
 blames thofe who fuppofe that the foul of man 
 was made to contemplate Gody yet at other 
 times finds himfelf obliged to acknowlege,that 
 man was principally defigned and formed for 
 religion. Thus in the fpecimen he gives of a 
 meditation or foliloquy of a devout Theift, he 
 talks of " feeling the fuperiority of his fpecies/' 
 and adds, " I fhould rouze in myfclf a grateful 
 " fenfe of thefe advantages above all otherS) 
 ** that I am a creature capable of knowing, of 
 *^ adoring, and worfhipping my Creator, capa* 
 " ble of difcovering his will in the law of my 
 " nature, and capable of promoting my hap- 
 " pinefs by obeying it *." And in another 
 paflage, after inveighing, as is ufual with him, 
 againft the pride and vanity of philofophers 
 and divines in exalting man, and flattering the 
 pride of the human heart, he thinks fit to ac- 
 knowlege. That " man is a religious as well as 
 " facial Qxz2iX.\xi^, made to know and adore his 
 
 " Creator, to difcover and to obey his will. > 
 
 *' That greater powers of reafon, and means of 
 *' improvement, have been meafured out to us 
 *' than to other animals, that we might be able 
 '* to fulfil x.hQ,fuperior purpofes of our deftina- 
 '* tioYi^ whereof religion is undoubtedly the chief. 
 " —and that in thefe the elevation and pre- 
 " eminence of our fpecies over the inferior ani- 
 ." mals confifis f." 1 think it plainly followeth 
 
 * Lord Bolingbroke's works, Vol. V. p. 390, 391. Seealfoto 
 the fame purpofe, ib. p. 340. ■\ lb. p. 470, 
 
 Vol. hi, D from 
 
34 ^ f^iew of the D e i s t ic a l Writers. 
 
 LETTER from what Lord Bolinghroke hath here obferved, 
 
 ^^^.^^and which feems to be perfectly juft and reafon- 
 
 able, that they who live in an habitual neded 
 
 ■'J c? 
 
 of reUgion, are chargeable with ncgleding the 
 chief purpofe of tiieir being, and that in which 
 the true glory and pre-eminence of the human 
 nature doth principally confift : and that confe- 
 quently they are guilty of a very criminal con- 
 dud, and which they can by no means approve 
 to the great Author of their exiflence, who gave 
 them their noble powers, and to whom as the 
 wife and righteous Governor of the world they 
 mull be accountable for their conduct. 
 
 Ihave been carried farther in myobfervations 
 on this fubjed than I intended ; but if this may 
 be looked upon as a digrellion, I hope it will not 
 be thought unfuitablc to the main defign Ihavc 
 in view, 
 
 / am? Sir, Sec. 
 
 
 LETTER 
 
LETTER II. 
 
 Unfair management in the French Tranjlation 
 of Mr. Collins'j difcourfe of Free-thinking, 
 Frauds of the Deiftical ivriters in their quo- 
 tat ions of authors. The parallel drawn by 
 Mr. Chubb between the propagation of Chr if- 
 tianity and the progrefs of Methodifm^ ex- 
 amined. RefleEiions on the F^amphlet in- 
 titled, Deifoi fairly ftated, and fully vindi- 
 cated. That author s pompous account of 
 'Deifm^ and hts way of fating the quejtion 
 between Chriftians and 'Deijtsy confidered. 
 Concerning the differences among Chriftians 
 about the way of knowing the Scriptures to 
 be the word of God. The charge he brings 
 againft the Chriftian Religion as confifting 
 only of unintelligible doBrines and ufelefs in- 
 ftitutions, aud his pretence that the moral 
 precepts do not belong to Chriftianity at all^ 
 but are the property of the IDeifts, /hewn to 
 be vain and groundlefs. The corruption of 
 Chriftians no juft argument againfl true ori- 
 ginal Chriftianity. 
 
 SIR, 
 
 T N the article relating to Mr. Collins in the 
 
 -*- firfl: volume of the View of the "Deiftical 
 
 JVriti'YS, fome account is given of that gen- 
 
 D s tie man's 
 
36 A View of the Deistical Writers. 
 
 LETTER ticinan's ^ifcoitrfe of Free-Thinking, and of 
 ^_^,-^^the anfwers that were made to it. Since the 
 pLibliQiing of that account, an obfervation hath 
 occurred to me, which I think may be fitly in- 
 fcrted under that article. It may properly come 
 in as a marginal note in p. 12 6. The obferva- 
 tion is this. 
 
 " There was a French tranflation of the ^if- 
 *' courfe of Free -Thinking carried on under Mr. 
 " Collins's own eye, and printed at the Hague 
 " in 1714, though it bears London in the title- 
 " page. In this tranflation feveral material al- 
 " terations are made, and a different turn is 
 ** given to feveral pafTages, from what was in 
 " Mr. CoIIins's ongin^il Engii/h. This is plainly 
 *' done with a view to evade the charges v/hich 
 " had been brought againft him by Dr. Bently 
 ** under the character of ^h He lent her us Lipjt- 
 " enjis i fome of which charges that bore very 
 " properly againft Mr. Col/ins's book as it was 
 " firft publifhed, will appear impertinent to 
 *' thofe that judge only by this tranflation. But 
 *' care is taken not to give the leaft notice of 
 '' thefe alterations to the reader, upon whom 
 '^ it is made to pafs for a faithful verfion of the 
 " original. All this is clearly fhewn by the 
 " author of the Frejich tranflation of Dr. 
 ** Bent ley's Remarks on the ^ijcoiirfe of Free- 
 Thmkingy which was printed at Amjierdam 
 in 1738, under the title oi Fripoimerie Laique 
 des pretendus Efprits forts d'Angleterre, 
 The Lay-Craft of tbe pretended Free-Think- 
 3 f^-" 
 
 <c 
 
Mr* Collins. 37 
 
 '^ ers of England. This Gentleman, Mr. "^D^letter 
 
 " la Chape lie y has made it appear that Mr. ^^,^^1-^ 
 
 *' Collins, and his Tranflator who aded under 
 
 *' his diredion, have been guilty of palpable 
 
 " falfifications and frauds, which ill became one 
 
 " who had in that very book raifed fuch a loud 
 
 " outcry againft the Clergy for corrupting and 
 
 ** mangling of authors, and for pious frauds 
 
 *' in the trayijlating and publifing of books'' 
 
 I cannot but obferve on this occarion,what mufl: 
 have occurred to every one that has been much 
 converfant in theDeiftical writers, that it would 
 be hard to produce any perfons whatfoever who 
 arc chargeable with more unfair and fraudulent 
 management in their quotations, in curtailing, 
 adding to, or altering the paflages they cite, or 
 taking them out of their connexion, and making 
 them fpeak directly contrary to the fentiments 
 of the authors. It is well known that they 
 afFed frequently to quote Chriftian divines 5 but 
 they feldom do it fairly, and often wilfully mif- 
 reprefent, and pervert their meaning. Many 
 glaring inftances of this fort might be produced 
 out of ^the writings of the molt eminent Deif^ 
 tical authors, if any man (liould think it worth 
 his while to make a colledion to this purpofe. 
 What I fhall next mention hath little cohe- 
 rence with what has been juft now obfervedj 
 but if it may pafs for a proper hint I am (atif- 
 fied. It relates to that part of the Remarks on 
 Mr. ChuhUs p oft humous works, in the firft vo- 
 D 3 kime 
 
38 A View of the Deistical Writers, 
 
 LETTER lume of the View of the T>eiftical Writers^ 
 1^^^-^^^ which concerns the argument from prophecy. 
 In p. 36C), lin. 1 2, from the bottom after event s^ 
 the following paragraph may be inferred, with- 
 out breaking the line. 
 
 It was wifely ordered that miracles and pro- 
 phecy fhould go together, whereby not only the 
 mofl: (Iriking evidence was given to the truth 
 and divinity of the Revelation, at the time when 
 it wasfirfl promulgated; butprovifion was made 
 that there fhould be a growing evidence, which 
 might acquire new force and ftrength by the 
 fucceflive accomplifhment of the prophecies in 
 the feveral different periods to which they refer. 
 
 There is another obfervation relating to Mr. 
 Chubb' s poft humous Works which I fhall here 
 fubjoin j and which was originally prepared to 
 be infcrted in the firft volume of the View^ &c. 
 but was neglcded. In p. 384 of that volume 
 lin. 9. after Letter, let there be a new line, 
 and let what follows be inferred. 
 
 After having confideredthe attempts made by 
 Mr. Chubb to invalidate the argument in behalf 
 of divine Revelation from prophecy and mira- 
 cles, it will not be improper to confider what 
 he hath offered to take off the force of the ar- 
 gument, which hath been frequently urged, 
 from the wonderful propagation of Chriftianity, 
 in behalf of its divine original. He acknow- 
 Jegeth, that " it is improbable that Chriftianity 
 *' fhould take place, and prevail in the world, 
 ** and to the degree it did, or at leaft that we 
 
 *' are 
 
Mr, Collins. jo 
 
 " are told it did, fuppodng the hiQory of Chrid's letter 
 " Jifeand minidry to be a fiftion *." But then as (^^I^U. j 
 if he had granted too much, he obfcrvcs, that 
 *^ The prefent run of Methodifm, witliout any 
 " miraculous power attending it, or any exter- 
 " nal evidence to back it, takes off from the 
 "^ weight and force of the argument f." He 
 often returns to this, and in feverai parts of his 
 book feems willing to run a parallel between 
 the progrefs of Chriftianity, and that of Me- 
 thodifm. But this only fhcws the ftrong pre- 
 judices of thofe who glory in the charader of 
 Free-Thinkers, and how forward they arc to 
 catch at the (lightefl: pretences for fetting afide 
 the evidences brought in favour of Chriftianity. 
 For in reality there can be no reafonable parallel 
 drawn between the one and the other. There 
 is no great wonder in it, that profefled Chrif- 
 tians pretending to a high degree of purity and 
 piety, and to teach true fcriptural Chriilianity, 
 ihould make feme progrefs, not in Pagan or Ma- 
 hometan, or even in Popiih Countries, for I do 
 not find our Methodifts take upon them to make ^ 
 many converfions there, but in a country where 
 fcriptural Chriilianity is profciied, and a full to- 
 leration allowed. There is nothinii in this but 
 what may be eafily accounted for, without fup- 
 pofing any thing fupernatural in the cafe. They 
 do not pretend to new extraordinary revelations, 
 nor appeal to any miraculous fads, as the French 
 
 * Chubb' s Ponhumous Works, Vol. II. p. 40, 41.' \ Ik 
 marg. note. 
 
 D 4 prophets 
 
4-0 A View of theT>'£,'isTicM. Writers* 
 
 ti^TTER prophets did, in which cafe the failure of thofe 
 ^^^J^^fads might eafily fubjed them to a dctedion. 
 But they build upon the religion already re- 
 ceived among us, and only pretend to explain 
 and inforce the dodrines there taught. But the 
 cafe was intirely different with regard to the 
 apoftles and firft publilhers of Chriftianity. The 
 religion they preached, and efpecially the great 
 fundamental article of it the receiving a cruci- 
 fied Jefus for their Saviour and Lord, was con- 
 trary to the moft rooted prejudices both of Jews 
 and Gentiles. It tended entirely to fubvert the 
 whole fyftem of the Pagan Superftition and 
 Idolatry, and alfo the pleaiing hopes the Jews had 
 entertained concerning a temporal Meillah, that 
 (hould raife their nation to the height of fecu- 
 Jar dominion and grandeur. It was holy and 
 felf-denying in its nature, and was defigned not 
 to flatter, but to fubdue and mordfy the cor- 
 rupt lufls and paflions of men. It appealed 
 to fads of the moft extraordinary and public 
 nature, and which could not fail being deteded, 
 if they had been faife. The firft publilhers of 
 it were not only delUtutc of every worldly ad- 
 vantage, but had the mofi unfurmountable dif- 
 ficulties to encounter with. They were ex- 
 pofed to the moft grievous pcrfecutions, re- 
 proaches, and fufferings, and had all the pow- 
 ers of the world engaged againft them. That 
 therefore they fhould be able in fuch circum- 
 ftances to bring over vail numbers both of )ews 
 and Gentiles to the faith of the cruciticd Jeliis ; 
 
 and 
 
Mr. Collins. 41 
 
 and that the Religion they taught fhould in fpitcLETTERr 
 of all oppofition prevail, and at length overturn x^^^^^^ 
 the whole eftablifhed fuperftition which had 
 every worldly advantage to fupport it: this 
 cannot be reasonably accounted for without lup- 
 pofing the interpofition of a divine power, and 
 the truth of the extraordinary fadls on which it 
 was founded. 
 
 The next addition I propofe is a large one 
 relating to the Pamphlet intitled T)eifm fairly 
 Jlated^ &c. This was very flightly pafTcd over 
 in the firft volume of the View of the Tyeijikal 
 Writers, But as I find fome are of opinion tiiat 
 it might be of ufe to examine it more diftindly, 
 I fliall now be more large and particular m my 
 obfervations upon it. The account that was 
 given of it in the firft volume of the l^te-ju reach'd 
 from the beginning of the 14th Letter in p. 402, 
 to p. 406 lin. 10. Inftead ot which read from 
 the beginning of the 14th Letter as tollows. 
 
 I am now haftening to the concluilon of the 
 work. But firft it will be proper to rake notice 
 of a pamphlet which was omitted before, intitled 
 ^eifm fairly fiated^ and fully vindicated^ and 
 which was publifhed in \^^6. This trad 
 though originally written by another hand is 
 faid to have been revifed by Mr. Chubby and to • 
 have undergone confiderable alterations and 
 amendments. And as it hath been much boafted 
 of, 1 Ihall diftindly confider both the account 
 the author of it gives o' Deifm, and the attempt 
 \\% hath made to expofe the Chriftian Revelation. 
 
 . la 
 
42 A View of the Deistical Writers. 
 I.ETTER In his account of Dcifm he treads in the fleps 
 ^y-yl^j of Dr. Tindaly and it might be fufficient to 
 refer to the remarks that have been made upon 
 that writer's fcheme, of which fome account 
 was given in the loth Letter. But let us exa- 
 mine our author s pretenfions more diftindtly. 
 
 He tells us that '' Deifm is no other than the 
 " religion eflential to man, the true original re- 
 *' ligion of nature and reafon*. " And becaufc 
 Chriftian divines have aflerted, that the Gofpel 
 contains the true religion of reafon and nature, 
 he reprefcnts them, and particularly the prefent 
 Bidiop of London, and iVIr. (now Dr.) Samuel 
 Chandlery as acknowleging that " Deilm is the 
 '* alone excellency and true glory of Chrifli- 
 *' anity," and pretends that what he has cited 
 from them proves that *' Deifm is all in the 
 " Chriftian inflitution, that can pollibly approve 
 *• itfelf to the true genuine reafon of manj." 
 And accordingly he declares, that '^ every thing 
 ** that is enjoined in the Gofpel to be believed 
 *' as a rational dodrinc, or pradifed as a na- 
 ** tural duty, relating to God, our neighbours, 
 " and ourfelves, is an eftablilhed part of De- 
 ** ifmij:." And through his whole book he 
 fuppofes Dcifm to comprehend every dodrine 
 and precept which is founded in reafon and na- 
 ture, or as he fometimes exprefleth it, in truth and 
 reafon^ i. e. it comprchendcth every dodrine 
 and precept that is true and juftand reafonable. 
 
 * Deifm fairly Stated, ^V. p. 5. f lb. p. 6. :}: lb. p. 7. 
 
 That 
 
Mr. Collins. 43 
 
 That we may judge of the fairnefs of this^^TTE*. 
 writer in ftating the point, it is proper to ob- v^vvl 
 ferve, that the thing he would be thought to 
 vindicate is the religion of thofe that call theni- 
 felvesDeifts,andwho rejed revelation,and oppofe 
 Chriftianity. This is the only Deifm in quef- 
 tion, and which it concerneth him to ftate and 
 vindicate. But he has thought fit all along to 
 reprcfcnt Deifm and natural Religion as terms 
 of the fame fignification : Whereas Deifm, as 
 we are now confidering it, is to be underftood, 
 not precifely of natural Religion as compre- 
 hending thofe truths which have a real founda- 
 tion in reafon and nature, and which is fofar 
 from being oppofite to Chriftianity, that it is one 
 great defign of the Gofpel to clear and inforcc 
 it, but of that religion which every man is to 
 find out for himfclf by the mere force of na- 
 tural reafon, independent of all revelation, and 
 cxclufive of it. It is concerning this that the 
 enquiry properly proceeds. Dr. Z/W^/was fcn- 
 fible of it 5 and therefore is for fending every 
 man to the oracle in his own breaft as the only 
 guide to duty and happinefs, which alone he is 
 to confult, without having any regard to reve- 
 lation. And accordingly he frequently repre- 
 fents the religion of nature as fo clearly known 
 to all men, even to tboje that cannot read in 
 theW mother tongue, as to render any farther 
 revelation perfectly needlefs and ufelefs. But 
 if the queftion be concerning natural religion 
 in this fenfe, it is far from deferving all the fine 
 
 encoj 
 
44 -^ View of the Deistical Writers^ 
 
 LETTERencomiums which this wricer after Dr. Tindal 
 ^-^^^i^^fo liberally beftows upon it : He reprcfents it as 
 fo perfed, that nothing can be added to it ; and 
 therefore will not allow that Chriftianity can 
 be faid to be "grounded on natural religion, or 
 *' to be an improvement of it." For he declares, 
 that he " cannot poflibly conceive how an en- 
 " tire and perfed ftrudure (which is the cafe of 
 '' natural religion) can be only a foundation of 
 " *a perfed (Irudure, or how a perfcd religion 
 ** can be improved*."' Here he fecurely af- 
 fumesthe very thing in queftion, viz,. That the 
 religion which every man knoweth of himfelf 
 by his own unafliQed reafon, is fo perfcd as to 
 be incapable of receiving any addition or im- 
 provement, even from divine revelation : which 
 is in other words to fay that every man by his 
 own reafon exclufively of all revelation, takes 
 in the whole of religious truth and duty, which 
 is founded in the nature of things, and knows 
 as much of it already as God can teach him : 
 And that a divine Revelation can give him no 
 farther light or ftronger affurance, relating to 
 any thing that it is proper for him to believe or 
 pradice in religion, than v/hat his bare reafon 
 informs him of without it. 
 
 Among the encomiums which our author be- 
 ftows upon Deifm, one is, that it is '' no other 
 " than the religion eficntial to manf j" a phrafe that 
 he and others of the Dcifticalwriters feem fond of. 
 
 * Deirm fairly Stated, p. 13. t ^l^- P- 5' '3- 
 
 But 
 
Mr. Collins. 45 
 
 But will thefe fagacious gentlemen undertake to letter 
 inform the world, what kind or degree of re- v^^^^^ro 
 ligion is eflcntial to the human nature? Or, if 
 they could oblige the world with that difco- 
 very, is nothing valuable in religion, but what 
 is elfential to man ? If revelation difcovereth to 
 us fome things of importance which we could 
 not attain to the knowlege of by bare unaflifted 
 reafon j or giveth us farther aflurances concern- 
 ing fome things, as to which we were doubtful 
 before, and fetteth them in a clearer light ; or 
 exhibireth a more complete fyftcm of duty 5 or 
 furnifheth more powerful motives to animate 
 us to the pradice of it ; mufl: all thefe difcove- 
 ries be rejcfted, under pretence that what we 
 thus receive by revelation is not eflential to man? 
 Might not all improvements of every kind be 
 difcarded for the fame reafon ? And fo man muft 
 be left in his pure eflentials. And then what a 
 fine figure would the human nature make? 
 
 Befides this general account of Deifm, our 
 author takes upon him to exhibit fome funda- 
 mental credenda of a Deift. And he might 
 eafily find a plaufible fcheme of natural religion 
 formed ready to his hand by Chriftian writers, 
 and then put it upon the world for pure genuine 
 Deifm. Among thefe fundamental articles of 
 the religion of a Deift, he reckons the belief of 
 a future ftate of rewards and punifhments. But 
 is this a point in which the Dcifts are agreed? 
 Lord Bottnghroke every-wherc fets up for a 
 Deift of the iirft rank, and glories in that cha- 
 
 rader^ 
 
46 ^ View of the Deist ical Writers, 
 LETTER rader, and yet he does all he can to weaken or 
 K^r^^^\j fubvcrt that which is here put upon us as a fun- 
 damental article of the Dciftical creed. And Mr. 
 Chubby who no doubt would pafs with our au- 
 thor for a true Deift, though fometimes, like this 
 writer, he makes a great fhew of believing not 
 only the truth but the importance of that doc- 
 trine, yet in feveral paflages of his Fare'-juel to 
 his Readers, and efpecialiy in his fourth and 
 fifth fedions, where he treats profefTedly of this 
 fubjed, fctteth himfeif to fhew that it is alto- 
 gether uncertain, and incapable of being proved, 
 and that the probability lies againft it*. Thus it 
 is that thefe Gentlemen are fometimes willing 
 to make a fair appearance with their principles, 
 till perfons are drawn in, and fully initiated in 
 the myfteries of Deifm. 
 
 This author gives us twelve propofitions with 
 great pomp, moft of which have nothing to do 
 with the debate between Chriftians and Deifls, 
 and others of them are very ambiguous f. la 
 his feventh propofition he laycth it down as a 
 principle, that '* to govern our conduct by our 
 " reafon is our duty, and all that God requireth 
 *' of us." If the meaniog be, that God requireth 
 nothing from us but what we know by our bare 
 unafliftcd reafon to be our duty ; and that if any 
 thing farther be revealed to be our duty, we are 
 not obliged to perform it, becaufe we did not 
 know it to be fo by our own natural reafon in- 
 
 * View of the Deiflical Writers, Vol. I, p. 326, & feq« 
 t Deifm fairl/ Slated, ^c. p. 37. 40. 
 
 depend-* 
 
Mr. Collins. 47 
 
 dependently of that revelation, it is falfe and ab letter 
 furd. For when God requirethus to be governed \^r^^^^ 
 by our realbn, it muft be fuppofcd to be his inten- 
 tion, that we fliould take in all proper helps and 
 ailiftances. And if he is plcafed in his great good- 
 ncfs to give us additional difcoveries of his will 
 and our duty for enlightening and aflifting our 
 reafon, then certainly we are obliged, and it is 
 what reafon itfclf and the religion of nature re- 
 quireth of us, to pay a regard to thofe difcove- 
 ries; fa as to believe the truths which he has 
 been pleafed to reveal, and to praclice thofe du- 
 ties which he has feen fit to injoin : and not to 
 do fo would be highly criminal. 
 
 The four laft of his twelve propofitions are 
 defigned to (hew, that reafon and nature fuffici- 
 cntly inftrud us without revelation, as to the 
 methods of reconciliation with the Deity when 
 we have offended him by our fins, and give us 
 a certain alfurance that God will reinftate us in 
 his favour upon our repentance and reformation. 
 I have elfewhcre confidered this fubjed at large 
 in anfwcr to Tindal who had particularly in- 
 fiftcd upon it*. At prefent I fhall only obfervc, 
 that though nature and reafon feem to dired us 
 to repentance and reformation in cafe of our be- 
 ing confcious of having offended God, and 
 tranfgreffed his holy laws, yet reafon and nature 
 could not give us certain information, how far 
 
 * The Anfwer to ChrJftianity as old as the Creation, Vol. I. 
 Chap. vi. 
 
 repent- 
 
4? ^ View cf the Deistical Writers. 
 
 lETTER repentance fliall be available to avert the pu^ 
 \^-^^r^ nifhmcnt we had incurred, or what fhall be the 
 extent of the divine forgivencfs, or how far an 
 obedience hke our's mixed with many failures 
 and defcds, and which falleth fliort in many 
 inftances of what the divine law requires, lliall 
 be rewarded. We do not know enough of God, 
 of the reafons and ends of the divine Govern- 
 ment, and of what may be neceflary for vin- 
 dicating the authority of his laws, to be able to 
 pronounce with certainty, by the mere light of 
 our own unaiTifted reafon, what meafures his 
 governing wifdom and righteoufnefs may think 
 fit to take with regard to guilty creatures that 
 have finned againft him. Will any reafonable 
 man pretend, that God himfclf cannot difcover 
 any thing to us, which it might be proper for us 
 to know, relating to the methods of his dealings 
 towards us, the terms of our acceptance with 
 him, or the retributions of a future fiate, but 
 what we ourfelves knew as well before ? Or, if 
 he fhould condefcend to make difcoveries to us 
 of this fort, and give us affurances relating to 
 matters of fuch great importance, ought we not 
 to be thankful for fuch difcoveries ? Efpecially 
 fiiiee it is certain in fact, that men in all ages 
 and nations have been under great anxieties and 
 uncertainties about the proper means of pro- 
 pitiating an offended Deity, 
 
 Our author mentions it to the praife of De- 
 ifm, that *' it is that religion of nature and r<;a- 
 " fon, which was believed and pra^^ifed by So- 
 
 " cratiS 
 
Mr. Collins. • 49 
 
 *' crates and thofe of old," whom he repre- letter 
 fenrs as having been ornaments to human na- 
 ture*. Thus he feeras to think it a greatci: 
 honour to be a difciple of Socrates than of Je- 
 fus Chrift. But why are we to be turned back 
 to the religion of Socrates, who have a light 
 fo vaftly fuperior to that which he enjoyed? 
 However he may be juftly commended for hav- 
 ing attained fo far, confidering the circumftances 
 he was under (though in many things he fell in 
 with the eftablKhcd fuperflitions of his age and 
 country) is this a reafon why we (hould be fent 
 to that philofopher to learn a right fcheme of 
 religion, when we have a much more excellent 
 one in our hands, and recommended by a far 
 higher authority ? He was himfelf fenfible of his 
 need of farther afliftances, and a divine inftruc- 
 torj and fhall we who have that ineftimable ad- 
 vantage, defpife the light given us from heaven, 
 and be defirous to return to that ftate of dark- 
 nefs and uncertainty of which he complained, 
 and from which he wanted to be delivered ? 
 
 The remarks that have been made will help 
 us to judge of thofe paflages, in which he pre- 
 tcndeth to give the true ftate of the qucftion 
 between Deifts and Chriftians. '' The fingla 
 ** queftion, faith he, bet ween Chridians and De- 
 " ills is, whether the belief of rational dodtrines, 
 " and the pradice of natural duties, are all that 
 " is ftridly neccflary with regard to the divine 
 
 * Deifm fairly fiated, p. 5. 
 
 Vol. 111. E ** appro-^ 
 
50 A View of the De istical Writers, 
 
 LETTER" approbuion, and confequently human Iiap- 
 " pincfs*?" And again, when he profeflcs to 
 come to the point, he lays, " The grand foun- 
 *^ dation of the difference between the Deifts 
 " and the religious of all other pcrfuafions is, 
 " whether any doclrine or precept that has not 
 " its foundation apparently in reafon or nature, 
 ** can be of the ellencc of rehgion, and with 
 *' propriety be faid to be a religious doctrine 
 ^' or precept t-" Here he fuppofcs, and it runs 
 through his whole book, that nothing can be 
 properly faid to belong to religion, but what 
 plainly appcareth to the underPianding of every 
 man, without any afliftance from divine reve- 
 lation, to be founded in nature and reafon. 
 The qucftion then, though liot clearly dated by 
 this writer, is this : Whether God can make any 
 additional difcoveries in relation to dotirines to 
 be believed, or duties to be pradifed, concern- 
 ing which we had no certain information by 
 the bai'c light of unaflifled nature and reafon? 
 And if God hath made fuch dilcovcries, whe- 
 ther it would not in that cafe be nccclTary that 
 thofe to whom rhefe difcoveries are made, 
 fhould believe thofe dodrincs, andpraclife thofe 
 duties? Whether bccaufc our own natural rea- 
 fon did not inform us of them without revc- 
 Jation, therefore when they are revealed to us 
 we may fafely and innocently rejed them as 
 ufelcls and uiineceliarv, and as not bcloni;in<i 
 
 * Dcifm fa'rly flatcd, p. 7, See alfo p. 8, 9, 10. ■\ ]b. p. 14. 
 
 to 
 
Mr, Collins. ^t 
 
 to relmioii at all? Or, whether reafon and na- better 
 
 II 
 ture do not require it of us as an indifpenr- . - i '' ,, ,^ 
 
 able duty, to pay a juft fubmiflion and regard 
 to the fignifications and difcoveries of the divine 
 will concerning truth or duty, in whatever way 
 they are made known ro us? Thtfe are qucf- 
 tions, which one lliould think, would admit of 
 an eafy decifion i fince nothing could be more 
 abfurd, than to lay it down as a principle, that 
 God can make no farther difcoveries of truth 
 and duty to be believed and pradifed by us, but 
 what all men know of themfelves by their own 
 unaflifted reafon ; or, that if he fhould, we are 
 not obliged to receive or regard thofe difco- 
 veries. 
 
 It is very ufual with the Deiftical writers, 
 and this author among the reft, to put the quef- 
 tion, whether reafon or revelation be the bed 
 guide, as if there was an oppofition or incon- 
 iiftency between them. But the proper queftion 
 is, whether reafon left merely to itfelf, and with 
 the many frailties, corruptions, and defeds to 
 which it is now fubjed, or realbn with the 
 affiftance of divine revelation, be the beft guide 
 to duty and happinefs? Revelation indeed would 
 be of little ufe, if we were to take his account 
 of it. He tells us, that by " pure revelation 
 " muft be meant that which is o( fuch a nature 
 " as to be quite out of reafon's province to form 
 
 " any judgment about it. That matters fu- 
 
 " peroatural are incapable of an cxaniinatioa 
 
 *' by natural reafon, or of being approved as 
 
 E 2 ^ '* rcaton- 
 
52 u^ View of the Deis tic al Writers, 
 
 LETTER " reafonable And that furely no man can be 
 
 "■ " rationally convinced of what lies quite out 
 *' of the reach of his rcafoning faculties to 
 " form any judgment at all about*." This 
 he frequently repeats, and fcems to value him- 
 felf upon this way of putting the cafe. But 
 it is grofly mifreprefented. None of the friends 
 of revelation underftand by it, that about which 
 \Ve are not capable of forming any judgment 
 at all. On the contrary, they generally agree, 
 that we muft make ufe of our reafon, both in 
 judging of the evidences of divine revelation, 
 whereby it is proved to be from God, and 
 of the fcnfe and meaning of its do£lrines and 
 precepts. But our author thinks fit to play 
 upon the word Jiipernaturaly as if by it were 
 meant that which is abfolutely unintelligible 
 and abfurd : Whereas a thing may be fo far fu- 
 pernatural, that we could not have difcovered 
 it merely by our own reafon without a divine 
 revelation, and yet when difcovered to us wc 
 may be able to form a judgment concerning 
 it, and may fee it to be worthy of God, and 
 of an excellent tendency, and as fuch our rea- 
 fon may approve it. 
 
 Having confidered that part of the pamphlet, 
 in which the author pretends to give a fair ftate 
 and vindication of l3eifm as oppofcd to reve- 
 lation, I Hiall now take fome notice of what he 
 
 * Deifm fairly ftated, p. 2, 24. 
 
 hath 
 
Mr, Colli n s. 53 
 
 hath advanced with regard to the Chridian reve- letter 
 lation in particular. , 
 
 He fays, " The material queftion between 
 " rational Chriftians and Deifts depends upon 
 " the proof that is made by Chriftians, that 
 ** the Scriptures are a divine revelation, and the 
 " very word of God. For if this point be 
 ** proved, the controverfy is at an end.'' But 
 here he complains of the want of unanimity 
 among Chriftians in a point of fuch importance. 
 
 *' The Roman Catholics fay, we know 
 
 *' the Scriptures to be the word of God only 
 " by the teftimony of the church. And among 
 " Protcftants, fome fay, they are known to be 
 *' the word of God by themfelves^ to thofe 
 *' only whofe eyes the fpirit of God is pJeafed 
 " to open to perceive the characters of divine 
 " truth impreftcd on them : Others maintain, 
 " that they will manifeftly appear to be the 
 " the word of God by themfelves, upon an 
 " honeft inveftigation of mere natural reafon, 
 " to any man who fhall impartially exercife it 
 " about them*." But if the matter be rightly 
 confidered, there is not fo great a difference 
 among Chriftian writers about the way of know- 
 ing the fcriptures to be the word of God, as is 
 pretended. Chriftians in general are agreed, 
 that the extraordinary fads recorded in the Gof- 
 pel are true, and that thole fads prove the divine 
 million of our Lord Jefus Chrift, and the truth 
 
 ♦ Deifm fairly ftated, p. 16.— —24. 
 
 £ 3 and 
 
54 ^ View of the 'Deist ic Ah Writers, 
 
 LETTERand divinity of that fchemc of religion which 
 !^^^^ was pubiilhed to the world in his name. They 
 agree, that the fcriptures contain a faithful and 
 authentic account of the dodrines and laws de- 
 livered by Chrift and his apoftles, and of the il- 
 luftrious attcftations whereby they were con- 
 firmed. That they were committed to writing' 
 by the apoftles themfelves, who were eye and 
 car witnefles of what they relate, or by their 
 inoft intimate companions, and were pubiilhed 
 in the firft a2,e of the Chriftian church, the a^e 
 in which thole dodrines and laws were deli- 
 vered, and the fa£is were done. That thefe 
 writings have remarkable internal charaders of 
 truth and divinity in the goodnefs and excel- 
 lency of the dodlrincs, the purity of the pre- 
 cepts, the force and power of the motives, that 
 iinaffedcd fimplicity and impartial regard to 
 truth which every-where appears, and in the 
 admirable tendency of the whole to promote 
 the glory of God, and the good of mankind, 
 without any traces or views of worldly policy, 
 ambition, avarice or fcnfuality. And though 
 Ibme talk of thefe charaders as difcernible by 
 the aid of the Holy Spirit, and others by the in- 
 vcAigation of human realon, ycr neither do 
 the former intend to exclude human realon, 
 from haying any concern in that enquiry; 
 nor do rhe latter delign to exclude the ailili- 
 ance of the Holy Spirit y fince it is generally 
 acknowlegcd, among Chtiftians, a.nd, is highly 
 
 aurcc- 
 
Mr. Collins. 55 
 
 agreeable to reafon itfelf, that it is proper to letter 
 apply to Goci, the author of light, and giver of^^^^Jt. 
 all m-Jiard illumination^ as Lord Her her t calls 
 him, to alUft us in our enquiries, and by pu- 
 rifying our fouls from vicious atFcdions and 
 corrupt prejudices to prepare our minds for a 
 due reception of religious and moral truth. I 
 add, that though fome have 'talked of corrup- 
 tions in the facred writings, yet Chrittians are 
 generally agreed, that the fcriptures arc tranf 
 mitted to us without any Inch general corrup- 
 tion as to make any alteration in the doiflrines 
 and fads, and that they are delivered down to 
 us by a credible uninterrupted tradition, greater 
 than can be produced for any other books in 
 the world i by the teftimony not merely of the 
 church in one age, but in every age, from the 
 time in which they were written ; and not 
 merely by any one party of Chriftians, but by 
 thofc of different Icds and partieSj by friends 
 and enemies. Any one that confidereth the fe- 
 veral things now mentioned, and which have 
 been often urged by Chriftians of all denomi- 
 nations, by the beft of the Popifn as well as 
 Protcftant writers, who have appeared in defence 
 ol Chriftianity, will fee that there is a more 
 general agreement among them, in what con- 
 cerneth the proofs of mc divine original and 
 authority of the facred writings, than our au- 
 thor fcems willing to allow. 
 
 With regard 10 Prophecy and Miracle Sy 
 
 which are infilled on by all Chriftian writers as 
 
 E 4 proofs 
 
^5 A View of the Deistic al Writers, 
 
 LETTER proofs of thc divinity of the Cliriftian religion, 
 ^^^^he will not allow them to be any proofs of it 
 at all. Becaufe they do not prove, that " The 
 " collcdion of trads commonly called the Bi- 
 " ble were written by the perfons rcfpedively 
 " whofe names they bear : That the Deity im- 
 " mediately didated to each writer the fubjedt 
 ** matter contained therein : And that thofe 
 *' books have been faithfully rranfmitted down 
 *' to us without any corrtiption, alteration, ad- 
 *' dition, or diminution*." Mr. Chubb has 
 the fame thought, and feems very fond of it, 
 for he has it over and over again in his FarcJb'el 
 to his Readers, But if prophecies and miracles 
 exhibited fufficient credentials to the divine 
 niiilion of our Lord Jefus Chrid, and of his 
 apoftles, who publillied to the world the doc- 
 trines and laws of the Chriftian religion j and 
 if the fcripturcs contain a jufl and faithful ac- 
 count of thofc prophecies and miracles, and of 
 the doctrines and laws fo attclled and confirmed, 
 and delivered by thole divinely authorized 
 teachers J doth not this lay a julHoundation for 
 receiving thofe doclrines and laws as of divine 
 authority ? As to their being written by the 
 perfons whofe names they bear, and their being 
 fafciy tranfmittcd to us without any material 
 corruption or alteration, this necdeth no mira- 
 cles to prove it. It muft be proved by other 
 ' mediums, fuch as by the acknowlegement of 
 
 * Deifm fairly ftated, p. 22, 26. 
 
 all 
 
M7\ Collins. 57 
 
 all mankind are fufficient to prove things of letter 
 that kind. If thefe writings can be traced up, ._ "l^ 
 as they certainly may, from our own times by 
 unqueftionable evidence to the very age in which 
 they were written 5 and if they have been all 
 along acknowlegcd to have been written by 
 thofe to whom they arc afcribcd, and even the 
 enemies who lived neareft thofc times never 
 contefted it ; and if it can be demonftrated, that, 
 as the cafe was circumftanced, a general corrup- 
 tion of thofe writings in the doctrines and fads, 
 if any had attempted it, would have been an • 
 impoilible thingj this ought to fatisfy any im- 
 partial enquirer. And this is capable of as clear 
 a proof as the nature of the thing can admit, 
 and which, as hath been already hinted, is fu- 
 perior to what can be produced for any other 
 book in the world. And the man that would 
 doubt of fuch evidence in any other cafe, would 
 be looked upon as ridiculoufly fcrupulous, and 
 be thought to carry his fcepticifm to an unrea- 
 fonable height. 
 
 As to the fubjed matter of the Chriftian re- 
 velation, this writer is for dripping it of every 
 dodrine that is founded in nature and reafonj 
 though there are feveral important dodrines of 
 that kind, e. g. thofe relating to the attributes 
 and providence of God, and a ftate of future 
 retributions, which Chriftianity was manifeilly 
 intended to confirm and cftabiifh, and fet in a 
 clearer light. If we are to take his account of 
 it, it confifteth wholly oi fpemlativey metaphy- 
 
 Jical, 
 
5 8 AFiew of the Deistical Writers, 
 
 ^^T^'^'^^Jtcal^ unmtelligihle doftrincs, which lie out of 
 the reach of reafon to determine whether they 
 be true or falfe, or to pafs any judgment at all 
 about them 5 and ofpofitivc inftitutions, which 
 he pretends by the confeiTIon of Chriftian di- 
 vines are no conjlituent parts of religion"^. By 
 faying they are no conftitucnt parts of religion, 
 he evidently intends that they have nothinj^ to 
 do with religion, and are of no ufe or fignifi- 
 cancy at ail: Whereas the divines he refers to 
 agree, that the pofitive inftitutions of Chrifti- 
 anity do belong to religion as valuable inflru- 
 mcnral duties, which have a tendency to fub- 
 ferve and promote the great ends of all religion, 
 and are, when rightly improved, of ilgnal ufe 
 and benefit. 
 
 After having obferved, that many parts of 
 fcripture are myfierwus7in<\ rmmte/ugiile,h^f:[ith, 
 that to fuppofe that God g^ves forth nnmtel- 
 ligtble ifiJtruBions and propojittons to his crea- 
 tures , is to prove him iii faB a mere triJ1er-\, 
 And he urges, that '* As certain as a being of 
 pcrfcd rectitude has given a revelation, fo 
 certain it is, that not any thing in that reve- 
 lation can be found on a ftrid: enquiry un- 
 revcaled, /. e. not underftood by men of 
 learning, pcnctrrtion, diligence, and induf- 
 try ij:." The dcfign of this is to infinuate, 
 that if there be any one thing in the bible, 
 
 * DfiCm faiily dated, p. 2, 6, i6, 24, 58. fib. p. 26. 34. 
 
 X lb p. 83. 
 
 cveii 
 
Mr. Collins. ^g 
 
 even in the prophetical parrs of it, which isnoti-ETTER 
 underllood by men of learning and diligence, ,_^^ ^ 
 the whole isi falfe : or, if there can be any cir- 
 *cumftance in the revelation obfcarc, it cannot 
 be a true divine revelation. But may it not 
 reafonably be fuppofed, that in a revelation de- 
 figned not merely for any one particular age, 
 but for the ufe of mankind in every fuc- 
 ceeding age, as there are many things, and 
 thole of the greatelt importance, fufficiently 
 clear and intelligible at all times, fo there may 
 befome things not well underflood at one time, 
 which afterwards arc cleared up by farther in- 
 quiry, or a more diligent fearch, or by com- 
 paring predidions with events? Or^ may not 
 things which are revealed to us as far as it 
 Is neceflary they Ihould be fo, yet have fome 
 things attending them, the manner of whicli 
 we are not able clearly to explain and under- 
 ftand ? Is not this the cafe of many important 
 points of what is called natural religion, re- 
 lating to the providence and attributes of God, 
 the divine eternity, immenfity, omnifcience, 
 the creation of the world, &c. ? And muft 
 we rcjed what we do underftand, and the great 
 ufefulnefs of which we clearly apprehend, be- 
 caufe there is fomething relating to it which we 
 cannot diilin£tly conceive? 
 
 As to the objections he makes againft fomc 
 particular dodrines of Chciftianity, as unmtel- 
 iigible and abfurd, or at lead as abfolutely ufe- 
 Icfs, this iiuirely depends upon the ftrange and 
 
 unfair 
 
6 o A View <?/'/^^Deistical Writers, 
 
 LETTER unfair reprefentation he has been pleafed to make 
 .^;^^of them. Thus he fuppofcsChriftians to main- 
 tain it as a dodrine of fcripture, that " an ori- 
 " ginal, uncompounded, immaterial and pure 
 *' fpirit; (hould, lils:e one of the derived, com- 
 " pounded, material, human fpecics, have a 
 " Son */' As if Chriftians underftood God's 
 having a Son in the fame grofs, literal, and 
 carnal fenfe, in which one man begets an- 
 other. 
 
 He pronounces, that " the fuppofcd fatisfac- 
 " tion for fin by Chrifr's death, is a dodtrine in- 
 *' tirely repugnant toreafon, and asfuch ought 
 " ro be rcjcded with fcorn f." Mr. Chtibh has 
 pafTed the fame cenfurc upon it, which is 
 owing to the abfurd light in which he has 
 thought fit to reprefent it, concerning which 
 fee the firft volume of the Vtew^ &c. p. -i^c^j^ 
 558. But the dodrine of our redemption and 
 reconciliation through the obedience and fuffer- 
 ings of our Lord Jefus Chrift, confidered as 
 taught in the holy fcripturcs, hath nothing in 
 it but what is worthy of God, and of an ex- 
 cellent tendency. 
 
 He mentions another dodrine, which he owns 
 to be intelligible enough, but reprefents it as 
 good for nothing, and as of no more confe- 
 qucnce to the world in general, than there be- 
 ing a burning mountain in the kingdom of 
 Kaples is an advantage to the people of Eng- 
 
 ♦ Deifm fairly Hated, p. 66. f lb, p. 41. 
 
 land. 
 
'Mr. Collins. 6i 
 
 /and. And he thinks *' it is greatly iniprobable, letter 
 " that God fhould efpecially interpofe to ac- ^^^^ 
 *' quaint the world, with what mankind would 
 " do altogether as well without */' The 
 dodrine he here refers to is that of God's judg- 
 ing the world by Jefus Chrift. But this rightly 
 confidered is a noble part of the Gofpel fcheme, 
 and capable of being improved to the moft ex- 
 cellent purpofcs. It renders the whole harmo- 
 nious and confiftent, in that the fame glorious 
 and divine Perfon by whom God made the 
 world, and by whom as the great inftrument he 
 carried on his gracious defigns for recovering 
 mankind from their ruinous and loft eftate, is 
 appointed to be the judge of all men, and dif- 
 penfer of future retributions. And what far- 
 ther fhews the propriety of appointing Chrift to 
 be the judge, is, that this is the laft perfci^ivc 
 ad of the kingdom and dominion committed 
 to him as Mediator, and that it is to be regarded 
 as a reward of his amazing humiliation and felf- 
 abafement, and of his unparalled obedience 
 and fufFerings in our nature, in compliance with 
 his heavenly Father's will. To which it may 
 be added, that nothing can be fuller of comfort 
 to good men, than that the benevolent Saviour 
 of mankind will judge the world in the Father's 
 name; fmce it yields a fatisfadory proof that it 
 is the will of God, that the judgment Ihould 
 be conduded, not with the utmoft rigour of 
 
 • Beifm fairly ftated, p. 35, 
 
 unallayed 
 
6 i A View of ^ieDEi^ticAL PFriters. 
 
 LETTERunallayed juftice, but with great equity, fo as 
 .^ ^..^p to make all proper allowances for human weak- 
 nefs and infirmity, as tar as is confiftent with 
 unbialTed truth and rightcoufnefs. And at the 
 fame time it hath a manifed tendency to ftrike 
 an awe into the impenitent rejecters of the di- 
 vine grace and goodnefs, to confider that they 
 muft be accountable to that Lord and Saviour 
 whom they rcjedcd and dcfpifed. What a 
 mighty enforcement niuft it give to his autho- 
 rity and laws, that he himfelf fhali call us to an 
 account as to our obedience or difobedience to 
 thofe laws, and will have it in his power to ful- 
 fil his own glorious promifcs to them that be- 
 lieve and obey him, and to execute his awful 
 threatnings againft the finally impenitent and 
 difobedient! 
 
 There are feveral other things he repeats 
 which are urged by almoll every Deiftical Writer, 
 and which I have had occafion frequently to 
 mention, fuch as the contradidory interpreta- 
 tions put on feveral palTages of fcripture, differ- 
 ent tranllations, errors of tranicribers, ^c. 
 But that which he fecmsto lay a particular ftrcfs 
 upon is the corruption of Chriftians. He fpeaks 
 of the abominable ijvkkeclnejs that has rode 
 triumphant in the Ciuiftian world. And that 
 " the Americans have too muchreafon to con- 
 " fider the coming of Chriftians and Chrifti- 
 ** anity among them as the grcatcft evil and 
 *' curie that ever bcfel them *." But if pro- 
 
 ♦ Deifrfl fairly Med, p. 47, 48. 
 
 fcQcd 
 
Mr. Collins. 63 
 
 feflcd Chnftians have made religion a cover forLETTEx 
 their ambition, avarice, and cruelty, Chrifti-, ^^' 
 anity is not accountable for this. And whofo- 
 cvcr confiders the bcft accounts of the Ameri- 
 cans before Chriflianity came among them 5 
 their grofs ignorance and barbarity, their hu- 
 man facrifices, and the abominable vices and 
 cuftoms which prevailed among them*, muft be 
 fenfible that if the pure religion of Jefus, as 
 taught in the Gofpel by Chrift and his apoftle*, 
 had been publiflied and received among them in 
 its genuine purity and fimplicity, it would have 
 been the happieft thing that could have befallen 
 them. And thegreateft fault is, that little care 
 has been taken to inftrud them and the other 
 heathen nations, in the true Chriftian religion as 
 delivered in the holy fcriptures. Not withftanding 
 the corruptions fo complained of in the Chriftian 
 world, it is undeniable, that what there is of 
 knowicge and true religion among men, is 
 principally where Chriftianity is profefled. But 
 if all were true that is pretended concerning the 
 depravity of thofe that call themfelvcs Chri- 
 ftians, it would only prove that they are very 
 much fallen from the religion they profcfs, but 
 not that Chriflianity itfclf is falfe, or was not 
 originally from God. Whllft it can be fiiewn, 
 as it may be with the utmoft evidence, thatcon- 
 fidered in itfelf, and as contained in the fcrip- 
 tures, it is of the moft excellent tendency, and 
 
 * Sec Bayle's Dictionary, under the artide. 
 
 that. 
 
64 A View of thelL>£.nrickh Writers, 
 
 LETTERthat the uniform defign of its doftrines, pre- 
 cepts, promifes and threatnings, is to promote 
 the caufe of virtue and righteoufnefs in the 
 worJd, and to reclaim men from vice and wick- 
 edncfsi it is certainly very unreafonabie and 
 unfair to make Chridianity anfwerable for the 
 abufes and corruptions it condemneth. If every 
 thing muft be rejeded which hath been abufed, 
 government and civil polity, knowlege and li- 
 terature, religion, liberty, and reafon itfelf muft 
 be difcarded. 
 
 One of the moft remarkable things in the 
 trad we are now confidering, is, that the au- 
 thor will not allow that the moral precepts of 
 Chriftianity properly belong to it at all, or make 
 any part of the Chriftian religion. He pre- 
 tends, that Chriftian divines in order to render 
 Chriftianity amiable, have decked her with the 
 graceful ornaments of moral precepts ; whereas 
 in Chriftianity the moral precepts are but bor- 
 rowed ware, the property of the Deifts, and as 
 much diftinguiflied from Chriftianity, as Chri- 
 ftianity is from Mahometanifm. Thus he hath 
 found out an admirable expedient toftrip Chri- 
 ftianity of what hath been hitherto efteemedone 
 of its principal glories, the holy and excellent 
 precepts which the great Author of ourreligioi; 
 taught and enjoined in the name of God, and 
 to inforce which by the moft weighty and im- 
 portant motives was one great dciign of his and 
 his apoftles miniftry, do nor, it fccms, belong 
 to Chriftianity at all. Moral precepts, accord- 
 ing 
 
Mr* Collins. 65 
 
 ing to this writer, make no part of divine re- letter 
 velation, and of the fchemc of religion deli- tyl^^ 
 vered in tiie Gofpel, though to clear and fhew 
 them in their juft extent, and enforce them by a 
 divine authority, and by the moft prevailing 
 motives, feems to be one of the nobleft ends 
 for which a divine revelation could be given to 
 mankind. Suppofing, which was really the 
 cafe, that the world was funk into an amazing 
 darknefs and corruption, there was nothing 
 that was more wanted, than to have a pure fy- 
 ftem of morals, containing the whole of our 
 duty with refped to God, our neighbours, and 
 ourfelves, delivered not as the opinions of wife 
 men and philofophers, but as the laws of God 
 himfelf, and enforced by all the fandions of a 
 divine authority, and by all the charms of the 
 divine grace and goodnefs. This is what hath 
 been done by the Chriftian revelation; and its 
 great ufefulnels to this purpofe, and the need 
 the world flood in of it, is excellently rcprc- 
 fented by Mr. Locke in his Reafonablenejs of 
 Chrijiianity *, quoted at large by Dr. Benjon 
 in his remarks on this pamphlet, who very juflly 
 obferves, that this great man had fully obviated 
 before-hand, all that the author of Deipn fairly 
 fated hath advanced on this fubjed. 
 
 The lafl argument he urgeth againft the Chri^' 
 ftian revelation, is drawn from its not having 
 been univerfally fpread in all ages and nations. 
 
 * Locke's, works, vol. II. p 575- -579- 4th sdit. 
 
 Vol. m. F I (hall 
 
66 J P'kw of tkel^^i s TicAL Writers, 
 LETTER I fhail not fay any thing here to this objedion, 
 y^y^^^^^ which hath been often repeated and anfwered. 
 It had been particularly iiififted upon by Dr. 
 Tindal^ and was fully confidered in the anfwers 
 that were made to him. Some notice was 
 taken of it in theobfervations on Lord Herbert'^ 
 icheme *. And it may be obferved that Mr. 
 Chubb himfelfl'cems to think that no great ftrels 
 Ihould be laid upon it; and he will not take 
 upon him to affirm, that the non-univeriality 
 of a revelation is a juft objedion againft its di- 
 vinity t- 
 
 Soon after T^ eifm fairly flat ed^ &c. appeared. 
 Dr. Benfon publifhedanimadvcrfions upon it, in 
 the fecond edition of the Reajbnablenefs of 
 Chriftiayiity as delivered in the Scriptures, 
 i^ondouy 1746. To which there is added an 
 appendix, in which he folidly vindicates the ar- 
 guments he had offered in his Reafonablenefs 
 of Chriftianity^ &c. againft the exceptions of 
 this writer i and charges him not only withfalfc 
 reafonings, but with grofs mifreprcfentations. 
 The fame charge is urged againft him in a trad 
 publifhed by the reverend Mr. Capel Berrow, 
 though without his laame, intitled, '* Deifm 
 *' not confiftent with the religion of nature 
 " and reafon, wherein are obviated the moll 
 *•' popular objedions brought againft Chrifti- 
 " anity, thofe efpecially which are urged by a 
 
 • See Vicvo of the DeiJIkal Writers, Vol. I. p, 30, et feq. and 
 Vol. II. p. 560, 56 1 . f Ckuhb'^ poft. works, Vol. I. p. 2 1 8, 2 1 9, 
 
 4 " moral 
 
Mr, Collins. 
 
 67 
 
 •« moral philofophcr, in a late extraordinary letter 
 ** pamphlet, ftiied, Deijm fairly ftated and ^y^^sj 
 ^ fully ijindicated" in a letter to a friend. 
 London, i/fi. There were other anfweis to 
 ^eifm fairly ftated, which 1 have not (czn. I 
 fhalJ conclude my refledions upon it with ob- 
 fcrving, that this pamphlet furnifhes remarkable 
 infiances to verify the obfervation made in the 
 beginning of this letter concerning the unfair 
 conduct of the Deiftical Writers, and the ftrangc 
 liberties they take in mifreprefenting the fcafe 
 of the Chriftian Writers whom they quote. 
 
 F2 
 
 LETTER 
 
v^-v^O 
 
 tETTER LETTER IIL 
 
 "^- Additional obfervations relating to Mr. Himic. 
 ^'^ ' His account of the nature of belief defgned 
 to exclude reafon from any pare in it. A 
 trarifcript of a paper containing an examina- 
 tion of Mr. Hume's arguments in his EfiTay on 
 Miracles. Obfer^vations uponit. The eii- 
 dene e of matters of faEi may be fo circum- 
 Jianced as to produce a full ajfurance. Mr. 
 Hume artftilly confounds the evidence ofpafl 
 faBs "ouith the probability of the future. IFc 
 may be certain of a matter offa^ after it 
 has happened, thous^h it might fe em before- 
 hand very improbable that it would happen. 
 Where full evidence is given of afa^i^ there 
 muft not always be a deduifion made on the 
 account of its being unufual and extraordi- 
 - nary. There is ftrong and pofitive evidence 
 of the miracles wrought in attejiation to Chri- 
 Jlianity, and no evidence againjl them. The 
 miraculous nature ofthefa^s no proof that 
 thefa^is were not done. Afitmmary of Mr» 
 HumcV argument againjl the evidence of mi- 
 racles. Theweaknefsoj itfbewn. Conjidering 
 the vaft importance of religion to our happi- 
 7iefsj the bare poffibility of its being truefiould 
 befujfcient to engage our compliance. 
 
 SIR, 
 T Shall now proceed to lay before you fomc 
 -*- additional obiervations relating to that part 
 of the fecond volume of the )-^iew of the 
 
 "Deificnl 
 
Mr, Hume. 69 
 
 'Deijlical JVriters^ which contains remarks on letter. 
 Mr. Hume, 1 ^^^. 
 
 It is obfcrved, p. 24. that Mr. Hume himfelf 
 acknowlegcs, That '' no durable good can ever 
 
 " be expeded from cxceflive fcepticifm:" 
 
 And that " nature will always maintain her 
 *^ rights, and prevaileth in the end over any 
 *' abftract reafoning whatfoever." After this 
 let it be immediately added line 4 from the bot- 
 tom And if fo, I think we may jaftly con- 
 clude, that any abftract reafoning which is con- 
 trary to the plain voice ot nature ought to be re- 
 jected as falfe and trifling, and of no real ufe or 
 fcrvice to mankind. 
 
 In p. 41. it is (hewn, That " we may reafon- 
 *' ably argue from the traces of excellencies in 
 *' Oiurfelves to the infinitely fuperiorperfedions 
 *' in the great Author of the univerfe, dill 
 '* taking care to remove all thofe limitations 
 " and defects with which they are attended in 
 *' us." Let it be immediately fubjoined line 
 
 II from the bottom. This is what Mr. 
 
 Hume himfelf elfewhere allows in hisEjJay on 
 the Origin of our Ideas. " The idea of God, 
 ''' faith he, as meaning an infinitely intelligent, 
 " wife, and good Being arifes from refleding 
 " on the operations of our own minds, and. 
 " augmenting thofe qualities of goodnefs and 
 " wifdom without bound or limit." See his 
 Philofoph. Eflays, p. 24, 25". 
 
 It is obferved, p. 90. that Mr. Hume taketh 
 great pains throughout his whole Effay on Li- 
 
 F 3 berty 
 
70 A View of the Deist ical Writers* 
 
 LETTER herty and Neceffity to (hew, that there is as great 
 ^^^^.^^^^^ a certainty, and as neceflary a connexion, in 
 what arc called moral caufes as in phyfical. Let 
 it be there added, line 14. This author un- 
 doubtedly in that Effay carrieth it too far, when 
 in order to fubvert human liberty, he would 
 have it thought, that in all cafes the power of 
 motives worketh with as neceflary a force upon 
 the mind, as any phyfical caufe doth upon the 
 cffed. But that in many particular cafes things 
 may be (o circumftanced with regard to moral 
 caufes, as to afford a certainty equal to what 
 arifcs from phyfical, cannot reafonably be de- 
 nied. And fuch is the cafe here put. 
 
 In p. 134. line 4. from the bottom, a paflfagc 
 is quoted from Mr. Hume, in which he faith. 
 That " our mod holy religion is founded on 
 " faith, not on reafon." After reafon let a 
 mark of reference be put, and the following 
 note be inferred at the bottom of the page. 
 
 This author who takes care to make the prin- 
 ciples of his philofophy fubfervient to his de* 
 figns againft religion, in the fifth of his Philofo- 
 phical Effays, where he undertakes to treat of 
 the iiature of belief, gives fuch an account of 
 it as feems to exclude reafon from any fhare in 
 it at all. He makes the difference between 
 faith zwAfi^ion to confift wholly in fome fen- 
 timent or fcclins, which is annexed to the 
 fontier, not to the latter. That the lentiment 
 of belief is nothing but the conception of an 
 object more lively and forcible, more intenfe. 
 
 ^n4 
 
Mr. Hume. 71 
 
 and fteady than what attends the mere fidion letter 
 of the imagination ,• and that this manner of v^-y^ 
 conception arifes from the cuftomary conjunc- 
 tion of the objed with fomcthing prefent to 
 the memory or fenfes. Sec his ^Philofophical 
 Effays^ p. 80 — 84. This gentleman is here, a^ 
 in many other places, fufficiently obfcure, uor 
 i? it eafy to form a diftind notion of what h^ 
 intends. But his defign feems to be to exclude 
 reafon or the underftanding from having any 
 tiling to do with belief, as if reafon never had 
 any influence in producing, dirci^ling, or regu- 
 lating it; which is to open a wide door to en- 
 thufiafm. But this is contrary to what we may 
 all obferve, and frequently experience. We in 
 feveral cafes clearly perceive, that we have 
 reafon to regard fome things as fiditious, and 
 others as true and real. And the reafons which 
 fhew the difference between a fiction and a 
 reality, ilicw that we ought in reafon to believe 
 the one and not the other : And fo reafon may 
 go before the fentiment of belief, and lay a juft 
 foundation for it, and be inf^rumental to pro- 
 duce it, And in this cafe the belief may be faid 
 to be ftridly rational. 
 
 What I fhall next produce is a much larger . 
 addition, occaiioned by a letter I received 
 from a gentleman of fenfe and learning, foon 
 after the publication of the fecond volume of 
 the View of the T>eiftical Writers, and which 
 particularly related to that part ot it which is. 
 4ciigned in anfwer to. Mr. Hume. He was. 
 F 4. pleafed. 
 
72 A View of the Deistical Writers, 
 
 LETTER pieafed to fay it gave him uncommon fatisfac- 
 \y^^-^r^ tion^ and at the fame time fent me a paper 
 which he feemed to be very well pleafcd with, 
 that had been drawn up by a young gentleman 
 then lately dead. It was defigned as a confuta- 
 tion of Mr. Hume upon his own principles, 
 which he thought had not been fufficicntiy at- 
 tended to in theanfwers that had been made to 
 that writer ; and he allowed me, if I fhould be 
 of opinion that any thing in it might be fervicc- 
 ablc to a fai ther confutation of Mr. Hume^ to 
 make ufc of his fentiments either by way of 
 note or appendix, as I fhould judge moft con- 
 venient. I returned an anfwer in a letter 
 w^hich I fhall here infert, as it containeth fome 
 i'efledions that may be of advantage in relation 
 to the controverfy with Mr. Hume. But firft 
 it will be proper to lay before the reader the 
 paper itfelf here referred to, which is concifely 
 drawn, and runs thus : 
 
 Jn Examination of Mr, Hume'.? Ar^ 
 gu7nents in his Essay on Miracles. 
 
 THE objcds of human underftanding may 
 be diftinguifhed either into propofitions aHert- 
 ing the relation between general ideas, or mat- 
 ters of fad. , 
 
 In the former kind, we can arrive at certainty 
 by means of a faculty in our fouls, which per- 
 ccive§ this reiation either inlfantiy and inti- 
 
 marcly. 
 
Mr. Hume. 73 
 
 mately, which is called Intuition, or elfe by letter 
 intermediate ideas, wliich is called Demon- v^vv^ 
 ftration. 
 
 But we can only form a judgment of the lat- 
 ter by experience. No reafoning a priori will 
 difcover to us, that water will fuffocate or 
 the fire confume us, or that the loadftone will 
 attrad fteel : And therefore no judgment can 
 be made concerning the truth or falfhood of 
 matters of fad, but what is conftantly regu- 
 lated by cuftom and experience 5 and can 
 therefore never go higher than probability. 
 
 When we have frequently obferved a parti- 
 cular event to happen in certain circumftances, 
 the mind naturally makes an indudlion, that it 
 will happen again in the fame circumftances. 
 When this obfervation has been long, conftant, 
 and uninterrupted, there our belief that it will 
 happen again approaches infinitely near to cer- 
 tainty. Thus no man has the leaft doubt of 
 the fun's riling to-morrow, or that the tide will 
 ebb and flow at its accuftomed periods. But 
 where our obfervations are broke in upon by 
 frequent interruptions and exceptions to the 
 contrary 5 then we exped fuch an event with 
 the leaft degree of affurancc: And in all inter- 
 mediate cafes, our expedatious arc always in 
 proportion to the conftancy and regularity of 
 the experience. 
 
 This method of reafoning is not conneded 
 by any medium or chain of ftcps 5 but is plainly 
 to be obferved in all animate beings 5 brutes as 
 
 well 
 
74 ^ yiew of the Deist ical Writers, 
 LETTER ^^Q\\ ^g men *. And it would be as abfurd to 
 Vy-v-sj ask a rcafon, why we expcd to happen again, 
 tliat which has regularly come to pafs a great 
 many times before, as it is to enq\iir<p, why 
 the mind perceives a relation between certain 
 ideas ? 
 
 They are both diftind faculties of the foul. 
 And as it has been authorifed by fome writers 
 of diftindion, to give the denomination of 
 fenfe to the internal as well as external percep- 
 tions j the one may be called t\\z Jpeculative, 
 and the other the probable fenfe. 
 
 From this laft-mentioned principle Mr. Hume 
 has deduced an argument to (hew, that there is 
 great improbability againft the belief of any 
 miraculous fad, how well foever attefted : And 
 as religion may feem to be greatly afFcded by 
 this conclufion, (fuppofing it to be true) before 
 we come diredly to confider the argument, it 
 may not be amifs to enquire how far religion, 
 as a practical inftitution, may be concerned 
 therein? 
 
 And for this purpofe it is to be obferved, 
 that probable evidence for the truth or fallhood 
 of any matter of fad differs cflentially from de- 
 monftration, in that the former admits of de- 
 grees, in the greateft variety, from the higheft 
 
 * May not the fo long fought after diftinftion between brutes 
 and men confillin tins ? That whereas the human underftanding 
 comprehends both claiVes ; tjie brutal fagacity is confined only to 
 Tnatcejs of fai-t. 
 
 amoral 
 
Mr, H u M E. 75 
 
 moral certainty, down to the loweft prefump- letter 
 tion i which the latter does not. vJvxJ 
 
 Let it alfo be further obferved, that probable 
 evidence is in its nature but an imperfedl kind 
 of information, the higheft degree of which 
 can never reach abfolute certainty, or full 
 proof: And yet to mankind with regard to their 
 pradice, it is in many cafes the very guide of 
 their lives. 
 
 Moft of our actions are determined by the 
 higheft degrees of probability. As for in- 
 ftance, what we do in confequence of the fun s 
 rifing to- morrow : of the feafons regularly fuc- 
 ceedingone another : and that certain kinds of 
 meat and drink will nourifh. Others are de- 
 termined by leffer degrees. Thus Rhubarb 
 does not always purge, nor is Opium afoporific 
 to every perfon that takes it: and yet for all 
 that they are of conftant ufc for thefe purpofes 
 in medicine. In all cafes of moment, when 
 to zCt or forbear may be attended with confi- 
 derable damage, no wife man makes the leaf! 
 fcruple of doing what he apprehends may be of 
 advantage to him, even though the thing was 
 doubtful, and one fide of the queftion as fup- 
 portable as the other. But in matters of the 
 utmoft confequence, a prudent man will think 
 himfelf obliged to take notice even of the 
 loweft probability i and will adl accordingly. 
 A great many inliances might be given in the 
 common puffuits of life, where a man would 
 
 be 
 
76 A View cf tkeD^i s tic al Writers, 
 LETTER be confidercd as out of his fenfes, who woul^ 
 Ky^^rsj not ad, and with great diligence and applica- 
 tion too, not only upon an over chance, but 
 even where the probability might be greatly 
 againfl: his fuccefs. 
 
 Suppofe a criminal under fentcncc of death 
 was promifed a pardon, if he threw twelve 
 with a pair of dice at one throw : here the pro- 
 bability is thirty-fix to one againft him i and yet 
 he would be looked upon as mad, if he did not 
 try. Npthing in fuch a cafe would hinder a man 
 from trying, but the abfolute impoilibility of 
 the event. 
 
 Let us now apply this method of reafoning 
 to thepradice of religion. And fuppofmgthe 
 arguments againft miracles were far more pro- 
 bable than the evidence for them, yet the vaft 
 importance of religion toourhappinefs in every 
 rcfped would dill be very fufficient to recom- 
 mend it to thepradice of every prudent man ; 
 and the bare pofllbility that it might prove true, 
 were there nothing elfe to fupport it, would 
 engage his affent and compliance: or elfe he 
 muft be fuppofed to ad differently in this refped 
 to what he generally does in all the other con- 
 cerns of his life. So that whether Mr. Hume's 
 reafonings be true or falfe, religion hasftill fuf- 
 ficient evidence to influence the pradice of every 
 wife and confiderate man. 
 
 This being prcmifcd ; let us now proceed to 
 con fid er Mr. Hts?nes arguments. 
 
 Z His 
 
Mr, Hume. 77 
 
 His reafoning may be briefly expreiTcd in this letter 
 
 manner : v-yv-Nj 
 
 We have had a long univerfal and uninter- 
 rupted experience, that no events have happened 
 contrary to the courfe of nature, from conftanc 
 and unvaried obfervations. We have therefore 
 a full proof, that the uniform courfe has not 
 been broke in upon, nor will be, by any par- 
 ticular exceptions. 
 
 But the obfervation of truth depending upon, 
 and conftantly following human teftimony, is 
 by no means univerfal and uninterrupted, and 
 therefore it does not amount to a full proof, 
 that it either has, or will follow it in any par- 
 ticular inftance. 
 
 And therefore the proof arifing from any 
 human teftimony, can never equal the proof 
 that is deduced againft a miracle from the very 
 nature of the fad. 
 
 This I take to be a full and fair ftatc of this 
 gentleman's reafoning. 
 
 But the anfwer is very plain. If by human 
 teftimony, he would mean the evidence of any 
 one fingle man indifferently taken, then indeed 
 his fecond propofition would be true. Bat 
 then the conclufion will by no means follow 
 from it. But if by human teftimony he 
 would underftand the evidence of any collec- 
 tion Ct men, then the fecond propofition is 
 falfcj and confequently the conclijfion m\x& 
 be io too,- 
 
 That 
 
7 8 A Flew of the DeistIcal Writers, 
 
 LETTER That twelve honed pcrfons fiiould combine to 
 aflert a talfhood, at the hazard of their lives, 
 without any view to private intcrcft, and with 
 . the certain profpeft of lofing every thing that is 
 and ought to be dear to manicind in this world, 
 is according to his own way/of reafoning, as 
 great a miracle to all intents and purpofes, as 
 any interruption in the common courie of na- 
 ture : Bccaufe nb hiftoiy has ever mentioned 
 any fuch thing j nor has any man in any age ever 
 had experience of fuch a fad. 
 
 But here it may be objeded, that tho* it be 
 allowed to be as great a miracle for twelve honeft 
 men to atteft a fallbood contrary to their plain 
 intereft in every refped, as that any alteration 
 fhould happen in the common courfe of na- 
 ture, yet thefe evidences being equal, they only 
 deftroy one another, and ftill leave the mind in 
 fufpencc. 
 
 This objedion draws all its force from Mr. 
 Hume's aCcrtion, that an uniform and unin- 
 terrupted experience amounts to a full proof, 
 which when examined will not be found true ; 
 and indeed I wonder that a writer of his ac- 
 curacy fhould venture on fuch an expreflion, 
 iince it is confefled on all hands, that all our 
 rcafonings concerning matters of fad, ever fall 
 ihort of certainty, or full proof. 
 
 And befidcs, the very fame objedion which 
 he makes againfl the veracity of human tefti- 
 mony, to weaken its authenticity, may be re- 
 torted with equal force againlt his unvaried 
 
 certainty 
 
Mr. Hume. 79 
 
 certainty of the courfe of nature : for doubrlcfs letter 
 the number of approved hiftorics we have re- i^J!^^^^ 
 Jating to miracles, will as much leifen the pro- 
 bability of what he calls a full proof on his 
 fide of the quefiion, as all the forgeries and 
 falfhoods that are brought to difcrcdit human 
 teflimony, will weaken it on the other. 
 
 But the beft way to be allured of the falfhood 
 of this objedion is to examine it by what wc 
 find in our own minds 5 for rhat muft not be 
 admitted as an univerfal principle, which is not 
 true in every particular inftance. 
 
 According to Mr. Humr^ we have a full 
 proof of any fad attefled by twelve honed dif- 
 interefted perfons. But would not the proba- 
 bility be increafcd, and our belief of fuch a 
 fad be the Wronger, if the number of witnefies 
 was doubled ? 1 own my mind immediately aC- 
 fents to it. But if this be true, it will then 
 evidently follow, that the proof againft a mi- 
 racl#, arifing from the nature of the fad, 
 may, and has been exceeded by contrary human 
 teftimony. 
 
 Suppofe, as before, that the teftimony of 
 twelve perfons is juft equal to it, and we have 
 the evidence of twenty, for any particular mi- 
 racle recorded in the Gofpel j then fubftrading 
 the weaker evidence from the ftronger, and wc 
 fhall have thepofitive evidence of eight perfons, 
 for the truth of a common matter of fad. 
 
 ^. E. D, 
 
 The 
 
8o A View of the Deistical Writers, 
 
 The anfwer I returned to the letter in which 
 
 LETTER 
 
 III. 
 
 this paper was inclofed was in fubftance as 
 follows : 
 
 SIR, 
 
 I A M very much obliged to you for the kind 
 manner in which you have expreffed yourfelf 
 with regard to me. And it is a pleafure to me 
 to find that my reply to Mr. Hume is approved 
 by a gentleman of fo much good fenfe, and of 
 fuch eminency in his profeflion, as 1 am well in- 
 formed you are accounted to be. 
 
 I agree with you that Mr. Hume is an ele- 
 gant and fubtil writer, and one of the mod 
 dangerous enemies to ChriQianity that have ap- 
 peared among us. He has a very fpecious way 
 of managing an argument. But his fubtilty 
 feems to have qualified him not fo much for 
 clearing an obfcure caufe, as for puzzling a clear 
 one. Many things in his Fhilofophical Effajs 
 have a very plaufiblc appearance, as well as an 
 uncommon turn, which he vifibly affefts; but 
 upon a clofe examination of them I think one 
 may venture to pronounce, that few authors can 
 be mentioned who havefallen into greater abfur- 
 ditics and inconfiftencies. And it were to be 
 willed there was not a fulTicient ground for the 
 fevere cenfurc you pals upon him, when you 
 fay, that '* with all liis art he has plainly difco' 
 '* vercd a bad heart, by throwing out fomc bit- 
 ^* ter fnccrs againft the Chniiian revelation, 
 
 " which' 
 
Mr, H u M E. ^ 8i 
 
 ^' which are abfolutdy inconfiftent with a fe- letter 
 *' rious belief, or indeed with any regard for ir, ^^^ 
 " tho' in fomc parts of his writings he afFeds a 
 " different way of fpeaking/' 
 
 You obferve, that " we feem to be greatly de- 
 ** ficient in the logick of probability, a point 
 " which Mr. Hume had ftudied with great ac- 
 " curacy." And I readily own, that there is a 
 great appearance of accuracy in what Mr. Hmne 
 hath advanced concerning the grounds and de- 
 grees of probability, and the different degrees 
 of affent due to it. But though what he hath 
 offered this way feems plaufiblein general, he 
 hath been far from being fair or exact in his ap- 
 plication of it. 
 
 The paper you have fent inclofed to mc, and 
 which you tell mc was drawn up by the young 
 gentleman you mention, contains a sketch oF 
 an attempt to fhew how Mr. Hume might be 
 confuted on his own principles, and is executed 
 ia fuch a manner, that one cannot but regret 
 that a gentleman of fo promifing a genius, and 
 who might have proved fignaliy ufeful, was 
 fnatched away by a fever about the twentieth 
 year of his age. You allow me to make what 
 ufe of it I judge proper, and feem to exped that 
 I fhould tell you my fentiments of it with the 
 utmoft franknefs and candour. And this 
 obligeth me to acquaint you, that though I 
 look upon the confutation of Mr. Hume in the 
 way this gentleman hath managed it to be fub- 
 til and ingenious^ yet in fome things it doth 
 Vol. III. G not 
 
82 A View of the Deist ical Writers, 
 
 LETTER not fcem to me to be quite fo clear and fatis- 
 fadory, as were to be wifhed in a matter of fo 
 great confcquence. He has, 1 think, from a 
 defire of confuting Mr. Hume upon his owa 
 principles, been led to make too large concellions 
 to that gentleman, and hath proceeded upon 
 fome of his principles as true and valid, which 
 I think may be jullly contefted. 
 
 Mr. Hume fiequently imimates, that there 
 neither is nor can be any certainty in the evi- 
 dence given concerning matters of fad, or in 
 human telHmony, which can be fccurely de- 
 pended on; and that at beft, it can be only 
 probable. And the ingenious author of the 
 paper having obfeived after Mr. Hume, that 
 we can form no judgment concerning the truth 
 or falD-iOod of matter of tact, but what is con- 
 Ibntl)*' rci^ulared by cuflom or experience, adds, ' 
 that " it can never go liigher than probability." 
 And again he laith, that " probable evidence 
 *' is in its nature but an imperfedt kind of infor- 
 '* marion ; rhe highcll degree of which cannot 
 "■^ reach abiblute certainty or full proof." Where 
 he fcems not to allow that tiic evidence con- 
 cerning matters of fact can ever arrive at luch a. 
 certainty as to make up zjull proof. And he 
 lepeats it again, that '' it is .con fc tied on all 
 " hands, tiiac all our reafonings concerning 
 *• matters oi fad ever fall ihort of certainty or 
 '' fu:l proof." And yet if we allow Mr. 
 Hume's dctiaition of a full proof, that it is 
 Jach ajrgtimrfits frvm cxpaknce as lea-ve no 
 * room 
 
Mr. Hume* ^^ 
 
 room for dGtiht or oppofitioriy the evidence for a letter 
 matter of faft may be fo circumftanced as to \ -, ..^i 
 amount to a full proof, and even to a certainty. 
 For I can fee no reafon for confining certainty to 
 the evidence we have by intuition or by demon- 
 ftration. In treating of certainty as diftin- 
 guifhed from probability, a twofold certainty 
 may very properly be allowed. The one is the 
 certainty by intuition or by demonftration. The 
 other is a certainty relating to matter of fad. 
 This is indeed of a different kind from the 
 former : But I think it may no lefs juftly be 
 called certainty, when it fo fully fatisfieth the 
 mind as to leave not the leaft room for doubc 
 concerning it, and produceth a full aflurance. 
 And that this is often the cafe with relation to 
 matters of fad cannot reafonably be denied. 
 The "wovds Jure znd certain are frequently ap- 
 plied in common language to things of this 
 kind, and for aught I can fee very properly. 
 And in the beft iTnd exadefl writers it is often 
 defcribed under the term of moral certainty , 
 an exorefHon which this c^enrleman himfelf 
 makes ufe of *. And it is a great miflake to 
 
 imagine, 
 
 ♦ The ingenious gentleman feems to grant what may be fuffi- 
 cient, when he faith, that probability in fame cafes approaches in' 
 finitely near to certainty. If it be allowed, that matter of fadl 
 may be fo certain, that the mind may be fully afiured of it, and 
 fo as to leave no room for a reafonable doubt, this is all that is 
 really neceffary in the prefent controverfy. And this is whac 
 Mr. Hume himfelf feems fometimes to allow. But at other > 
 times he gives fuch an account of human teltimony as tends to 
 G z itrii'cr 
 
84 -A View of theDzi^TiQM. Writers, 
 
 LETTER imagine, tiiat tlie word moral in that cafe is al- 
 ways ufcd as a term of diminution, as if it 
 were not to be intirely depended on. It is only 
 defigned to (hew that this certainty is of a dii- 
 ferent kind, and proceedeth upon different 
 grounds from that which arifeth from demon- 
 ftration ; but yet it may produce as ftrong an 
 affurancc in the mind, and which may un- 
 doubtedly be depended upon. That there was 
 a war carried on in England m the la(\ century 
 between King and Parliament, I only know 
 by human teQimony. ^But will any man fay, 
 that for that reafon I cannot be ilire of it? 
 Many cafes might be mentioned with regard to 
 matters of fad which we know by human te- 
 ftimony, the evidence of which isfo ftrong and 
 convincing, that we can no more rcafonably 
 doubt .of it, than of the truth of any propo- 
 fition which comes to us demonftrated by the 
 ftrideft rcafoning. Mr. Hume himfelf feems 
 fenfible, that it would be wrong to fay that 
 every thing which is not matter of demonftra- 
 tion comes only under the notion of probabi- 
 lity. And therefore tho' he frequently feems 
 to clafs all matters of fad under the head of 
 probabilities, yet in the beginning of his Effay 
 on Probability, he feems to find fault witii 
 
 render it in all cafes uncertain. And the defign of his repre- 
 fenting it as never rifing higher than probability, feems to be to 
 convey an idea of uncertainty and doubt as infeparably attending 
 all human teltimony. And to guard againft the wrong ufe that 
 jiiay be made of this is the defign of what I have here obferved. 
 
 Mr. 
 
Mr. Hume. 85 
 
 Mr. Locke for dividing all arf»unients into ^^- letter 
 monfirative and probable, and obfcrves, that to 
 conform our language more to common ufe, we 
 fhould divide arguments into demonJirationSy 
 proofs, and probabilities : where he feems to 
 place what he csiWs proofs, which he explains to 
 be fuch arguments from experience as leave no 
 room for doubt or oppofition, in a higher clals 
 than probabilities. And Mr. Locke himfelf, 
 though he feems to confine certainty todcmon- 
 ftraiion, yet allows concerning fome probabi- 
 lities arifing from human teftimony, that " they 
 *' rife fo near to certainty, that they govera 
 " our thoughts as abfolutely, and influence 
 ** our adions as fully as the moft evident de- 
 " monftrationj and in what concerns us we 
 <* make little or no difference between them 
 ** and certain knowlege. Our belief thus 
 *' grounded rifes to affurance *." And in that 
 cafe I think probability is too low a word, and 
 not futficiently cxprelTive, or properly appli- 
 cable to things of this kind. For according to 
 Mr. Locke's account of it, and the common 
 ufage of the word, that is faid to be probable 
 which is likefy to be true^ and of which we 
 have no certainty^ but only fome inducementSy 
 as Mr. Locke fpeaks, to believe and receive them 
 as true. 
 
 Another thing obfervable in Mr. Hume's rea- 
 foning on this fubjed is, that in treating of 
 
 ? Eflay on Human Underllanding, book iv. chap. xv. fed. 6. 
 
 G 3 probability 
 
86 A View of the Deistic al Writers. 
 
 LETTER probability or the evidence of fads, which he 
 "^' foundeth wholly upon experience, he con- 
 founderh the evidence of paft fads with that of 
 the future. And the young gentleman himfclf 
 feems not fufficiently todiftinguidithcm. The 
 inftanccs he produccth to fhew, that the judg- 
 ments which the mind forms concerning the 
 probability of events will always be in propor- 
 tion to the conjtancy and regularity of the ex- 
 perience^ all relate to the probability of future 
 events from the experience of the paft. But 
 the queftion about the probability ot any future 
 fad hath properly nothing to do in the prcfent 
 controvedy between Mr. Hume and his adverfa- 
 lies, which relateth wholly to the evidence of paft 
 fads, x^nd it is only an inftance of this writer's 
 art,that by confounding thcfe different queftions 
 'he may perplex the debate, and throw duft in 
 the eyes of his readers. It will be granted that 
 with relation to future fads or events, the ut- 
 nioft evidence we can attain to from paft obfer- 
 vation or experience is a high degree of proba- 
 bility ; but with relation to paft matters of 
 fad, v/e may in many cafes arrive at a certainty, 
 or what Mr. Hume calls a full proof, yea, it 
 often happens,' that the evidence of , paft fads 
 may be lo circumftanced, that we may be cer- 
 tain that fuch an event really came to pafs, tho' 
 if the queftion had been put before the event, 
 the probability from paft expeiience would have 
 been ireatly againft it. Nothing therefore can 
 be more weak and fallacious ihaa Mr. Hume's 
 
 rcaioninn, 
 
Mr, Hume. ^-j 
 
 reafoning, when from this principle of forming letter 
 Conclufions concerning future events from pafl: "^' 
 experience, he endcavoureth to deduce an ar- 
 gument againft the belief of any miraculous 
 fad, how well foever attefted. For though, if 
 the queftion were concerning a future miracle in 
 any particular inftance, if we Ihould judge 
 merely trom pad experience, the probability 
 might feem to lie againft it j yet if the queftion 
 be concerning a paft miraculous fad, there may 
 be fuch proof of ir, as may not leave room 
 for a reaibnable doubt that the miracle was 
 really done, though before it was done it 
 might i<.^\^, highly improbable that it would 
 be done. 
 
 Another fallacy Mr. Hume is guilty of, is his 
 fuppofing that in all cafes where the fad in itlclf 
 confidered is unufual, and out of the way of 
 common experience, whatever be the evidence 
 given for it, tliere muft ft ill be a dedudion 
 made, and the aflent given to it is always 
 weakened in proportion to the unufualnefsof 
 the fad. Now this doth not always hold. A 
 fad of an extraordinary nature may come ro us 
 confirmed by an evidence Ibftrong, as ro produce 
 a full and undoubted aftUianceof its ha/iiig bc;a 
 done ; And in fuch a cafe there is no dedudion 
 to be made 5 nor is the aflent we give lo the 
 truth of the fad at all weakened on the accoant 
 of its being unufual and extraordinary. Thus, 
 e, g. that a great king ftiould be openly put to 
 death by iiis own fubjeds upon a pretended 
 
 G 4- formal 
 
88 A View of the Deistical TVrlters. 
 
 LETTER formal trial before a court of judicature, is very 
 unufua), and before it came to pafs would have 
 appeared highly improbable ; but after it hap- 
 pened, there is fuch evidence of the fad as to 
 produce a full afiurance that it was really done, 
 and the man who fliouid go about fcrioudy to 
 make a doubt of it, and make a formal deduc- 
 tion from the credit of the evidence, on the ac- 
 count of the ftrangenefs of the fadl, and fhould 
 pretend that we mufl: believe it with an aflent 
 only proportioned to the evidence which re- 
 maineth after that dedudion, would underpre- 
 tence of extraordinary accuracy only render 
 himfelf ridiculous. It will indeed be readily 
 own'd, that more and greater evidence may be 
 juftly required with regard to a thing that is 
 unufual and out of the common courfe, than 
 is required for a common fad; but when there 
 is evidence given fuiiicient to fatisfy the mind, 
 its being unufual and extraordinary ought not 
 to be urged as a reafon for not givrng a full 
 credit to it, or for pretending' that the tefti- 
 niony concerning it is not to be depended upon. 
 Por the evidence for a fad out of the courfe of 
 common obfervation and experience, may be 
 fo circumftanced as to leave no room for the lead 
 reafonable doubt. And the aflent to it may be 
 as fl:rong and firm as to any the moft common 
 and ordinary event. Nor is any thing in that 
 cafe to be deduded from the credit of the 
 evidence, under pretence of the fad's being un- 
 ufual or even miraculous. 
 
 You 
 
Mr. Hume. 89 
 
 You will allow me on this occafion to take ^^tter 
 notice of a pafTage in your letter, in which, ^ "^1^_, 
 after having obferved that Mr. Hume had ftu- 
 died the point about probability, and treated 
 upon it with great accuracy, you give it as your 
 opinion, that ''the beft way of anfwering him 
 " would be in the way himfelf has chalked 
 " out by comparing the degrees of probability 
 " in the evidence on both fides, and deduding 
 ** the inferior." Here you feem to fuppofe that 
 there is evidence on both fides in the cafe of 
 miracles, and that upon balancing the evidence, 
 that which hath the higher degrees of probabi- 
 lity ought to be preferred, at the fame time 
 making a dedudion from it in proportion to the 
 weight of the contrary evidence. But the fup- 
 pofition you here proceed upon appears to me 
 to be a wrong one 5 'viz. That in the cafe 
 in queftion there is evidence on both fides, and 
 confequently an oppofttion of evidence, /. e. 
 evidence againft the miracles wrought in proof 
 of Chriftianity, as well as evidence for them. 
 There is indeed pofitive flrong evidence on one 
 fide, to (hew that thofe fads were really done, 
 an evidence drawn from teftimony fo circum- 
 ftantiated, that it hath all the qualifications 
 which could be reafonably defired to render it 
 full and fatisfadory *. But what evidence is 
 there on the other fide ? No counter-evidence 
 
 * See this fully ftiewn in anfwer to Mr. Hume; View of th 
 Peijiical Writers , Vol. 11. from p. 83 to p. 95. 
 
 or 
 
^o Ayiew of the Deistical Writers* 
 
 LETTER or teftimony to fticw the falfhood of this is 
 pretended by Mr. Hume to be produced. Nor 
 are there any circumltanccs mentioned attending 
 the evidence itfelf, which may juftly tend to 
 render it fufpicious. Nothing is oppofed to it 
 but the miraculous nature of the fads, or their 
 being contrary to the uUial courfc of nature. 
 And this cannot properly be faid to be any evi- 
 dence to prove that the fads were not done, or 
 that the teftimony given to them was falfe. Nor 
 needs there any dedudion to be made in the af- 
 fent we give to fuch a full and fufficient tefti- 
 mony as is here fuppofcd, on that account : 
 becaufe as the cafe was circumftanced, it was 
 proper that thofe fads fhould be beyond and 
 out of the common courfe of nature and expe- 
 rience : and it was aGirceable to the wifdom of 
 God, and to the excellent ends for which thofe 
 fads were defigned, that they fhould be fo: 
 fmce otherwife they would not have anfwered 
 the intention, which was to give a divine at- 
 teflation to an important revelation of the higheft 
 ufe and benefit to mankind. 
 
 It is an obfervation of the ingenious author 
 of the paper you fent me, " That twelve honelt 
 " perfons fhould combine to aflerc a falfhood 
 " at the hazard of their lives withput any view 
 " to private inrereft, and wirh the certain pro- 
 ** fpeds of lofing every thing that is and ought 
 *' to be dear to mankind in this world, is, ac- 
 ** cording to Mr. Humes own way of reafon- 
 *' ing, as great a miracle to all intents ^nd pur^ 
 
 *' pofeSj 
 
Mr, Hume. g i 
 
 " pofes, as any interruption in the common letter 
 " courfe of nature." But then he obferves, ^ ^\ 
 that the thing thefe witnefles are fuppofed to at- 
 •teft being alfo a miracle, contrary to the ufual 
 courfe of nature, it may be objected, that thefe 
 evidences being equal, they only deftroy one 
 another, and ftiU leave the mind in fufpence. 
 The anfwer he gives to this docs not feem to 
 me to be fufficiently clear. He firfl obferves. 
 That " this objedion draws all its force from 
 " Mr. Hume's aflcrtion, that an uniform and 
 " uninterrupted experience is a full proof, 
 ** which when examined will not be found 
 ** true, becaufe it is confeffed on all hands, 
 *' that all our rcafonings concerning matters of 
 " fad ever fall (hort of certainty, or full proof." 
 But beiides that this doth not always hold, fince 
 it hath been (hewn, that our reafonings concern- 
 ing matters of fad may in fome cafes amount 
 to fuch a certainty as may be juftly called a full 
 proof 5 it may ftill be urged, that an uniform un- 
 interrupted experience, though not ftridly a full 
 proof, yet is fuch a proof againft a miracle as is 
 able to counter-balance the evidence for it : in 
 which cafe the objedion ftill holds, and the 
 mind is kept in fufpence. And the gentleman 
 hinilclf fecms afterwards to grant, that a fad's 
 being contrary to the ufual courfe of nature af- 
 fordeth fuch a proof againft it from the nature 
 of the thing, as is fufficient to counterpoife the 
 evidence of twelve fuch witnefTes as are fup- 
 pofed, though he thinks it would not do fo, if 
 
 the 
 
92 A View of the'D'EiSTicM. Writers, 
 
 LETTER the number of witneflcs were doubled; and 
 that this fhews that the proof againft a miracle 
 ari/ing from the nature of the fad may be ex- 
 ceeded by contrary human teftimony, which is 
 what Mr. Hume denies. And he argues, that 
 if we fuppofe the tcftimony of twelve pcrfons 
 for a miracle to be juft equal to the evidence 
 arifing from the nature of the thing againft it, 
 and that we have the evidence of twenty for 
 any particular miracle recorded in the Gofpef, 
 then fubllrading the weaker evidence from the 
 ftronger, we fhall have a furplus of the pofitive 
 teftimony of eight perfons, without any thing 
 to oppofc to it. 
 
 I am perfuaded, that the defigii of the inge- 
 nious gentleman in putting the cafe after this 
 manner, was not to fignify it as his real opinion, 
 that the teftimony of twelve fuch witneiTcs as 
 are here fuppofcd in proof of a miracle's having 
 been really wrought, did not more than coun- 
 tervail the argument againft it arifing from the 
 ftrangenefs of the fad : But he had a mind to 
 put the cafe as ftrongly as he could in favour of 
 Mr. Hiime^ and yet to fticw that there might 
 ftili be an exce/s of proof, according to his 
 own principles, on the ^xi^^ of miracles : which 
 deftroys his main hypothefis, that the evidence 
 for a miracle can never exceed the evidence 
 againft it. It appears to me however, that this 
 is making too large a conceftion, and that it is 
 not the propereft way of putting the cafe. It 
 proccedeth upon the fuppofition which hath 
 
 3 been 
 
Mr, H u ME. 93 
 
 been already (hewn to be a wrong one, that a letter. 
 thing's being miraculous, or contrary to the "^ 
 ufual courfe of nature, is alone in all circum- 
 ftanceS a proper proof or evidence againft the 
 truth of the fad ; whereas the cafe may be To 
 circumftancedjthat the miraculoufncfsof th€fa<^ 
 is in reality no proof or evidence againft it at 
 all. It will indeed be acknowleged, as was be- 
 fore hinted, that greater evidence is required 
 with regard to a fad which is miraculous, than 
 for any fad in the common and ordinary courfe. 
 But when fuch evidence is given to prove that a 
 miraculous fad was really done, as is fuitable to 
 the importance of the fad, and which cannot 
 be rejeded without admitting fuppofitions 
 which are manifeftly abfurd ; in fuch a cafe, a 
 thing's being miraculous is no juft reafon foe 
 not giving a full affent to the teftimony concern^ 
 ing it. For its being miraculous, in the cafe 
 that hath been put, hath nothing in it abfurd or 
 incredible ; whereas that twelve jiien of found 
 minds, and honeft charaders fhould combine 
 to attcft a falfhood in oppofition to all their 
 worldly interefls and prejudices, and to every 
 principle that can be fuppofed to influence hu- 
 man nature, without any aflignable caufe for 
 fuch a condud (which has been (hewn to be 
 the cafe with regard to the witneffes for Chri- 
 ftianity) is abfolutely abfurd, nor can in any 
 , way be accounted for. As to the pretence, 
 that in this cafe there is a miracle on both fides, 
 and that the one is to be, oppofed to the other, 
 
 and 
 
94 ^ View of theD^isTickL Writers. 
 
 LETTER and deftroys its evidencie i ' this fophifm whicli 
 has impofed upon many, and in which the 
 chief ftrength of Mr. Hume's ElTay lies,deriveth 
 its whole force from an abufe of the word mi- 
 racle, and a confounding, as this writer hath 
 artfully done, a miracle and an abfurdity, as if 
 it were the fame thing. That twelve men 
 fhould in the circumftances fuppofcd combine 
 to attcfi: a falfhood, at the hazard of their lives 
 and of every thing dear to men, cannot pro- 
 perly be called a miracle according to any defi- 
 nition that can be reafonably given of a mira- 
 cle, or even according to Mr. Hume's own de- 
 finition of a miracle, that "it is a tranfgreirion 
 " of a law of nature by a particular volition of 
 *' the Deity, or by the interpofal of fome invi- 
 *' fiblc agent ;" but is a manifeft abfurdity. But 
 in the cafe of an extraordinary event contrary to 
 the ufual courfe of natural caufes, and wrought 
 for a very valuable purpofe, and by a power 
 adequate to the efFed, there is indeed a proper 
 miracle, but no abfurdity at all. It is true, 
 that its beins; unufual and out of the ordinarv 
 courfe of obfervation and experience, is a good 
 reafon for not believing it without a Itrong and 
 convincing evidence, a much ftronger evidence 
 than would be neccflary, in common and or- 
 dinary fads. But when tiiere is an evidence of 
 its having been adually done, which hath all 
 the requifites that can be jufily demanded in 
 fuch a cafe, and at the fame time fufficient rea- 
 Ibnsare afligncd worthy of the divine wifdom 
 2 and 
 
Mr, Hume. 95 
 
 and goodnefs to fhew that it was proper it letter 
 fhould be done, irs being unufual and extraordi- 
 nary is no proof at all that it hath not been 
 done, nor can in any propriety of fpcech be 
 called an evidence againlt it : and therefore no 
 fubltradion is to be made from the credit given 
 to fuch a fuppofed full and fufficient evidence 
 merely on this account. Perhaps my meaning 
 will be better underftood by applying it to a 
 particular inftance. And I chufe to mention 
 that which is the principal miracle in proof of 
 Chriftianiry, our Lord's refurredion. The 
 fad itfelf was evidently miraculous, and re- 
 quired a divine power to accomplifh it. It was 
 therefore neceflai'y, in order to lay a iud foun- 
 dation for believing it, that there fhould be 
 luch an evidence given as was proportioned to 
 the importance and extraordinarmeis of the fad. 
 And that the evidence which was given of it 
 was really fuch an evidence, appears, I think, 
 plainly from what I have elfewhere obferved 
 concerning it*. But if we (hould put the cafe 
 thus, that not only was the fad extraordinary 
 in itfelf, and out of the common courfe of na- 
 ture, but the evidence given of it was infuffi- 
 cient, and not to be depended upon, and had 
 circumifances attendini^ it which brought it 
 under a juft fufpicion : o:, if contrary evidence 
 was produced to invalidate it: e. g. If the foi- 
 diers that watched the fepulchre, indcad of 
 
 * See yhvjo/ tht Deijiical Writer}, Vol. II. 
 
 pretending 
 
96 A View of the Deistical Writers, 
 
 LETTER pretending that the body of Jefus was ftolen 
 away whilft they were aflcep, which was no 
 evidence at all, and was a plain acknowlege- 
 ment that they knew nothing at all of the 
 matter, had declared that the difciples came 
 with a powerful band of armed nien, and over- 
 powered the guard, and carried away the body : 
 or, if any of the ^ews had averred, that they 
 were prefent and awake when the foldiers flept, 
 and that they faw the difciples carry away the 
 body : or, if any of the difciples to whom 
 Jefus appeared, and who profeffed to have feen 
 and converfed with him after his refurredion, 
 had afterwards declared, that they were among 
 the difciples at thofe times when he ^as pre- 
 tended to have appeared, and that they faw no 
 fuch appearances, nor heard any fuch converfa- 
 tions as were pretended. On this fuppofition 
 it might be properly faid that there was evi- 
 dence given on both fides, viz,, for and againft 
 Chrift's refurreftion, and confequently that 
 there was a real oppofition of evidence ; in 
 which cafe it would be neceflary carefully to 
 examine the evidences, and compare them one 
 with another, in order to judge which of them 
 deferved the greater credit, and how far one of 
 them weakened or impaired the force of the 
 other. But as the cafe was circumftanced,fince 
 there was a very ftrong'pofitive evidence given 
 that Chrift really rofe from the dead, and 
 (hewed himfelf alive after his refurredion by 
 many infallible proofs, and no contrary evidence 
 
 produced 
 
Mr, Hu M E. ^7 
 
 produced againft it, nor any thing alleged to letter 
 render the evidence that was given of ir juftly ^^-^nJ 
 fufpeded; and fince there are aifo very good 
 reafons afligned worthy of the divine wildom 
 and goodnefs, -which rendered it highly proper 
 that Chrift fhould be raifed from the dead : oa 
 this view of the cafe, the extraordinarincfs of 
 the fad, alone confidered, cannot with any 
 propriety be called an evidence againfl: the truth, 
 of it, nor be juftly urged as a reafon for not 
 yielding a fuUaflent to the evidence concerning 
 ir. For it was neceflary to the ends propofcd - 
 by the divine wifdom, that the fad fhould be 
 of an extraordinary and miraculous nature, and 
 if it had not been fo, it would not have an- 
 fwered tIio(e ends. I think therefore it may 
 juftly be affirmed, that taking the cafe in all its 
 circumftanceSjConfidering the great Itrcngth and 
 force of the evidence that is given for the fad, 
 and the many concurring proofs and atteftations 
 by which it was confirmed, together with the 
 excellent and important ends for which it was 
 de%ncd, there is as juft ground to believe that 
 Chrift rofe again from the dead, as that he was 
 crucified ; though the latter be a fa:^: not out of 
 the ordinary courfe of nature, and the former 
 was evidently fo. And here it may not be im- 
 proper to mention a remarkable obfcrvatioa of 
 Mr. Locke. He had in giving an account of the 
 grounds of probability fuppofed one ground of 
 it to be the conformity of a thing with otivoizii 
 knowlege^ obfervationy and experience. And 
 Vol. IlL H after 
 
(C 
 
 98 J View of the Deistical Writers. 
 
 LETTER after taking notice of feveral things tothispur- 
 \iy^>/^^ pofe, he obferves. That " though common ex- 
 perience and the ordinary courfe of things 
 have juftly a mighty influence on the minds 
 " of men, to make them give or rcfufe credit 
 ** to any thing propofed to their belief, yet there 
 *' is one cafe wherein the ftrangencfs of the fad 
 ** Leflens not the aflent to a fair teftimony given 
 *' of it. For where fuch fupernatural events 
 " are fuitable to ends aimed at by him who has 
 *^ the power to change the courfe of nature; 
 *^ there under fuch circumftances they may be 
 '^ the fitter to procure belief, by how much the 
 " more they are beyond or gpntrary to common 
 *' obfcrvation. This is the proper cafe of mi- 
 " racks, which, well attefted, do not only 
 *' find credit themfelvcs, but give it alfo to 
 '* other truths which need fuch a confirma- 
 'Vtion*" 
 
 Thus this great mafter of reafon is fo far 
 from thinking with Mr. Htime^ that a thing's 
 being miraculous, or beyond the common courfe 
 of obfervation and experience, abfolutely de- 
 ftroysall evidence of teflimony that can be given 
 concerning the truth of the fad j that in his opi- 
 nion it doth not fo much as lefTen the aflent given 
 to it upon a fair teftimony; provided the fu- 
 pernatural fads thus attefted were fuitable to the 
 ends of the divine wifdom and goodnefs, i. e. 
 wrought in attellation to a revelation of the 
 
 * Zcf.Vs Effay on Hum. Underft. book iv. chap. xvi. feft. 13. 
 
 highcft 
 
Mr, Hume. 99 
 
 highcft importance, and of the moft excellent letter 
 tendency ; and that in that cafe the more evi- k^t^^^ 
 dently miraculous the fad is, the fitter it is to 
 anfvver the end propofcd by it. 
 
 The ingenious author of the paper you fent 
 me has very properly fummed up Mr. Hume's 
 argument againft the evidence of miracles, 
 thus : 
 
 We have had a long univerfal and uninter- 
 rupted experience, that no events have happen- 
 ed contrary to the courfe of nature, from con- 
 ftant and unvaried obfervations. We have there- 
 fore a full proof that this uniform courfe has not 
 been broken in upon, nor will be by any parti- 
 cular exceptions. 
 
 But the obfervation of truth depending upon, 
 and conftantly following human ceftimony is by 
 no means univerfal and uninterrupted. And 
 therefore it does not amount to a full proof, 
 that it either has or will follow it in any parti* 
 cular inftance. 
 
 And the^refore the proof arifing from any 
 human teftimony, can never equal the proof that 
 is deduced againft a miracle from the very nature 
 of the fad. 
 
 This he takes to be a fall and fair fiate of 
 Mr. Hume's rcafoning : and it appears to me to 
 be fo. And he fays, " The anfwer is plain. If by 
 *' human tcftimony he would mean of any one 
 ** fvnglc man indifferently taken, then his fc- 
 " cond propofition would be true; but then 
 ** the conclufion would by np means -folio vv 
 Ha •' from 
 
lOO A View of the Deistical Writers* 
 LITTER tc fjQjjj jj.^ £^f If jjy hurnan teftimony Ke 
 " would undcrftand the evidence of any col- 
 '* ledion of men, then the fecond propofition 
 *' is falfe, and confeqiicntly the conclufion is 
 " fo too." 
 
 This anfvver relateth only to the fecond pro- 
 pofition *. But it might have been faid, that 
 neither of the propofitions are to be depended 
 upon, and that they are utterly infufficient to 
 fupport the conclufion he would draw from 
 them. For as to the firfl: propofition, it afluuKS 
 the very point in queftion. It affirms that no 
 events have ever happened contrary tothecourfe 
 of nature? and that this we know by a long, 
 univerfal, and uninterrupted experience. If 
 this be meant of the univerfal and uninter- 
 rupted experience of all mankind in all ages, 
 which alone can be of any force in the prefenc 
 argument, how doth it appear that we know by 
 univerfal and uninterrupted experience, that no 
 fuch events have ever happened ? Are there 
 not fcvernl events of this kind recorded by cre- 
 dible teftimonies to have happened ? The 
 
 * Though the ingenious gen<leman hath not diredtly and for- 
 mally anf.vered the firll propofition, yet he has plainly (hewn than 
 he doth not admit it, when he faith, That " the very fame ob- 
 " jedtion Mr. Hume makes againft the veracity of human tefti- 
 *' many to weaken it. authenticity, may be retorted with equal 
 " force againft his unvaried certainty of the courfe of nature. 
 " And that doubtlefs the many approved hillories we have re- 
 *' lating to miracles, v.'ill as much leflen the probability of what 
 " he calls a full proof on his fide of the queltion, as all the for- 
 *' geries and t'althoods that are brought to difcredit human tefti- 
 *' many will weaken ii on the other " 
 
 whole 
 
Mr, Hume. ioi 
 
 whole argument then is upon a wrong fouti- letter 
 dation. It proceedeth upon an univerfal and \^r>r\J 
 uninterrupted experience, not broken in upon 
 in any inftance. And there is good tcftimony 
 to prove that it hath been broken in upon in fe- 
 veral inftances. And if it hath been broken in 
 upon in any inftances, no argument can be 
 brought from experience to prove that it hath 
 not, or may not be broken in upon: and fo 
 the whole reafoning falls. If it be alleged, that 
 thefe teftimonies,or indeed any teftimonics at all, 
 ought not to be admitted in this cafe ; thcque- 
 ftion returns. For what reafon ought they not 
 to be admitted ? If the reafon be, as it muft be 
 according to Mr. Hume, becaufe there is an 
 univerfal uninterrupted experience againft them, 
 this is to take it for granted, that no fuch 
 events have ever happened. For if there have 
 been any inftanccs of fuch events, the experience 
 is not univerfal and uninterrupted. So then wc 
 fee what the boafted argument againft miracles 
 from uniform experience comes to. It in effect 
 comes to this, that no fuch events have ever 
 happened, becaufe no fuch events have ever 
 happened. 
 
 As to the fecond propofition, though if we 
 fpeak of human tcftimony in general, it will be 
 eafily allowed, that it is not to be abfolurelyand 
 univerfally depended upon; yet, as hath been 
 already hinted, it may in particular inftanccs he 
 fo circumftanced as to yield a fatisfying aftiir- 
 gnce, or what may not improperly be called a 
 
 H 3 fwU 
 
1 o 2 A View of the Deistic al Writers, 
 
 LETTER full proof. Evcii the teftimony of a particular 
 ^J^^^ perfon may in fome cafes be focircumftanced,as 
 to leave no room for reafonable fufpicion or 
 doubt. But efpecially if we fpeak of what this 
 gentleman calls a colle^ion of men, this may in 
 fome cafes be fo ftrong, as to produce a full and 
 intire convidion, however improbable the at- 
 tefted fad might othcrwife appear to be. And 
 therefore if we meet with any teftimonies re- 
 lating to particular events of an extraordinary 
 nature, they are not immediately to be rejeded 
 under pretence of their being contrary to pait 
 experience j but we muft carefully examine the 
 evidence brought for them, whether it be of 
 fuch a kind as to make it reafonable for us to 
 believe them. And that the evidence brought 
 for the miraculous fads recorded in the Gofpel 
 are of this kind hath been often clearly fhewn. 
 
 The only farther refledion I (hall make on this 
 gentleman's paper iSjthat it contains good and pro- 
 per obfervations concerning our beingdetermined 
 
 in matters of pradice by probabilities. That in 
 
 all cafes of moment, where to ad or forbear 
 may be attended with confiderable damage, no 
 wife man makes the leaftfcruple of doing what 
 he apprehends may be of advantage to him, 
 even though the thing were doubtful. But in 
 matters of the urmoft confequencc, a prudent 
 man will think himfelf obliged to take notice 
 of the loweft probability, and will ad accord- 
 ingly. This he applies to the pradice of re- 
 ligion, and obi'erves, that confidcring the vafl: 
 
 importance 
 
Mr, Hume. 103 
 
 importance of religion to our happincfs in every letter 
 refpedt, — the bare poflibility that it might t^/iJJ^ 
 prove true, were there nothing eife to fupport 
 it, would engage his aflent and compliance : or 
 elfe he muft befuppofed to ad differently in this 
 refped to what he generally does in all the other 
 concerns of his life. 
 
 This obfervation is not Intirely new, but it is 
 handfomely illuftrated by this gentleman, and 
 feems very proper to fhew, that thofe who ne- 
 gleft and defpife religion, do in this, notwith- 
 fianding their boafted pretences, ad contrary to 
 the plain didates of reafon and good fenfe. 
 But we need not have recourfe to this fuppofi- 
 tion. The evidence on the fide of religion is 
 vaftly fuperior. And if this be the cafe, no 
 words can fufficiently exprcfs the folly and un- 
 reafonablenefs of their condud, who take up 
 with flight prejudices and prcfumptions in oppo- 
 fition to it; and by choofing darknefs rather 
 than light ^ andrcjeding the great fahat ion of- 
 fered in the Gofpel, run the utmofb hazard of 
 expofing themfelves to a heavy condemnation 
 and punifhmcnt. 
 
 Thus I have taken the liberty you allowed mc 
 of giving my thoughts upon the paper you fenc 
 me. I cannot but look upon the young gentle- 
 man's attempt to be a laudable and ingenious, 
 one, though there are fome things in his way of 
 managing the argument, which feem not to have 
 bccri. thoroughly confidered, and which, I am 
 
 H 4v fatisfied^ 
 
I04 A View of the Deistical Writers, 
 LETTER fatisfied, he would have altered, if he had lived 
 yj^^ to take an accurate review of the fubject. 
 
 This, with a few additions fince made to it, is 
 the fubftance of the anfwer I returned to the 
 worrhy gentleman who had wrote to mc, and 
 which I have here inferted, becaufe there are 
 fome things in it that may tend to the farther 
 illuftration of what I had offered in my remarks 
 on Mr. Hume's Bffay on Miracles. My next 
 will contain fome additional obfervations relat- 
 ing to x\\<^Ahbe de Fans, and the miracles at- 
 tributed to him 5 together with reflexions on 
 fome paOagesin hAx.Humes Enquir)^ coyicerning 
 the principles of morals, which fcem to be \iv 
 tended to cxpofc Chriftianity. 
 
 
 
 LE TTER 
 
LETTER IV. 
 
 LETTER 
 IV. 
 
 Some reflexions on the extraordinary fandiity ^^^^^ 
 afcribed to the Abbe de Paris. He carried 
 Juperftitton to a ftrange excefs, and by his 
 extraordinary au/ierities voluntarily haftened 
 hi r own death. His charaXer and courfe of 
 life of a different kind from that rational 
 andfolid piety and virtue which is recom- 
 mended in the Gofpel. Obfervations on jbme 
 paflages m Mr. Hume's Enquiry conccrniiio- 
 the principles of morals. He reckons felt? 
 denial, mortification, and Iiumiliry amonp- 
 the Monkijh virtues, and reprefents them 
 as not only ufelefs, but as having a bad in- 
 pience on the temper and condu^. The na- 
 ture of felf denial explained, and its mat 
 Mjefulnejs and excellency floewn What is 
 to be underftood by the mortification required 
 in the Gojpel. This al/o is a reafonalile and 
 necejfary part of our duty. Virtue, ac- 
 cording to Mr. Hume, hath nothing to do 
 '-^ithjufferance. But by the acl^owUge- 
 ment of the wiffl moralifts one important 
 ojpce of It IS to fupport and bear us up 
 under adverfity.^ The nature of humility 
 
 ZtuT '' '''' '''''^^'''^ ^''^ ^''''^^^^ 
 
 SIR, 
 
io6 A ^i^"^^ of the Deistical Writers, 
 
 T 
 
 LETTER ^ J ^ 
 
 IV. SIR, 
 
 ''^^ H E miracles of the Abbe de Tarts have 
 made fo great a noife in the world, and 
 fo much advantage hath been taken of them 
 by the enemies of Chriftianity, and particularly 
 by Mr. Hnme^ that I thought it neceflary to 
 confider them pretty largely in the 4th Letter 
 of the fccond volume of the View of the T>e- 
 ijiical Writers, Some things have occurred 
 fince, which have fome relation to that matter, 
 and which I fhall here take notice of. 
 
 In p. 120 of that volume lin. i. mention is 
 made of the high opinion the people had con- 
 ceived of the Abbe s extraordinary fanftity, as 
 "what tended very much to raife their expeda- 
 tions of miracles to be wrought at his tomb, 
 and by his interccHion. If we inquire whence 
 this opinion of his extraordinary fandity 
 arofe, and upon what it was founded, we fhall 
 find it to have been principally owing to the 
 excellive aufteiities in which he exercifed him- 
 felf for fevcral years, of which therefore, and 
 of fome remarkable things in his life and cha- 
 radcr, it may not be improper to give fome 
 account. The particulars I fhall mention are 
 fct forth at large by the learned Mr. Mofheim 
 in a diflertation on the miracles of the Abbe de 
 Tarts, and which I did not meet with till after 
 the publication of the fecond volume of the 
 V'te-'JO of the Deijlical Writers. It is in tit led 
 Infuijitio in vsritatem miraculoriim Francifci 
 
 4i 
 
Mr. Hume. jq^ 
 
 \-rv^ 
 
 de Tans faculi noftr't thaumeturgi *. What le ttei^ 
 he there tells us concerning Monf. de Tar is is ^^• 
 faithfully taken from thofe who hold him in the ^""'" * 
 higheft admiration, the Janfemftkal writers. 
 And from their accounts it fufficiently appears] 
 that his whole life, and efpecially the latter part 
 of it, was one continued fcenc of the moft abfurd 
 fuperftition, and which he carried to an excefs 
 that may be thought to border upon mad- 
 
 He was the eldeft fon of an ancient, rich, and 
 honourable family, and therefore born to an opu- 
 lent fortune : though his father, when he faw 
 his turn of mind, very prudently left him but 
 a part of it, and that in the hands, and under 
 the care of his younger brother. But though 
 he ftill had an ample provifion made for him 
 he voluntarily deprived himfelf of all the con- 
 veniencies, and even the necelTaries of life. He 
 chofe one obfcure hole or cottage after another 
 to live in, and often mixed with beggars, whom 
 he refembled fo much in his cuftoms, fordid 
 and tattered garb, and whole manner of his 
 life, that he was fometimes taken for one, and 
 was never better plcafed, than when this expofed 
 him in the ftreets and ways to dcrifion and con- 
 tempt. Poverty was what he fo much affeaed, 
 that though he applied to his brother for what 
 his father had left him, yet that he might not 
 
 „ * 7!I^.« J*'- ^^"'■- MoHietnii Differtationum ad Hifloriam 
 t-cclcliafticajn pertmenuum VoJumen fecundum. 
 
 have 
 
I o 8 A Fiew of the D e i s tic al Writers, 
 
 LETTER have the appearance of being rich, he chofe not 
 \y^^^^ to take it as what was legally due to him, but 
 to fupplicate for it in the humbleft terms as for 
 an alms freely beftowed upon a miferable objc6t 
 that had nothing of his own. And yet after- 
 wards in his laft will, he difpofed of it as his 
 own to various ufes as he thought fit, efpecially 
 for the benefit of thofe who had been fufFerers 
 for the Jmifenift caufc. For feveral of the laft 
 years of his life he feemed to make it his bufi- 
 nefs to contrive ways to weaken, orharrafs, and 
 torment his body, and thereby haftcn his own 
 death. Whilft he gave away his income to the 
 poor, he himfelf voluntarily endured all the 
 evils and hardfhips which attend the extremity 
 of want and poverty. Mean and wretched was 
 his garb, black bread, v^;ater, and herbs, but 
 without oil, fair, or vinegar, or any thing to 
 give them favour, was his only fuftenance, and 
 that but once a day. He lay upon the ground, 
 and was worn away with continual watching. 
 After his death were found his hair fhirt, an 
 iron crofs, a girdle, ftomacher, and bracelets of 
 the fame metal, all beftuck with fharp points. 
 Thefe v/ere the.inftruments of penitence, with 
 which he was wor.t to chaflifc himfelf, the plain 
 marks of which he bore in his body. By fuch 
 a courfe he brought himfelf not only into great 
 weakncfs of body, bur into difordcrs of mind : 
 And this, which was the natural, cffcd of his 
 manner of living, he attributed to the influence 
 of the devil, whom God had in jufl: judgment 
 5 pei3 
 
Mr, Hume. log 
 
 permitted to punifh him for his fins. And in letter 
 inquiring into the caufes of the divine difplea- ^J^X-A 
 fure, he fixed upon this, that he iiad fiili' too 
 great a love for human learning and knowle^^e, 
 and therefore from thenceforth did all he could 
 to divert himfelf of it, and would have fold 
 his well furnillied library, if he had not been 
 prevented by fome of his friends, whofe inter- 
 eft it was to preferve it. For two years to^^e- 
 ther he reliifed to come to the holy fupper, 
 under pretence that it was not lawful for him to 
 come, God having required him to abftain from 
 it : And it was with great difficulty that he was 
 brought to it at laft, by the threatenings and 
 even reproaches of his confelTor. Finally, that 
 no kind of mifery might be wanting to him, 
 he chofe for his companion to dwell with him 
 in his cottage, a man that was looked upon to 
 be crazy, and who treated him in the moft in- 
 jurious manner. He did all he could to hide 
 himfelf from his friends in one forry cottage 
 after another, and about a month before his 
 death fixed himfelf in a hut in the corner of a gar- 
 den, expofedto the fun and wind. When by luch 
 feverities he had brought himfelf into an uni- 
 verfal bad habit of body, and it was vifible to 
 his friends, that if he continued in that courfe 
 he could not long Support under ir, a phyHcian 
 was called in, who only dellred him to remove 
 to a more commodious habitation, to allow 
 himfelf more fleep, and a better diet, and cf- 
 peciaily to take nomili^ing broiiii ior rcUoring 
 
 I\is 
 
no A View of the Deistical Writers, 
 
 LETTER his enfeebled conftitution. But all the perfua- 
 ^^' fions of his phyfician, confeflbr, and of his 
 friends, and the tears of an only brother, could 
 not prevail with him to follow an advice fo rea- 
 fonable and praftlcable ; though he was aflfured. 
 that if he ufed that method there was great 
 hope of his recovery, and that his life could 
 not be preferved without it. And when at 
 Jaft to fatisfy their importunity, he feemed fo 
 far to comply, as to be willing to take fome 
 broth, it was only an appearance of complying, 
 for he took care to give fuch orders to the per- 
 fon who v^^as to prepare it for him, that it really 
 yielded little or no nourifhment. Thus it was 
 manifeft, that he had determined to haften, as 
 much as in him lay, his own death. And ac- 
 cordingly he told his confeflTor, that this life 
 had nothing in it to make it worth a Chriftian's 
 care to preferve it. His friends acknowlege 
 that his death was the efFed '' of the almoft in- 
 *' credible aufteritics that he exercifed during 
 " the laft four years of his life." His great 
 admirer the Abbe de As f eld teftifies, that he 
 heard him declare it as his purpofe to yield 
 himfelf a flow facrifice to divine juftice. And 
 this his extraordinary courfe of aufterities, to- 
 gether with the zeal he exprefied to the very 
 laft for the Janfeniji caufe, which he fhewed 
 alfo by the difpofitions he made in his will, as 
 well as by his appealing as with his dying breath 
 to a future general council againft the confti- 
 tution Unigenittis, procured him fo extraordi- 
 4 nary 
 
IV. 
 
 Mr. Hume. h i 
 
 nary a reputation, that he has pafTed for one of letter 
 the greateft faints that ever appeared in the 
 Chriftian church. No fooner was he dead, but 
 an innumerable multitude of people ran to his 
 corpfe, fome of whom kifled his feet, others 
 cut off part of his hair as a remedy againft all 
 manner of evil i others brought books or bits 
 of cloth to touch his body, as believing it filled 
 with a divine virtue. Thus were they pre- 
 pared to believe and expcd the moft wonderful 
 things. 
 
 Whofoever impartially confiders the feveral 
 things that have been mentioned, and which 
 are amply verified in the places referred to in 
 the raargin*i will not think the learned Mo- 
 fieim in the wrong, when he pronounceth that 
 it cannot in confifiency with rcafon befuppofed, 
 that God fhould extraordinarily interpofe by his 
 own divine power, to do honour to the bones 
 and afhes of a man weak and fuperftitious to a 
 degree of folly, and who was knowingly and 
 wilfully acceffory to his own death. In vain do 
 his admirers, as he himfelf had done, extol his 
 thus deftroying himfelf as an offering up him- 
 felf a voluntary facrifice to divine jufticc. If a 
 man fhould under the fame pretence difpatch 
 himfelf at once with a piflol or poniard, would 
 this be thought a proper juftifkation of his con- 
 dud? And yet I fee not why the pretence might 
 not as well hold in the one cafe as in the others 
 
 • See M^f/w, u: fupra, from p, 364. top. 395. 
 
 fincc 
 
112 A View of the Deistical Writers. 
 
 LETTER fince it makes no great difference, whether the 
 ^^i^^;^^ death was fwifter or flower, provided it was 
 brought on with a deliberate intention and de- 
 fign. 
 
 How different is this from the beautiful and 
 noble idea of piety and virtue which the Go- 
 fpci furnifheth us with, and from the perfed pat- 
 tern of moral excellence which is fet us by our 
 blefled Saviour himfelf in his own holy life and 
 pradlice! That the great apof^le St. Faiil was 
 far from encouraging fuch aufleiities as tended 
 to hurt and deftroy the bodily health, fufficiently 
 appeareth from the advice he gave to Timothy, 
 Drink no longer water y but ufe a little 'isjinei 
 for thy fiomach's fake, and thine often infir^ 
 mities. i Tim. v. 23. He condemneth thofe 
 that under pretence of extraordinary purity, 
 were for obferving the ordinances and traditi- 
 ons of men, Touch not^ tajle not, handle not % 
 and brands their pradice under the name of 
 will-worfiipy a voluntary himtility^ and negle^- 
 ing^ or as the word might be rendered, not 
 [paring the body. Col. ii. 20, 21, 22, 23. That 
 which in the cafe oi Jhbe de Taris is cried up 
 by his admirers as a carrying religion to the 
 highcft degree of perfedion, viz. his abftaining 
 from ficfh and confining himfelf to herbs, is 
 reprefcnted by the apoQIe Paul as a fign of 
 wcaknefs in the faith. Rom, xiv. 2. 
 
 It hath always appeared to me to be the glory 
 of the Chriftian religion as prcfcribcd in the 
 New Tedamcnt, that the piety it tcachcth us 
 
 is 
 
Mr. HuMEo 113 
 
 is folid and rational, remote from all faperdi- letter 
 tious extremes, worthy of a God of infinite 
 wifdom and goodnefs to require, and becoming 
 the true dignity of the reafonable nature. It 
 comprehendcth not only immediate ads of de- 
 votion towards God, but a diligent performance 
 of all relative duties, and the taithful difcharge 
 of the various offices incumbent upon us in the 
 civil and focial life. It requireth us indeed to 
 bear with a noble fortitude the grcateft evils, 
 when we are regularly called to fuffcr for the 
 caufe of God, but not rafhly to expofe ourfeivcs 
 to thofe evils, or to bring them upon ourfelves. 
 
 The wife and beneficent Author of nature 
 hath ftored the whole world about us with a va- 
 riety of benefits: And can it be thought to be 
 agreeable to his will, that inflead of tailing his 
 goodnefs in the bleflings he vouchfafeth us, we 
 Ihould make a merit of never allowing; ourlclves 
 to enjoy them ? How much more rational is it to 
 receive thole bleflings with thankfulnefs, and 
 enjoy them with temperance, according to that 
 of St. Paul, Every creature of God is good^ 
 and nothing to be reftifed, if it be received with 
 thankfgiving : For it is fan&ified by the word 
 of God arid prayer, i Tim. iv. 4, 5-. Can it 
 be pleafmg to our merciful heavenly father, that 
 we lliould not merely humble and chaften our- 
 felves on fpecial occafions, bur make it our con- 
 ftant bullncfs to torment ourfelves, and to im- 
 pair and deflroy the bodies he hath given us, and 
 thereby unfit ourfelves for the proper offices of 
 life ? Is it reafonable to imagine, that under the 
 Vol. III. I mild 
 
114 A View of the Deistical Writers, 
 LETTER mild difpcnfatioii of the Gofpel; which breathes 
 an ingenuous chearful fpirir, and raifeth us ro 
 the noble liberty of the children of God, the 
 beft way of recommending ourfelves to his 
 favour fliould be to deny ourfelves all the com- 
 forts he affbrdcth us, and to pafs our lives in 
 perpetual fadncfs and abftinence? Could it be 
 laid in that cafe, that Qodlinefs is profitable 
 unto all things^ having promife of the life 
 that now iSj and of that which is to come ? 
 I Tim. iv. 8. It is true, that mortification and 
 felf denial are important Gofpel-duties, but how 
 different from the extremes of fuperftitious 
 rigour will appear, when I come to vindicate 
 the evangelical morality againft the objedions 
 of Mr. Hume. It was not indeed till Chrif- 
 tians began to degenerate from that lovely form 
 of rational, folid piety and virtue, of which 
 Chrift himfelf exhibited the moft perfed exam- 
 ple, that they laid fo mighty a ftrefs on thofe 
 Severe and rigorous aufterities, which neither our 
 Saviour nor his apoflles had commanded. And 
 in this refpcd fome of thofe who were anti- 
 ently deemed heretical feds carried it to a greater 
 degree of ftridnefs than the orthodox them- 
 lelves. And many zealots there have been in 
 falfe religions, and particularly fome of the 
 heathen devotees in the Eafl-lndies, who in fe- 
 vere penances, and rigid aufterities, and in vo- 
 luntary torments inflidled on their own bodies, 
 have far exceeded the Abbe de Paris himfelf. 
 
 I think no farther obfervations need be made 
 with regard to Mr. Humes cffay on miracles, 
 
 which 
 
Mr. Hume. '115 
 
 which is diredly leveJled againfi: Chridianity. i-ett.er 
 But any one that is acquainted with his writ- ^ - 1, ^ 
 ings muft be lenfiblc, that he often tai<:es oc- 
 cafion to throw out infinuations againft religion, 
 which he ufuaily reprefenrs either under the 
 notion of (iiperliition or enthufiafm. Even 
 the morals of tiie Gofpei have not efcaped his 
 cenfurc, though their excellency is fuch as 
 to have forced acknowlegemcnrs from fome 
 of thofe who have been ftrongly prejudiced 
 againft it. 
 
 There is a paflage to this purpofe in his En- 
 quiry concerrang the principles of morals, 
 which deferves particular notice. In that En- 
 quiry^ as in all his other works, he affumes the 
 merit of making new difcoverics, and placing 
 things in a better light than any man had done 
 before him j and wonders that a theory (ojim- 
 ple and obvious as that which he hath advanced, 
 could have efcaped the moft elaborate fcrtitiny 
 and examination'^. I will not deny that there- 
 are in- that Enquiry fome good and curious 
 obfervations; but I can fee little that can be 
 properly called new in his theory ct morals, 
 except his extending the notion of virtue (and 
 it is concerning the principles of morals, and 
 therefore concerning moral virtue that his En- 
 qttiry proceeds) fo as to c-omprehend under it 
 every agreeable quality and accomplirhmcnt, 
 fuch as "-juit^ ingemtity, eloquence, quickncj's of 
 conce*jtion, fatuity of cxpreffion, delicacy of 
 
 * 
 
 Enquiry concerning ti^.e Prlnclpleb of Pvlo ah, p. 172. 
 
 I z tajli 
 
1 1 6 u4 View of theX^-^i^ tical Writers 
 LETTER ^^y?^ in the finer arts, poUtenefs, cleanlinefs^ 
 and even force of body'^. I cannot fee what 
 valuable end it can anfwer in a treatife of mo- 
 rals to extend the notion of virtue fo far. It 
 is of high importance to mankind rightly to 
 diftinguil"h things that are morally good and ex- 
 cellent from thofe which are not fo ; and there- 
 fore great care fhould be taken, that both our 
 ideas of thefe things, and the exprefllons de- 
 signed to fignify them, fhould be kept diftind-. 
 Wit, eloquence, and what we call natural parrs, 
 as well as acquired learning, politenefs, clean- 
 linefs, and even flrength of body, are no doubt 
 real advantages, and when under a proper di- 
 redion, and rightly applied, are both orna- 
 mental and ufeful, and are therefore not to be 
 negleded, but as far as we are able, to be cul- 
 tivated and improved. This will be eafily ac- 
 knowlcged : and if this be all Mr. Hume in- 
 tends, it is far from being a new difcovery. But 
 thcfe things make properly no part of moral 
 virtue ; nor can a man be faid to be good and 
 virtuous an the account of his being poflelfed 
 of thofe qualities. He may have wir, eloquence, 
 a polite behaviour, a fine tafte in arts, great 
 bodily flrength and rcfolurion, and yet be really 
 a bad man. And when thefe things are fcpa- 
 - rated from good difpoficions of the heart, from 
 probity, benevolence, fidelity, integrity, gra- 
 
 * See the 6th, 7th, and 8th Sections of the Enquiry concern- 
 ing the Principles of Morals, particularly p. 127, 12S, 131, 135, 
 ij7, 162, 165. 
 
 titude, 
 
Mr. Hume. 117 
 
 titude, inftead of rendering a man ufeful to letter 
 the community, they qualify him for doing a 
 great deal of mifchief. Thefe qualities there- 
 fore fhould be carefully diftinguifhed from thofe 
 which conftitute a good moral charader, and 
 which ought to be principally recommended to 
 the efteem and approbation of mankind, as hav- 
 ing in themfelves a real invariable worth and 
 excellence, and as deriving a merit and value to 
 every other quality. Nor is it proper in a trea 
 tife of morals, which pretends to any degree of 
 accuracy, to confound them all together under 
 one common appellation of virtue. 
 
 And as Mt.Hume enlargeth his notion of 
 virtue, fo as to take in feveral things that do 
 not fecm properly to belong to the moral dif- 
 pofitions and qualities, fo he exciudeth from 
 that charader fome things which are recom- 
 mended in the Gofpel as of importance to the 
 moral temper and condud, particularly humi- 
 lity and felf-denial. He obfcrves, that " Celi- 
 *' bacy, fading, penance, mortification, felf de- 
 " nial, humility, folitude, and the whole train 
 " of Monkifh virtues, are every-where rejedled 
 " by men of fenfe, becaufe they ferve no man- 
 " ner of purpofe. They neither advance a man's. 
 ** fortune in the world, nor render him a more 
 " valuable member of fociety, neither qualify 
 ** him for the entertainment of company, nor 
 
 *' increafe his power of felf-enjoyment, On 
 
 " the contrary, they crofs all thefe defirabic 
 «* endSj ftupify the underftanding, and harden 
 "" ^ ■ ' I i_ t[ the 
 
1 1 8 A View of the Deistical Writers. 
 
 LETTER " the heart, obfcure the fancy, and four the 
 " temper '^." Our author is here plcafed to 
 clafs humility, mortification, and jelf-denialy 
 which are evidently required in the Gofpcl, 
 with penances, celibacy, and what he calls the 
 ]vlor»ki(h virtues 5 and pronounccth concerning 
 all aliice that they, are rejcdcd by all men of 
 fenfe, and not only fcrve no manner of purpofe, 
 but have a bad influence in ftupifying the un- 
 dcrdanding, hardening the heart, and fouring 
 the temper. This is no doubt defigned to caft 
 ;a flur upon the Gofpcl fcheme of morality. 
 And on the other hand he cries up his own 
 theory of morals, as reptefenting Virtue in all 
 he:r ei^gaging charms. That " nothing appears 
 " but gentlcnefs, humanit-/, beneficence, afFa- 
 *' biiity, nay even at proper intervals, play, 
 " frolic, and gaiety. She talks not of ufelefs 
 " auflerities and riuours, fufferance and felf- 
 " denial, c^t't.'* A fcheme of morals which 
 includcth//^)', yr^//r, and ^^■/^/^(/j and has no- 
 thing to do sN\i\\ felf- denial^ mortification, and 
 Jiijfcrance^ will no doubt be very agreeable to 
 many in this gny and frolicfome age. But let 
 us examine more diftindly what ground there 
 is for our author's ccnfurcs, as far as the Chrif- 
 lian morals are concerned. 
 
 To begin with that which he fcemeth to have 
 a particular averfion io, Jelf-dtnidl. This is 
 
 * Enquiry concerning the Irinciples of Morals, p. 174. 
 t lb. p. 188. 
 
 ^certainly 
 
Mr, Hu M E. iig 
 
 certainly what our Saviour exprefly requircth letter 
 of tfiofe who would approve themfelves his ^^* 
 faithful difciples. He infifteth upon it as an ef- 
 fential condition of their difciplefhip, that tliey 
 fhould deny themfelves. Matt. xvi. 24. Mark 
 viii. 34. And if we do not fuffer ouifclves to 
 be frighten'd by the mere found of words, but 
 confider what is really intended; this is one 
 of the moft ufeful IcITons of morality, and a 
 necelTary ingredient in a truly excellent and 
 virtuous charader. One thing intended in this 
 felfdenial is the reftraining and governing our 
 appetites and pallions, and keeping them within 
 proper bounds, and in a due fubjcction to the 
 higher powers of reafon and confcience. And 
 this is certainly an important part of felf-go- 
 vernment and difcipline, and is undoubtedly 
 a noble attainment, and which argucth a true 
 greatnefs of foul. And however difficult or 
 difagreeable it may at firfl: be to the animal 
 part of our natures, it is really necdflary to 
 our happinefs, and layeth the bed foundation 
 for a folid tranquility and farisfadion of mind. 
 Again, if we take fclf-denial for a readinefs ta 
 deny our private intercft and advantage for va- 
 luable and excellent ends, for the honour of 
 God, or the public good, for promoting the 
 bappinefs of others, or our own eternal falva- 
 tion, and for ferving the caufe of truth and 
 righteoufnefs in the world ; in this view nothing 
 can be more noble and praife-worthy. And 
 indeed whoever confiders that aa inordinate 
 I A. f^lfifn- 
 
I 20 A View of the Deistical Writers, 
 
 LBTTER relfirhncfs, and addidednefs to a narrow flcfhly. 
 intereft, and the gratification of the carnal ap- 
 petites and palTions is the fource of the chief 
 diforders of human life, will be apt to look 
 upon felf denial to be of great confequence in 
 morals. Without fome degree of ielf-denial 
 nothing truly great, noble, or generous is to 
 be atchieved or attained. He that cannot bear 
 to deny himl'elf upon proper occafions, will 
 never be of any great ufe either to hinc^felf or 
 to others, nor can make any progrefs in tlie 
 moft virtuous and excellent endowments, or 
 even in agreeable qualities, and true politenefs. 
 This writer himlelf fpeaking of the love of 
 fame'y which, he tells us, rules in all generous 
 minds, obferves, that as this prevaileth, the. 
 animal conveniences Jink gtoidually in their 
 valne'^. And elfewhere in the perfon of the 
 Stoic philofopher, he faith, that *' we muft of- 
 *', ten niake fuch important facrifices, as thofe 
 " of life and fortune to virtue." And that 
 " The n,ian of virtue looks down with con- 
 *^ tempt on all the allurements of plcafure, 
 
 '*. and all the menaces of danger Toils, dan- 
 
 *' gcrs, and dcaih itfelf carry their charms, 
 " when we brave them for the public good f." 
 And even after having told, us, that virtue talks 
 not of fufFerance and felf-dcnial, he adds, that 
 " Virtue nevei willingly parts with any plea- 
 
 * Enquiry concerning the Principles of Morals, p. 1 88. f See 
 
 the i^th of his moral and political Eflays, p. 213; 
 
 " furc 
 
Mr, Hume. I2i 
 
 ^' fure, but in hope of ample compenfation ini^fTTER 
 <* fome other period of their lives. The fole ,^J^ 
 *' trouble fhe demands is of a juft calculation, 
 '* and a fteady preference of the greater hap- 
 " pinefs*." Here he allows that virtue may 
 reafonably part with prefent pleafure in hope 
 of an ample compenfation in fome other pe- 
 riod of our lives, when upon a jufl: calculation 
 it contributes to our greater happinefs. But then 
 he feems to confine the hope of the compen- 
 fation which virtue is to look for to fome fu- 
 ture period of this prefent life, which confi- 
 dering the fhortnefs and uncertainty of it is lit- 
 tle to be depended on, and may perhaps be 
 thought not to be a fufficient foundation for a 
 man's denying himfelf prefent plcafures and ad° 
 vantages. But the Gofpel propofeth a much 
 more noble and powerful^confideration, vlz^ 
 the fecuring a future everlafting happinefs; and 
 fuppofing the certainty of this, of which we 
 have the fullcfc aflurance given us, nothing can 
 be more agreeable to all the rules of reafon arid 
 juft calculation, than to part with prefent plea- 
 fure, or to undergo prefent hardfhips to obtain 
 it. 
 
 What hath been offered with regard to the 
 important duty of felf-denial may help us to. 
 form a juft notion of mortification, which is 
 nearly connected with it, and which our author 
 alfo findcth great fault with. The chief thing 
 
 ♦ Enquiry concerning the Principles of Morals, p. iS8, 
 
 intend eel. 
 
12 2 A View of tl)eT>EisTiCAL Writers » 
 
 LETTER intended by it is the fubduing our flefhiy appe- 
 tites, and our vicious and irregular inclinations 
 and defires. To this purpofe it is required of 
 us, that we mortify the deeds of the body Rom. 
 viii. 13. that we mortify our members that are 
 on the earthy fornication^ uncleannefs^ inordi^ 
 nate affecfion, evil concupifence^ and covetoitf- 
 nefs^ which is idolatry. Col. iii. f. And that 
 we crucify the fefi with the affections and htjis. 
 Gal. V. 24. Mortification taken in this view 
 is a noble ad of virtue, and abfolutely neceflary 
 to maintain the dominion of the fpirit over 
 the flcfl"!, the fuperiority of reafon over the 
 inferior appetites. Where thefe prevail, they 
 tend to jlufjify the underjianding^ and harden 
 the hearty and hinder a man from being a valu- 
 able member of focietyy which is what Mr. 
 Hume mod unjuftly chargeth upon that mor- 
 tification and felf denial which is required in 
 jhe Gofpel. Mortification is properly oppofcd 
 to that indulging; and pampering the flefh, which 
 tendeth to nourifh and ftrcngthen thofe appe- 
 tites and lufts, which it is the part of a wife 
 and virtuous man \.o corred and fubdue. Even 
 fading upon proper feafons and occafions, how- 
 ever ridicul'd by Mr. Hume and others, may 
 anfwer a very valuable end, and make a ufeful 
 part -of fclf-difcipline. It may tend both to the 
 health of the body, and to keep the mind more 
 clean and vigorous, as well as when accompa- 
 nied with prayer, promote a true fpirit of de- 
 votion. But in this as in every thing elfe, the 
 
 Chriftian 
 
Mr, Hume. 123 
 
 Chriftian religion, confidered in its original pu- letter 
 rity as laid down in the New Teftament, pre- 
 ferveth a moft wife moderation, and is far from 
 carrying things to extremes, as fuperflition hath 
 often done. It doth not any-where inful: upon 
 excelfive, or what our author calls ufelefs ri- 
 gours and aufterities. And fo far is that morti- 
 fication which the Gofpel prefcribeth, and which 
 is, nothing more than the keeping the body un- 
 der a juft difcipline, and in a due fubjedtion to 
 the law of the mind, from being inconfiftent 
 with the true pleafure and fatisfadion of life^, 
 that it layeth the mod folid foundation for it. 
 Mr. Hume himfelf takes notice of the "j^- 
 " preme joy which is to be found in the vic- 
 *^ tories over vice, when men are taught to 
 " govern their paflions, to reform their vices, 
 " and fubdue their worft enemies, which inha- 
 " bit within their own bofoms*." 
 
 Not only does this gentleman find fault with 
 felf-denial and mortification, but with y/(/f>r- 
 ance. Virtue, according to his reprefcntation 
 of it, talks^ not of fujfefance and J elf- denial 
 And yet certain it is that among the beft mo- 
 raliftsof all ages it has bec:n accounted one of the 
 principal offices of virtue to fupport us with a 
 fteady fortitude under all the evils that befal us 
 in this prefent (late, and enable us patiently and 
 even chcarfully to bear them. A virtue that can- 
 not fuffer adverfity, nor bear us up under it with 
 
 • M«ralan<l political Effays, p. 213, 
 
 dignity. 
 
124 A View ef the Deist ichh Writers, 
 LETTER dignity, and in a proper manner, is of little 
 J value in a world where we are expofed to fuch 
 a variety of troubles and forrows. And in 
 this the Gofpel morality is infinitely fuperior to 
 that of the moft admired Pagan philofophers. 
 Mr. Htime has reckoned among virtues " an 
 *' undifturbcd philofophical tranquillity, fupc- 
 " rior to pain, forrow, anxiety, and each af- 
 ^' fault of advcrfe fortune *." But what is this 
 philofophic tranquillity, fo much boafted of, 
 relying only upon itfelf, compared with that 
 which arifeth from the confolations fet before 
 us in the Gofpel, from the aflfur^ces of divine 
 aififtances and fupports, from the love of God 
 and fenfe of his favour, from the lively ani- 
 mating hopes of glory, and the eternal rewards 
 which fhall crown our patience, and perfe- 
 yering continuance in well doing? 
 
 T^ laft thing I fhall take notice of, as repre- 
 fcnted under a difadvantageous charader by Mr. 
 Humeythough highly commended and infifted 
 on by our Saviour, is Humility. And this rightly 
 undcrftood is one of the moft amiable virtues, 
 and greateft ornaments of th^ human nature. 
 Our author is pleafed to talk of a certain de- 
 gree of pride and felf-valnation, the want of 
 \vhich is a vi^e, and the oppofite' to which is 
 meannefsX, But to call a proper generofity of 
 mind, which is above a mean or bafe tiling, 
 
 * Enquiry concerning the Principles of Morals, p. 15::!. 
 t lb. p. 146, 147. - 
 
 pide.^ 
 
Mr. Hume. 125 
 
 j)r^dey is an abufe of words, which ought not letter 
 to be admitted, if we would fpeak with cxad- 
 nefs, in an enquiry concerning morals. It is 
 to give the name of an odious vice to a very- 
 worthy difpofition of foul. The Gofpel hu- 
 mility is a very different thing from meannefs. 
 It is very confiftent with fuch a juft felf- valu- 
 ation, as raifeth us above every thing falfc, 
 mean, bafe, and impure, and keepeth us from 
 doing any thing unbecoming the dignity of 
 the reafonable nature, and the glorious cha- 
 rader and privileges we are invefted with as 
 Chriftians. True humility doth not abfolutely 
 exclude all fenfe of our own good qualities 
 and attainments; but- it tempers the fenle we 
 have of them with a juft convidion of our ab- 
 ■ folute dependence upon God for every good 
 thing we are poffeflTed of, and of our manifold 
 fins, infirmities, and defeds. It is oppofed to a 
 vain-glorious boafting and felf-fufficiency, and 
 to fuch a high conceit of our abilities and 
 , merits, as pufFeth us up with a prefumptuous 
 confidence in ourfelvcs, and contempt of others, 
 and which is indeed one of the greateft hinder- 
 ances to our progrefs in the moll excellent and 
 worthy attainments. It maniteftech itfelf to- 
 wards God, by an entire unreferved llibjedion 
 and refignation to his authority and will, by 
 proper acknowlegements of our own unwor- 
 thinefs before him, and a fenfe of Our con- 
 tinual dependence upon him, and conftant need 
 of his gracious ailillance. And it exprelTeth 
 
 ufcif 
 
126 A View of the De i s r ic a l Writers. 
 
 LETTER itfelf towards men, by caufing us to yield a 
 *^" due fubmiillon to our fuperiors, and to be affa- 
 ble and condefcending to our inferiors, courte- 
 ous and obliging towards our equals, in honour 
 preferring one another, as St. ''Paul expreflcth 
 it, and ready to bear with each other's vveak- 
 nefics and infirmities. In a word, it ditTufeth 
 its kindly influence through the whole of our 
 deportment, and all the offices of life. Nothing 
 is io hateful as pride and arrogance. And true 
 humility is fo amiable, fo engaging, fo necef. 
 lary to render a perfon agreeable, that no man 
 can hope to pleaie, who hath not at leaft the 
 appearance of it. Our author himfelf obferves, 
 that *' among well-bred people, a mutual de- 
 " ferencc is affcded, contempt of others dif- 
 *' guifcd*." And that " as we arc naturally 
 " proud and felfifh, and apt to alfume the 
 '* preference above others, a polite man is 
 '* taught to behave with deference towards 
 " thoic he convcrfes with, and to yield the 
 *' fuperiority to them in all the common oc- 
 ** currences of focietyf." So that according 
 to him a fhew of humility, and prefering others 
 to ourfelvesj is a neceflary part of good beha- 
 viour ; and yet he is pleafcd to reckon humility 
 among thofc things that neither render a man 
 n more valuable member of ibciety, nor qua- 
 lify him for the entertainment of company, 
 
 * Enquiry concerning the Principles of Morals, p. i6i, 162. 
 f Moral a-id poiiocal EiTays, p.^ 184, 1S5. 
 
 • but 
 
M7\ Hume. 127 
 
 but on the contrary crofs thofe defirable pur- letter 
 pofes, and harden the heart, and four the ^^* 
 temper. 
 
 But enough of Mr. Hume^ who, if wc may- 
 judge of him by his writings, will fcarcc be 
 charged with the fault of having carried hu- 
 mility to an excefs. A pity it is that he hath 
 not made a better ufe of his abilities and ta- 
 lents, which might have laid a juft foundation 
 for acquiring the praife he feems fo fond of, 
 as well as rendered him really ufeful to the 
 world, if he had been as induftrious to em- 
 ploy them in ferving and promoting the ex- 
 cellent caufe of religion, as he hath unhap- 
 pily been in endeavouring to weaken and ex- 
 pofe it. 
 
 LETTER 
 
1 28 AJ^iew of the Deistical Writers, 
 
 LETTER V. 
 
 Additions relating to the remarks on Lord Bo- 
 lingbrokc. The natural im?nortality of the 
 foul does not imply a neceffity of exiflence in- 
 dependent on the will of God. No juji 
 ground for Lord BolingbrokcV fneer as to 
 what he calls the edifying anecdote of hot's 
 daughters. The ancient Chincfey^^^i, ac- 
 cording to him, exprejfed t hem fe Ives very ob- 
 fcurely concerning the 'Divinity : great dif- 
 ference between them and Mofes in this re- 
 fpe5i. The moft ancient nations had tradi- 
 tions among them concerning foyne of the fa^s 
 recorded in the Mofaic hifiory. The parallel 
 drawn by Lord Bolingbrokc between the 
 times of the judges and the heroical ages of 
 the G reeks examined. No proof that Mofes 
 adopted the Egyptian rites and cujioms. It 
 is not true that the Jews abhorrtd only the 
 worfiip of carved or graven images^ but not 
 of painted ones, and that pi^ure-worjhip 
 came from them to the Chrijhans. A brahani 
 arid the Je ws did not derive their kno wiege of 
 the one true God from the Egyptians ^W Chal- 
 deans. Concerning God's having repented 
 that he made man. The fcripture account 
 of the evil angels^ hath nothing in it abfurd 
 or contrary to reafon. 
 
 SIR, 
 
Lord BoLtN G BROKE* 12^ 
 
 SIR, 
 
 TH E obfervations I now fend you relate to letter 
 that part of the fecond volume of the v.^^.^^^ 
 p^iew of the 'Deiftical V/r'tters\ which is de- 
 fignedas a defence of natural and revealed reli- 
 gion againft the attempts of the late Lord Bo- 
 lingbroke. The additions propofed are for the 
 mod part not fo large as thofe in the foregoing 
 Letters, and confift of obfervations in a great 
 meafure independent one of another. But if 
 they contain hints that may be of advantage to 
 the main deilgn, it will be fafficient to anfwcr 
 the end I have in view. Such as they are I com- 
 mit them to your and the reader's candour, re- 
 ferring to the pages in the fecond volume to 
 which they feverally belong. 
 
 In the eighth Letter of that volume I have 
 endeavoured to fhew, that there is a real founda° 
 tion in reafon for the do61:rine of the foul's im; 
 mortality, and to take away the force of Lord 
 Bolingbroke's exceptions againft it. To what is 
 there obferved 1 would add this farther obferva- 
 tion, which may be inferred in p. 259. as a nevv 
 paragraph between line 9 and 10 from the 
 bottom. 
 
 But though it is agreeable to reafon to believe 
 that the human foul isimmaterial and immortal, 
 this doth not imply, as Lord Bolingbroke is 
 pleafed to infmuatc, that " it is immortal by 
 *' the neceflity of its nature^ as God is fclf- 
 
 VoL. m. K " exiftens 
 
130 J View of the D e i s t ic A l Writers, 
 
 LETTER '* exiftent by the nccefliry of his *." Nor is it 
 ^J^,^ fo undcrftood by thofe who maintain the natural 
 immortality of the human foul. What they in- 
 tend by it is only this : That God made the foul 
 originally of fuch a nature as to be fitted andde- 
 figned for an immortal duration, not naturally 
 liable, as the body is, to corruption and difib- 
 lution : but not, as if it were rendered fo ne- 
 ccllarily exiftent as to be independent of God 
 himfelf. Still it is in his power to annihilate 
 it, if he fceth fit to put an end to its exiftence ; 
 though there is no rcafon to think that he will 
 ever do fo. For fince it was fitted for immor- 
 tality by his own original conftitution, this may 
 be regarded as an indication of his will, that it 
 fhall continue in immortal being, though fiill 
 V in a dependence on the power and will of the 
 
 Creator. 
 
 In the fame eighth Letter, 1.6, 7. notice is 
 taken of the unjuft charge his Lordfhip hath ad- 
 vanced : That '' the Chriflian goes murmuring 
 *' and complaining through this life againft the 
 *' juftice of God, &€." Let there be a note 
 added at the bottom of that page thus : 
 
 It is in the fame fpirit of mifreprefcntatioa 
 and abufe,that he thinks fit to charge Chriftians 
 with afiuming, that happinefs confifts princi- 
 pally in health and the advantages of fortune, and 
 with pretending to keep an account with God, 
 and to barter fo much virtue, and fo many atis 
 
 * Lord Bolinglroh\ works, Vol. III. p. 559. 
 
 of 
 
jL(9r<^ BOLI N G B RO K E. 13! 
 
 of devotion, againft fo many degrees of honour ^'^'^'^'^'s.% 
 
 or power ^ or riches *. 
 
 It is obferved, p. 302. that Lord Bolingbroke 
 fpcaks honourably of thofe nations among 
 whom *' no regard was had to degrees of con- 
 " fanguinity or affinity, but brothers mixed 
 " with fillers, fathers with daughters." Let the 
 following note be inferted at the bottom of that 
 page: 
 
 Though our author in fome of the paifages 
 above cited fpeaks of this worft kind of inceft 
 infoftening terms, which feem to fliew no great 
 abhorrence of it, yet when he takes notice in 
 a fneering way of the edifying anecdote of Lot'i' 
 daughters^ he calls that inceft a monftrous crime, 
 and intimateth as if according to the Mofaic ac- 
 counts, the goodnefs of their intention /^?«^/= 
 fed it \, ^\ix.Mofes contenteth himfelf with 
 relating the fad as it really happened ; nor can 
 it pollibly be fuppofed, that he had any defign 
 to fandlify that crime, which is forbidden and 
 condemned in his law in the (trongeft terms, and 
 cenfured as an abomination. 
 
 In the latter end of p. 344. and beginning of 
 p. 345". it is obferved, that Lord Bolingbroke 
 fuppoies that in China, in the moft ancient 
 times, they were governed by pure natural reli- 
 gion : but that of this he produceth no proof. 
 Let there be a reference here to this niargina). 
 note : 
 
 * Voi. V. p. 401, 402. \ lb. p. 112. 
 
 K 2 His 
 
132 A View of the DEisTichh Writers^ 
 
 ^ETTER His Lordfhip cxprclTcs himfelf on this head 
 -^^^ with a caution and modcfty 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 feems to 
 *' have been once in China." It may be ob- 
 ferved by the way, that having highly extolled 
 the ancient Chinefe fages, he takes notice of 
 *' the concife manner in which they expreflecl 
 " themfelvcs, whenever they fpoke of the Su- 
 " preme Being." And that " their refining 
 *' IticceiTors have endeavoured in part at leaft to 
 " found their Atheifm upon what thofe fages 
 " had advanced *." I think according to this 
 account there muft have been a great obfcurity 
 in their manner of exprefling themfelves con- 
 cerning the Divinity, and that they were greatly 
 deficient in the inftrudlions they gave with re- 
 lation to this great fundamental article of all 
 religion. How vaftly fuperior in this refpcft 
 was Mofes to all thofe admired fages, in whofe 
 writini^s, and in every part of the holy fcrip- 
 tures, the exidence, the perfedlions, and pro- 
 vidence of God are afferted and defcribed in Co 
 plain and ftrong a manner, as is fitted to lead 
 people of common capacities to the firm belief, 
 obedience, and adoration of the Supreme Be- 
 ing, the great Creator and Governor of the 
 world. 
 
 * Vol. V. p. 228. 
 
 4 la 
 
Lord BoLiN GBROiLE. 133 
 
 In p. 367. line 12, &c. mention is made of i-ettei?. 
 
 confiderable traces of tradition, wiiich liave ^' 
 
 been preferved in other nations, relating to 
 fome of tiie events recorded in the Mofak 
 
 writings. Let there be a reference here to a 
 
 marginal note; and let that note run thus : 
 
 His Lordfhip frequently fpeaks with great 
 contempt of the attempts made by the learned 
 to fupport the hiftory of Mofes by collateral 
 tefti monies, thofe of Egyptians^ 'Phoenicians^ 
 Chaldeans^ and even Greeks *. Yet he fays, 
 ** The man who gives the leafl: credit to the 
 " Mofaic hiftory will agree very readily, that 
 " thefe five books contain traditions of a very 
 ** great antiquity ; fome of which were pre- 
 *' ferved and propagated by other nations as 
 " well as the Ifraelites, and by other hiflorians 
 *' as well as Mofes, Many of them may be 
 " true, though they will not ferve as vouchers 
 ** for one another." And he farther obferves, 
 that " three or four ancient neighbouring na- 
 '* tions, 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 f." 
 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 
 Ifraely the teftimony they give to the fads re- 
 
 5 Vol. III. p. 280, 281. f lb, p. 282. 
 
 K 3 ^coicdcd 
 
134- ^ View of the Deistical Writers, 
 LETTER corded in the Mofaic writings, may be juftly re- 
 \^j^.^^^s^ garded as collateral tefiirnony, even according 
 to the account he himfelf is pleafed to give of 
 it^ viz. that it is the teftimony of thofc ''juho. 
 had no common intereft of country^ religion^ or 
 profefjion. So that after all his clamours againft 
 the Mofaic hifiory for want of collateral tejii- 
 tnony^ he himfelf in effect owns, that in feveral 
 inftanccs at leaft, and with regard to fome of 
 the fads there related, collateral teftimony may 
 be produced, which is therefore very properly 
 taken notice of by the learned. See alfo con- 
 cerning this what is obferved in the firft volume 
 of the Vie-'d)^ &c. p 407, 408. 
 
 In p. 375". line 20, et feq. notice is taken of 
 Lord Botinghrokes infinuations, that the Mor 
 faical writings were forged ; and that the like- 
 lieft time for fuch a forgery was that of the 
 fudges. Here let there be a marginal note, as 
 thus : 
 
 His Lordfhip is pleafed to obferve, That " the 
 " four centuries the Ifraelites paflTcd under 
 " their judges, may be well compared to the 
 *' hcroical " (by which he undcrftands the fa- 
 bulous) " ages of the Greeks." The reafon he 
 gives tor this is pretty extraordinary. He fays, 
 " Thofc of the Greeks were generally baftards 
 " of fome god or other, and thofe of the Jews 
 ^* were always appointed by God to defend his 
 ** people, and dcftroy their enemies." As if 
 the being a badard of fome god or other, and. 
 the being appointed by God for defending and 
 
 delivering 
 
iL(?r</ Bo L I N G B RO K E, I 35 
 
 delivering his people, were of the fame ffgni- better 
 ficancy, and equally abfurd and fabulous: the* ^^^^^^^ 
 under fuch a polity as the Mojakal was, thei? 
 having their Judges and Deliverers extraordina- 
 rily raifed and appointed by God, had nothing 
 in it but what was perfedly agreeable to the 
 nature of their confticution. And whereas he 
 mentions it to the difad vantage of the Je-'jiijl) 
 hiftory under that period, that we there read of 
 Ehud an affajjln^ and Jephthah a robber^ and 
 ^avid a captain of banditti -■, it may be ob- 
 ferved, that this laft does not properly belong 
 to the times of the Judges, and is only thrown 
 in out of his great good-will to the memory of 
 that illuftrious prince : and as to the two 
 former, without entering into a particular con- 
 fideration of the accounts which are given of 
 them*, it may juftly be affirmed, that thefe in- 
 ftances do not afford a Ihadow of a proof, that 
 the hiftory is fabulous, and doth not contain a 
 true account of fads. 
 
 In p. 'i^^j. which by miftake is printed p. 367. 
 line 7, 8. it isobferved, that it is far from being 
 fo certain as Lord Bolingbroke pretends, that 
 Mojes adopted the Egyptian rites and cuftoms 
 in accommodation to the prejudices of the peo- 
 ple. And here let there be a reference to a 
 marginal note, as follows : 
 
 * See concerning Ehud, Anfruer to Chrijlianity as old as the 
 Crsc^tion, Vol, II. p. 334. 2d edit. 
 
 K 4 It 
 
1 36 AFiew of the Deistical Writers, 
 
 tBTTER It appears indeed from the accounts of the 
 ^' Egyptian rites and cuftoms given by feme an- 
 - cient writers, that there is a refembiance be- 
 tween fome of thofe rites and cuftoms, and 
 thole that were inftituted in the Mofaicallz;^. 
 , But there is no proof that the latter were de- 
 rived from the former. Nor indeed is there 
 any proof which can be depended on, that 
 thbfc particular rites were in ufe among the 
 Egyptians fo early as the time of Mofes 5 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 
 borrowing them from the Ifraelites^ yet the 
 very high opinion x.\\z Egyptians o^ \i\s time had 
 conceived for MoJ'es, as appeareth from Exod, 
 xi. 3. and the great impreiiions which we may 
 ' well fuppofe to have been made upon them by 
 
 the extraordinary divine interpofitions in favour 
 of the Ifraelites at their departure out of 
 Egypty and during their abode in the wilder- 
 nels, as well as at their entrance into the Landi 
 oiCanaan,Qi'^\\\zWx.'tvQ,Egypttans could fcarce 
 be ignorant, might give occafion to their co- 
 pying after fome of the Mo fate inftitutions. 
 They might polUbly apprehend that this would 
 tend to draw down divine bleilings upon them, 
 pr to avert judgments and calamities. Thefc 
 oblervances they might afterwards retain, the* 
 in fucceedlng ages, when the firft impreflions 
 were over, they were too proud to acknowlege 
 '" " ^ from 
 
V. 
 
 Z/Cr^ BOLI N GBROK E. I37 
 
 from whence they had originally derived them, letter 
 Beiides, it fhould be confidered, that feveral of 
 the rites and cuftoms common to the Ijraelites 
 and Egyptians, might be derived to both from 
 the patriarchal times. The famous Mr. Le Clercy 
 notwithftanding the zeal he frequently ex- 
 prefleth for the hypothefis, that many of the 
 Mofaic rites were inftituted in imitation of the 
 Egyptians, yet in his notes on Levit. xxiii. lO. 
 fpeaking of the offering up of the firft-fruitsto 
 God, obferves, that this was neither derived from 
 the Egyptians to the Hebre^'jus^ nor from the 
 Hebrews to the Egyptians, but was derived to 
 both from the earlicfl: ages, and probably was 
 originally of divine appomtmenr. The fame 
 he thinks of the oblation of facrifices ; and 
 adds, that there were perhaps many other things 
 which both people derived from the fame fourcc. 
 Et alia forte multa ex ^eqtto indidem traxit 
 uterque pepidus. So that many of thofe Jewijh 
 obfervances, which fome learned men, and Mr. 
 Le Clerc among the reft, have been fond of 
 deriving from the Egyptians, had probably 
 been in ufe in the times of the ancient patri- 
 archs, and were retained, and farther confirmed, 
 as well as. other additional rites inftituted, in 
 the law oi Mofes. 
 
 In fhewing how advantageoufly the Jews 
 were diftinguifhed in matters of religion above 
 the moft learned and polite heathen nations, it 
 is obfcrvcd, p. 400, that *' all worfhip of in- 
 
 '* ferioi: 
 
V, 
 
 138 A Fiew of the Deistical Writers, 
 
 LETTER ^* ferioi: deities, and of the true God by images, 
 " was mod exprefly prohibited in their laws." 
 Here let there be a reference to this marginal 
 note : 
 
 Lord Bolingbroke tal^es notice that Mofes had 
 made the deli ruction of idolatrous worfhip a 
 principal objcd of his laws: and the zealagainft 
 images was great among the Jews. But he 
 pretends that it was only carved or embofled 
 images that were had in horror 5 but a flat 
 figure, either painted or embroidered, was al- 
 lowed ; as, he thinks, is very clear from a paf- 
 fage which he has read quoted from Ma'tmoni- 
 des. And he intimates, that " picture-worfhip 
 " came from the Jews to the Chriftians, as 
 ** did that of carved images from the Pagans *." 
 If that was the cafliiftry, as he calls it, of the 
 yews, it is certainly not chargeable on their 
 law, which moft exprefly prohibiteth the wor- 
 fhipping not only of graven images, but the 
 Itkenefs of any thing that is in heaven above, or 
 in the earth beneath. But this is one inftance 
 among many that might be produced of the 
 wrong ufe his Lordfhip has made of his too fu- 
 perficial reading. He was ready to take up with, 
 the {lighted: appearances in favour of any darling 
 point he had in view. He has here confounded 
 the making or drawing pictures or images with 
 the worfliipping them. Neither Miiimomdes, 
 
 * Vol. IV. p. 308. 
 
 nor 
 
Z/^r<3^ Bo LI NG BROKE. I39 
 
 nor ^ny othti J ewip author, ever pretended letter. 
 that it was lawful for them to worfhip painted, tl^^. 
 any more than carved figures. But as to the 
 Jawfulnefs of making images, or of painting 
 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 cm- 
 bofled, though they might be painted, or drawn 
 upon a plane. But neither the one nor the 
 other were to be worfhipped. If his Lordfhip 
 had confiilted Mr. Selden, whom he hath fome- 
 times quoted, he would have found all this di- 
 diftindly reprefented. T)e jure nat. et gent, 
 apid Hebr. lib. ii. cap. 6,7, 8, p. There is no 
 foundation therefore for his new difcovery, 
 that pidure-worfhip came from the J^i^'j to 
 the Chriftians. 
 
 There is another note relating to the Jews^ 
 which may properly be inferred in p. 402. as 
 follows : 
 
 HisLordfhipfhews aftrangeunwillingnefs,that 
 ih^Jews fliould have the honour of having had 
 the knowlege and worfliipof the rrueGod among 
 them, in a degree far fupcrior toother nations. 
 Sometimes he infinuateth, as fome others of 
 the Deiftical Writers have done, that the Ifrael- 
 
 ites 
 
140 A View of the Deistical Writers. 
 
 LETTER ites borrowed it from the Egyptians ^ though, 
 t^^^iy^ according to his own reprefentation of the cafe, 
 this was among the Egyptians part of their fe- 
 cret dodrine, not communicated to the vulgar, 
 or from the Babylonians. And then the won- 
 der will be how it came to pafs, that the l^now- 
 lege and worfliip of the one true God was pre- 
 fcrved among the JewSy whilft the Egyptians 
 and Babylonians were immcrfed in the moft 
 abfurd and ftupid idolatries. He thinks, he 
 might venture to affirm^ that Abraham himfelf 
 learned the orthodox faith, viz. relating to 
 the knowlege and worfhip of the one true God, 
 in Egypt, and the neighbouring countries *, 
 And he had faid the fame thing before f. There 
 cannot be a greater proof of unreafonable pre- 
 judice than this. It is furmifed not only with- 
 out evidence, but againft it 5 fmce nothing caa 
 be plainer from the account given us of Ahra- 
 hamjth^n that he knew and worfhipped the one 
 true God before he came into Canaan at all, and 
 therefore long befote he went into Egypt. Nor 
 did he learn it from the Chaldeans, among 
 whom idolatry had then made a confiderable 
 progrefs : as appears from 'Jofl. xxiv. 1. And 
 agreeable to this is J;he univerfal tradition of the 
 Eaftj that he was the great reftorer of the an- 
 cient true religion^ which had been corruptee} 
 with idolatry. 
 
 • V9I. ly. p. 205. t Vol. IIL p. 259. 
 
Lord BoLiNGBROKE. 141 
 
 In p. 442. fome notice is taken of the inten- letter 
 
 tcntion of thofe paflages of fcripture in which 
 God is faid to repent. At the bottom of that 
 page let the following note be inferted : 
 
 His Lordfhip feems to think it an unanfwer- 
 able objedion againft the Mofaic writings, that 
 in the account there given of the flood, God is 
 reprefented as having repented that he made 
 man. But it is manit'efl-, that this is only an 
 emphatical wajj^ of exprellion to fignify God's 
 juft difpleafure at the great and univerfal wick- 
 cdnefs of mankind, and at their having To far 
 fallen from the noble end of their creation j 
 and that therefore after having tried the me- 
 thods of indulgence towards them, he faw fit 
 to fend a deftru^tive deluge for exterminating 
 that incorrigible race. And it is plain that ac- 
 cording to the dodrine of the facred writings, 
 which every-where rcprcfent God as fore-know- 
 ing theadlions of men, this corruption of man- 
 kind was what he forefaw from the beginning ; 
 and the punifhing them in this manner made a 
 part of the original fcheme of Divine Provi- 
 dence, though it did not adually take efFcft 
 till the proper time came for executing it. 
 As to what he mentions in a fncering way, 
 concerning God's fmelling the fweet favour of 
 Noah'j burnt-offeringy it is fufficicnt to obfcrvc, 
 that the defign of the expreflion is plain and 
 eafiiy intelligible, viz. to fignify God's gra- 
 cious acceptance of the aft of devotion per- 
 formed 
 
 v^^^vnJ 
 
142 A Vkw of the D E I s T ic A L IV r Iters, 
 
 LETTER formed by that good man, to acknowlegc his gra- 
 titude, and implore the divine mercy ; and that 
 on that occafion God was plcafcd, after having 
 made fo iignal a difplay of his juftice, to ailay 
 and dillipate the fears which might be apt to 
 arife in the hearts of men, and to aflure them 
 of his merciful intentions towards them, and 
 that he would not any more fend an uni- 
 verfal deluge upon the earth ; of which the 
 rainbow in the clouds (hould be a conftant 
 memorial. 
 
 In p. 483. line 6, et feq. mention is made 
 of an objedion of Lord Bolingbroke againft the 
 dodrine of an inferior dependent evil being, 
 fuch as Satan is reprefented to be. To what 
 is there hinted in anfwer to that objedion, may 
 be added the following marginal note : 
 
 That God made creatures of a noble order, 
 and of fublime capacities and powers, vaftly fu- 
 perior to man, is what our author himfelf al- 
 lows to be very probable *. And as it is rea- 
 fonable to believe that they were made free 
 agents, why may it not be fuppofed that fomc 
 of them made a wrong ufe of their liberty, 
 and became depraved and corrupt ? And if 
 one of them of dirtinguifhed power and dignity- 
 above the rcll, by a perverfion of his great abi- 
 ^; iities, became eminent in evil and wickednefs, 
 
 and particularly inftrumental to draw others to 
 
 * Vol. IV. p. 177. Vol. V. p. 329, 330, 
 
Lord BOLINGBROKE. 1^.3 
 
 fin and difobedience, it cannot be pretended letter. 
 that this fuppofition carricth any abfurdity in it. ^J^.^,^^^ 
 And in fuch a cafe it might be expcdled, that 
 he and his aflbciates would prove enemies to all 
 goodnefs and virtue, 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 ar- 
 rived to a great degree of corruption and de- 
 pravity. His Lordlhip indeed pretendeth, that 
 the fuppofition of an inferior dependent beings 
 who is affumed to be the cdithor of all evil, is 
 more abfurd than the dodrine of t'juo inde- 
 pendent principles^ the one good, the other 
 evil. But it is evident to the common fenfe 
 of mankind, that there is a vaft difference be- 
 tween the fuppofition of an almighty and in- 
 dependent evil being, a fuppofition full of ab- 
 furdity and horror, and that of an inferior de- 
 pendent being, who was iliade originally up- 
 right, but fell by his own voluntary defetl:ion 
 into vice and wickednefs, and who, though 
 permitted in many infiances to do mifchief, 
 and to adt according to his evil inclinations, as 
 wicked men are often permitted to do in this 
 prcfent ftate, yet is fiiil under the fovercign 
 controul of the mod holy, wife, and powerful 
 Governor of the world. For in this cafe we 
 may be fure from the divine wifdom, juilice, 
 and goodnefs, that God will in the propereft 
 
 feafon 
 
144 -^ P^iew of the Deistical Writers. 
 LETTER feafon inflid a puaifhmcnt upon that evil be- 
 ,,^y..^^-^ ing, and his aflbciatcs, proportionable to their 
 crimes, and that in the mean time he fets 
 bounds to their malice and rage, and provideth 
 fufficient ailiftanccs for thofe whom they ca- 
 deavour 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 wicked- 
 nefs, for promoting the great ends of his go- 
 vernment. This is the reprefentation made to 
 us of this matter in the holy fcripturcs ; and 
 there is nothing in all this that can be proved 
 to be contrary to found reafon. And we may 
 juftly conclude, that in the final iflue of 
 things, the wifdom as well as righteoufnefs of 
 this part of the divine adminiftrations will moft 
 illuftrioufly appear. 
 
 In p. 490. after having obferved, line (>, 
 et feq. That th^Jews were taught that noble 
 leQbn, That in and from God alone, they 
 were to look for happinefs, whether relating 
 to the people in general, or to particular per- 
 
 fons : add as follows, without breaking the 
 
 line; And they were intruded to regard 
 
 him as exercifing a conftant infpedion over 
 them, and raking cognizance both of their 
 outward anions, and of the inward affections 
 and difpofitions of their hearts. 
 
 •There 
 
Lord BOLINGBROKE. 
 
 145 
 
 There are fevcral other additional obferva- letter 
 tions relating to the fecond volume of the View 
 of the 'Deiftical Writers^ which I fhall referve 
 to be the fubjed of another Letter. At prefenc 
 thefe may fuffice, 
 
 / am-i Sir J &c. 
 
 Vol. hi. 
 
 LETTE 
 
146 A View (9/* /i^ D E I s T ic A L Writers. 
 
 LETTER 
 VI. 
 
 LETTER VI. 
 
 St. Paul vindicated agamft Lord '^oWngh^cokts 
 charge of madfiefs. The revelation publified 
 by Cbrift's apojtles under the direction of 
 his Spirit y truly and properly the revelation 
 of Jefiis Chriji^ as ijoell as that which he 
 delivered himfelf in the days of his per- 
 fonal miniftry. Some manufcripts of the 
 f acred iir it ings, particularly the Alexandrian, 
 fo ancient^ as to bring us near to the firft ages 
 of the Chriftian Church. Some of Chrtfl's 
 precepts in hisfermon on the mount ^ which 
 have been exclaimed again fi as exceffively 
 fevere^ ownd by Lord Bolingbroke to be 
 reafonahle and jtifl. The primitive Chrijli- 
 ans unjuftly charged by him with owning 
 themfelves to be (Jnojlics. The profperity of 
 the Roman jlate^ according to him^ owing 
 to the belief of Religion and a Providence^ 
 and the ncglccl of Religion the caufe of its 
 ruin. 
 
 SIR, 
 
 TN the beginning of p. ^2^. before the firft 
 ■*- line, let there be a new paragraph inferred, 
 as follows: 
 
 Among other charges Lord Bolingbroke bring- 
 cih againO; St. Taulonc is that of madnefs. He 
 
 asks. 
 
Lord BOLINGBROKE. I^y 
 
 asks, '* Can he be lefs than mad, who boads a letter 
 "' revelation llvperadded to realbn to fupply ^^' 
 "■ the dcfed's ( f it, and who fupcradds realbn 
 *"*' to rcvelatioiV, to fupply the dcfcds of this 
 **' too, ar the fame time ? This is madnefs, or 
 *' there is no fuch thing incident to our nature." 
 And he mentions fcveral perfons of great name as 
 h'aVing b^en guilty of this madnefs, and parti- 
 cularly St. Paul *. That reafon and revel a:tion 
 ate in their fcvcral ways neceflary, and aflli'uint 
 to each other, i^ eafily conceivable, and fo far 
 ftdlli being an abfurdity, that it is a certain 
 tiruth. But the ftrefs of his Lordfhip's obfcrva- 
 tion lies wholly in the turn of the exprcflion, 
 and in the improper way of patting the cafe. 
 That revelation may be of fignal ufe to afiift 
 and enlighten our reafon in the knowlege of 
 things v/hich we could not have known at all, 
 or nor fo certainly by our own unailiftcd reafon 
 without it, is plainly fignificd by St. Faul^ and 
 is what the whole Gofpel fuppofes. And on 
 the other hand it is manifed, that renfon is ne- 
 ceflaty to our underftanding revelation, and 
 making a proper ufe of it, and that in 'judging 
 of that revelation, and of its meaning and evi- 
 dences, we muft exercife our reafoning faculties 
 and powers : i. e. revelation fuppofeth us to be 
 rcafonablc creatures, and to have the ufe of cur 
 reafon, and addreffeth us as fuch. But this doth 
 not imply that revelation is defective, or that 
 
 • Lord Bolinghrokii works. Vol. IV. p. 172. 
 
 L 2 reafon 
 
148 A View of I Ije Dei s tic a l Writers. 
 
 LETTER reafon is fuperaddcd to fupply the defeds of it.' 
 For let revelation be never fo fufficient and per- 
 fed in its kind, or well fitted to anfwer the 
 end for which it is given, yet ftili reafon is ne- 
 ceflary to underftand and apply it. This is St. 
 Paul's fchcme, and there is nothing in it but 
 what is perfedly confident. It is evident from 
 his writhigs that he fuppofeth 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 inftruft us 
 in things of great importance, 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 cxercifing their reafoning faculties for exa- 
 mining and judging of that revelation, and ex- 
 horteth them to do fo *. And though he fre- 
 quently aflerteth his own apoftolical authority, 
 and the revelation he received from Jefus Chrift, 
 yet he ufeth a great deal of reafoning in all his 
 cpiftles. Thus are reafon and revelation to be 
 joined together, and are mutually helpful to 
 one another. And in this view there is a real 
 harmony between them. And what there is 
 in this fcheme that looks like madnefs is hard 
 to fee. 
 
 In p. 540. 1.4. add as follows, without breaking 
 
 the line And whereas he urgeth, That '* if 
 
 *' we do not acknowlcge the fyftem of belief 
 
 * See 1 Cor. X. 15. I fhef. v. 21, 
 
 " and 
 
Z/<?r^ BOLING BRO KE. I49 
 
 " and pradice which Jefus left behind him to letter 
 " be complete and perfed, we muft be re- ^^- 
 " duced to the greateft abfurdity, and to little 
 " lefs than blafphemyi and that it muft be 
 *^ other wife faid, that he executed his commif- 
 *' fion imperfedly *." It will appear, if the 
 matter be rightly con fidered, that it was no way 
 didionourable to our Saviour, that there were 
 feveral things more explicitly revealed to the 
 apoftles afterwards, than was done during his 
 perfonal miniftry. Some things were not pro- 
 per to be openly and diftindly publilhed till 
 after Chrift's refurredion : nor were his difciples 
 fully prepared for receiving them before that 
 time. He himfelf told them before his pafllon, 
 that there were fome things they did not know 
 then, but (hould know afterwards. And the 
 revelation publilhed 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 of Jefus Chrifty as St. 
 ^aul 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 explained feveral things than was feafon-r 
 able, or could be conveniently done before. So 
 that Chrift was faithful to the commiflion he 
 iiad received, and the whole was conduded 
 with admirable wifdom, and condefcending 
 ^oodnefs. 
 
 * Vol. IV. p. 31 S> 316. 
 
 ^ 3 |n 
 
VI, 
 
 150 A Flew of the Deistical Writers. 
 
 LETTER In p. ^43, line 20, et feq. it is obferved, that 
 by the acknowlegement of all mankind, tbcre 
 may be i'ufficient evidence of the truth and au- 
 thenticity of ancient writings, though neither 
 the originals, nor any attelkd copies of the ori- 
 ginals be now in being. — Let a marginal note 
 be here added, as follows : 
 
 How long the originals of the apoftolic writ- 
 ings continued in the churches we cannot cer- 
 tainly rake upon us to determine. Whether 
 the noted paflagc of Tertulltan, in which he 
 fpcaks of the Authentic^ lit era Jpoftoiomm as 
 ftill read in the apoftolical churches, reiatcthto 
 the original manufcripts of the apoftolic writ- 
 ings, or not, about which the learned are not 
 agreed ; it is very poflible, and not at all impro- 
 bable> that fome of the originals might have 
 coniinucd to that time. And confidering how 
 long pieces of that kind may be preferved, w^ 
 are not removed at fo vaft a diftance from the 
 originals as may appear at firft view. In the 
 year 171 f, when Cardinal Jf/'/w^w^j* fet forward 
 the Complatenfian edition of the fcriptures, there 
 were fome manufcripts made ufe of which were 
 looked upon to be then twelve hundred years 
 old. The famous Alexandrian manul'cript prc- 
 fented by CyriUus Lucaris to our King Charles 
 the firft, though learned men are not quite 
 agreed about its age, is univerfally allowed to 
 be of very high antiquity. Dr. Grabe thinks 
 it might have been written about the latter end 
 of the fouith century. Others, as Dr. Mill, 
 
 fuppofe 
 
Lord BOLINGBROKE. 15I 
 
 fuppofe it was not written "till near the end ofLETXER 
 the fifth century. If we take the latter com- \_-^-,,^ 
 pu ration, it may fairly be fuppofed that there 
 were at that time, viz, at the end of the fifth 
 century, copies two or three hundred years old : 
 and if the Alexandrian manufcript waj copied 
 from one of this fort, which is no unreafonable 
 fuppofition, this will bring us to the third or 
 latter end of the fecond century, when proba- 
 bly the very originals, or at leaft feveral copies 
 taken from the originals, were in being. 
 
 In p. 5-65. it is obferved, that Lord Boling- 
 broke owns, that our Saviour's Icrmon on the 
 mount contains excellent precepts of morality, 
 and that it was right to carry the notion of 
 virtue as high as poUible. To what is there 
 hinted, line 3 from the bottom, add as follows, 
 without breakins; the line. — - Some have ob- 
 jeded it as an inftance of our Saviour's carrying 
 things to an excellive rigour, that he not only 
 forbids murder^ but the being angry withoiU a 
 caufe, and not only prohibits the grots ad of 
 adultery^ but hath declared. That whofoever 
 looketh on a woman to litfi after her, hath 
 already committed adultery with her in his 
 hearty Matt. v. 28. But his Lordthip acknov/- 
 legeth, that the law which forbids the commif- 
 fion of a crime, docs certainly imply, that we 
 fhould not defire to commit it ; and that to 
 want or cxtinguilh thatdefirc is the beft fecurity 
 of our obedience *. Yet he afterwards ob- 
 lerves, o^^c, 
 
 * Vol. IV, p. 298, 299, 
 
 L 4 P. 567. 
 
ti 
 
 152 A View of the Deistical Writers. 
 
 LETTER P.567. line 7, et feq. ftom the bottom, fomc 
 notice is taken of the unfair reprefentation his 
 Lordfhip makes of the legal caufes of divorce 
 among t\\zjews. Let the following margi- 
 nal note be there added : 
 
 He is pleafed to obferve, That " the people 
 of God had an advantage in this refped above 
 other people. Plurality of wives might have 
 made divorces lefs ncceffary : or, if they 
 *' were all alike difagreeable, the husbands had 
 *' the refource of concubines." Where he re- 
 prefents it, as if there was an allowance to the 
 people of God in their law itfelf, both to have 
 a plurality of wives, and befides thefe to have 
 concubines which were not wives. So it is indeed 
 in the law of Mahomet^ where every man is 
 allowed four wives, and as many female Haves 
 as he can keep. But there is no fuch conftitu- 
 tion in the Mofaical law. And the concubines 
 we read of in fcripture were really wives, tho' 
 without a dowry. Thus in the cafe of the 
 Levite's concubine, Judg. xix. he is faid exprcfly 
 to be her husband, and her father is feveral 
 times called his father-in-law, ver. 3, 4, 5, 
 7, &c. 
 
 In p. ^6^. line 18. after they Jhotild be one 
 
 fiefi, — add, ^The firft inftance of polygamy 
 
 Mofes mentions is that of Lamech, one of the 
 defcendants of wicked Cain, and who feems by 
 the Ihort hints given of him to have been of a 
 very bad charader. And though he afterwards 
 gives inftanccs, &c^ 
 
 la 
 
Lord BoLiNGBROKE. 153 
 
 In p. (535. line 18, 19, notice is taken of the letter 
 injurious reprcfentation Lord Bolingbroke has 
 
 made of the primitive Chriftians. And here 
 
 let the following marginal note be inferred : 
 
 As a fpecimen ho.w ready our author is to lay- 
 hold of the flighted appearances for carting a 
 flur upon the ancient Fathers, and primitive 
 Chriftians, I would obferve, that after mention- 
 ing the Gnoftics, and their pretences, he adds. 
 That " the Orthodox grew in time as much 
 " Gnoftics as others, and we fee that the Church 
 *' of Alexandria thought it neceflary to be fo 
 '* in order to be truly religious *." He is fo 
 fond of this thought, that he afterwards repeat- 
 eth it, and talks of the "■ Heretics afluming 
 " the pompous title of Gnoftics, and defpifing 
 " the firft preachers of Chriftianity, as ignorant 
 " and illiterate men: and that Clement oiAlcx- 
 " andria maintained, that to be a good Chri- 
 ** ftian it was neceflary to be a good Gnoftic f." 
 It would be ITard to produce an inftance of 
 greater difingenuity than Lord Bolingbroke is 
 here guilty of, and it can fcarce be fuppofed 
 that he himfelf was fo ignorant as not to be fen- 
 fible of it. The word Gnoftic properly fignifies 
 a man of knowlege. Some corrupters of Chri- 
 ftianity in the primitive times, who made high 
 pretences to extraordinary knowlege, affumed 
 that title to themfelves. And becaufe Clement 
 defcribes the true Gnoftic in oppofition to the 
 falfe, to ftiew that this name in which thofe 
 
 ^ Vol. IV. p. 336. t lb. p. 458. ' 
 
 Heretics 
 
154 ^ View ^ /y5^ D E I s T ic A L Writers. 
 
 LETTER Heretics gloried, belonged in its juft fenfe only 
 JI^l_j to the true Chriftian : therefore he and the or- 
 thodox Chriftians were Gnoftics, /. e. of the 
 fame principles and pradlices with that fed 
 V'hich they condemned. It may be fafely left 
 to the reader to judge of the fairnefs ot fuch a 
 condud. 
 
 In p. 655-. line 13, 14. it is obferved, that 
 never was there any civilized government that 
 did not take in religion for its fupport. Here 
 let there be this note added at the bottom of 
 the page : 
 
 His Lordn^iip obferves, That '' the good ef- 
 " feds of maintaining, and bad ctfeds of ne- 
 ** gleding, religion were extremely vifible in 
 " the whole courfe of the Roman government. 
 
 *' That though zhc Roman religion cfta- 
 
 *' blilhed by Numa 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 marvel- 
 " ous efFeds which Machiavel, after TolyhiuSy 
 '-' Cicero, and Tlntarch^ afcribcs to it.' He 
 adds, That " the neglcd of religion was a 
 " principal caufe of the evils that Rome after- 
 " wards fuffered. Religion decayed, and the 
 *' ftate decayed with her *." And if even a 
 falfe religion, by keeping up an awe of fupe- 
 rior power, and the belief of a Providence, had 
 fo advantageous an influence on the profperity 
 of the ftate, and the neglcd of religion brought 
 
 ** Vol. IV. p. 428. 
 
 5 \ ^uch 
 
Lord BOLINGBROKE. I^J 
 
 fuch evils upon it ; can they pofllbly be regarded letter 
 as true friends to the public, who take lo much 
 pains to fubvert the religion profefled among us, 
 a religion eftablilhed upon the moft rational 
 and folid foundations, and to fet men loofe 
 from the awe of a fuperior power, and the be- 
 lief of a Providence ordering the courfe of 
 events, and a manifert tendency of whofe at- 
 tempts and endeavours is to leave us without any 
 religion at all ? 
 
 I have now finiflied the additions I purpofe 
 to make to my former obfervations on the late 
 Lord BoUngbrokes pofthumous works ; and as 
 you and fome others of my friends have thought 
 it proper to reprint my Reflections on the 
 late Lord Bolmgbroke s Letters on the Study 
 and Ufe of Htjtory^ I have carefully revifed 
 that little pamphlet, and fubmit it to your 
 judgment, whether it may not come in properly 
 in this part of the fupplement. 
 
 / am^ ToarSj (5cc. 
 
 ^ 5- 
 
REFLECTIONS 
 
 O N 
 
 The late Lord Bolingbroke's Letters 
 
 O N T H E 
 
 Study and Uie of Hiftory ; 
 
 Efpecially fo far as they relate to 
 
 CHRISTIANITY. 
 
 A N D T H E 
 
 HOLY SCRIPTURES. 
 
 The Third Edition, corredted, 
 With large Additions. 
 
 By "JOHN LELANT>, D. D. 
 
Advertifement to the Reader. 
 
 I 
 
 N the former editions of thefe 'Refledlions, 
 
 befides the remarks that were made upon 
 
 thofe paffages in Lord Bolingbrokes Letters 
 which relate to Chridianity and the Holy Scrip- 
 tures, there were feveral things added of z po- 
 litical nature, and care was taken to examine 
 and deted his Lordfhip's mifreprefentations. 
 But in this edition it is thought proper not to 
 intermix any thing of apolitical nature, which 
 would not be fo well fuited to the defign of 
 the prefent work. For this reafon, whereas in 
 page 1 8 of thefe Refledtions it was propofed 
 to diftributc the remarks into three heads, the 
 third of which related to the fevere refledions 
 Lord Bolingbroke had made upon the confe- 
 quences of the late revolution, and the date of 
 
 things under the prefent eftablifhment. This 
 
 third head, which in the former editions reached 
 from p. 133 top. 166, is omitted. 
 
 THE 
 
THE 
 
 PREFACE. 
 
 ALTHOUGH no man needs to 
 make an apology for ufing his beft 
 endeavours in defence of our common 
 Chriftianityr- when it is openly attacked , yet 
 as my engaging again in this caufe, after having 
 done it on fome former occafions, might have 
 an appearance of too much forwardnefs 5 it 
 was with feme reluctance that 1 was per- 
 fuaded to undertake it. What had great weight 
 with me was, the judgment and advice of a 
 perfon of great worth *, of whofe fincere 
 frienddiip I have had many proofs, and whom 
 I greatly honour for his truly Chriftian and 
 
 * The Rev. Dr. Thomas Wilson, Re^Slor of Walbrook, 
 and Prebendary of Wejlminjler. 
 
 Vol. III. 
 
 xM 
 
 candid 
 
clxii PREFACE. 
 
 candid fpirit, as well as his zeal for our holy 
 religion. He urged, that it was highly proper 
 to take notice of the contempt and abufe 
 attempted to be thrown upon Chriftianity 
 and the holy Scriptures, by a writer of fo great 
 name, and whofe fpecious infinuations, and 
 confident aflcrtions, might probably make dif- 
 advantageous imprellions upon minds too well 
 prepared to receive them. And, as he had not 
 then heard that any other had undertaken it, 
 or intended to do foj he thought my drawing 
 up Remarks on thefe Letters, which had made 
 fo much noife, might be of fome ufe. This 
 determined me to attempt itj and how far 
 what is now offered is fitted to anfwer the in- 
 tention, muft be fubmittcd to the judgment of 
 the public. I am fenfiblc of the difadvantage 
 one is under in appearing againft a writer of fo 
 diftinguilhed a charader as the late Lord Vif- 
 count Bolingbroke, His Lordfliip's admirers 
 will no doubt expcd, that a proper decent rc- 
 fped fhould be paid to his great abilities and 
 talents, as well as quality. This I readily ac« 
 knowlcge. But there is certainly a ftill greater 
 regard due to the honour of ChriiHanity, which 
 he hath unworthily infulted. However, it is 
 hoped the reader will find, that care has been 
 
 taken 
 
PREFACE. clxiii 
 taken not to tranlgrefs the rules of decency, or to 
 pufh the charge againft him farther than his own- 
 words give juft ground for 5 and that angry and 
 reproachful expreffions have not been made ufc 
 of, even where there fecmed to be a fufficient 
 provocation given. 
 
 It might have been expeded, from a perfon 
 of his Lordfhip's genius, and who fcems fond 
 of faying things which had not been infifted 
 upon before, that when he thought fit to ap- 
 pear againft the authority of the holy Scriptures, 
 and the Chriftian religion, he would have ma- 
 naged the argument in a different manner, and 
 to 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 pe- 
 netration, he hath advanced any thing on the ar- 
 gument, that can be properly called a new dif- 
 coveryj or that he hath given any additional 
 force to the objedions which have been urged 
 by others, and to which fufficient anfwers have 
 been made. 
 
 In that part of his Letters, in which he at- 
 tempteth to expofe the Scripture hiftory as falfe 
 or uncertain, there are fcveral things thrown in, 
 which fcem rather calculated to (hew his Lord- 
 fiiip's reading, than to anfvv^er the main dc%Q 
 he appears to have had in view. It would be no 
 
 M 2 difficult 
 
clxlv PREFACE. 
 
 difficult matter to point to fome miftakcs and 
 inaccuracies he hath fallen into. But I have 
 chofen for the moft part to pafs them by, and 
 confine mvfelf to thofe thini^s that have a nearer 
 relation to the argument. 
 
 Any one that is converfant with thofe that arc 
 called the Deiftical Writers, mufthavc obferved, 
 that it is very ufual for them to put on an ap- 
 pearance of refped for Chriftianity, at the fame 
 time that they do all in their power to fubvert 
 it. hi this his Lordfhip hath thought fit to imi- 
 tate thenii 
 
 He hath fometimes exprefied a feeming regard 
 for the holy Scriptarcs ; and hath carried it fo 
 far as to make a (hew of owning the divine in- 
 fpiraticn of fome parts of them. But I believe 
 he would have been loth to have had it thought, 
 that he was in earncft. It is not eafy to fee the 
 juftice, or even thegoodfenfe,of fucha condudj 
 ilnce the difguife is too thin to impofe upon the 
 moft unwary reader : nor can I fee what end it 
 can anfvver, but to give one no very good opi- 
 nion of the writer's fmceriiy. 
 
 This juftice, however, muft be done to the 
 noble author, that he hath brought the contro- 
 vcrfy, relating to the divine authority of the Chri- 
 ftian religion, into a narrower compafs than fome 
 others engaged in the fame caufc have feemed 
 
 willin.: 
 
P R E F A C F. clxv 
 
 willing to do. HeafTerteth, that Chrlftianity is 
 a religion founded upon fads 5 and fairly ac- 
 knowlegeth, that if the fads can be proved to 
 be rrue, the divine original and authority of the 
 Chriftian religion are eftablifhed. And what he 
 requireth is, that thefe fads fhould be proved, 
 as all other paftfads, that are judged worthy of 
 credit, are proved j viz. by good hidorical evi- 
 dence. This bringeth the controverfy to a Oiort 
 ifllie : for if it can be fhewn, that the great, im- 
 portant fads, recorded in the evangelical writ- 
 ings, have been tranfmitted to us with as much 
 evidence as could be reafonably expeded, fup- 
 pofing thofe fads to have been really done 5 then, 
 by his Lordfhip's conceflions, and according to 
 his own way of ftating the cafe, they are to be 
 received as true ; and confcquently the Chriftian 
 religion is of divine authority. 
 
 His Lordfhip had too much fenfe to deny (as 
 fome have been willing to do) the certainty of 
 all hiftorical evidence as to paft fads, or to infift 
 upon ocular demonftration for things done in 
 former ages. Since therefore the beft way of 
 knowing and being affured of paft fads is, by 
 authentic accounts, written and publifhcd in the 
 age in which the fads were done ; all that pro- 
 perly remains is, to prove the credibility and au- 
 thenticity of the Gofpel-recordsj and that they 
 
 M 3 havQ. 
 
clxvi PREFACE. 
 
 have been tranfmitted to us with fuch a degree 
 of evidence, as may be fafely depended upon. 
 And not withftanding what his Lordlhiphath in- 
 finuated to the contrary, this hath been often 
 done with great clearncfs and force, by the writ- 
 ers that have appeared on the behalf of Chrifti- 
 anity. What is offered in this way in the follow- 
 ing Refledions, will, I hope, be judged fufficie*".t ;. 
 though I have done little more than point to the 
 heads of things, which might eafily have beeti 
 enlarged upon, if 1 had not been afraid of fwell? 
 in? thefe Reflexions to too £ircat a bulk. 
 
 The chief danger to be apprehended from his 
 Lordfhip's book, appears to me to arife from the 
 contemptuous infinuations he has thrown out 
 againft Chriftianity, as if it could not bear the 
 light, or (land the teft of an impartial inquiry ^ 
 and as if every man of fenfe that examines into 
 firft principles without prejudice, muft immcr 
 diately fee through the dclufion. This, from a 
 man of his Lordihip's known abilities, and fine 
 tafte, may be apt to do mifchicf among thofe, 
 who, without any uncommon abilities, or giv- 
 ing thenifelvcs the trouble of much thinking, 
 yet want to pafs for perfons of extraordinary pe- 
 netration, and railed above vulgar prejudices. 
 But if authority were to decide this caufe, it 
 Svcrccaiy to produce, on the fide of Chriftianity, 
 
 many 
 
preface: clxvii 
 
 many great names of perfons, whofe learning 
 and good fenfe, and eminent merit, are uni- 
 vcrfaily acknowleged. I fhall not mention any 
 of the Clergy on this occafion, becaufe they riiight 
 perhaps be excepted againft : tlio', if extenlive 
 knowlege and learning, if depth of thought, and 
 exadnefsofjudgmentjifgreat candour and probity 
 of manners, oriffinenefs of genius, and elegance 
 of tafte, in polite literature, might recommend 
 them as fit to judge in thcfe matters ; many of 
 them might be named, fo confeffedly eminent 
 in all thefc refpecls, as would render them or- 
 naments to any profeffion in the world. But it 
 may not be improper to mention fome illuftri- 
 ous Laymen^ who have either profcflcdly v/rit- 
 tcn in defence of Chriftianiry, and the holy 
 Scriptures, or have, in their writings, fhcwn an 
 high efteem and veneration for them. Of fo- 
 reigners, among many that might be mentioned 
 to advantage, I fhall only take notice of the 
 Lord T)tt ^lejjls Mornay^ who was both a very 
 wife ftatefman, and eminently learned j the ce- 
 lebrated Monfieur Tafcal^ one of the fined 
 writers, and greateft genius's of the laft age ; that 
 extraordinary man Gr otitis, not eafily to be pa- 
 ralleled for force and extent of genius, as well 
 as variety of learning ; thofe great men the Ba- 
 rons Tiiffendorf and E^ekiel Spanheim, the 
 
 M 4 former 
 
cxlviii PREFACE... 
 
 former dcfcrvcdly admired for his great know- 
 Icge of the law of nature and nations, the latter 
 peculiarly eminent for his acquaintance with the 
 Belles Lettres, and refined tafte in the politer 
 parts of learning. To thcfc might be added 
 many excellent pcrfons of our own nation, fuch 
 as Lord Bacon, Mr. Selden, Sir Charles PFolfely, 
 Sir Matthew Hale, the honourable RobertBoylCy 
 Air. Locke, Sir Ifaac Newt on, Mr. Addifon^ 
 Mr. Forbes the late Lord Prelident of Scotland. 
 I believe there are few but would think, it aa 
 honour to be ranked with thefe illuftrious names, 
 fome of them remarkable for their eminent fta- 
 lion and figure in the world, and great political 
 abilities; and all ofthem judly admired for the 
 extent of their learning and knowlegc, the foli- 
 dity of their judgment, or corrednefs of their 
 tadc. And I cannot help, on this occafion, men- 
 tioning two gentlemen now living, of acknow- 
 Icgcd learning and fine fenfe, who have diftin- 
 gui filed thcmfelves by their writings in defence 
 of Chridianity ; Sir George Lyttelton, and Mr. 
 WefL 
 
 No man needs therefore be apprchenfive, as 
 if his appearing to fliew a zeal for Chriftianity, 
 might be looked upon as a rcfiedion upon his 
 underhand ing, or as a mark of a narrow and 
 bigottcd way of thinking j fmce it cannot be 
 
 denied^ 
 
PREFACE. clxix 
 denied, that fomeofthc wifcft men, the greateft 
 genius's, and exaftcft rcafoncrs of the age, have 
 been perfons that profeffcd an high regard for 
 the Chriftian religion. And the fame might, I 
 doubt not, be faid of numbers of gentlemen 
 nowlivingjofeminent abilities, and diftinguilhed 
 worth, who might be mentioned with great ho- 
 nour, though they have had no occafion of ap- 
 pearing in the world as writers. But the con- 
 troverfy is not to be decided by the authority of 
 great names. Chriftianity doth not (land in need 
 of that fupport. It ftandeth fixed on its own folid 
 balls; and only rcquireth to be confidered with 
 an attention fuitable to its vaft importance. It 
 hath nothing to fear from a true fi-ecdom of 
 thought, from deep reafoning, and impartial in- 
 quiry. What it hath mod to apprehend, is a 
 thoughtlefs levity and inattention of mind, and 
 an abfolute indifFerency to all religion, and to all 
 inquiries about it. It is no eafy matter to prevail 
 with thofe to think clofely in fuch a cafe as this, 
 who are under the power of fcnfual affedions 
 and appetites, who are funk in Indolence and a 
 Love of Eafe, or carried off with a perpetual 
 hurry o'i'DiverJions and Amitfements, or engaged 
 in the warm purfuits of Ambition or Avarice. 
 But furely, if the voice of reafon is to be heard, 
 and if there be any thing at all that deferveth 
 
 a ferious 
 
clxx PREFACE. 
 
 a ferious attention it is this. The inquiry whc^ 
 ther Chriftianity be true, and of a divine original ^ 
 or nor, is a matter of high importance, and upon 
 which a great deal dependeth. The Gofpel itfelf 
 moft certainly rcprefenteth 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 negled to do fo, can never be able 
 to juftify their conduft to the great Ruler and 
 Judge of the world. It cannot with any confift- 
 ency be fuppofed, that if God hath fent his Son 
 into the world, to bring a clear revelation of his 
 will, and to guide men in the way of falvation, 
 it is a matter of indifferency whether thofe to 
 whom it is offered, and made known, pay any 
 regard to this fignification of the divine will or 
 not, or comply with the terms which are there 
 prefcribcd. And therefore for fuch perfons to 
 reject it at a venture, without giving themfelves 
 the trouble of a ferious inquiry, or to continue 
 in a wilful negligence and carelefs fufpenfe of 
 mind in a matter of fuch vafl: confequence, is a 
 moft: unaccountable and incxcufable conduft, 
 altogether unworthy of reafonahle, thinking 
 beings. 
 
 Let Chriftianity therefore be carefully exa- 
 mined. Let the evidence for the fa<f(:s on which 
 its divine authority is fupported, be coolly and 
 5 impartially 
 
PREFACE. clxxi 
 
 impartially confidered, whether it is not as much 
 as could be reafon^bly defircd, fuppofing thofe 
 hds were true, and which would be accounted 
 fufficient in any other cafe. Let the original 
 records ofChriftianity be inquired into, whether 
 they have not the charaders of genuine fimpli- 
 city, 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 writings whatfo- 
 f ver. Let the nature and tendency of the reli- 
 gion itfclf be confidered ,- whether the idea there 
 given us of the Deity be not fuch as tcndeth to 
 render him both moft amiable and moft venerable, 
 to fill our hearts with a fupcrlative love to God, as 
 having given the moft amazhig proofs of his 
 wonderful love and goodnefs towards mankind, 
 and at the fame time with a facred awe and re- 
 verence of him as the wife and righteous Gover- 
 nor of the world, a lover of order, and an hater 
 of vice and wickednefsj whether its precepts be 
 not unqueftionably 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 fchcme of 
 religion there held forth to us, be not to proaiotc 
 the honour of God, and the good of mankind, 
 and the caufe of piety, righteoufnefs, and virtue, 
 
 m 
 
clxxii PREFACE. 
 
 in the world ; to engage us to worlliip God with 
 a pure adoration and devotion, to deal juftly, 
 kindly, and equitably, with all men, and to fub- 
 due the fenfual irregular afFedions and lufts, and 
 keep them within proper bounds. Superftition, 
 and falfe devotion, have frequently put men upon 
 unnatural and exceffive rigours and aufterities 5 
 but Chriftianity, like the bklTed Author of it, 
 keeps clear of all extremes. It abridgeth us of 
 no pleafurcs within the bounds of purity and in- 
 nocence : nor doth it oblige us to extinguifh our 
 natural appetites and paffions, but to govern and 
 moderate them, and preferve them in a regular 
 fubjedion to realbn, and the law of the mind : 
 and certainly it is neceflary for our own quiet and 
 happinefs, and for the good order of fociety, that 
 we fhould do fo. And finally, let it be confidered, 
 whether any motives could poilibly be exhibited 
 more powerful and engaging, than thofe which 
 the Gofpel fetteth before us. It propofeth the 
 nobleft models for our imitation, God himfelf, 
 in his imirable moral excellencies 5 and bis well- 
 beloved Son, the moftpcrfed image of his own 
 goodnefs and purity. It difplayeth all the 
 charms and attradions of redeeming grace and 
 love to allure us. It giveth the greateft en- 
 couragement to finners to repent, and forfake 
 their evil ways j and promifeth the moft gracious 
 4 ailiftanccg. 
 
PREFACE. clxxiii 
 
 afliftanccstohclpour infirmities, and to ftrengthcn 
 our weak, but fincere, endeavours in the perform- 
 ance of our duty. It raifeth us to the moll glo- 
 rious jtr^T^^^j-, and fublime hopes, than which 
 nothing can poflibly have an happier tendency to 
 engage us to a patient continuance in well do- 
 ing, amidft the many difficulties and temptations 
 of this prefent ftate. The rewards it propofeth 
 are fuch as are fitted to animate holy and gene- 
 rous fouls, and to produce, not a fervile and 
 mercenary frame of fpirit, but a true grcatnefs 
 of mind 5 viz. an happinefs confifting in the 
 perfcdion of our natures, in a conformity to 
 God, and the eternal enjoyment of him, and 
 in the pure pleafures of focicty and friendibip 
 with glorious angels, and the fpirits of the juft 
 made perfect. And on the other hand, to make 
 an imprefiion upon thofe that are infenfible to 
 the charms and beauty of virtue, it maketh the 
 moft lively and affecting reprefentations of the 
 terrors of the wrath to come, and t\\z ptmijh- 
 ments that fhall be executed in a future ftate 
 upon thofe that obftinately perdft in a courfc of 
 prefumptuous fin and difobediencc. 
 
 This is an imperfed sketch of the nature 
 and dcfign of Chrifiianity, as laid down in the 
 Gofpel. In this view let it be confidered, and 
 not be unjuftly charged, as it hath often been, 
 
 with 
 
clxxiv PREFACE. 
 
 with corruptions tUat arc only owing to a de- 
 viation from its original purity ; or with the 
 pradices of thofe, who, though they make a 
 profeillon of believing it, allow themfelves in 
 courfes which it forbids and condemns. What 
 an happy world would this be, if men could be 
 more generally perfuaded to yield a willing fub- 
 jedtion to its divine authority, and to comply 
 with its true fpirit and defign, and to give up 
 themfelves to be governed by its excellent pre- 
 cepts, and important motives ! 
 
 What then can thofe propofe that take pains 
 to turn men from fuch a religion as this, and 
 to weaken or fubvert 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 pro- 
 pofe 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 paflions, than the Gofpel 
 requireth and obiigeth them to be ? Do they 
 intend to advance the intercfls of virtue by de- 
 priving it of its mofl effedual encouragements 
 and fupports, or to exalt the joys of good men 
 by weakening their hopes of everlafting hap- 
 pincfs, or ro rcdrain and reclaim the wicked and 
 
 vicious 
 
PREFACE. clxxv 
 
 vicious by freeing them from the fears of future 
 punifhment ? 
 
 There is a great complaint of a growing 
 dtffolutenefs of manners, and of a general cor- 
 ruption. His Lordfhip reprefenteth this in the 
 moft Jively terms; but, inftead of afcribingit to 
 the proper caufes, he is for laying the whole 
 load of it on the prefent eftablifhmenr. Far 
 from direding to the proper cure, he h^th 
 done what he could to take away that which 
 would be the moft effectual remedy, the in» 
 fluence of Chriftianity on the minds and con- 
 fciences of men. When the reftraints of re- 
 ligion are once taken off, what can be expected, 
 but that they Hiould abandon themfelves to the 
 condud: of their pafllons? Human Laws and 
 Penalties will be found to be weak ties, where 
 there is no fear of God, nor regard to a future 
 ftate, or the powers of the world to come. In 
 proportion as a negk^ or cotitempt of reiigion 
 groweth amongft us, a diffolutenefs of morals 
 will prevail ; and when once this becometh 
 general among a people, true probity and virtue^ 
 a right public J'pirity and generous concern for 
 the real inter ejfs of our country , will be ex- 
 tinguiped. Surely then all that wKh well to 
 the good order of focicty, and to the iiappinefi 
 of mankind, ought to sviih, that true imcor- 
 
 ruptcd 
 
clxxvi PREFACE. 
 
 rupted Chriftianity (hould generally obtain and 
 prevail ; and that men Ihould not only heartily 
 believe, but ferioufly confider it, and endeavour 
 to get it wrought into the very frame and 
 temper of their fouls. For Chriftianity is not 
 a mere outward form and profeflion, but a 
 living principle, of a pradical nature and tend- 
 ency. And it is not enough to have a fpecu- 
 lative notion and belief of it, but we mud con- 
 fider it with that attention which becometh us, 
 and do what we can to enforce its excellent 
 dodrines and motives upon our own hearts. 
 
 REFLECTIONS 
 
w^m^s^^^^m 
 
 CONTENTS 
 
 OF THE 
 
 REFLECTIONS, &'c. 
 
 AN account of fame illujirious Laymen^ who have 
 either profejfedly written in defence of Chrifti- 
 anity and the holy Scriptures, or have in their writ^ 
 ings Jhewn an high efteem and veneration for thenty 
 
 Vvd. p. clxvii, clxviii. 
 The inquiry whether Chrijiianity he true, and of a di- 
 vine original, is of the higheji importance, 
 
 clxx, clxxi." 
 
 4 hrief reprefentation of the excellent nature and dejign 
 
 of the Chrifiian religion. clxxiii. clxx v. 
 
 Thofe are no friends to mankind who endeavour to fuh* 
 
 vert its divine authority. clxxiv, clxxv. 
 
 PART I. 
 
 On the Study and Ufe of Hiftory. 
 
 The high encomiums Lord Bolingbroke ispleafed to he- 
 flow upon himfelf "i-JS' ^^^ 
 
 There is a great appearance of vanity in his Letters^ 
 •^— and a firong affectation of novelty. 183 
 
 Hfi difcovers great keennefs and hitternefs of fpirit, — 
 and writes as if he were out of humour with man- 
 kind. 184 
 
 Many, of his ohfervations on hiftory are jufi and 'curi- 
 ous, hut there is not much in them that can be called 
 entirely new* 187 
 
 Vol. III. ra Hiflory 
 
CONTENTS. 
 
 Hijlory rightly improved is of great ufe ; hut not, as 
 
 bis Lord/hip feems to reprefent it, the only proper 
 
 means of injiru^fion. 189, 190 
 
 He would have us read the hijlories of the antients, but 
 
 not to ftiidy any but thofe of the two lafi centuries. 
 
 193,194 
 'The reflexions Lord Bolingbroke has made upon litera- 
 ture examined. 194 
 He paffes the mofi contemptuous cenfure upon gramma- 
 rians, critics, revifers., and publifhers, of antient 
 manufcripts — but efpecially upon antiquaries and 
 chronologers, p. 195, 196, &c. and upon the learned 
 in general. 200, 201 
 The tendency of his reprefentations is to bring learning 
 into contempt, and introduce barharifm. 202, 203 
 'The labours and writings of fiudious men are of great 
 advantage for promoting improvement in knowlege. 
 
 204, 205 
 
 An arrogant f elf -fufficiency, and contempt of the labours 
 
 and judgments of others ^ no proper difpofition for 
 
 finding out truth. 206 
 
 PART 11. 
 
 An examination of the principal things offered by 
 Lord Bolingbroke, to invalidate the authority and 
 credibility of tlie facred Hiftory. 
 
 SECTION I. 
 
 His Lordfhip's obje6lions again ft the Scriptures of the 
 Old Tejiament confidered. 
 
 A fiimmary account of thofe objections. 214, 215 
 
 // is 'no juft prejudice againfi the authority of thofe 
 
 writings, that -the Jews had been Jlaves to the 
 
 Egyptians, AfTyrians, Perfians, &c. 216. Ovythat 
 
 they 
 
CONTENTS. 
 
 they were for a long time unknown to tloe Greeks, or 
 defpifed by them. 217,218 
 
 The Heathen writers generally took up with idle reports 
 againft the Jews, without making a due enquiry, 
 
 219 
 1'he advantageons t eft imony given by Strabo concerning 
 Mofes and the Jewifh nation. 219. marg. note. 
 The excellent nature and tendency of the Jewifh Scrip- 
 tures^ fhews they were not fictions of a fuperftitious 
 and lying people. 222, et feq. 
 
 There are peculiar characters offimplicity^ and an im- 
 partial regard to truth., in the facred hiftory. 
 
 225, 226 
 The Scriptures were not forged or corrupted by the lat- 
 ter jtfjs,., 227, 228. Nor by ^zx2L^ and the compilers 
 of the facred canon ^ upon their return from the Ba- 
 bylonilli captivity. 228, et feq. 
 
 The Hebrew language was not intirely forgotten in the 
 captivity, but continued in ufe after it. 229 
 
 The JewiQi facred books not loft in the captivity. 
 
 231, et feq. 
 
 The people were in poffeftion of thofe books, and had a 
 
 great veneration for them before Ezra zvas fnt to 
 
 Jerufalem. 233, 234, 235 
 
 The eftablifhing of the facred canon by Ezra, and the 
 
 men of the great j'ynagogue, bow to be underftood. 
 
 236, 237 
 
 Ezra did not give authority to the law of Mofes, nor 
 
 firft publifh the fa5is by which that law was attefted. 
 
 238 
 Thofe fa5is were of a very public nature, and could 
 not have been impofed upon the people, if they had 
 not been true — andwtre in all ages received and ac- 
 knowleged by the whole nation. 239, 240 
 
 No parallel betzveenthe Helleniftical fables and the fa- 
 cred records. 242 
 V m 2 The 
 
CONTENTS. 
 
 ^he accidents to which the Scriptures were liable from 
 errors of tranfcribers^ &:c. no argument againft their 
 truth cr divine authority. 24^, &"c. 
 
 ^he variations of the copies infmalkr injiances confirm 
 their harmony in the main. 245 
 
 '^he cbjeBions drawn from the differences between Jews 
 and Chriflians examined. 248 
 
 'They are generally agreed in what relates to the divine 
 authority of the Jewifh Scriptures. 250, 251 
 
 The curfe pronounced by Noah upon Canaan largely 
 conjidered., and ff^cwn to be no jujt obje£iion againfi 
 the authority of the Mofaic writings. 252 
 
 SECTION ir. 
 
 The Scriptures and Hiftory of the New Tejlament 
 vindicated againft his Lordfliip's exceptions. 
 
 ^he frauds and falfhoods of profeffed Chriflians no jufl 
 
 prejudice againft the authority of the f acred books of 
 
 the New Teftament, or the credibility of the fa£ls 
 
 recorded there. 270' 
 
 No encouragement given to fuch frauds in the New Te- 
 ftament, nor have a?iy perfons taken more pains to de- 
 tect thofe frauds than Chriftian divines and critics. 
 
 271, 272 
 
 ^he pretence that the Church deftroyed the Heathen 
 writings, cfpe daily thofe that were written againft 
 Chriftianily, examined. 272, 273 
 
 J^ord Bohngbroke charges Chriftians, even the moft 
 learned^ as not having honefty or fagacity enough^ to 
 take an accurate examination of the Jewifh and 
 Chriftian fy ft em. 275 
 
 He allege th., that Chriftianity is wholly founded upon 
 fatlSy and that thofe fa5ts have not been proved, as 
 
 all 
 
CONTENTS. 
 
 all other fa5is which -pajs for authentic^ ought to he 
 proved. '2.JS- '^11 ■> ^78 
 
 All the conditions reqidfite to render the accounts of any 
 pafi fa£fs credible, concur in relation to the im- 
 portantant faSis on which Chrijiianity is founded. 
 
 279 
 Thofefa^s were done in the mpft open and fublic man- 
 ner. 279, 280 
 'The accounts of them were pullifhed in the age when the 
 age when the fa5is were done. 280 
 And by perfons perfectly acquainted with thofe fa5ls^ 
 281. — and who were of great probity and fimpli city ^ 
 and difcover an impartial regard to truth. ibid. 
 They had no temptation to difguife or falfify the fa5ls — ■ 
 hut bore witnefs to them in oppofition to their worldly 
 interejls, and rooted prejudices -, and though they 
 were thereby expsfed to the moji grievous fufferings. 
 
 282, 283 
 The writings themfelves have all the characters af ge- 
 nuine purity and fimplicity^ and uncorrupted inte- 
 grety -, — and have been tranfmitted to us with an 
 unqueji ion able evidence^ greater than can be pro- 
 duced for any other writings in the world. 283 
 What farther confirms the truth of the faCls, is the 
 converfion of vajt numbers of both Jews and Gen- 
 tiles^ who were brought by the evidence of thofe falls 
 to embrace the religion of Jefus. 285 
 If thofe falls had not been true., that religion mufi 
 have funk in the beginnings confidering the circum- 
 fiances under which it made its firjl appearance in the 
 world, and the difficulties it had to encounter with. 
 
 286 
 
 What his Lordfhip offer eth to fhew, that there is no 
 
 proof that the Gofpels were written in the jirji age 
 
 of Chrijiianity y examined, 290 
 
 3 The 
 
CONTENTS. 
 
 The apojlolical fathers all along fuppofe the fatJs re- 
 corded in the Gofpels to be of undoubted truth, and 
 have frequent references to paffages found in the 
 Cofpels, — Thisfheivn particularly concerning Bar- 
 nabas, Clement, Ignatius, and Poly carp. 
 
 291, 292 
 
 Tht Gofpels we have now in our hands were certainly 
 extant in the apojiolic age^ and regarded as authen- 
 tic — And in the beginning of the fecond century were 
 univerfally fpread, and read in the public affemblies 
 of Chrijlians. 294, 295 
 
 The four Gofpels, and thefe only, were generally re- 
 ceived as of divine authority in the Chrijiian Churchy 
 in the ages neareji the apojiles, and have continued 
 to be acknowleged ever fince. 2()j 
 
 Tbe enemies of Chrijiianity, whether Jews or HeathenSy 
 who lived neareji thofe times, never pretended to 
 deny that they were written by Chrift^s own difci- 
 ples and attendants. 297.299 
 
 The books them/elves have all the marks and characters 
 of the apoftolic age, and which plainly point to the 
 time in which they were written, and not one mark 
 of a later date. 299, et feq. 
 
 The pretence, that there had been hiftorical evidence 
 againjl Chrijtianity, but that it was afterwards fup- 
 preffed,fhewn to be vain and groundless . 304, et feq. 
 
 The obje^ion, that the fa5ls on which Chri! ianity is 
 founded, are only attejled by Chrijlians, examined. 
 
 ^oj, &c. 
 
 }f^e have the tejiimony of adverfaries concerning thofe 
 faCfs, as far as could beexpc^edfrora adverfaries. 
 
 508, et feq. 
 
 The Chrijlians that attejl the fa5ls whereby the Gofpel 
 was eftablifhed, were fuch as were themfelves con- 
 verted to Cbrijlianity upon the evidence of thofe 
 
 faas. 
 
CONTENTS. 
 
 faEls^ which gives force to their teftimony. ^i^ 
 5"/. PauKi tejiimony particularly confidered. 
 
 Lord Bolingbroke'^ argument to prove that thert is 
 at prefent nojlandard at all of Chrijiianity, 316 
 
 The Romifh writers^ in endeavouring to fheiv that the 
 Scripture is infufficient to be a complete rule of faith 
 and practice, have really ferved the Infidel caufe. 
 
 316, 317 
 
 The pretence^ that the moft extravagant and contra- 
 dt5lory opinions may he founded upon the fame text, 
 and plaujibly defended by the fame authority, exa- 
 mined. 317, &c. 
 
 The different interpretations which have been put upon 
 Scripture, no proof that they are not efficiently clear ^ 
 and determinate to be a rule of faith andpra^ice. 
 
 Let a Revelation be never fo clear, it would be abfurd 
 to expert that all menfhould agree in their fenfe of 
 it : but this does not hinder its being of geat ufe, 
 
 \h. et. feq; 
 
 After all the clamour that has been raifed about differ- 
 ences among Chriftians, there bath been a general 
 agreement among them in all ages, about many mat- 
 ters of the higbefi importance. 320, ec feq. 
 
 True Chriflianity, injlead of receiving a fatal blow, as. 
 bis Lordfhip pretends, at the refurre5iion of letters, 
 had then a glorious revival, 323 
 
 The Conclufion. 34Z 
 
 R E^ 
 
ERRATA. 
 
 In page 262. line 21. for others obferved, read others hai>e 
 ohfernjed. P. 263. 1, 20. for critney r. event. P. 265. 1. Z%. for 
 them, r. Ham. 
 
[ 177 ] 
 
 REFLECTIONS 
 
 On the Late 
 
 Lord Bolingbroke's Letters. 
 
 PART L 
 On the Study and Ufc £?/* History. 
 
 ^^^f^HE late Lord Bohnffhroke has f^cnerally 
 ^^T^i^ obtained the Reputation of beirn^ one 
 ^^^^^ ^^ ^^'^ lincft writers in our language. 
 ^U-^e'«^ 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 
 publifhed under his name. A writer poircilcd 
 of fuch talents hath it in his power to be %~ 
 nallyferviceabie to religion, and the true intereft 
 of his country j and on the orhcr hand, there 
 is fcarce any thing of more pernicious iniiuence 
 than fuch talents mifapplied. When the public 
 was firft informed of Letters written by him on 
 the Study and Ufc of Hiftory, it was natural to 
 expedfomethingvery entertaining and improve- 
 Vol. hi. N ins 
 
lyS Refle6tions on the Late 
 
 ingfrom fuch an author on fuch a fubjed. And 
 it will not be denied, that he has many good, 
 and fomc very curious obfervations, expreflcdin 
 a very genteel manner, and with great elegance 
 and purity of ftile : but thefe are interfperfcd 
 with others of a very different kind, and of a 
 dangerous tendency. 
 
 In thefc letters his lordfhip has done what he 
 could to expofe the authority of the Scriptures 
 to contempt; and at the fame time has made the 
 moft difadvantageous reprefentation of the pre- 
 fent ftate of the government and conlfitution of 
 his country. If we are to truft the accounts he 
 givcth us, Chriflianity hath no real foundation of 
 truth in fad to depend upon ; it hath been up- 
 held by fupcrflition, ignorance, and impoihircj 
 and hath been vifibly decaying ever fince the re- 
 vival of learning and knowlege. And our civil 
 conrtiration, inftcad of being rendered better at 
 the late revolution, hath been ever frnce growing 
 worfc 5 and our liberties arc in more real danger 
 than they were in before. The natural tendency 
 of fuch reprefentations is to infpire a thorough 
 contempt and difregard of the religion into 
 which we were baptized, and to produce endlcis 
 jealoufiesanddifcontents, if not open infurrcc- 
 tions, againft the government under which wc 
 live. No man therefore who hath a juft zeal 
 for either of thefe, can fee without concern fiich 
 an infolcnt attempt againft both. And in tliis 
 cafe, the quality, the ability, the reputation of 
 the writer, as it jnakcth the attempt more 
 
 dangerous. 
 
Lord Bolingbroke's Letters. 179 
 
 dangerous, rendercthit more necelTary to guard 
 againft ir. If an inferior writer iiad faid all that 
 his Lordfhip hath advanced, it would have de- 
 ferved very little notice. But there are too 
 many that are ready almoft implicitly tofwallow 
 down any thing that cometh to them recom- 
 mended by a great name ; efpecially if it be ad- 
 vanced with a very peremptory and decifive air. 
 And if an author's account of himfelf muft be 
 taken, there perhaps fcarce ever was a writer 
 whofe judgment ought to have greater weight, 
 or who better deferves, that an almoft implicit 
 regard fhould be had to his dictates, than the 
 
 . author of thcfe Letters. 
 
 He enters upon his firft Letter with declaring, 
 that the rules he is going to recommend as necef- 
 fary tobeobferved in theftudy of hiftory, were — 
 '^ very different from thole which writers on the 
 '* fame fubjedt have recommended, and which 
 
 *' are commonly pradifed." But he aflureth 
 
 his reader (and 1 believe him) that " this 
 
 " never gave him any diftruftof them." — And 
 
 therefore he propofeth to tell his fentiments 
 
 *« without any regard to the opinion and pradlice 
 
 " even of the learned world *." He declareth 
 
 it as his opinion, that — "A creditable kind 
 '* of ignorance is the whole benefit, which the 
 '* generahty of men, even of the moft learned, 
 ** reap from the ftudy of hiftory, which yet ap- 
 " pears to him of all other the moft proper to 
 " train us up to private and public virtue f." — 
 
 * Vol. I. p I, 2. f lb. p. 15. 
 
 N 1 SureJy 
 
1 8o Relledions on the Late 
 
 Surely then the world muft be mightily obliged 
 to an author who comes to give them inftrudions 
 and diredions in a matter of fuch great import- 
 ance, which the generality of men, even of the 
 moft learned, were unacquainted with before. 
 In his Letter on the true tife of retirement and 
 
 Jiudy, he finely rcprefenreth, what "■ a de- 
 
 *' firable thing it mu(l be to every thinking man, 
 " to have the opportunity indulged to fo few, 
 " of living fome years at lead to ourfelves in a 
 " (late of freedom, under the laws of reafon, 
 " inftead of palling our whole time under thofc 
 *' of authority and cuftom/' — And asks — -" Is 
 *' it not worth our while to contemplate our- 
 '' fclvcs and others, and all the things of this 
 *'' world, once before we leave them, through the 
 
 '' medium of pure and undefiled reafon"^'?" 
 
 *' He obfervcs, that— " They who can abftraft 
 " themfelves irom the prejudices, and habits, 
 ^^ and pleafurcs, and bufinefs of the world, 
 " which, he fays, is what many are, though 
 " all are not, capable of doing, may elevate 
 ** their fouls in retreat to a higher ftation, and 
 '^ may take from thence fuch a view of the 
 ** world, as iht-iccondSapio took in his dream 
 
 ** from the feats of the blefled." That this 
 
 will enable them to " didinguiffi every de- 
 
 " grce of probability, from the lowed to the 
 " highcft, and mark the difference between this 
 *' and certainty, and to cilablifh peace of mind, 
 
 • *' where alone it can retl fecurely, on refigna- 
 
 * 
 * Vol. n, p. 197. . 
 
 '' tion." 
 
hord Bolingbroke's Letters. 1 8 r 
 
 ^^ tion *." In what follows he fecms to ap- 
 ply this to his own cafe. He reprefents himfelf 
 as in a (late of retirement from the world, ab- 
 ftradted from its pieafures, and difengagcd from 
 theiiabits of bufinefs : though at the fame time 
 he declareth hisrefolution I'ahis retreat to con- 
 tribute as much as he can to defend and prefer ve 
 /^^Britifh conftitution of government j for which 
 he expeded his reward from God alone, to whom 
 he paid this fervice f. He goes on to obferve 
 
 in the fame Letter, that " he who has not 
 
 " cultivated his reafon young, will be utterly 
 
 *' unable to improve ic old." And that > 
 
 " not only a love of ftudy, and a defire of 
 *' knowlege, muft have grown up with us, but 
 " fuch^an induftrious application likewifc, as 
 ** requires the whole vigour of the mind to be 
 '' exerted in the purfuit of truth, through long 
 " trains of difcourfe, and all thofedark recefles, 
 *' wherein man, not God, has hid it."~And 
 then he declares, that this love^ and this defire^ 
 he hzsfelt all his life, and is not quite a f ranger 
 to this induftry and application ±. 
 
 His Reflexions upon Exile tend alfo to give one 
 an high idea of the author. Speaking of the 
 necefllty of Handing watchful as ccntinels, to 
 difcover the fecret wiles and open attacks of that 
 capricious goddefs Fortune before they can reach 
 us, he adds,-" I learned rhis important lelfon long 
 '* ago, and never trufted to Fortune, even whifc 
 
 * Vol. II. p. 199. t lb. p. 201, 202. :{: lb. p. 205, 206. 
 N 3, '' illG 
 
1 8 2 Refledtions on the Late 
 
 *' fhe fecmcd to be at peace with mc. The 
 ** riches, the honours, the reputation, and all 
 " the advantages which her treacherous indul- 
 *' gence poured upon me, I placed ib, that fhc 
 *' might fnatch them away without giving me 
 " any diQurbance. I kept a great interval be- 
 ** tween me and them. She took them, but 
 " fhe could not tear them from me *." He fre- 
 quently exprefleth himfelf in thofe Reflections, 
 as one fupcrior to fortune and exile, and that 
 had attained to a perfed philofbphic calmnefs 
 and tranquillity, whofc mind was not to bedif- 
 compofed by any outward evils; asone who was 
 far from the hurry of the world, and almoji an 
 tinconcerned fpeciator of what pajfes in it, and 
 whoj having paid in a public life what he owed 
 to theprefent age, was relblved t.o pay in apri- 
 'vate life what he owes topojlerity ; and who 
 was determined to write' as well as live without 
 pafjlon f. And who would not be inclined to 
 pay a vaft regard to the fentiments of a great 
 genius, that had always from his youth loved 
 (ludy, and defred knowlcge, and to this added 
 induflry and application; who had an opportunity 
 for retirement iram the world, and knew how to 
 improve it 5 and who had made ufe of hislbli- 
 tude to contemplate himfelf ana others, and all 
 the things of this world, through the medium of 
 pure and undetiled rcafon ! 
 
 But there are feveral things that tend to take 
 oif tromthat dependence one might other wili; 
 
 * Vol. II. p.':;34. \ lb. p. 282. 
 
 be 
 
Z/i?r^ Bolingbroke's Letters. 183' 
 
 be apt to have upon an author poflefTed of To 
 many advantages. 
 
 It can fcarce be denied, that there is a great 
 appearance of vanity in thele Lettets. A certain 
 air of fulHciency breathes through the whole. 
 He evcry-wherc pronounceth in a dogmatical 
 and dccifive way, and with a kind ofdidatorial 
 authority j and feemeth to regard himfclf as 
 placed in a diflinguifhed fphere, from whence 
 hclooketh down with fuperiority and contempt 
 upon thofe thft have hitherto palled for learned 
 and knowing. To this may be added, what can 
 fcarce efcapc the notice of the commoncll 
 reader, a vifible affedation of advancing fome- 
 thing new, and which Iiad not been thought of, 
 or infilled upon, before. How often doth the 
 polite author of thefe Letters, when giving his 
 direOions, and making hisobfervations upon the 
 (ludy and ufc of hillory, put his^ noble corre- 
 fpondent in mind, that they were quitediffcrenc 
 from any thing that had beenobferved by thofc 
 Jcarned men who had treated of this fubjed be- 
 fore him ! In this I think him miftaken. But at 
 prcllnt I only mention it as a proof of the defire 
 he was poflefTed with of appearing to think ia 
 a way different from, and fupetior to, the reft 
 of mankind, even of the learned world. Such 
 a defire and afFedation of novelty, and of think- 
 ing out of the common way, may lead perfons 
 "of great parts aftray in their inquiries after 
 truth, and hath often done fo. 
 
 N 4 But 
 
184 Refledlons on the LaU ^ 
 
 But there arc other pallions and afFe£tions, 
 that have a flill Icfs friendly influence, and which 
 are apt to give a wrong bias to the mind. 
 Such is that keennefs and bitternefs of ipirir, 
 which difpofeth a man to find fault, and to put 
 the mofl: unfavourable conftrudions uponperfons 
 and thin^.s. I will not charge the late Lord 
 Bolingbroke with having been really under the 
 influence of fuch a temper 5 but there arefeveral 
 things in his Letters which have that appearance. 
 In his Refledions upon Exile he layeth it down as 
 a rule, to live andwrite without pajjion ; he talks 
 as if he had got above all outward evils, and 
 had attained to a pcrfcd tranquility. And yet 
 in thefc very Refledions there are feveral pafl^ages 
 that difcover a very ftrongrefentment,.and great 
 bitternefs of ipirir. He there intimates, that — 
 *' his country had reaped the benefit of his fer- 
 " vices, and he fuffered for them — That the per- 
 " fons in oppofition to whom he ferved, and 
 ^' even faved the public, confpired and accom- 
 " pliflied his private ruin: That thefe were his 
 *' accufcrs, and the giddy ungrateful croud his 
 *' judLCs: That art joined to malice endeavoured 
 *' to make his bed adions pafs for crimes, and 
 " to (lain his charader — That for this purpofe 
 '' the iacrcd voice of the Senate was made to 
 " pronounce a lie j and thofe records, which 
 ^' ought to be the eternal monuments of truth, 
 '* become the vouchers of impofture and ca- 
 ^^ lumny *." — This is very ftrongly expreflTcd. 
 * Yol. II. p. 270, 271. 
 
 \ fiiall 
 
Lord Bolingbroke's Letters. 185 
 
 I fhall not at prefcnt inquire into the truth and 
 juftnefs of thole Refledions. 1 fhall only ob- 
 ferve, that this is not the language of a man who 
 lives and writes without pajjion^ or who is fo in- 
 different to common cenfiire or approbation, as he 
 profefleth himfelf to be *. Nor is it cafy to re- 
 concile this with that philofophic calmnefs, that 
 moderation, and tranquility of mind, which he 
 fometimes maketh fo great a fhew o\\ There are 
 feveral parts of his Letters, as I may have occa- 
 fion more diftindly to obferve afterwards, in 
 which he expreffeth himfelf with all the rage and 
 virulence of a pailionate party- writer. 
 
 It were not fo much to be wondered at, if he 
 difcovered a refentment againft thofe whom he 
 might apprehend to be the authors of his fufFer- 
 ingsi but there are feveral things that look as if 
 he were out of humour with mankind. Of the 
 Critics, Chronologers, Antiquaries, and of the 
 learned in general, even thofe of them that have 
 been in the higheft reputation, he frequently 
 expreffeth 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 examination. The gentlemen of the 
 Law fall under his heavy cenfure j and he will 
 fcarce allow, that fince Lord Bacon^ and the 
 Earl of Clarendony there have been any of them 
 that have attained to any eminent degree of 
 ♦ Vol. L p. 6. 
 
 learning 
 
1 86 Reflexions on the hate 
 
 learning and knowlcge; and he takctli upon 
 him to forereJ, that except there ftiould come 
 feme better age, there will not be any fuch 
 among them for the future. The Members of 
 ParUament hereprefents as regarding the bufinefs 
 of Parliament only as a trade; that few know, 
 and fcarce any refped, xhzBritip 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 profeflcdly fets himfelf to difplay his 
 talents infatire and ridicule; but do not lookfo 
 well in one that appeareth in a fuperior charac- 
 ter, and who taketh upon him to inftruft and 
 guide, to form mens tafte, and dircft their con- 
 dud, and enable them to pafs right judgments 
 on perfons and things. Such a temper is not a 
 very good difpbfition for an impartial inquiry \ 
 it is apt to reprefcnt perfons and things in a dif- 
 advantageous light, and to give a malignant 
 tindure to the Refledions: nor is it very fur- 
 prifing to fee a writer of this turn pafs harlh 
 and feve re cenfures, not only on the adminiftra- 
 tion, but on the religion, of his country. 
 
 All the ufe I would make of thefe obfervarions 
 is, to keep us from fufferingourfelves to be too 
 ftrongly biafled in favour of a writer i^o diftin- 
 guifhed by his abilities, and who putteth on 
 fuch fpecious appearances. 
 
 I lliall now proceed to a more diftind exami- 
 
 nation of Lord Bofingbroke'% Letters, 
 
 In 
 
Lord Bolingbroke's Letters. 1 8*7 
 
 In them we may find, as hath been already 
 hinted, many good and fine obfervations relating 
 to the ftudy and ufe of hiftory ; delivered witli 
 great clearnefs of expreflion, and propriety of 
 fentiment. His diredions are full of good fenfe, 
 and many of them very aptly illuftrated by pro- 
 per and well-chofen inftances. In general, it 
 muH be allowed, that his obfervations concern- 
 ing the ufefulnefs of hiftory, the advantages he 
 afcribes to it, and the ends to be propofedin it, 
 are, for the moft part, juftj but there is not 
 much in them that can be regarded as perfeftly 
 new. I do not fay this by way of difparage- 
 ment, to detrad from the merit of his Reflec- 
 tions : perhaps on fuch a fubjed it is fcarce pof- 
 fible to make any obfervation which hath not 
 been made by fome one or other before. It is 
 a fufficient commendation of an author, if he 
 hath placed his reflections and obfervations in an 
 agreeable and advantageous light, if -he hath dif- 
 pofed them in a beautiful order, and illufl:rated 
 his. rules by proper exemplifications. But his 
 LordQiip feems not to be contented with the 
 praife of having done this. He appears to be 
 extremely defirous to have it thought, that his 
 obfervations are not only juft, but new, and fuch 
 as other writers have not made before him. He 
 dcclaieth, In a paflage cited before from his firft: 
 
 Letter, that the rules he gives " are very 
 
 *' different from thofe which writers on the fame 
 ** fubjccl have recommended, and which are 
 
 *' commonly 
 
1 8 8 Rcflcdions on the Late 
 
 " commonly pradifcd *." And that '• he 
 
 " will have no regard to the methods prefcribed 
 " by others, or to the opinion and practice even 
 
 " of the learned world f." And he fpeaks to 
 
 the fame purpofe in his third letter 4^. And 
 after having declared, that the ftudy of hiftory 
 will prepare us for adion and obfervation 5 and 
 
 that " hiftory is converfant about the pafti 
 
 " and by knowing the things that have been, 
 " we become better able to judge of the things 
 *' that are/' — he adds, — • " This ufe, my Lord, 
 " which I make the proper and principal ufe of 
 •* the ftudy of hiftory, is not infifted on by thofe 
 " who have writ concerning the method to be 
 *' followed in this ftudy ; and fince we propofe 
 ''^ diff^erent ends, we muft of courfe take dif- 
 
 "^ ferent ways §." He immediately fubjoins, 
 
 " ■ — • Few of their treatifes have fallen into 
 
 *^ my hands/' And is it not a little ftrange, 
 
 that he fhould fo pofitively pronounce, that 
 others have nor, in their treatifes concerning the 
 method to be followed in the ftudy of hiftory, 
 infifted on that which he makes the proper and 
 principal ufe of it, when at the fame time he 
 acknowlegeth, that few of their treatifes had 
 fallen into his hands \ One would think by his 
 way of reprefenting it, that none before this 
 noble writer had mentioned it as the proper ufe 
 and end of hiftory to promote our improvement 
 in virtue, to make us better men and better 
 
 ♦ Vol. I. p. I. f lb. p. 2. \ lb. p. 69. 
 
 § lb. p. 67, 68, 
 
 citizens. 
 
L(?r^ Bolmgbroke's Letters. 189 
 
 citizens, to teach us by example, and to prepare 
 us for adion and obfervation, that by knowing 
 the things that have been, we may become bet- 
 ter able to judge of the things that are. And 
 yet I am apt to think, that few have fet them- 
 felves to fhew the ule that is to be made of hi- 
 ftory, the ends to be propofed in it, and the ad- 
 vantages arifing from it, but have in efFed faid 
 the fame thing. And it were no hard matter, 
 if it were neceflary, to fill up fevcral pages with 
 quotations to this purpofe, from authors antient 
 and modern. 
 
 Hiftory is, no doubt, capable of being im- 
 proved to excellent purpoles: and yet the author 
 of thefe Letters feems fometimes to have carried 
 it too far j as if hiftory (not facred hiftory 5 for 
 this, with the examples it afiordeth, he difcards 
 as of little or no ufe) were the beft, the only 
 fchool of virtue, the moft univerfal and neceflary 
 means of inftrudion, alone fufficient to make us 
 good men and good citizens, and to furnifh us 
 with all the knowlege that is proper for our di- 
 rection in pradice. He obferves, That '' hi- 
 
 " ftory is philofophy, teaching us by example, 
 " how to condud ourielves in all the ftations of 
 
 " private and public life." And that- — 
 
 ** it is of all other the moft proper to train us 
 " up to public and private virtue*." He de- 
 clares, that ^' every one that is able to read, 
 
 "■ and to refled upon what he reads, is able to 
 " make that ufe of hiftory which he rccom. 
 
 * Vol. I. p. 15. 57. 
 
 mends; 
 
I go KQRc(^ions on th Late 
 
 *' mends : and every one who makes it, will 
 " find in his degree the benefit that arifcs from 
 " an early acquaintance with mankind, con- 
 
 '' traded in this method*." — He adds, that 
 
 *' we are only paffengers or fojourners in this 
 " world ; but we are abfolute flrangers at the 
 " firft fteps we take in it. Our guides are often 
 " ignorant, often unfaithful. But by this map 
 " of the country which hiftory fpreads before 
 " us, we may learn, if we pleafe, to guide our- 
 
 *' felves." So that hiftory is the guide he 
 
 propofeth to all men to condudt 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 ufeful in its proper 
 place i but there are other means of inftrudioa 
 to be joined with it in order to its anfwering the 
 end. It is not to ferve inftead of every thing, 
 and to fupcrfcde all other methods of inftruc- 
 tion. We ftand in need of being well-feafoned 
 and principled with a juft fcnfe of the moral 
 differences of things, and with the excellent rules 
 of religion, and the important confiderations it 
 fetteth before us, that we may form juft fenti- 
 mcnts of things, and may make a right ufe of 
 hiflory for our improvement in virtue, and may 
 know how properly to apply the examples it 
 furnifhcth. Accordingly our author himfelf in- 
 fifteth upon it, that we muft apply ourfelves to 
 
 • Vol. I. p. 171, 172. 
 
 ' hiftory 
 
Lo7'd Bolingbroke' s Letters. 191 
 
 hiQory — - " in a philofophical fpirit and man- 
 
 cc iier *.". He obferveth, that "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 
 philofophy. And in the account he gives in his 
 third Letter of what is neceflary in order to 
 make a right ufe of hiftory, he carrieth it fo far, 
 and really maketh the work fo difficult, as to be 
 above what can be expeded from the generality 
 of mankind j and concludeth with faying, that — 
 '* by fuch methods as thcfe a man of parts may 
 " improve the ftudy of hillory to its proper and 
 
 *' principal ufe f-" Where he feemeth to 
 
 reprefcnt the making 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 exadeft Judgment, and niceft 
 difcernmenr, as well as a very clofe application. 
 In this paflage the ufe and 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 
 x3f hiftory, though the author of thefe Letters 
 fpeaks with great difregard, and even contempt, 
 of thofe that have written on this fubjedl before 
 him, yet the only one he particularly mentions 
 is Bodin. He obferveth, that — " in his method 
 
 » Vol. I. p ? 3. t lb, (i:;^^ 65. 
 
 i< WC 
 
192 Refledlions on the hate 
 
 *' we are to take firft a general view of univer- 
 *^ fal hirtory and chronology in Ihort abftrads, 
 *' and then to ftudy all particular hiftories and 
 
 *' fyftems." Upon which his Lord fhip re- 
 
 matketh, that — " This would take up our 
 *' whole lives, and leave us no time for adion, 
 
 " or would make us unfit for it *." And 
 
 afterwards he obferves, that " the man 
 
 *' who reads without difcernment and choice, 
 " and, like Bodin's pupil, rcfolves to read all, 
 *' will not have time, nor capacity neither, to do 
 " any thing elfe f." — But 1 cannot think it was 
 Bodins intention to lay it as an injundion upon 
 his pupil to read without choice and difcern- 
 ment all the particular hiftories that have ever 
 been publifhed. But the meaning is, that the 
 beft and moft regular way of reading and ftudy- 
 ing hiftory is, firft: to take a brief general view 
 and furvcy of univerfal hiftory and chronology, 
 and then to proceed to the hiftories of particular 
 countries, nations, and ages. And this appcaretli 
 to be a very rcafonable and natural method. 
 And if Bodin propofcs the taking a large fcope 
 and compafs in reading hiftory, his Lordftiip, 
 though he feems here to blame him for it, fome- 
 times cxprefleth himfclf in a manner that looks 
 nolefsextenfive : for he recommendeth the read- 
 ing hiftory of all kinds, of civilized and unci- 
 vilized, of ancient and modern nations, as neccf- 
 fary to give us a right knowlege of the human 
 fpecies, and of ourfclves. He obferves in his 
 
 * Vol.1, p. 6:^. f lb. p. 142, 143. 
 
 fifth 
 
iL(?r^ Bolingbroke's Lettets. 193 
 
 fifth Letter, that '* man is the fubjed of 
 
 " every hiftory, and to know him well, we mull 
 *' fee him and confider him as hiftory alone can 
 '' prefent him to us in every age, in every coun- 
 ** try, in every ftate, in life and in death. 
 " Hiftory therefore of all kinds, of civilized 
 ** and uncivilized, of antient and modern na- 
 " tions, in fhort, all hiftory that defcends to a 
 " fuiiicient detail of human adions and charac- 
 " ters, is ufeful to bring us acquainted with our 
 *' fpccies, nay, with ourfelves */' And parti- 
 cularly, with refped to antient hiftory, he men- 
 tioneth it in his fecond Letter as a great advan- 
 tage, that- — " in antient hiftory the beginning, 
 " the progrelllon, and the end, appear not of 
 ** particular reigns, much lefs of particular enter- 
 " prizes, or fyftems of policy alone, but of go* 
 " vernments, of nations, of empires, and of all 
 ** the various fyftems that have fucceeded one 
 " another in the courfe of their duration f." — • 
 And yet he afterwards feems to confine our at- 
 tention to modern hiftory. He will allow us in- 
 deed to read the hiftories ot former a^^es and 
 nations, becaufe it would be (himeful to be in- 
 tirely ignorant of them; but he would not have 
 usfttidy any hiftories, but thofe of the two laft: 
 centuries. That thefe dcfei've a particular at- 
 tention, willcafily be ackaowlcged for fcvcral 
 rcafons; and, among others, for tliat which he 
 aftlgns 5 the great change chat has been broughE 
 
 * Vol. I. p. 170. f lb p. 42. 
 
 Vol. in. O about 
 
194- Refledllons on the Late 
 
 about ill the civil and ecclefiaftical policy of thcfe 
 parts of the world fmce the latter end of the fif- 
 teenth century ; of which he gives an elegant 
 reprcfcntation in his fixth Letter. But certainly 
 there are many things in the hirtories of the pre- 
 ceding ages, both in other countries, and in our 
 own, that well delerve to be not only read, but 
 to be thoroughly confidered by us; and which 
 arc capable of furnifhing very ul'eful refle£lions, 
 and anfvvering thofe excellent ends, for which, in 
 the former part of thefe Letters, he had recom- 
 mended the ftudy of hiftory. This might eafily 
 befhewn, if it admitted of any doubt, both with 
 regard to civil hiftory and ecclefiaftical. 
 
 But, not to infift longer upon this, and fome 
 other obfervations that might be made on par- 
 ticular paflTages in thefe Letters, I fhall proceed 
 to what is the principal intention of thefe K.z- 
 marks: iz/'io. toconfider thofe things in them, of 
 which a bad ufe may be made, or which appear 
 to be of a pernicious tendency: 
 
 And here firft confider the refledions he has 
 caft upon literature. 
 
 And then fhall proceed to thofe pafTagesin his 
 Lettcr.s which are defigned to cxpofe the 
 holy Scriptures, and theChriftian religion. 
 
 It may fccm a little furprifing, that fo polite a 
 writer, and one who, as he lets us know, always 
 from his youth loved ftudy and application, 
 fhould yet, in fcvcral parts of thefe Letters, exprcfs 
 
 himfcif 
 
Lord Bolfngbroke's Letters. 195 
 
 himfdf in a manner that fecms calculated to 
 throw a contempt upon learning, and to put 
 men off from applying themfeives to thepurfuic 
 of it. Every friend of learning ("hould, I think, 
 acknowlege, that there is a regard due to thofe 
 that in their feveral ways have contributed to 
 promote it. But this ingenious writer takes 
 every occafion to place them in a ridiculous oc 
 contemptible light. In hisfirft Letter, he gives 
 a very difadvantageous idea of thofe who, as he 
 
 expreflcth it, " make fair copies of foul ma* 
 
 '* nufcripts, give the fignification of hard words, 
 " and take a great deal of other grammatical 
 
 " pains." He owns indeed, \\v2x they enable 
 
 others to ftudy 'with greater eafe, and topurpofes 
 more ufefuh but he allures us, that ttey 7ieither 
 grow wifer nor betttr by ftudy themfeives. He 
 
 adds, that " the obligation to thefe men 
 
 *' would be great indeed, if they were in gene- 
 *' ral able to do any thing better, and fubmitted 
 *' to this drudgery for the ufe of the public, as 
 *' fome of them, it muft be own'd with grati- 
 " tude,havc done ; but not later, I think, than 
 " about the timeof therefurredion of letters."— 
 And he at length condefcendcth to declare, that 
 " they deferve encouragement, whilit they con- 
 ** tinue to compile, and neither afFcd wit, nor 
 " prefume to reaibn *." This is a very hard 
 cenfure pronounced upon all thofe, wifhout di- 
 fiindtion, that fince the time of thcrcfurrcclioa 
 
 * Vol, I. p, 5, 6. 
 
 O z of 
 
196 Reflections on the Late 
 
 of letters, /. e. for thefe two centuries paft, have 
 compiled didionaries or gloflaries, or have revifed 
 and publifhed ancient manufcripts, or corred 
 editions of books ; or who have been employed 
 in explaining hard words, and in clearing obfcurc 
 paflages in antient authors, or making critical 
 obfcrvations upon them, and in other things of 
 that kind. Not content to reprefent them as 
 abfolutely void of genius, and having no preten- 
 itons to wit or reafon, and as neither wifer nor 
 better for their fludies themfelves, he will not 
 allow, that any of them had the public good in 
 view in x\\?l drudgery they fubmittcd to. But I 
 fcarce know a greater %n of a malignity of 
 temper, than adifpofition 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 adions to fupport fuch a judg- 
 jnent. It were cafy to name peribns,that within 
 thefe two laft centuries, have employed them- 
 felves in the way he mentions, who v/ere unque- 
 ftionably men of great judgment and genius, as 
 well as induQry : or, at Icaft, a fmall fhare 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 acknovvlegemenr, have greatly ferved the 
 intercfts of learning, and contributed to the 
 ipreading of it. 
 
 But how meanly focverhc thinks of the gram- 
 niarians, critics, compilers of didionaiies, and re- 
 vi'€is andpubliihcrs of manufcripts, he makcth 
 
 a fiiil 
 
Lovd Bolingbroke's Letters. 197 
 
 a ftill morediradvantageous reprefentation of an- 
 tiquaries and chronologcrs. Speaking of per- 
 fons that have hitherto been regarded as of great 
 figure and eminence in the republic of letters, he 
 
 avoweth " a thorough contempt for the 
 
 " whole bufinefs of their learned lives j for all 
 " the refearchcs into antiquity, for all the fy- 
 " ftemsof chronology and hiftory, that we owe 
 '^ to the immenfe labours of a Scaliger, a Bo- 
 " charts a Petavius, an UJhery and even a Mar- 
 
 " fiam */' It feems very odd, for one that 
 
 fpeaks To highly of the advantage of hiftory, to 
 exprefsfuch a contempt for the labours of chro- 
 nologcrs, which certainly are of great ufe for di- 
 gefting hiftory into its proper periods, in order to 
 a regular and orderly conception and underftand- 
 ing of it. In a paflage cited above, he mentioneth 
 it among the advantages of hiO.ory, efpecially 
 antient hiftory, that we there fee events as they 
 followed one another J — *' that there the begin- 
 " ning,theprogellion,andthe end, appear not of 
 " particular reigns, much lefs of particular enter- 
 ** prizes or fyftems of policy alone, butof go- 
 " vernments, of nations, of empires, and of all 
 " the various fyftems that have fucceeded one 
 
 *' another in the courfe of their duration." 
 
 This feems to ftiew the advantage, and even nc- 
 ceflity, of chronology ; and, with regard to this, 
 the labours of a Scaliger, a Petavms, and Ujhery 
 are highly ufeful and commendable. Toendea- 
 
 * Vol. I, p. 6. 
 
 O 3 vour 
 
198 Reflections 071 the Late 
 
 vour to digeft the hiftory of mankind, and of the 
 principal events that havcliappened in the world, 
 in a regular feries, to mark the rife and fall of 
 cities and empires, to compare and connect the 
 hiftories of different countries and nations, fa- 
 cred hiftory and profane ; and, in order to this, 
 to lay together the fcattered hints and fragments 
 of different ages, is, notwithftanding his degrad- 
 ing reprcfentation of it, a noble employment, an 
 employment that even a Sir i/^^f iV^i^/i?;2 judged 
 not to be unworthy of his great genius. One 
 would be apt to think, that every impartial per- 
 fon, who hath a juft value for learning, muft have 
 a great honour for thofe that have taken pains to 
 fct thcfe things in a proper, light : and where 
 abfolute certainty cannot be attained to, an happy 
 conjedure may be both pleafing and ufcful. 
 
 In his third Letter, hcfinderh 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 him- 
 ielr had 6.oxit^\t^gropng in the dark in his fear che^ 
 tnto antiquity *. He fpeaks with contempt of 
 what he calls dry regiflers of tfelefs anecdotes i 
 
 and declares, that '' ten millions of fuch 
 
 '^ anecdotes, though they were true j and com- 
 *• picrc authentic volumes of Egyptian or Chal- 
 *' dean, of Greek or Latin, of Gallic or Britijhy 
 *' of French or Saxon records 5 would be of no 
 *' yalue in hisfenle, . becaule of no ufc towards 
 ♦ Vol. I. p. 149. 
 
 '' our 
 
Z/(?rt/ Bolingbroke's Lettte. 199 
 
 " our improvement in wifdom and virtue; if 
 *' they contained nothing more than dynallies 
 " and genealogies,and a bare mention of rcmari<- 
 *' able events in the order of time, liice jour- 
 " nals, chronological tables, or dry and meagre 
 
 " annals *." Bat whatever opinion I may 
 
 have of his Lordfhip's tafte,! cannot help think- 
 ing, thjt in this he is too rigid. Itfeems to be a 
 very natural and unblamcablc curiofity^ to fcarch 
 as far as we can into the recedes of antiquity j.and 
 the originals of nations; and there is a pleafure 
 even in thofe glimmerings of light that break 
 through the obfcurity, provided we do not re- 
 prefent thofe things as certainties, which are only 
 conjeclural. And I believe there are few but 
 would be apt to \vil"h, that there were ~ " an- 
 " thentic volumes of Egyptian or Chaldean^ 
 " Greek or Latin^ Gallic or Brit/jh records," 
 
 even though they were only like what he 
 
 calls ■ " dry and meagre annals," or, as he 
 
 elfcwhere fpeaks, - — •" the gazettes of anti- 
 *' quiry;"— and contained dynaliies and genea- 
 logies, with a mention of remarkable eveiirs that 
 happened to thofe nations in the order of time, 
 like journals, or chronological tables. And if 
 any learned man could difcovcrfuch anricnt au- 
 thentic records or monuments, lew, I fhould 
 think, would blame him, or think him idly em- 
 ployed in publifhing them to the w^rid. 
 
 It looks a little odd, that there is \\o kind of 
 men for v/hom, throughout thefi letters, he 
 * Vol. I. p. 150. 
 
 © ir fiicweib 
 
200 ReRci^ions on the Late 
 
 rhcweth a lefs regard than for thofe that are ge- 
 neraily accounted men of learning. Speaking 
 of thofcwho — " affeflthe reputation of great 
 *' fcholars, at the cxpence of groping all their 
 
 '' lives in the dark mazes of antiquity," 
 
 he fays, that " ail thefc miftake the true 
 
 " dciign of Rudy, and the true ufc of hiftory." 
 
 Great as the advantages arc that heafcribeth 
 
 to hiftory, and which he thinks every man is 
 capable of that is able to read, and to refledt 
 
 upon Y^'hat he reads, yet " a creditable kind 
 
 *' of ignorance is, in his opinion, the whole bC" 
 *' nefir which the generality even of the mod 
 *' learned reap from it."— -And he intimates, that 
 that the only efFed of their reading and ftudying 
 hidory is, to become pedants, /. e. as heexplain- 
 
 cth it, " worfc than ignorant, always incapa- 
 
 *' blc, fometimesmeddhng andprefuming*/' — 
 And clfewhcrc he rcprefcntcth the credulous 
 
 learned as only employed *' in wrangling 
 
 " about antient traditions, and ringing different 
 *' changes on the lamcfet of bells f/' 
 
 To ail which may be added ,whac he faith, in 
 his Letter on the true ufc of retirement and fUidy, 
 
 concerning '*.the Icholar and philofopher, 
 
 ' who, far from owning that he throws away 
 ^ his time, reproves others for doing it ,• that fo- 
 ' Icmn mortal who abftains from the plcafures 
 ' and declines the buiinefs of the world, that he 
 ' may dedicate his whole tunc to the fearch 
 
 '■ Vol. f, p. 14, 15. 21 f lb. p. 169. 
 
 '' of 
 
Lord Bolingbroke's Letters. 201 
 
 ^' of truth, and the improvement of know- 
 
 *' iege/'-- — He fuppofes him to have read 
 
 " till he is become a great critic in Latin and 
 '' Greek, in the Oriental tongues, in hiftory and 
 *' chronology; and not only fo, but to have 
 '* fpent years in ftudying philofophers, commen- 
 " tators, rabbles, and whole legions of modern 
 " dodors, and to be extremely well verfed in all 
 " that has been written concerning the nature of 
 " God, and of the foul of man, about matter and 
 
 " form, body, and fpirit, &c. * " And yet 
 
 he pronounceth, that, notwithftanding all his 
 learning, he is in a ftate of ignorance, for want of 
 having • — " examined the firft principles, and the 
 " fundamental faints, on which thefe queftions 
 "5^ depend, with an abfolute indifference of judg- 
 
 ** ment, and fcrupulous exadtnefsf." This 
 
 he fuppofeth to be the cafe of " many a 
 
 " great fcholar, many a profound philofopher, 
 
 " many a dogmatical cafuift." Yea, and, as 
 
 appeareth from other palTages in his Letters, of 
 every learned man, of every philofopher and di- 
 vine whatfoever, that believeth Chriftianity. On 
 the other hand, he declareth concerning — " the 
 " man who hath pafled his life in the pleafures 
 
 *' or bufinefs of the world," that whenever 
 
 he fets about the work of examining principles, 
 
 and judging for himfelf '* concerning thofe 
 
 *' things that are of greateft importance to us 
 ■^ here, and may be fo hereafter, he will Toon 
 
 » Vol. II. p. 211, 2ia. t lb, p, 213, 114. 
 
 i^ have 
 
20 2 Reflections on the Late 
 
 *^ ha\'e the advanta-:^e over the learned philofo- 
 ** pher. For he will foon have fecured what is 
 *' neccflTary to his happincfs, and may fit down 
 ** in the peaceful enjoyment of that knowlegCi 
 ■' or proceed with greater advantage and fatif- 
 ^' fadtion to the acquifition of new knowlege; 
 " whilfl: the other continues his fearch after 
 ** things that are in their nature, to fay the bed 
 '' of them, hypothetical, precarious, and fii- 
 " perfluous *." 
 
 The natural tendency of thefe, and other re- 
 flexions of a like kind, which occur in thefc Let- 
 ters, fecms to be to pour contempt upon what have 
 been hitherto efteemed valuable branches of lite- 
 rature. Refearches into antiquity, chronological 
 ftudies, criticifm and philofophy, difquifttions 
 concerning the nature of God, the human foul, 
 and other philofophical and theological fub- 
 jedSj all thefe are rcprefented as of little or no 
 ufe; and only a more fpccious kind of idlenefs. 
 And if this be the cafe, I think it is wrong to 
 complain of the Goths ^ Vandals^ Saracens^ and 
 other barbarous nations, that burnt whole libra- 
 ries, anddcOroyed the monuments of learning. 
 They rid the world of a great deal of ufelefs 
 lumber, which tempted men to mif-fpend their 
 time aiid pain"? ; and it would have been an ad- 
 vantage to mankinJ, if more of them had been 
 dcfiroyc'd : inllcid of being thankful to thofe 
 karncd peribns that have taken fuch pains to re- 
 cover and publiih antieat monuments, we are 
 
 * Vol. II. p. 2i6, zij. ' 
 
 only 
 
Lord Bolingbroke's Letters. 203 
 
 only to regard them as induftrious triflers, to 
 whofe labours the world is very little obliged. 
 Nor can I fee, upon luch a view of things, vvhat 
 ufe or need there is of feminaries of learnino-. 
 But, in good earned, can this he regarded as\ 
 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 tade, tend rather to link us into ignorance 
 and barbarilm, and bring us back to the dark- 
 nefs of the moft illiterate ages. 
 
 Taken in this view, I cannot think, that thefe 
 Letters have a favourable afped on the interefts 
 of literature. Methinks there appcareth to be 
 no great neceflity atprefcnt of warning perfons 
 not to fpend their lives in laborious purfuits of 
 learning. The prevailing turn of the age doth 
 not feem to lie this way. Many of our ^^entle- 
 men will no doubt be very well pleafed to be af- 
 fured, that though they pafs their lives in the bu- 
 finefs or pleafures of the world, yet if they at 
 length fet themfelves to examine firft principles, 
 and confult the oracle of their own reafon, with- 
 out any regard to the opinion of otiiers, or trou- 
 bling themfelves to read the writings of philofo- 
 phers or divines, they arc in a more likely way 
 of difcovering truth, and making a pro^refs in 
 ufeful knowiege, than any of thofe — - '^ fo- 
 " lemn mortals, who abftain from the plea- 
 " fures and decline the bufinefs of the world, 
 V that they may dedicate their whole time to 
 
 *' the 
 
204 Refle<Elions on the hate, 
 
 *' the fearch of truth, and the improvement of 
 " knowlegc." This is certainly a very flatter- 
 ing fchcme, and fcems to open a very fhort and 
 eafy way for attaining to wifdom. When they 
 find a man of hisLordfliip'sfine and elegant tafte, 
 and great talents, and who by his own account 
 hath fpent fo much time and pains in learned in- 
 quiries, pronouncing them abfolutely vain and 
 ufelefsj they will be very apt to take his word 
 for it, and not give themfelves the trouble of la- 
 borious ftudy ; the refult of which might be 
 only filling their heads with what he calleth 
 Isarned lumber, andexpofing them to the ridicu- 
 lous charader oi pedants^ i. e. as he defcribeth 
 
 them, " men worfe than ignorant, always 
 
 " incapable, fometimes meddling and prefum- 
 
 " ing." Inftead of fuch learned drudgery, the 
 
 more eafy and delightful task of ftudy ing modern 
 hiftory, may be fufficienc to furnifh them with 
 all the knovvlege they want, and anfwer every 
 end of ufeful improvement. 
 
 But furely fuch a manner of rcprcfcnting things 
 is not altogether juft, nor isthisthemoftefFedual 
 way of promoting real improvement in wifdom 
 and virtue. Great is the extent, and wide the 
 field, of fcience. Many noble fubjcds there are 
 of inquiry, which well deferve our attention. 
 The defire of knowlege is the ftrongeft in the 
 nobleft minds ; but comparatively fmall is the 
 progrefs that a man is capable of making by 
 his own unailifTcd ability, within the Ihort 
 compafs of this prefent life : and therefore, be his 
 2 abilities 
 
Lord Bolingbroke's Letters. 205 
 
 abilities never fo great, he will need the afllftaiicc 
 of others, and ought to be very thankful for it. 
 Many excellent perfons in different ages have em- 
 ployed their pains this way 5 and a mighty ad- 
 vantage that man hath, who has the opportu- 
 nity, and knows how to improve it, of profitin^^ 
 by their labours. He may, by reading, vaftly 
 increafc his (lock of knowlege, may meet with 
 many valuable hints, which elfe would not have 
 occurred to him, and may find important fub- 
 ;eds fct in a clearer light than otherwifc he 
 would have k^w them. The Author of our be- 
 ings, who hath implanted in us the defire of 
 . knowlege, and fitted us for communicating our 
 fcntiments, undoubtedly defigned, that, in ac- 
 quiring knowlege, as well as in other things, we 
 Ihould be helpful to one another, and not depend 
 merely upon ourfelves. And this is the great 
 advantage of language, and of letters. We mufi: 
 indeed make ufe of our own reafon, but we 
 ought alfo to take in ail the helps and advantages 
 wc can get : and he that is careful to improve 
 thofe helps which arc afforded him, and who, 
 without fubmitting implicitly to the judgments 
 and opmions of others, endeavours to make the 
 belt ufe he can of their labours and ftudics, as 
 well as of his own thoughts, is in a far more likely 
 way of improving his knowlege, and will bet- 
 ter approve himfclf to God, and to all wife men, 
 than he that, from a vain confidence in his owa 
 judgment, dcfpifcth and rejectcth thofe helps 
 
 auds 
 
20 6 Reflections on the Late 
 
 and, under pretence of confulting the oracle of 
 reafon in his own breaft (for, as his Lordfhip 
 
 cxprefleth it, " every man's reafon is every 
 
 " man's oracle,") — • will not give himfeif 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, 
 fueh an arrogant felf-fufficiency, and a con- 
 tempt of the labours and judgments of others, 
 is not a very proper difpofition for finding out 
 truth. A man of this charader was ^/'/V/iJr^x, 
 who boafted that his knowlege was all of his 
 own acquiring, and fcorncd to feem to be be- 
 holden to any other for his notions. 
 
 Having confidered thofe parts of the late 
 Lord Bolingbrokes Letters that feem nor very 
 favourable to the interefts of literature, I (hall 
 now proceed to what is the principal defign of 
 thefe Remarks, to examine the refledions he has 
 cafl: upon the facrcd monuments of our religion. 
 Hefirrt attacks the hiftory of the Bible, efpeciaily 
 as contained in the books of the Old Teftament j 
 and then proceeds to a more dired attempt upon 
 ChrilUanity. 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 pro- 
 fcflcs a kind of zeal. I fhall therefore confider 
 diflindiy what he hath offered. 
 
 In his third Letter on the ftudy of hiftory, he 
 fettcth himfelt to confider the (late of antient 
 hiftory, both faered and profane : and begins 
 
 with 
 
Lard Bolingbroke's Letters. 207 
 
 with declaring his rcfolution— " to fpeak. 
 "^' plainly and particularly in favour of commoa 
 *' fenfe, againft an abfurdity which is almoll 
 
 '• fandified *." After having made fomcob- 
 
 fervarions on the ftate of antient profane hiftory, 
 and fhewn, that it is full of fables, and alto- 
 gether uncertain ; he next comes to apply thefe 
 obfervations to antient facred hiftory f. What 
 he Teems at firft to propofe, is, to fhevv, that it 
 is '■ - '* infufficient to give us light into the 
 " origiiial of antient nations, and the liiftory of 
 " thofe ages we commonly call the firft ages.'* 
 — But it is evident, that, under pretence of 
 fhewing this, his intention is, to reprelent the 
 whole hiftory of the Bible as abfolutely uncer- 
 tain, and not at all to be depended upon for a 
 juft account of fads. He not only denietli, 
 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 honeft hiftorians. He reprefcnts thofc 
 hiftories as — " delivered to us on the faith of a 
 *' fuperftitious people, among whom the cuftom 
 *' and art of lying prevailed remarkably ;{:." — — 
 And obferves, that — " xh^Jewip hiftory never 
 ^' obtained any credit in the world, tillChrifti- 
 *' anity was eftablifhed §." He fometimes ex- 
 prefteth himfclf, as if he were willing to allow 
 the divine infpiration of the doctrinal and pro- 
 
 * Vol. I, p. 70, + lb. p, 83. et l^q. X ^^- P- 87. 
 
 S lb. p. 91. 
 
 phetical 
 
2o8 Refleftions on the Late 
 
 phetical parts of the Bible, and were only for 
 rejeding the hiftorical. And this he pretends 
 to be thebeft way to defend the authority of the 
 Scriptures *. But it is evident, that this is only 
 a fneer. For he was, no doubt, fenfible, that 
 the facrcd hiftory is fo interwoven with the 
 prophecies and laws, that if the former is to be 
 regarded as lying fidion, and not at all to be 
 depended upon, the divine authority of the other 
 cannot be fupported. And what he afterwards 
 repeatedly affirmeth of Chriftianity, that the 
 credit of its divine inftitution dependeth upon 
 fads, holdeth equally concerning the Old Tefta- 
 ment occonomy. 
 
 After having done what he can, in his third 
 Letter, to Ihew the uncertainty of antient facred 
 as well as profane hiftory, he begins his fourth 
 
 with obferving, that as ** we are apt naturally 
 
 " to apply to ourfelves what has happened to 
 " other men ; and as examples rake their force 
 ** from hence j fo what we do not believe to 
 " have happened we fhall not thus apply 5 and, 
 *' for want of the fame application, the examples 
 
 *' will not have the fame efifed."- And then 
 
 he adds "Antient hiftory, fuch antient hiftory 
 
 " as 1 have dcfcribed," [ in which antient 
 
 facred hiftory is manifcftly comprehended] • 
 
 " is quite unfit in this refpedto anfvver the ends 
 " that every reafonable man fhould promife to 
 ** himreif in this ftudy ; becaufe fuch antient 
 
 * Vol. I. p. 93. 98, 99. 
 
 *' hiftory 
 
i^/-^ BoJingbroke's Letters. 209 
 
 ^* hiflory will never gain fufficient credit with 
 
 " any reafonable man *." And afterwards 
 
 Ipeaking of antient fabulous narrations, he de- 
 Clares, that " fuch narrations cannot make 
 
 " the flighteft momentary imprellions on a mind 
 *' fraught with knowlege and void of fuper- 
 *' ftition. Impofed by authority, and aflifted 
 " by artifice, the delufion hardly prevails over 
 *• common fenfe; blind ignorance almoft Cccs^ 
 ** and rafh fupcrftition hcfitates : nothing lefs 
 *' than enthufiafm 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 
 " examined our antient traditions without pre- 
 " pofleflion :" and that all the difference be- 
 tween them, z^A Arnadis of GaiUy is this, that 
 — — " InAmadis of Gaul we have a thread of 
 " abfurdities that lay no claim to belief; but 
 *' antient traditions are an heap of fables, under 
 ** which fome particular truths infcrutable, and 
 *' therefore ufelefs to mankuid, may lie con- 
 ** cealed, which havea juft pretence to nothing 
 
 '^^ more,'' \i. e. to no more credit than Afnadts 
 
 o^Gaul] " and yet impofe themfclves upoa 
 
 " us, and become, under the venerable name of 
 " antient hiftory, the foundation of modern 
 *' fables f." He doth not diredly apply this 
 to the Scriptures. But no one can doubt that 
 this was his intention. It is too evident, that thefe 
 
 * Vol. I. p. 1 18. f lb. p. 120, izi. 
 
 Vol. 111. P ar e 
 
2 1 o Refledions on the Late^ &;C. 
 
 are defigncd to be included in what he calleth 
 
 " our anticnt traditions" (a word which 
 
 he had applied fevcral times before to the facred 
 records) ; and which he rcprefentcth as *' im- 
 ** pofed by authority, and aflifted by artifice." 
 
 And I think it is fcarce polliblc to exprefs a 
 
 greater contempt of any writing, than he here 
 doth of the hiftory of the Bible, and the ex- 
 amples it affords. 
 
 RE- 
 
C^ii ] 
 
 REFLECTIONS 
 
 On the Late 
 
 Lord Bolingbroke's Letters. 
 
 '" ' ' • ' 
 
 PART IL 
 
 SECTION i. 
 
 The Hijiory and Scriptures of the Old Teda- 
 ment vindicated againft his Lordfiifs Ex^ 
 ceptions. 
 
 HAVING given this general view of the 
 author's defign, I (hall now proceed to a 
 more diftind and particular examination of the 
 principal things he hath offered to invalidate 
 the authority of the Old Teftament Hiftory. 
 What he faith of Chriftianity (hall be confidered 
 afterwards. 
 
 V % I need 
 
21^ Refleclidns on the hate 
 
 I need not take much notice of what he hath 
 urged to fhew, that the writers of the Sacred 
 Books did not intend an univerfal hiftory, or 
 fyftcm of chronology *. I know nobody that 
 fuppoies they did ; fo that he might havefparcd 
 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 fafely be affirmed, that no one 
 book in the world gives fo great helps this way, 
 it is fufficient if it gives us a true hiftory as far 
 as it goes, and which may be fafely depended 
 upon. This is what our author will not allow. 
 It is manifeft, that he placeth it in the fame 
 rank with the moft fabulous accounts of antient 
 times. This then is the point we are to coniider. 
 Let us therefore examine what proofs or argu- 
 ments he hath brought againft the truth and 
 credit of the facied hiftory. 
 
 Some of the things offered by him to this 
 purpofe have fcarce fo much as the appearance 
 of argument. Of this kind is what he faith 
 concerning the ufe that has been made by Jewifh 
 Rabbles, and Chriftian Fathers, znd Mahometan 
 Dodors, of the fhort and imperfed accounts 
 :given by Mofes of the times from the creation to 
 the deluge. Let us grant, that the fables they 
 have feigned conccrnhis, ^ dam and Eve, Cain 
 and Abel^ Enoch y Noah, and his fons, ^r. are 
 
 fuch as '' Bonzes or Talapoins would almoft 
 
 ** blulTi to relate j" 1 do not fee how this can 
 
 * Vol. I, p. 202, et feq. 
 
 be 
 
Zyoz-i/ Bolingbroke's Letters. 213 
 
 be reafonably turned to th? difadvantage of the 
 books of Mofes^ or hurt the credit of them; 
 fincehis 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 cafy for 
 MofeSj^ if he had been a fabulous writer, to have 
 filled up this part of his hiftory with marvelous 
 relations, and to have embellifhed it with fuch 
 fjdions concerning our firft parents, and the mod 
 ^ntient patriarchs, as out author here rcferretU 
 to : and his not iiaving done fo is a ftrong pre-, 
 fumption in his favour, that he did not give 
 way to fancy or invention, but writ down the 
 fafts as they came to him, with an unafFefted 
 fimplicity. His accounts are (hort, becaufe lie 
 kept clofe to truth, and took care to record no 
 more of thofe times than he had good informa- 
 tion of, or than was neceifary to the defign he 
 had in vjewj 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 Patadife, the fall, and the flood, which 
 were the moft remarkable events of that period ; 
 qnd to continue the line iiomAdam by Setb to. 
 Noah, as afterwards he 4^ocs from him to Abra- 
 ham. 
 
 What his LordHiip obferves concerning the 
 blunders of the Jewjfi chronologeis *, is noj; 
 
 ^ Vol. I. p. 104. 
 
$!i4 Refledions on the hate 
 
 much more to his purpofc, except he could 
 prove, that thofe blunders are chargeable upon 
 the Scriptures ; which is fo far from being true, 
 that, if accurately examined, arguments may 
 be brought from thofe very Scriptures to con- 
 fute the blunders he mentions. 
 
 As to the differences he takes notice of 
 * between the Scripture-accounts of the Affy- 
 rlan empire, and thofe given by profane au- 
 thors, /'. e. by Ctcfias, and them that copy from 
 him, very able chronologers have endeavoured 
 to fhew, that thofe accounts may be reconciled. 
 But if not, it would only follow, that the 
 Scripture-hifiory difFereth fromC/^<a:j-, who, in 
 hisLordfhiy's own judgment, and by the acknow- 
 legement of the moft judicious among the 
 Greeks themfelves, was a very fabulous writerfj 
 and how this can be fairly thought to derogate 
 from the credit and authority of the Sacred 
 Hiftory, I cannot fee. 
 
 But to come to thofe things on which he 
 feems to lay a greater Ikefs. The fum of what 
 he hath offered to deftroy the truth and credit 
 
 of the Sacred Writings amounteth to this, 
 
 " That the Jrdi'Sj upon whofe faith they ar^ 
 " delivered to us, were a people unknown to 
 *' the Greeks, till the time o^ Alexander the 
 ■' Great. — — That they had been flaves to the 
 " Egyptians, AjJ^yr'ians, Medes^ and Terfians, as 
 *' tlicle fevcrai empires prevailed. — That a great 
 '' part of rhcni had been carried captive, and ioft 
 
 ?* Vol. I. p I 14, 115. f lb. p. "i^. So. 
 
hord Bolingbroke's Letters. 215 
 
 *' 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 aifo they loft their 
 *' antient facred books : that they were a fn- 
 *' perftitious people, among whom the cuftom 
 *' and art of pious lying prevailed remarkably — 
 *' That the original of the Scriptures was com- 
 ** piled in their own country, and, as it were, 
 
 *' out of the fight of the reft of the world 
 
 '* That the Jewifi hiftory never obtained any 
 '' credit till Chriftianity was eftablifhed; but 
 *' though both Jews and Chriftians 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 
 " fhew, that it could not have been originally 
 *' given by divine infpiration 5 and that they 
 ** are come down to us broken and confufed, 
 " full of additions, interpolations, and tranfpo- 
 
 ** fitions That they are nothing more than 
 
 ** compilations of old traditions, and abridg- 
 
 " ments of old records made in later times • 
 
 and that Jews and Chriftians differ among 
 themfelves concerning almoft every point that 
 is neceflary to eftablilh the authority of thoie 
 books. He concludes with fome obfervations 
 on the curfe faid to be pronounced by Noah 
 upon Canaan, which he would have pafs for 
 an abfurd fidion of the writer of the book 
 of GenefiS'-, and he fcemeth to have fingled 
 P 4. '[ ouc 
 
 (c 
 
 (( 
 
21 6 Refle(3ions on the Late 
 
 ^* out this as one of the propereft inftances he 
 
 *' could find for cxpofing the Scripture." 
 
 Let us confider thefe things diftindly. 
 
 It is no juft prejudice againft the credit of the 
 
 Scripture-hiftory, that the Jeiz's, among whom 
 
 thofe writings were preferved, and whofe affairs 
 
 are there recorded, were, as appeareth from 
 
 thofe writings '-'■ Slaves to the Egyptians, 
 
 " Affyrians, Medes, and Terjians, as thefe feve- 
 
 *' ralempiresprevailed*." It rather furnifheth 
 
 a proof of the truth and impartiality of thofe 
 records, that they give an undifguifed account, 
 not only of the flourifhing times of their ftate 5 
 for there were times in which they were flourifh- 
 ing, free, and independent -, but of their dif- 
 graces, defeats, captivities, and all the calamities 
 that befel them, which, according to thefe ac- 
 counts, were in a way of juft puniftment for 
 their national iniquities, their difobedience and 
 ingratitude. Yet under all thefe various revo- 
 lutions their nation was never intirely loft, nor 
 incorporated with their conquerors. Though 
 many of them revolted, ftill there was ^ number 
 of them that with an unalterable zeal and con- 
 ftancy adhered to their antient religion and laws, 
 which ihey regarded as of a divine original : a 
 religion remarkably d.iftind from that of the 
 nations to which they were fubjcded, and, oq 
 ihe account of which, they Were frequently cx- 
 I ofcd to hatred, perfccution, and reproach. 
 
 * Vol. i. p. ?4. 
 
 If 
 
Lord Bolingbroke's Letters. 217 
 
 lithtjews were unknown to the Greeks be- 
 fore Alexander the Great, this afFordeth not the 
 leaft probable prefumption, that their antient 
 hiftory is not to be depended upon. The Greeks, 
 by this authors own acknowlegement, did not 
 begin to write hiftory till very late. The 
 knowlege they had of other nations was very 
 narrow and confined. And, particularly, they 
 were in a great meafure ftrangers to the languages. 
 Jaws, cuftoms, and hiftory, of the eaftern nations. 
 He himfelf obfcrves, that after the times of 
 Alexander the Great, and even long after the 
 Jewifh Scriptures were tranflated mto Greek, the 
 Jews, and their hiftory, were neglected by them, 
 and continued tobealmoft as much unknown as 
 before*. And yet certain it is, that the 'Jews 
 were then a confiderable people, and that the 
 Greeks had many opportunities of being ac- 
 quainted wirh them. Let us grant what he in- 
 finuates, that this was owing, not to want of 
 
 curiofity in the Greeks, fince " they were, as 
 
 *' he obferves, inquifitive to the higheft degree, 
 " and publifhed as many idle traditions of other 
 
 " nations as of their ownf" but to the 
 
 contempt they had for the Jews. What can be 
 inferred from thence? Doth it follow, that the 
 Jewip Scriptures are not authentic, nor their 
 hiftories to be credited, becaufe the Greeks neg- 
 lected or defpifed them, and did not own their 
 authority ? This is cafily accounted for by any 
 
 » Vol, I. p. 50. t Ibid. p. 88. 
 
 cne. 
 
2 1 8 Reflexions on the Late 
 one that confidcrs the nature of the ^ewijh in- 
 ftitutions. It is not to be wondered at, that a 
 people fo cxceflively vain as the Greeh^ and who 
 looked upon the reft of the world z.^ Barbarians ^ 
 fhould conceive an averfion or contempt for a 
 nation whofe laws and religion were fo different 
 from their own, among whom all image- worQiip 
 was moft exprefly prohibited, and no adoration 
 was paid to inferior deities, in which the religion 
 of the Greeks, and of which they were extremely 
 fond, principally confided. If the Jewip facrcd 
 books had contained ftrange ftories of the ex- 
 ploits of their gods, of their genealogies, battles, 
 and amours, or traditions that tended to fupport 
 a fyftcm of idolatry, the Greeks undoubtedly 
 would have been ready enough to tranfcribe 
 thefe things into their writings: thefe fables 
 would have been fuited to their tafte. But it 
 cannot be fuppofed, that they fhould pay any 
 regard to the accounts given of extraordinary 
 miraculous fads, that were dcfign^d to eftabliOi 
 and give fanclion to a conftitution, the manifeft 
 tendency of which was to condemn and fub- 
 vert that idolatrous worfhip, to which they 
 were fo exccllively addided. 
 
 Among all the heathen nations none exprcfTed 
 a greater enmity to the Jews than the Egyptians^ 
 who weve themfelves of all people the moft 
 flupidly idolatrous. One of cheir writers, Apion 
 of Alexandria^ is particularly mentioned by our 
 
 author as having ^' fpoken of the Jews in a 
 
 '■ manner neither much to their honourj nor to 
 
 *' that 
 
Lord Bolinghvokt" s Letters. 219 
 
 '' that of their hiftorks." This fccms to have 
 
 recommended him to his lordfhip's favour ; for 
 
 he fpeaks of him as a man '* of much eru- 
 
 *' dition, and as having pafled for a curious, a 
 
 *' laborious, and learned antiquary" though 
 
 he owns, that he pafled alfo '' for a vain and 
 
 " noify pedant*." But if we may judge of" 
 
 him by the fragments of his work, which Jo- 
 fepPms has given us, he was, with regard to the 
 JewSy an ignorant and malicious writer, who 
 does not appear to have been acquainted with 
 their hiftories and laws, though he pretended to 
 write againft them 5 and might fo eafily have 
 procured information, if he had defired it. And 
 this appears to have been the cafe of feveral 
 others of the heathen writers that mention the 
 Jews, They fcem not to have given themfelves 
 the trouble to make any diligent inquiry into 
 their hiftory or lav/s, as delivered by themfelves, 
 but took up with idle reports and traditions to 
 their prejudice : and yet in the accounts given 
 of the Jews by the heathen writers, imperfed 
 as they are, there are fome valuable hints and 
 traces to be difcerncd, which Ihew the falfhood 
 of other things they report concerning them f. 
 
 * Vol. I. p. 90, 91. 
 ■f- There is an heathen writer of a very different charafter 
 from Jpiotiy who gives a much more candid account of the 
 Jeivijh nation: I mean tlie judicious Strabo, of whom our 
 author himfelf fpeaks with the higheft efteem. He makes 
 the caufe of Mofesz forfaking Egypt to be his being difTatisfied 
 with ths falfs notions of God, and his worlhip, that had obtained 
 
 among 
 
 It 
 
J3 20 Reflections 07i the Late 
 
 It is therefore a little odd, that fuch a ftrefs 
 
 fhould be laid upon this, that *' the Jewijh 
 
 ** hiftory never obtained any credit in the world, 
 
 *^ till Chriftianity was cftablifhed :" •/. e. it 
 
 obtained no credit among the heathen nations 5 
 
 or, as he elfewhere exprefleth it " we do not 
 
 *' find, that the authority of thefe books prevailed 
 ** among the pagan world*." — How could it 
 be expefted, that it fhould? Since the heathens, 
 could not acknowlege it, and continue heathens ; 
 for it was abfolutcly fubverfive of the whole 
 fyftem of paganifni. Th^ authority of thofe 
 books was believed and received among all thofe, 
 by whom it could be reafonably expeded that 
 it fhould be believed and received : that is, it 
 was acknowleged and received by that nation 
 among whom thofe writings, and the memory 
 of the laws and fads, had been conftantly pre- 
 (cived, and who regarded them with great vene- 
 ration, as of a divine original j and ^Ifo by, tliofe, 
 among the heathens themfcives, who, upon the 
 credit Qii\\Q,Jewifi religion, lav/s, and records, 
 quitted the heathen idolatry : ^nd thefe were ali 
 
 among the Egyptians; and fuppofes him to have entertained 
 iufter and nobler notions of the Divinity than the Egyptians, or 
 "Libyans, or Greeks : that with him went from Egypt many that 
 honoured the Deity, ttoKAo} iijjMvlzi 70 Qiioi' : that he perfuaded 
 many good men, and brought them unto the country where Jeru- 
 fakm is built; and that there they continued />r<?t7//z«^7«/jV^ or, 
 ri%hteoufneis, and being truly religious, or fmcere nvoi-pippers of 
 God, .4\)'.u,ir)'7cc,ety6v]i<. }^ iva-Xti'; eoi aAiiSs;? oi^n, but tliat after- 
 \varus they degenerated. — See Siraho. lib. xvi. 
 
 » Vol. I. p. 87, 5!. 
 
 that 
 
Lord Bolingbroke's Letters. 221 
 
 that could be reafonably expeded to acknowlegc 
 the authority of the Je'wijh facced books, even 
 fuppofing their authority to have been never fo 
 well founded. 
 
 But it is urged as a ground of fufpicion againfl 
 
 the Jewifi Scriptures, that '' they were com- 
 
 " piled in their own country, 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 moft remarkable 
 events relating to their nation, are recorded, 
 Ihould be publifhed in their own country, the 
 fcene where the chief anions were laid. This 
 is no diminution of their credit, but the con- 
 trary. And if they had been compiled in any 
 other country, or by foreigners, and perfons not 
 of their own nation, it might have been faid, 
 and not without fome appearance of rcafon, 
 that they might be miftaken, and take up with 
 wrong and imperfed accounts, both of laws and 
 fads. 
 
 But what this author feems chiefly to infift 
 upon, to ftiew that little credit is to be given to 
 
 thefe writings, is '' that they are hiftories de- 
 
 " livered to us on the faith of a fuperftitious 
 " people; among whom the cuftom and art of 
 ** pious lying prevailed remarkably *." 
 
 In order to form a proper judgment of this 
 matter, let us take a brief view of the Je-joijl 
 Scriptures, that we may fee what likelihood there 
 
 » Vol. I. p, 87. 
 
 Is 
 
2 2 2 Refledlions on the Late 
 
 is of their having been feigned by a fuperftitious 
 and lying people. 
 
 In general, it may be obferved, that if \vd 
 compare the facred books of the Jews with 
 thofe of any other the mofl admired nations, 
 fuch as Greece and Rome^ we fhali foon fee a 
 moft ftriking and amazing difference. Their 
 whole conftirution was of a peculiar nature; fo 
 vaftly different from that of other countries, that 
 it well deferveth the attention and admiration of 
 every impartial and confidcring obferver. It 
 was the only conftitution in the world, where 
 the acknovvlegcment and worfhip of the one 
 true God, the fovereign Lord of the univerfe, 
 and of him alone, is made the fundametal 
 maxim of their (late, and principle of their go- 
 vernment, in which all their laws centre, and 
 the main end to which they are all direQed. 
 All worfhip of inferior deities is forbidden; no 
 deified heroes admitted 5 no images fuffered. 
 Many of their lacrcd rites feem to have been 
 inftituted in a dcfigned oppofition to thofe of 
 the neighbouring nations, that they might not 
 incorporate with them, or learn their idolatrous 
 cuftoms, to which the Ifraelites, for a long time, 
 were very prone. Nor is there any likelihood 
 that they would have embraced or fubmitted to 
 a conftitution fo different from the then generally 
 prevailing idolatry, if it had not been for the 
 manifefl proofs that were given them of its 
 divine original. The author of thefe letters 
 indeed intimates, that many of their rites were 
 
 derived 
 
Z/^r<3^ Bolingbroke's Letters. 223 
 
 derived from the Egyptians^ but whatever con- 
 formity there might be in fome particular in- 
 ftances, nothing is more certain and evident, 
 than that the whole fyftem of the Jewi/h re- 
 ligion was moft effentially oppofite to that of the 
 Egypuans^ and other pagan nations? and tended 
 to caft contempt on their adored deities, and on 
 that idolatrous worfhip to which the heathens 
 were fo much addided, and which was efta- 
 blifhed by the laws of their refpedive countries. 
 
 As to the moral and devotional treatifes, which 
 make up another part of their facred writings, 
 they are inconteftably excellent. Their poetry 
 is of a moft divine ftrain, far fuperior to that of 
 other antient nations, having an unexampled 
 dignity, elevation, andfublimity in it, filled with 
 the nobleft fentiments of the Divinity, and of his 
 glorious incomparable perfe<3:ions, and govern- 
 ing providence. 
 
 The fame obfervation may be made on the 
 prophetical writings, in which we may difcern 
 many remarkable characters of genuine truth and 
 purity. A fervent zeal for God, and for pure 
 and undefiled religion, every- where appears: nor 
 is there any thing in them that breathes the 
 fpirit of this world, or that favours of ambition, 
 artifice, or impofturc. The whole intention of 
 them is manifeftly to reclaim the people from 
 idolatry, vice, and wicked nefs, to engage them 
 to the pure worfhip of God, and to the practice 
 of univcrfal righteoufaefs. With a noble free- 
 dom and impartiality do they reprove their kings, 
 
 rrinccs, 
 
2^4 Refledions on the Late 
 
 princes, priefts, people; denouncing the moft 
 awful threatnings againfl: them, if they fhould 
 perfift in their evil and frnful courfes; and en- 
 couraging them with the moft gracious promifes 
 to repentance, and new obedience: and all this 
 mixed with many remarkable and exprefs pre- 
 didions of future events, which no human fa- 
 gacity could have forcfeen, and which derived 
 fuch an authority to them, that tho' they were 
 often reproached and perfecuted when alive, their 
 charader and writings were afterwards regarded 
 by the whole nation with the profoundeft vene- 
 ration. And it deferveth to be particularly re- 
 marked, that whereas the Jews^ as well as man- 
 kind, in all ages, have been prone to place re- 
 ligion chiefly in external forms, and ritual ob- 
 fervances, as if thefe would compenfate for the 
 negled of the moral precepts, there are many 
 palTages in their facred books, efpecially thofe of 
 the prophets, which in the ftrongefl: terms re- 
 prefent the utter infufficiency of all ritual ob- 
 iervances without real holincfs of heart and life, 
 and even fpeak of them in a very diminutive 
 manner, and with a Teeming contempt, when 
 oppofed tOj or abftraded from, moral goodncfs 
 and virtue ; and fuch writings certainly do not 
 look like the inventions of a fuperftitious and 
 lying people. 
 
 But as the facred hiftory is what this writer 
 fetteth himfelf particularly to expofe and in- 
 validate, let us take a brief view of the hidori- 
 cal parts of Scripture i and thefe are no lefs re- 
 4 mark able, 
 
iL(?r^ Bolingbroke's Letters. 225 
 
 markable, and worthy of our attention, than the 
 Jaws, the prophecies, the moral and devotional 
 
 writings. 
 
 As to a general idea of their hiftory, it is of 
 as different a complexion from that of other 
 nations as their laws, and is of the fame noble 
 tendency with their other facred books. It every- 
 where breathes the profoundeit veneration forthe 
 Deity. The chief defign of it is not merely to 
 anfwer civil or political views, or to prefcrve the 
 annals of their nation, or trace it up to its ori- 
 ginal, though this alfo is done, but for nobler 
 purpofesj to promote the true worfhip of God^ 
 and the pradice of piety and virtue ; to preferve 
 the remembrance of God's wonderful works of 
 providence towards his profelling people; to 
 fhew the favours, the bleffings, the deliverances^ 
 vouchfafed to them, the profperity 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 ufeful lelfons which their hiftory is defigned 
 to teach, and to this excellent end is it direded. 
 
 To which it may be added, that there are 
 obfervable in it remarkable characters of fim- 
 piicity, 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 tl\eir nation, or partial and elegant 
 
 Vol. 111. Q^ encomiums 
 
226 RtReB.ions on the Late 
 
 cnct)miums of their great men. Their great 
 adlions indeed are recorded, but their faults are 
 alfo related with a iimplicity and impartiality 
 that defcrves to be admired. Neither Romans, 
 Greeks, Eiiyptians, nor any other people, have 
 formed their hiftories fo much to the difadvan- 
 tage of their own nation, or charged them with 
 fuch repeated revolts from the religion and laws 
 of their country. Let us fuppofe the Jews 
 never fo much poffefied with the fpirit of lying, 
 it would never have put them upon forging a 
 body of hiftory fo much to the preiudicc of their 
 own national character. It tendeth indeed to 
 give an high idea of the great things God had 
 done for them, of the privileges conferred upon 
 them, and the excellency of their laws (and 
 that their laws are excellent, no man can doubt 
 -that ferioufiy reads and confiders them), but at 
 the fanie time it fetteth the ingratitude, the 
 difobedience, the ftupidity, of that people, their 
 * oppofition to God's authority, and abufe of his 
 goodnefs, their manifold backflidings and un- 
 ftedfaftnefs in his covenant, in the ftrongeft light. 
 Theijt difgraces, defeats, captivities, are no- 
 where concealed; they are reprefented as fre- 
 quently brought under the yoke of the neigh- 
 bouring nations in a manner much to their dif- 
 honour, and their deliverances arc afcribed, not 
 to their own wifdom, condud, and bravery, but 
 to the mercy of God, upon their repentance. 
 In a word, their hiftory is a continued account 
 of God's goodnefs, patience, and juftice, excr- 
 
 cifed 
 
Lord BoJingbroke's Letters. 227 
 
 cifcd towards tlieai; and of their own ftrangc, 
 perverfe, and unaccountable condud. This is fo 
 maniteftjthat it hath been often turned to their 
 reproach, and hath given occafion to the reprc- 
 fentingthem as an obftinate, ungrateful, and re- 
 bellious race, and to Ilich a charge as St, Stephen 
 advanccth againft them from their own Scrip*^ 
 turcs j Te /iiff-?iecked, and unciraimcifed in heart 
 and ears, ye do always rejift the Holy Ghoft : as 
 your fathers did, fo do ye. fVhich of the prophets 
 have not your fathers per fecuted? Ac1;s vii. f i. 
 Thefe confiderations naturally tend to derive a 
 peculiar credit to the Jewifo Scriptures, as con- 
 taining true and faithful accounts, not forged by 
 a fuperftitious lying people. Whatever opinion 
 therefore we may have of the Jews, yet their 
 Sacred Books defer ve great regard. Nor is there 
 any ground to fuppofe, that thefe books or re- 
 cords weK of their inventing. At leaft, I believe, 
 this will fcarce be pretended with regard to the 
 yews in the latter times of their ftate, however 
 they might otherwife be addicted to fidion and 
 embcUifhment. They received thefe books as 
 facred from their anceftors, and were themfelves 
 fo fully perfuaded of the divine original and 
 authority of their laws, and the certainty and 
 authenticity of thefe records, that they adhered 
 to them with a zeal fcarce to be paralleled in any 
 other nation : fo great was the veneration they 
 had for them, that after the canon was com- 
 pleted, they were extremely fcrupulous not to 
 make any additions to their SacD^d Books, or. 
 Q^ z receive 
 
2 28 Refle6tions on the hate 
 
 receive any others into their number as of equal 
 authority, though written by the greateft and 
 wifeft men of their nation. And if any perfons 
 had endeavoured to alter or corrupt them, the 
 fraud, the impofturc, mufl; have been immedi- 
 ately deteded. For thefe Sacred Books were 
 not, like thofe of other nations, confined to the 
 priefts only; they were in the hands of the 
 people, conftantly and publickly read in their 
 iynagogues; the laws, and the fads, were what 
 they were all acquainted with, and inftruded in, 
 from their infancy. 
 
 If therefore there be any ground of fufpicion, 
 it muft fall, not upon the latter Jews^ but upon 
 Ezra, and thofe by whom the facred canon 
 was finifhed. If their hiftory and Sacred Books 
 were forged or corrupted, the mod likely time 
 that can be fixed upon for it is upon their return 
 from the Bahylonifh captivity. And this feems 
 to be the jera fixed upon by the author of thefe 
 
 Letters. He obfcrves that " the Babylonip 
 
 ** captivity lafied fo long, and fuch circum- 
 " fiances, whatever they were, accompanied it, 
 '* that the captives forgot their country, and 
 " even their -language, the Hebrew dialed, at 
 
 " leafi, and charader*." And afterwards, 
 
 he intimates, that the Scriptures were *' Joft 
 
 '* during the captivity f." And he obferves, 
 
 that — "Esr^ began, and t5V;^i?;^ the Jufi: finifhed, 
 *' the canon of the Scriptures zj:."- 
 
 * Vol, I. p. 84. f Ibid, p, 101. X Ibid., p. 85. 
 
 Let 
 
hord BoHngbroke's Letter^ 229 
 
 Let us grant, that in the Babylonipo captivity, 
 the 'Je'ws learned the Chaldee language, which 
 thenceforth became more familiar to them thaa 
 the Hebrew, and that the old Hebrew chara<fler 
 was, as many learned men fuppofe, though it is 
 far from being certain, changed for the Chaldee^ 
 the latter being fairer, eafier, 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 prophefied during the 
 captivity to the ^ews in Chaldeay writ and pub- 
 lilhed his prophecies in Hebrew. So did the 
 prophets Haggai, Zechariah, and Malachi, 
 who prophefied feveral years after the return 
 from the £/2fy/<?w//Z' captivity : which (hews, that 
 the Hebrew language was ftill in ufe, and was 
 undcrftood by many of the people. The fame 
 thing may be concluded from this; that all the 
 Sacred Books that were written after the captivity 
 were written in Hebrew ^ except a part of Ezra 
 and Daniel. Nehemiah, who had been a great 
 man in thcT'erJian court, writ his own memoirs 
 in Hebrew: which Ihews, that the J-ews who 
 continued in P^r/F^, their great men at leaft, ftill 
 retained the knowlege of that language. And 
 as the Hebrew language was not abfolutely for- 
 gotten among the Jews in their captivity, fo 
 neither were their Sacred Books intirely loft. 
 Indeed it were abfurd to fuppofe it. That cap- 
 
 Q, 3 tivity^, 
 
230 Reflections on the hate 
 
 fivity, though it laded feventy years from the 
 firft bcghining of it under Jehoiakim^ yet from 
 the time of the utter defolation oi^eriifalem^ 
 and the temple, and the carrying away the laft 
 remainder of the people xoBabyloyi^ continued 
 but about fltty years. And there were not a 
 few of them that had been carried away from 
 yerufahm, who furvived the whole time, and 
 lived to come back. Many of the priefis arid 
 Lei)tt€s, afh^l chief of the fat hers, who 'ujereanti- 
 ent men, that had J'een the firft houfe^ when the 
 fotmdatmi of the fecond houfe ii'ds laid before 
 their eyes, wept with a loud voice ^ Ezra iii. 12. 
 All thofe among them that lived to fcvenry or 
 eighty years were twenty or thirty years old when 
 yerufalem and the Ttmple were dcdroyed 5 and to 
 fuppofc, that thefe fhould intirely forget their 
 language, or their religion, hidory, and laws, is 
 very abfurd. Add to this, that the people were 
 5n expedarion of a deliverance, and reftitution 
 to their own land, of which the prophets had 
 aflured them; and this would naturally make 
 them more careful to preferve their laws, and 
 t\\t antient authentic records and memorials of 
 their nation. \i appearcth from the accounts 
 given of thofe that returned, that many of the 
 *Friefts the Levites, the Singers, the 'Porters^ 
 the Ncthiymns^ &c. had preferved their genealo- 
 gies during the captivity, in profpcd of their 
 return, and of their being again employed in the 
 facrcd fu ndions; and thofe who could not 
 clearly fhew their genealogies, were put from 
 
 the 
 
Z/(?r(/ Bolingbroke's Letters. 231 
 
 the priefthood, Ezra ii, 62. Neh. vii. 64. 
 Great numbers of the people could alfo prove 
 their genealogies: and where there were any 
 that could not do this, it is particularly taken no- 
 tice of, that they could not jhfJi) their fathers 
 hoiije^ Ezra ii. fp. It is manifeft therefore, 
 that there were regifiers of genealogies preferv- 
 ed in Babylon '■> and is it not reafonable to con- 
 clude, that they would be no lefs careful to 
 prcfervc their Sacred Books, elpecially thofe of 
 Mofes. in which were their original records, and 
 the laws on which their whole conftitution 
 depended ? 
 
 If the JeisDs had been for changing their owa 
 laws and cuftoms, we may fuppofe it mufl: have 
 been in order to their adopting thofe of their 
 conquerors, and ot the country to which they 
 were tranfplanted, and in which they fettled. 
 But it is evident, that, in fad, they did not do 
 this ; fince the whole fyQem of their worfhip and 
 conftitution was, upon their return, very differ- 
 ent from that of the Babylonians. If therefore 
 they learned their language, or ufcd their letters 
 and characters in writing; yet ftill it is certain, 
 that they worfhiped not their gods, nor adopt- 
 ed their religion, and facredritc*. They flili pre- 
 ferved their own 5 and the captivity and defo- 
 lation of their nation, which they looked upon as 
 a punifhment for their manifold revolts, idola- 
 tries, and deviations from their law, tended to 
 increafe, inftead of cxtinguifhing, their venera- 
 tion for it. 
 
 Q.4. By 
 
232 Reflexions 07i the hate 
 
 By Daniel's folemn fupplication and fafting, 
 when the time came that had been marked out in 
 the prophecies for their return, itappeareth, that 
 he had the book of Jerfmiah's Prophecies before 
 him, T>an. ix. 2. And the confeffion he there 
 maketh is remarkable : AlllJraelhavetranfgreJJ- 
 edthy law — therefore the curfe is come upon ns\ 
 and the oath that is written tn the law of Mofes 
 thefer-vant ofGod^becatife wehavefinnedagainfl 
 him — And he hath confirmed his words which 
 he /pake againjl us^ and againft our judges that 
 judged us — As it is written in the law of Mofes, 
 all this evil is come upon us, vcr. ii, 12, i^. 
 Here it is plainly fuppofed, that there was a writ- 
 ten law of M(5/(?j' extant in his time, known to him 
 and to the people, and which was regarded as 
 the law of God himfelf : that they had tranf- 
 grefled that law, and thereby had expofed them- 
 felves to the dreadful judgments denounced 
 againft them, and written in that law, as the 
 juft punilhment of their revolt and difobedicnce. 
 Soon after this, when the people returned, under 
 the conduftofZERUBBABEL,jESHUA, and others, 
 we find rhem gathered together to celebrate the 
 Feart of Tabernacles, in the feventh month, and 
 offering the daily burnt- offerings, and thofe of 
 the new-moom , and fetfeafis, hcCidcs free-will 
 offerings : and all this is faid to be done as 
 written tn the law of Mofes, Ezra iii. i — 6. and 
 this plainly fheweth, that they had the written 
 law of Mofes with them. They alfo appointed 
 the Pricfts and Levites, in their fcvcral courfes, 
 
 and 
 
Lord Bolingbroke's Letters. 233 
 
 and the Singers, and fervice of the temple, accord- 
 ing to the ordinances ofDavid the man of God ^ 
 Ezra iii. 10, 1 1. The facred hymns or pfalms, 
 therefore, that had been ufed in the temple- wor- 
 fhip, were not loft in the captivity 5 and indeed 
 the Pfalms oilDavid carry evident charaders of 
 genuinenefs in them. They were many of them 
 compofed on fpecial occafions, and adapted 
 to his peculiar circumftances, in a manner which 
 plainly (heweth they were not forged in after- 
 times. And the preferving fo many of the 
 pfalms and hymns, fome of which contain aa 
 abridgment of their facred hiftory, is a manifefl: 
 indication of the care they took ; and that there 
 was not a general dcftrudion of their Sacred 
 Books in the captivity. The fame obfervation 
 may be applied to the prophetical writings, 
 and to their facred records. It is plain, that the 
 hiftory of their kings was preferved; to which 
 there is frequent reference in the books compiled 
 after the Babylonip captivity. 
 
 The commiflion afterwards given to Ezra by 
 Artaxerxes, plainly fuppofed the law oi Ma- 
 fes to be then in being, and in the higheft au- 
 thority ; and only impowered him to regulate 
 every thing according to that law. He is de- 
 fcribed in Artaxerxes's commiflion as a ready 
 fcribe in the law of Mofes 5 as one greatly skilled 
 in that law, and fit to inftrud others in it; and 
 is required to fet magiftrates and judges to judge 
 the people, fuch as knew the law of God, 
 Ezra vii. 6, 10, 25. Soon after Ezra came 
 
 Nehe- 
 
234 Rcfledions on the Late 
 
 Nehemiah, a great man in the ^erfian courf, 
 and who was appointed governor of Judea-y and 
 every thing throughout his book difcovcreth, 
 that he and the wliole people profcflcd the higheft 
 veneration for the law of MoJ'es. Before he 
 came to Judea, he was well acquainted with 
 that law, and regarded it as of divine authority, 
 Nek. \, 7, 8, 9. During his adminiftration, 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 at- 
 tention : in this he wasaflifted by feveral hevttes^ 
 who read in the book, in the law of Cod, di- 
 JiinBhy and gave the finfe, and can fed them to 
 Mnderfi and the readings Neh. viii. i — i?. Again, 
 we are told of another folemn reading of the 
 Law, before all the people, Neh. ix. i, 2, 3. And 
 in the admirable confellion made on that occa- 
 sion by i\\<:LLeviteSy there is an excellent fummary 
 of the principal events recorded in the hiftorical 
 parrs of the books of Mofes--, fuch as, the calling 
 oi Abraham I their bondage and oppreillon in 
 Egypt 5 their being brought out from thence with 
 figns and wonders, and dreadful judgments exe- 
 cuted upon P^sr^^/? and his people; the dividing 
 of the fea before them, fo that they pafled 
 through it as on dry land, whilft the Egyptians 
 that purfacd them were overwhelmed in the 
 deep 5 the promulgation of the law at Smai^ with 
 remarkable tokens of the divine preience and 
 glory 5 the miracles wrought in the Wildcrnefs, 
 the leading them by a cloud in the day, and a 
 pillar of fire by night; the giving them mannar 
 
 bread 
 
Lord Bolingbroke's Letters. 23 5 
 
 bread from heaven to eat, and cleaving the rock 
 to give them water to drink, and finally, bring- 
 ing them into pofTefllon of the land of Canaan. 
 Thefe things, which are the moft remarkable 
 fadts in thehiftory of their nation, together with 
 their frequent rebellions, difobedicnce,and ingra- 
 titude, particularly their making and worfhip- 
 ing the molten calf in the Wildernefs, the land- 
 ing difgrace of their nation, and their fubfe- 
 quent revolts, calamities, and deliverances, after 
 they came into the land of Canaan, are there 
 taken notice of in the public confclllons and ac- 
 knowlegements made to God in the name and 
 prefcnce of all the people, and arc mentioned 
 as things commonly known and acknowlcged 
 among them, and as of undoubted truth and 
 certainty. 
 
 Taking thefe things together, it feems to ap- 
 pear, with all the evidence which the nature of 
 the thing is capable of, that the Jeixjijh lacred 
 books and records were not loft in the Eabylonip 
 captivity; that they were in poflellion of them, 
 and had them in great veneration, before Ez,ra 
 came to yerufalem, iVnd it would be a wild 
 imagination to fuppofc, that he had it in his 
 power, even if he had it in his inclination, lo far 
 to impofe upon all xhiijews^ both thofe in "^udedy 
 and thofe that continued in Babylon, and other 
 parts of the 'Perfian empire, as to make them all 
 with one coni'ent receive thofe for their antient 
 laws, by which their nation had been always go- 
 verned, which were not their antient laws ; and 
 thofe for their antient authentic hiftoiies, and fa- 
 
 cred 
 
236 KtRt^^ions on tie La^e 
 
 cred records, which were not the anticnt authen- 
 tic records. All that his commifTion from 
 ^rfaxerxes extended to was, to order things ac- 
 cording to the law o^ Mofes ; and this he efFcdcd. 
 When he came, he found feveral abufes contra- 
 ry 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 reform 
 them according to that law: and thefe regula- 
 tions would not have been tamely fubmitred to, 
 if it had not been well known, that the laws and 
 conftitutions he urged upon them, were the 
 true original laws of Mofes. 
 
 As to the eftablifhing the facred canon, which is 
 attributed to Ezra, and to thofe whom the 'Jews 
 call the men of the great fynagogue 5 the lad of 
 whom was Simon the Just j this is not to be 
 underftood as if thefe books were not accounted 
 facred, or were regarded as of no authority be- 
 fore. The books were already v/ell known, and 
 looked upon as facred j they had not their au- 
 thority, becaufe Ezra acknowleged them 5 but 
 he colleded and publifhed them, becaufe they 
 were 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 rcvifcd. And 
 this was a work for which Ezra was admirably 
 fitted by his great skill in the law, and in the fa- 
 cred records of his nation, as well as his noted 
 integrity. And if he accordingly revifed the 
 
 original 
 
Lord Bolingbroke's Letters. 237 
 
 orlgiual Sacred Books, and publifhed a more cot- 
 red edition of them, or abridged fome of their 
 antient records, to render them of more gene- 
 ral ufe among the people, and here and there in- 
 ferred fome paflages for explaining and illuftrate- 
 ing things that were grown obfcure; this was 
 certainly a work of great ufe. And fuppofing 
 him to have done this, and that this work con- 
 tinued to be afterwards carried on by fome of 
 the moft knowing and excellent men of their 
 nation, till it was with great care completed, I 
 do not fee how it in the leaft afFedts the autho- 
 rity or credibility of thofe books. The whole 
 nation in general were fo fenfible of Ezra's 
 great fidelity and diligence, that he was always 
 afterwards had in the higheft honour: and they 
 were fo convinced, that thefe were the original 
 Sacred Books, that they received them with aa 
 extraordinary veneration. Nor did they ever 
 pay the fame regard to any other fubfequent 
 writings in their own nation. And though the 
 Sanhedrim continued to have great autho- 
 rity among them, they never pretended to put 
 any other books upon them as divine, or as of 
 equal authority with the Sacred Books. Now 
 how comes it, that they put fo great a difference 
 between them, and that the authority of thefc 
 books was univerfally acknowlegcd by the whole 
 nation, and the other not? This Iheweth, that 
 however credulous the Jews might be in other 
 things, yet they were particularly exad and fcru- 
 pulous in not receiving any books into the facred 
 3 canon. 
 
2^3 Reflexions on the Late 
 
 canon, but what they judged they had good rea- 
 fon to look upon as authentic. 
 
 The moft remarkable part of the "Jeizjtfo hi- 
 ftory is, that which is contained in the books of 
 Mofes. It is there we have an account of the 
 firfi conftitution of their facrcd polity ; the pro- 
 mulgation of the ten commandments, with the 
 moft amazing demonrtrations of a divine power 
 and majcfty ; and the extraordinary miraculous 
 fads done in Egypt ^ and in the Wtldernefs^ by 
 which the authority of that law was eftablifhcd. 
 And whofoever alloweth this part of the Jewi/h 
 hiftory to be authentic, will not much fcruple the 
 fubfcquent parts of their hiftory. Now it is 
 evident, that as it was not Ezra that gave au- 
 thority to the law of Mofes, which was in the 
 higheft authority before, or who caufcd the 
 people to receive it as divine; fo neither were 
 ihcfiiBs, whereby the authority of that law w^s 
 atteftcd,/r/?publi{lied by him. They had been 
 all along believed, and the remembrance of them 
 kept up, among the people. The books of Mofes 
 exhibit a remarkable intermixture of laws and 
 f/i&s: and it appears to be fo from the beginning, 
 though our author inftnuates the contrary, but 
 gives no reafon for it*. And it was wifely or- 
 dered, that the fads fhould go along with the 
 laws J fcveral of which llippofe thole facts, and 
 have a manifeft relation to them. And as the 
 laws were received with great veneration, fo the 
 
 * Vol. I. p. 100. 
 
 fads 
 
Lord Bolingbroke's Letters. 239 
 
 fad:s were equally received and believed among 
 the people, in all ages, from the time in which 
 thofe laws were given. And it deferveth to be 
 remarked, that the fads were of fuch a kind, 
 that they could not have been impofed upon the 
 people, however ftupid 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 
 IfraeliteSy as Mahomet did the Arabians^ in- 
 ftead of working miracles before them, as 
 they demanded, of a journey he made to hea- 
 ven, where he received the law; or as Nitma 
 did the antient Romans^ of conferences he had 
 with the Goddels Egeria in a wood or grove, to 
 which no other perfons were witnefies, and 
 which depended intirely upon his own word 5 
 this might have adminiftred ground of fufpicion, 
 that he only feigned a divine commiHion, the 
 more effedually to enforce his laws upon an 
 ignorant and fuperftitious people. But he took a 
 quite different method. The fads he relateth, 
 and upon the credit of which the divine autiioriry 
 of his laws is refted, were ofamoft public na- 
 ture, done in open view before the people, of 
 which they were all faid to be witneQes, and in 
 which therefore, if they had not been true, it 
 would have been the eafieft thing in the world 
 to have detedcd him. And indeed, confidering 
 the ftubborn difpofition of the people, and their 
 great pronenefs to idolatry, it can fcarce be con- 
 ceived, that they would have received or fub- 
 mitted to fuch a law and conftiturion, if they 
 5" them- 
 
240 ReRG6\.ions 072 ihe Laf^ 
 
 themfelves had not been afliired of the truth 
 of thofe fads whereby the divinity of it was con- 
 firmed. In the admirable recapitulation of the 
 law,contain'd in the bookoiT)euterommy,which 
 carrieth as ftrong evidences of genuine ^w//^?^/r/, 
 fimpUctty, and integrity ^ as any writings can pof- 
 fibly have, and in which he delivereth himfelf 
 with an inimitable gravity, dignity, and authority, 
 mixed with the moft affedionate tendernefs and 
 concern, as becometh the lawgiver and father of 
 his people, and exhorteth them to the obfervation 
 of the law in the moft pathetical and engaging 
 manner j there is a conftant reference to the 
 great and extraordinary fads wrought mEgJpty 
 and in the Wildernefs 5 an appeal is made to 
 the people, concerning them, as things which 
 ihey themfelves had fecn and known. And 
 never was there greater care taken to preferve 
 a remembrance of any laws and fads than there 
 was of thefe. He delivered the book of the 
 law, containing an account both of laws and 
 fads, not only to the priefts, but to the elders 
 of Ifrael, the heads of the fcveral tribes, before 
 his death. And the original of the law was de- 
 pofited in the fides of the ark, in the moft holy 
 place. A moft folemn charge was laid upon the 
 people, in the name of God, as they valued his 
 favour, and their own happinefs, frequently to 
 confider thofe laws and fads themfelves, and to 
 teach them diligently to their children. Sacred 
 rites were inftitured, and public fcftivals ap- 
 pointed, to preferve the memorials of the prin- 
 cipal 
 
Lord Bolingbroke's Letters. 241 
 
 cipal fa(Sls, from xhe time in which thofe fads 
 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 confeflion 
 and thankfgiving there was ftill a conftant re- 
 ference to thofe fads as of undoubted credit ; and 
 upon the credit of thofe fads, thofe laws were 
 both at firft received, and continued afterwards 
 to be acknowleged and fubmitted to : for not- 
 withftanding the frequent defedions of the 
 people to the idolatrous rites and cuftoms of the 
 neighbouring nations, yet they never totally 
 and univerfally apoftatized from the law of Mo- 
 fes^ but ftill acknowleged its facrednefs and di- 
 vine authority *. 
 
 The author of thefe letters taketh particular 
 notice of the fables invented by the Helleniftic 
 "^ewSj to authorize the Greek verfion of the He- 
 brew Scripturesf. But I do not fee how any argu- 
 ment can be fairly drawn from thefe fables to the 
 prejudice of the Sacred Books themfelves, which 
 were thus tranflated, or to deftroy their autho- 
 
 * That the law oiMofes, with the fafts there recorded, may be 
 traced, from the time in which that law was given, and the faifis 
 done, through all the fucceeding ages of the Jeivijh nation; and 
 that we have all the evidence of their having been tranfmitted with- 
 out any material corruption or alteration, that can be reafonably 
 defired; I have ellewhere more fully Ihewn in the Anfwer to 
 Chrljiianity as old as the Creation, Vol. II. chap. 4. 
 
 t Vol. I. p. 85, 86. 
 
 Vol. Ill, R ritv 
 
242 Refledions on the hate 
 
 rity or credibility. The Orong perfuafion they 
 had of the divine authority of the original Scri- 
 ptures, miL;ht make the Je'-JuS at Alexandria 
 more ready to entertain (lories in favour of the 
 tranflation of thefe Scriptures into Greek, from 
 which they found great benefit j this being the 
 language they beft underdood, and which was 
 then become of general ufe. But thofc ftories 
 were not generally received by they^-x-i/Zmation, 
 though they all univcrfaliy agreed in acknow- 
 leging the authority of the originals 5 nor were 
 they ever inferted 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 ftories 
 was, the hiftory'of Anfteas 3 which feems to 
 have been contrived en purpofe to do honour 
 to that verfion, and gives a pompous account of 
 it. And yet even in that hifiory there is nothing 
 faid of thofe miraculous circumftances, whicii 
 were afterwards invented to fhcw, that thofe in- 
 terpreters were under an extraordinary divine 
 guidance. 0\\ the contrary, that book, though 
 it be the foundation of all that is laid concerning 
 the Septuagint,may be proved to be plainly incon- 
 iiilcnc with thofe fublequent fables and fidious; 
 '2i^<i is fufficient to deted- the falfity of them. 
 There is therefore no parallel at all between thefe 
 Helleniftkal fables, and the ficred Hebrrs; re- 
 'cords ; except \i could be proved, that one part of 
 riiolc antient records is inconfiftcnt with other 
 lubfcquenr parts of them, and furnilheth ma- 
 ^ iiifcil 
 
Lord Bolingbrcke's Letters. 243 
 nifefl: proofs of their falfhood 5 which neither his 
 lordfhip, nor any other, has been able to fhew. 
 
 Another argument, on which he fecms to lay 
 a mighty ftrefs, in order to fet afide the autho- 
 rity of the Scripture, is drawn from the acci- 
 dents that have happened to the facred text. 
 He wiii not allow the anfwer made by Abhadie 
 
 and others, that •" fuch accidents could not 
 
 " have been prevented without a perpetual 
 *' (landing miracle, and that a perpetual ftand- 
 ** ing miracle is not in the order of Providence." 
 On the contrary, it feems evident to him, that 
 if the Scriptures had been originally given by di- 
 vine infpiration, '' either fuch accidents 
 
 would not have happened, or the Scriptures 
 would have been preferved intirely in their 
 genuine purity, notwithftanding thefe acci- 
 dents." .He thinks the proof of this — • 
 
 is obvious and eafy, according to our clcareft 
 and moft diftind ideas of wifdom, and moral 
 fitnefs*." But, befides that the prefenc 
 queftion, as he has managed it, relating to the 
 facred hiftory, is not about the divine infpiration 
 of iti but whether it be a true and faithful hi- 
 ftory, an honeft and credible relation of fads, 
 which he abfolutely denies ; I fee no confcquencc 
 at all in his way of reafoning, even if the que- 
 ftion were, whether thofe facred books were 
 originally written by perfons divinely infpired. 
 For all that could be reafonably concluded. 
 
 * Vol. I.. p. 9; 
 
 Pv 2 ilippo/in^ 
 
244 Refledlions 07i the hate 
 
 fuppofing any books to have been originally 
 given by divine infpiration, is, that Providence 
 would take care, that thofe books fhould be 
 tranfmitted with a fiifficient degree of certainty 
 and integrity, to anfwer the end for which 
 they were originally intended. But it was no- 
 way neceflary to this purpofe, that all the tran- 
 fcribers that lliould ever copy thofe writings in 
 any age or nation, fhould be under an infalli- 
 ble guidance, fo as to be kept by an extraordi- 
 nary interpofition from ever committing any 
 niiitake or blunder, or being guilty of any flips 
 or ncgligencicsj or that all thofe that have ever 
 revifcd and compared thofe copies, Ihould, in 
 every inftance, be infallibly guided in their 
 judgments concerning them. This is evidently 
 abfurd. It would be a multiplying miracles 
 without neceflity; and would therefore be un- 
 worthy of the divine wifdom, and not very con- 
 fiftcnt with the methods of God's moral go- 
 vernment of men, confidered as reafonablc 
 creatures, free agents. For, will any man, in 
 good earncft, undertake to prove, that fuppofe- 
 ing an excellent revelation given of do<5:rines, 
 laws, o'c. together with authentic accounts of 
 extraordinary facts, tending to confirm and efta- 
 blifh the divine authority of thofe dodrines and 
 laws, this revelation could not be of any 
 ufe, nor could thofe accounts of fadts be at ail 
 lit to be depended on, if there were any variations, 
 omiliionSjtranfpofitionsormiftakes, in any copies 
 that Ihould be taken of them in any age ? If, not- 
 
 withftand- 
 
Lord Bolingbroke's Letters. 245 
 
 withftanding thofe variations, the copies Qiould 
 flill fofar agree, that from thence a fufficient no- 
 tion might be formed of the dodrines and laws 
 contained in that original revelation, and of the 
 truth of the fafts whereby it was attefted and con- 
 firmed, this would be fufficient to anfwer the end 
 which we might fuppofe the divine wifdom to 
 have had in view in giving fuch a revelation. 
 And this is adually the cafe with regard to the 
 holy Scriptures. Whatever additions^ interpo- 
 lations, or tranjpojitions^ may be fuppofcd to 
 have crept into any of the copies, yet all the 
 main laws and fads are ftill prefervcd. Of this 
 we have a remarkable proof, by comparing the 
 Hebrew and Samaritan codes of the Pentateuch. 
 There are differences between them : but the 
 laws, the precepts, the hiftory, the important 
 fads, whereby the law was attelkd, arc the fame 
 in both. And, in general, it may be juftly af- 
 firmed, that notwithftanding all the differences 
 in the copies, about which fuch a clamour hath 
 been raifed, yet there is a fufficient agreement 
 among them to fatisfy us, that fuch and fuch 
 Jaws were originally given, fuch prophecies were 
 delivered, and that Inch fads were done. And 
 the variations among the copies in Imallcr mat- 
 ters, the miflakes that have crepe into the genea- 
 logies, numbers, dates, catalogues of names, age? 
 of fome of the patriarchs, and the like (and it is 
 in thefe things that the differences principally lie), 
 do really confirm their harmony in the main ; 
 ^nd therefore arp far from deQroying the autho- 
 
 R 3 m^ 
 
246 Refledions on the Late 
 
 riiy of the Sacred Writings, or the credibility of 
 the Scripture- hiftory. 
 
 The learned CapelluSy who had throughly 
 confidered this matter,and who, it is well known, 
 allowed himfelf great liberties in judging con- 
 cerning the variations in the copies of the He- 
 brew Scriptures, juftly obferveth, in his defence 
 of his Critic a Sacra, that ail thefe variations arc 
 of little or no moment as to faith or manners j 
 fothat hi that refped it is indifferent which read- 
 ing we follow : Sane omnes ilia varietatesy uti 
 fiepitis in Critica Sclera repctOy millms aut 
 pene 7id litis funt quoad fide m et mores momently 
 ut €0 refpe^iii pertnde fit banc an illam feojUaris 
 leBionem And 1 believe there are few com- 
 petent and impartial judges of thefc things, but 
 will be ready to own, with Mr. Le Clerc, the 
 freedom of whofe judgment in fuch matters 
 niuii be acknovvleged, that, through the good 
 providence of God, no books, from the ear- 
 jiefl antiquity, have come to us equally corre^b 
 with the Sacred Books of the Hebrews, particu- 
 larly x.\\z Maforetical ccfpiQS. Nullos Itbros ex 
 iiltinia antiquitate adnos'Det Ifeneficiopervenifile 
 a que emend, t'os ac jacros Hebraorityn codices, et 
 quideryi Maforeticos. See his ^DiJJertatio de 
 Lingua Hebraa, prefixed to his Commentary on 
 the 'Fentate'dch. 
 
 \¥hat our author himfelf maketh a (hew of 
 
 granting is very true, that " amidfl: all the 
 
 " changes and chances to which the books, in 
 *' which they arc recorded, have been expofed, 
 
 " neither 
 
Lord Bolingbroke's L^etters. 247 
 
 " neither original writer, nor later como'Iers, 
 ^^ have been fuffered to make any eifential al-- 
 *' terations, fiich as would have faHltied the 
 " Jaw oFGod, and the principles of the Jewijh 
 " and Chriftian religion., in any of thofc divine 
 " fundamental points*." — And indeed the pre- 
 cepts, the doftrines of reliejon inculcated in the 
 Scriptures of the Old Teftamcnr, arc (o frequent- 
 ly repeated, and the principal facts there related 
 are to often referred to, in different parts of 
 thofe Sacred Volumes, as to be abundantly fuf- 
 ficient to anfwer the defign for which they were 
 originally intendeds w'.s to iniiruct men in the 
 knowlege, adoration, and obedience of the one 
 true God, and to engage them to the pradice of 
 righteoufnefs, and to prepare the way for a more 
 perfed difpenfation, v/hich was to be introduced 
 in the fulnefsof time, by that DivinrPerson, 
 whofe comingycharacfer^ ojjices.fiijferlng^s ^g'ory ^ 
 and kingdom-) were there prefigured and foretold. 
 Accordingly our Saviour fpeaketh of the wri- 
 tings of M^^j and xhzTrophetSjZS of fignal ufc 
 to inftrud and diied men in the knowlege and 
 practice of religion, Luke xvi. 29, 7^0^ 3 r . And 
 though it be not true, which our author aflerteth, 
 that the Jewijh Scriptares had no authority but 
 what they derived from Chriftianity (for they 
 had an authority founded upon fuiiicient creden- 
 tials before Chriftianity was eliabliihed); yet their 
 being acknowleged as divine, by Chriit and his 
 
 ^ Vol. I. p. 97. 98, 
 
 R. 4 ApoftleSj 
 
248 Reflecflions on the Late 
 
 Apoftles, giveth them a farther confirmation : 
 For when a fubfequent revebtion, which is it- 
 felf founded on convincing proofs and evidences, 
 giveth teftimony to a prior revelation, and refer- 
 reth to it as of divine authority, when both to- 
 gether concur to form one fyftem of religion, 
 and to exhibit the hiftory of God's various dif- 
 penfations towards his church, the former being 
 iubfervient and preparatory to the latter, and the 
 latter giving farther light, and a fuller comple- 
 tion, to the former ; this coniirmeth the autho- 
 rity of both, and fheweth one great uniform de- 
 iign and plan carried on bv the divine wifdom 
 and goodnefs from the beginning. 
 
 It is no juft objedioo ag^inft the authority of 
 the Sacred Books of the Old Teftamcnt, though 
 the writer of thefe Letters feems to think it fo, 
 
 that " though Jews and Chriftians hold the 
 
 *' fame books in great veneration, yet each con- 
 *' demns the other for not underftanding, or for 
 *^ abufing them*." This is to be underftood, 
 not of the Sacred Hiftory, which yet he would 
 be thought to have particularly in view ; for, as 
 to this, the Jews and Chriftians are generally 
 agreed) butoffome paflages in the prophetical 
 Avritings, in the interpretation of which they 
 differ. And with relped to thefe, it may be 
 obferved, that if the Jews, at the time of our 
 Saviour's appearing, had univerfally interpreted 
 the prophetical writings as the Chriftians do, 
 
 • Vol. I. p, 92, 
 
 and 
 
Liord Bolingbroke's Letters, 249 
 
 and applied them to Jefus Chrift 5 and had ac- 
 cordingly turned Chriftians, and embraced 'Jefus 
 as the Messiah promifed to their fathers; it 
 would undoubtedly have been alleged, that 
 they forged or corrupted the prophecies in favour 
 of the Chriftian fyftem ; whereas now there 
 is no room for this pretence. Their vouching 
 and acknowleging thofe writings, as of divine 
 authority, notwithftanding the difficulty they 
 have been put to, in anfwering the arguments 
 brought from thence againft their own favourite 
 notions and prejudices, giveth their teftimony 
 to the prophetical books great force. 
 
 There is another remarkable paffage in his 
 third Letter, which it is proper to take fome no- 
 tice of He obferves*, that " the "Jews 
 
 " and Chriftians differ among themfelves, and 
 " from one another, concerning almoft every 
 *' point that is neceflfary to be known, and agreed 
 " upon, in order to eftablifh the authority of 
 ** books which both have received as authentic 
 ** and facred. Who were the authors of thefe 
 '/ Scriptures, when they were publifhed, how 
 " they were compofed, and prefer ved, or rene w- 
 *' ed § in fine, how they were loft during the 
 " captivity, and how they were retrieved after 
 *' it; are all matters of controverfy to this day." 
 -~^ — That the Sacred Books were not loft in 
 the captivity, and that confequently they were 
 not retrienjed after it by immediate infpiration, 
 
 * Ibid. p. 100, 101. 
 
 hath 
 
250 Reflexions mt the Late 
 
 hath been clearly fhewn. A fiction which fcems 
 to have had its rife from the apocryphal fecond 
 book of Efdras, the authority of >vhich never 
 was acknowieged either in the Jezvijl) or Chii- 
 ftian Church. There are indeed differences, 
 both among Jews and Chriflians, concerning fe- 
 vcral poinrs relating to thofe Sacred Books j but 
 thcfe differences are, for the mod part, about 
 things that do not properly concern the divine 
 authority or credibility of thofe writings. There 
 is a general agreement among them, that the 
 prophetical books were written by pcrfons di- 
 vinely infpired 5 and that the Pentateuch vv^s 
 written by Moses, the grcatcft of all the pro- 
 phets j and that the hiftorical writings were ei- 
 ther the very original authentic records, or faith- 
 fully compiled out of them j and were received 
 and acknowieged by the whole nation, as con- 
 taining true and jull accounts of fads. And 
 \vhereas he urgeth, that it is matter ofcontro- 
 verfy, who were the authors of thofe Scriptures, 
 or when they were compofed or publiflied 3 it is 
 certain, that, wich rcfpcd to the much greater 
 part of the Sacred Books, both JeiL'szad Chri- 
 if ians are generally agreed wiio were the authors 
 of them. 
 
 This is true concerning all the writings of 
 the Trophets, the books of Solomon^ moft of 
 xhe Ffalfns^ the frve books of Mofes, which have 
 been conftantly received by the Jeizifi and 
 Chriftlan church, in all ages, as written by Mojes ; 
 though a iz\f in thcfe latter times have at- 
 tempted 
 
Lord Bolingbroke's Letters. 251 
 
 tempted to conteft it. The books of &r^, 
 Nehemiahi and Daniel, feem plainly to Ihcw 
 their authors. And concerning all thcfe, there 
 has been a general agreement. The books 
 therefore, concerning the authors of which there 
 is properly any ground of controverfy, arc the 
 hiftorical books of JoJIma^ Judges, Samuel, 
 Kings, and Chronicles. As to the fitil of rhefe, 
 'VIZ. the book of Jojhtia, the antient 'Je'ujs in 
 general, and the greater part of Chriftian wri- 
 ters, with good reafon look upon it to have been 
 written by Jojlma himfelf j though there are 
 fome particular paffages in it that were inferred 
 afterwards, by way of iiluftration. It is princi- 
 pally concerning the books of '^iidges^ Samuel, 
 Kings, and Chronicles, that there is any coloura- 
 ble pretence for faying with our author, that 
 they were — — — " abridgments of old records 
 *' made in later times*/' — Some of them 
 feem plainly to have been compiled after there- 
 turn from the Babylonifh captivity, probably by 
 JS^^^jfrom antient authentic records, which are 
 frequently quoted and referred to in thcra as 
 books of acknowleged credit and authority; fo 
 that there is little room to doubt of the truth 
 and certainty of the accounts there given. For 
 that they were faithfully extraded irom thofe 
 original records, to which they refer for a larger 
 account of the things there related, there is the 
 (lighcll reafon to believe. And it was wifely 
 
 * VoK I. p. 96. 
 
 ordered. 
 
252 Refledions on the Late 
 
 ordered, that thefe fhorter accounts fbould be 
 inferted in the facred canon, when it was to be 
 brought, as it were, into one volume for the lad- 
 ing inftrudion and edification of the church. 
 Poras the facred hiftory was intended not merely 
 to gratify curiofity, but to promote the purpofes 
 of religion, piety, and virtue, and to keep up 
 the remembrance of the remarkable adings of 
 Divine Providence towards them, both in a way 
 of mercy and judgment according to their be- 
 haviour, it was proper that it fhould be brought 
 into as narrow a compafs as was confiftent with 
 that defign. This would make itmoregencrally 
 known, and eafily remembredj whereas larger 
 and more particular accounts might have been 
 too voluminous for a book defigned for univer- 
 fal ufe. 
 
 The only thing that yet remaineth to be con^ 
 iidered with regard to the Sacred Books of the 
 Old Teftament is what he faith concerning the 
 curfe pronounced upon Canaan by Noah-, of 
 which we have an account, Gen. ix. 24, 25-, 
 26, 27. This he fecms ro have fixed upon as 
 one of the propereft inftances he could find to 
 cxpofe the authority of the Scripture, He 
 treateth it as an invention of the writer to juftify 
 the Ifradites in their invafion of the Canaamtesi 
 and reprefentcth this curfe as contradiciing all 
 our notions of order and juftice.- — " One is 
 " tempted to think, fays he, that the patriarch 
 " was ftill drunk; and that no man in his fenfes 
 " could hold fuch language, or pafs fuch a fen- 
 
 " tence„ 
 
Lord Bolingbroke's Letters. 253 
 
 *' tence. Certain it is, that no writer but a 
 ** Jew could impute to the oeconomy of Pro- 
 " vidcnce the accomplifhment of fuch a pre- 
 " didion, nor make the Supreme Being the 
 *^ executor of fuch a curfe." 
 
 His Lordfhip obferves, that " Ham alone of- 
 
 '* fended: Canaan was innocent ^Canaan 
 
 *' was however alone curfed : and became ac- 
 ** cording to his grand father's prophecy ay^r- 
 ** njant of few ants ^ i. e. the vileft and mean- 
 ** eft of flavcs — to Sem^ not 10 Japhety when 
 ** the Ifraelites conquered ^alejiine j to one of 
 *' his uncles, not to his brethren. Will it be 
 " faid- — it has been faid — that where we read 
 *' Canaan, we are to underftand Ham, whofe 
 " brethren Sem and Japhet were? At this rate, 
 " we fhall never know what we read : as thefe 
 " Critics never care what they fay. Will it be 
 
 " faid this has been faid too that Ham 
 
 " was punifhed in his pofterity, when Canaan 
 " was curfed, and his defcendants were exter- 
 " minated? But who does not fee, that the 
 *' curfe and puniQiment in this cafe fell on 
 " Canaan and his pofteriry, exclufive of the 
 " reft of the pofterity oiHam ; and were thcre- 
 " fore the curfe and punifhment of the fon, 
 *' not of the father properly ? The defcendants 
 " of Mifraim another of his fons were the 
 « Egyptians : and they were fo far from being 
 '^ fervants of fervants to their coufins the Sem- 
 ** iteSi that thcfe were fervants of fervants unto 
 " them, during more than fourfcore years. 
 
 y Why 
 
254 Reflcclions on the Late 
 
 *' Why the poftcrity of Canaan was to be 
 " deemed an accurfed race, it is cafy to account ; 
 *' and I have mentioned it juft now : But it is 
 '* not fo eafy to account why the pofterity of 
 " the righteous Sem, that great example of filial 
 *' reverence, became flaves to another branch 
 " of the family of Ham"^." 
 
 Before I proceed to a diftind confidcration 
 of what Lord BoUngbroke hath offered, it will 
 be proper to lay before the reader the facred 
 text, as it is in our tranflation. Gen, ix. 21 — - 
 27. Noah — was uncovered within his tent : 
 and Ham the father <?/" Canaan faw the naked- 
 nefs of his father^ and told his two brethren 
 without, ^nd Shcm and J zphct took a gar- 
 ment j and laid it upon both their potilders, 
 and ivent backward^ and covered the nakednefs 
 of their father -, and their faces were back- 
 ward ^ and they faw not their fat hers riakednefs. 
 And Noah awoke from his wine, and knew 
 what his younger fon had done tmto him. And 
 hefaid^curfedbe Canaan 5 afervant of fervants 
 fhall he be unto his brethren. And he faid^ 
 blcjfed be the_ Lurd God of Shem, a7id Canaan 
 pall be his fervant. God foail enlarge Japheth, 
 and he pall dwell in the tents of Shem : and 
 Cananny^'/^// be hts frvant. 
 
 It is acknowlcgcd, that tliere is a cdnfiderablc 
 difficulty in this paflage. And it we were not 
 able to account lor it at all at this diitance, it 
 
 * Vol. I. p. I !0, !II, 112, 
 
 would 
 
Lord BoIIngbroke's Letters. 255 
 
 would be much more reafonable to fuppofe, that 
 feme circumftances have been pafled by in this 
 fhort narrative, which if known would help to 
 clear it ; or that there may have been fome de- 
 feds in the copies not now to be remedied ; than 
 upon the account of one difficult and obfcurc 
 paflage, to th^ow off all regard to writings which 
 have the moft juft pretenfions, both to the greatcll 
 antiquity, and moft venerable authority. 
 
 But that the difficulties which his Lordfhip 
 hath urged are far from being unanfwerable, 
 will appear from the following obfcrvations. 
 
 Fir ft ^ The foundation of the whole charge, 
 and tiiat upon which the greateft iirefs is laid is 
 this, That *' Ham alone offended: Canaan was 
 
 " innocent. Canaan however was alone 
 
 ** curfed: and he became, according to his 
 " grandfather's prophecy, a fcrvant of fcrvants, 
 " /'. e, the viieH: and word of flavcs." Some 
 learned perfons have fuppofed, that where the 
 curfe is pronounced upon Canaan ver. 2f. the 
 word abi father, is to be underftood, which 
 is exprefly mentioned 'ver, 22. and that inftead 
 of ciirfed be Canaan it fhouid be read curfed be 
 Ham the father of Canaan. And though 
 Lord Bolmghroke fpeaks of this with great con- 
 tempt, there are inftances of fuch ellipfes or 
 omiffions to be found in fome other pailages of 
 Scripture. A remarkable one of this kind is in 
 2 Sam. xxi. 19. where our tranflation has it, 
 
 that Elhanan fleiv the brother r>/ Goliath the 
 
 Gittire, the fiajf of nz'hofe fpeaf was like a 
 
 -iceavcfs 
 
256 Refledlions 07t the Late 
 
 weaver's beam. Which is certainly right, as 
 appears from the nature of the thing, and from 
 a parallel paffage i Chron. xx. f. where he is 
 exprefly called the brother of Goliath the Git- 
 tite &c. But the word brother is not in our 
 prefent copies of the original in 2 Sam. xxi. 19. 
 where it runs thus, Elhanan — -jlew Goliath the 
 Gittite &c. inflead of the brother of Goliath 
 the Gittite. In like manner the word father 
 may be fupplied here, as well as the word brother 
 in the place now mentioned ; fo that for ciirfed 
 be Canaan^ it may be read, curfed be Ham the 
 father of Canaan. So the Arabic reads it, and 
 fo Vatabliis renders it. And it is followed by 
 other learned writers, particularly by the prefent 
 bifhop oiClogher in his Vindication of the Hi- 
 ftories of the Old and New Teftament. But if 
 . that be not admitted, as not only the Hebrew^ 
 but the Samaritan^ the Septuagint, and all the 
 antient verfions, except the Arabic which is of 
 no great authority, read as we do, this will not 
 prove, either that Canaan was entirely innocent, 
 or that he alone was curfed. The fews are 
 generally of opinion, in which they follow a 
 very antient tradition, that Canaan was the firft 
 that faw Noah's nakednefs, and made a jeft of it 
 to his father Ham, who, inlkad of reproving 
 him went himfelf to fee it, and in a mocking 
 way told it to his brothers Shem and Japheth. 
 Lord Bolingbroke makes mention of this, and 
 endeavourcch to obviate it by obferving, that 
 " the Hebrc'-jo and other doclors, who would 
 4. " make 
 
Lord Bolingbroke's Letters. 257 
 
 *' make the fon an accomplice with his father, 
 <* affirm not only without, but againft the ex- 
 ** prefs authority of the text." This is confi- 
 dently faid. But if the text doth not exprefly 
 mention Canaan as an accomplice, neither can 
 it be faid, that the authority of the text is ex- 
 prefly againft that notion. On the contrary, 
 whofoever impartially examineth the ftory as 
 there related, will be naturally led to believe, 
 that Canaan was in fome degree acceffary to his 
 father's crime. Ham is in this ftory particularly 
 charadarized as the father of Canaan^ an4 
 Canaan's being fo often mentioned afFordeth a 
 plain intimation, that he was fome way or 
 other concerned, and might cither be the firft 
 that faw his grandfather's nakednefs, and ac- 
 quainted his father with it, or might be with 
 his father when he faw it, and joined with him 
 in making a mock of it. But as Ham was 
 Canaan's father, from whom better might have 
 been expected, confidering his age, and the duti- 
 ful regard he owed to his father Noah, with 
 whom he had been faved from the deluge, he 
 alone is exprefly mentioned in this fliort narra- 
 tion 5 though the curfe pronounced upon Ca- 
 naan leads us to think, that he was fome way 
 partaker of his father's crime. And fuppofing 
 this to be fo, and that he was Ham's favourite 
 fon, and like him in his difpofitions, the curfe 
 pronounced upon him was really intended 
 againft both. If we met with the fame account 
 in any wife and credible hiftorian, this is the 
 Vol. III. S con- 
 
258 Reflections 07i the hate 
 
 conftrudion we fhould have been apt to put 
 upon it, that both Canaan and his father were 
 concerned in the affair. And it is no very 
 unufual thing in Scripture, and in other hiftories 
 too, to omit fomc circumftances in a fhort 
 narration, which are plainly implied, and which 
 the reader is left to collect. Indeed, if what 
 fome expofitors fuppofc be admitted, it is not 
 only implied in the text that Canaan was an ac- 
 complice, butisexpreflyfignified inthole words 
 n)er. 24. that Koah knew inhat his younger fin 
 had done unto him. Where by younger fon 
 they underftand his grandfon; for a grandibn 
 according to the Hebrew idiom may be pro- 
 jperly called a fon j and they think Ham was 
 not the youngcft of Noah's fons, but the mid- 
 dlemofl, according to the order in which he is 
 -always placed, Shem, Ham^ and Ja^beth: So 
 Theodoret^ and ^rufius after fome of the He- 
 brew writers, with whom agrees bilhop 'Patrick, 
 But whatever becomes of this conjedurc, and 
 though we fhould fuppofc Ham to be here in- 
 tended by the younger fin, which he might 
 really be though mentioned between Shem and 
 Japheth, iince the order of their birth and age 
 is not defigned to be fignificd by it 5 for Japheth 
 was the eldcft, Gen. x. 21. Yet ftill the Qrainof 
 the ftory feems to imply, that Cayman had a 
 guilty part in it, who alone of ail Ham's fons 
 is exprcfly mentioned upon this occafion. 
 
 But Secondly ,\x\. us fuppofc that O/;^^;/ was 
 i-nnoccnr, and no way accclfary to this particu- 
 
 lar 
 
hord BoJingbroke's Letters. 25^ 
 
 lar inftance of Ham's impiety and vvickedoefs, 
 the prophetic curfe and predidion may notwith* 
 Handing this be fairly accounted for. It muft 
 be faid in that cafe, that the curfe was not pro- 
 perly pronounced upon Canaan for Ham's crime, 
 but that upon occafion of Hams wicked nefs 
 Moah foretold the miferies and calamities, that 
 fhould befall his pofterity, and particularly his 
 defcendants by Canaan. And fuppofing Koah 
 to have been then enabled by a prophetic fpirit 
 to forefee that from Ham would proceed a pro- 
 fligate and impious race, like him in wickednefs, 
 and whofe crimes would at length bring down the 
 vengeance of heaven upon them, and fubjeftthem 
 to the bafeft fervitude, and punifhment, his men- 
 tioning it on this occafion, and pointing to that 
 branch of his pofterity on whom this curie fhould 
 particularly fall, had a manifeft propriety in it. 
 This could not but greatly humble Ham^ and 
 had a tendency to caufe him to rcfled on his 
 own wickednefs, and afFed 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 affeded 
 at the thought, that his pofterity fhould be in- 
 famous and abandoned, and among the moft 
 wretched of the human race J And though Ca- 
 naan alone be mentioned in this ftiort account, 
 it doth not follow that no other of Ham's po- 
 fterity fell under the curfe. Noah mi^ht have 
 named others of Ham's fons or defcendants, 
 though Mofes only takes notice of what related 
 S 2 to 
 
26o Rcfleflions on the hate 
 
 to Canaan, becaufc this was what more efpccially 
 concerned the people of Ifrael to know. 
 This leads me to obferve. 
 Thirdly, That as to the infinuation, that this 
 prophecy or prediction was feigned to jujlify 
 the crudities exercifed by Jofhua upon the Ca- 
 naanites*, it is the author's own groundlefs 
 fufpicion without producing any proof of it., 
 Suppofing it to have been a real prophecy ori- 
 ginally delivered by Noah, the tradition of which 
 had been preferved in the family of Shem, and 
 which wastranfmitted by Abraham, who might 
 have had it from Shem himfelf, to his defcend* 
 ants, 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 recording it was to encourage and animate 
 the Ifraelites^ as he knew the time was at hand 
 for the accompUrhmcnt of that prediftion, and 
 that the Ijraelites were to be the inftrumenrs 
 of it. Such a true prophecy known to have 
 proceeded originally from Noah, was much more 
 likely to anfwer Mojes's end, than if it had been 
 a mere fidion of his own, which had never been 
 heard of before. And that Mofes did not feign 
 this prophecy may be juftly concluded, bccaufe 
 if it had been invented by himfelf purely to 
 bring an odium upon Canaan and his defcend- 
 
 ♦ Lord Bolinghroie in Other parts of his works frequently in- 
 ills upon t\\e{e cruelties, as a demonltration that the Mofaic con- 
 ftitution could not be of divine original. S€« this fully examined, 
 rierw oftbi Dsijiical fFriter$, Val II. 
 
 ants-, 
 
Lord Bolingbroke's Letters. 26 1 
 
 ants, the (lory would probably have been con- 
 trived otherwife than it is. It would have beca 
 pretended, not that Ham^ but that Canaan had 
 been guilty of that impiety and irreverence to- 
 wards Moah the fecond father of mankind, and 
 repairer of the world, and who was had in great 
 veneration. Thus would Mofes have laid it, if 
 the whole had been his own fidtion. He would 
 not have contented himfelf with leaving the 
 reader to colled from the ftory that Canaan was 
 fome way faulty, but would have taken care to 
 have made it more diredlly anfwer his purpofe 
 by exprefly charging the crime upon Canaan 
 himlelf. But as it was a real prophecy of Noah^ 
 Mofes gave it as he had received it, without al- 
 tering the original ftory, or adding new cir- 
 cumltances. , . 
 
 This leads me to a fourth obfervation upon 
 this remarkable paffage, vis. 
 
 That if rightly underftood, inftcad of fur- 
 nifhing a juft objeftion againft the authority of 
 Scripture, it rather confirmeth it, and fhould 
 incrcafe our veneration for it. For we have 
 here a mod remarkable prophecy,whigh extended 
 to events at the diftance of many ages, and hath 
 been wonderfully fulfilled in all it's parts. \t 
 is manifeft, that what is here foretold concerning 
 Canaan, Shem, and Japheth relateth to them 
 not merely confidered in their own perfons, buc 
 to their offspring, in whom it was chiefly to re- 
 ceive it's accomplidiment : as the blelTings pro- 
 iiounccd by Ifaac upon 'Jacob and EjaUj and 
 S 3 after- 
 
262 Reflections on the Late , 
 
 afterwards by Jacob upon his twelve Ions, though 
 applied to them by name were principally to be 
 undcrftood of their dcfcendants. Taking it in 
 this view the prophecy here pronounced by 
 Hoah is of a great extent. The blefTing which 
 (hould attend Shem is foretold, and it is inti- 
 mated that God would be in a fpecial manner 
 his God, and would pour forth fo many bleflings 
 upon his poOcrity, as would lay a foundation 
 for praifes and thankfgivings ; fo that whofoever 
 obferved it fhould have reafon to fay, Blejfed 
 be the Lord God of Shem. And this was fig- 
 nally fulfilled; fince among his polkrity the 
 }cnowlcge and worfhip of the true God was 
 prefervcd, when the reft of the world was deeply 
 immcrfcd in idolatry; and from his feed the 
 great Mclliah fprung. It was alfo foretold, that 
 God flotild enlarge Japheth, And accordingly 
 his poflcrity wonderfully increafed, and fpread 
 through a great part of the world. Boch&rt 
 and others obfervcd, that not only all Europe, 
 but the Icfl'er Jfia, Iberia, Albania, part of 
 Armenia, Media, and the vart regions in the 
 northcn parts of Afia, and probably America, 
 were peopled by his defccndants. It is alio 
 foretold that he fhould d'jvell in the tents of 
 Shem, which was accomplifhcd both by his 
 poftcrity's poflefrmg part of the countries in 
 which ih^Shernites inhabited, and elpecially by 
 their being admitted to a participation of the 
 fame fpiritual privileges, and received into the 
 true chureh, So that this may be regarded as 
 
 an 
 
Lord BoIIngbroke's Letters. 263 
 
 an illuftrious prophecy of the converfion of the 
 Gentiles^ many ages before it happened. As to 
 fhat part of Noah's prophecy which relateth to 
 Canaan, this hath alfo received a remarlcable 
 completion. Noah was enabled to foretel the 
 curfe and punifhnaent which a long time after 
 befel the Canaanites for their execrable wick- 
 edneis and impurity. For that the true and pro- 
 per ground of the punifhment which was in- 
 Aided upon them was their own wickednefs, is 
 evident from many exprefs declarations of Scrip- 
 ture; particularly Levit. xviii. 24, 25, 2/, 2,8. 
 1>eut. ix. f. This wickednefs of their 's God 
 perfedly forefaw, and determined on the account 
 of it to inflid exemplary punifhment upon them > 
 though he would not fuffer the threatned pu- 
 nifhment and curfe to take place, till their mi- 
 qidties werefuU^ i. e, till they were arrived at 
 the height. And when this was the cafe, it 
 tended to render the crime more remarkable, 
 that it had been foretold fo long before. And it 
 Was wifely ordered, that this prophecy fhould be 
 recorded by MofeSy that when it came to be 
 vifibly accompliihed in Canaan's polteriry, the 
 hand of providence in it might be more diftindly 
 obferved. It is far therefore ftom being true, that 
 Noah pronounced this in a fajjion or drunken 
 fit, as his Lordfhip feems willing to reprefent ir. 
 It was not properly an imprecation, but a pro- 
 phecy, and might be fitly rendered, curfe dfhall 
 Canaan be. It was a predidion of what fhould 
 befal Hams defcendarits by Canaan, who rc- 
 S 4. femblei 
 
264 Reflexions on the Late 
 
 femblcd Harriy their anceftor, in wickcdncfs 
 and impurity. 
 
 Lord Bolingbroke hath feveral little cavils, 
 which are defigne<i to invalidate the credit of 
 this prophecy. One is, that Canaan was a fer- 
 vant of fervants not to his brethren^ as is fore- 
 told ver. 2f. but to his unclesy viz. Shem and 
 Japheth, But this objedion feems to betray 
 an utter ignorance of the Hebrew idiom, ac- 
 cording to which the word brethren is of a 
 large extent, and taketh in not only brothers 
 ftridtly fo called, but even diftant relations, of 
 which many inftances might be given. And it 
 muft be farther confidered, that the prophecy 
 was not properly defigned to fignify that Ca- 
 naan, in peribn, fhould be fervant of fervants 
 to his uncles Shem and Japheth, but that his 
 pofterity fhould be fervants to theirs, who might, 
 by reafon of theoriginal relation between them, 
 be called their brethren. 
 
 It is farther urged, that Canaan became a 
 fervant of fervants unto 5/?f/» indeed, but not 
 to Japheth, though this is foretold ver. 27. 
 But this cavil is no better founded than the 
 former. For the Canaanites became fervants 
 to the pofterity of Japheth as well as of Shem. 
 The moft powerful and famous of Canaan's de- 
 fcendants, the Tyrians and CarthagmianSy after 
 having made a great figure in the world, were 
 dcftroycd, or reduced to the moft milbrable fcr- 
 vitude ; the fornicr by the Greeks under Alex- 
 t.i'ider the Great, the latter by the Romans. 
 
 ■ Another 
 
Lord Bolingbroke's Letters. 265 
 
 Another objection, which he infinuates, is, 
 that Shem's pofterity vfticfervants offervants 
 for above four Jc ore years to the Egyptians, who 
 were the defcendants of Mizraim, another of 
 Hams fons. But there is no pretence for 
 urging this as a breach of the predidion, fincc 
 no exprcfs mention is made there of any of 
 Hams fons, but Canaan^ concerning whom it 
 is foretold, that he (hould be fervant of fervants 
 unto Shem and Japheth, which was remark- 
 ably fulfilled. Or, if we fappofe, as many 
 great divines have done, that the curfe was de- 
 figned to extend to others of Ham's pofterity, 
 as well as the Canaanttes, though not particu- 
 jarly mentioned in this (hort account, becaufc 
 Mofes's defign led him only to take exprefs no- 
 tice of that part of the curfe which related to 
 the Canaanites, who were more than ordinarily 
 corrupt, and upon whom the curfe took place 
 in the fulled manner; even on this view of it 
 the prophecy may be fully juftified. Ham\s de- 
 fcendants have had a brand upon them, and 
 been generally among the moft abjed and 
 wretched of the human race. It is true, that 
 the Ifraelites, who were a branch of Shem's 
 pofterity, were for a time held in the bittereft 
 bondage by the Egyptians^ who proceeded 
 from them. This was permitted for very va- 
 luable ends, and ended in a glorious deliverance 
 ©f the latter from the tyranny and oppreftion of 
 the former. To which it may be added, that 
 notwithftanding the Eg)ptiam were for a long 
 
 time 
 
266 Refledions on the LaU 
 
 time a flourifhing people, and had great power 
 and dominion, yet they alfo became remark- 
 ably fubjeded to the pofterity of Shem and 
 yapheth, and fo have continued for a great 
 number of ages. They have been fubjeded 
 fuccellively to the Verjiuns, Grecians, Romans, 
 Saracens, Mamalukes, T'urks, fo as to verify 
 that remarkable prophecy of Ezekiei, that 
 Egypt fhould \>zthebajeft of kingdoms^ neither 
 l"hould it exalt ttfelf any more among the na- 
 tions, Ezek. xxi.v. 15;. 
 
 Thus it appears, that this boafted objedion, 
 upon which fo mighty a ftrefs has been laid, as 
 if it were alone fufficicnt to overthrow the au- 
 thority of Holy Writ, turneth out rather to the 
 confirmation of it. 
 
 SECTION 
 
Lord Bolingbroke's Letters. 267 
 
 SECTION II. 
 
 His Lord/hip's attempt againft the Gofpel Hi- 
 ftory-, and the divine Authority of the Chri- 
 Jiian Religion confidered. 
 
 HAVING examined what the late Lord 
 Bolinghroke hath urged againft the autho- 
 rity and credibility of the Scriptures of the Old 
 Tcftament, let us next confider the attempt he 
 makes againft the authority of the New. He had 
 indeed, whilft he exprclfed a great contempt of 
 the Jewifi Scriptures, affeded to fpeak with a 
 favourable regard to Chriftianity. 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 fign of his refped for Chriftianity, that at 
 the fame time that he docs all he can to deftroy 
 the credit of the Jewifh hiQory, and to fhew, 
 that it is not at all to be depended upon, he de- 
 clares " that the foundation of theChriftian 
 
 *' fyftem is laid partly in thofe hiftories, and in 
 *' the prophecies joined to them, or inferted in 
 '* them *" — 'But, not content with this general 
 infinuation, he afterwards proceedeth,in his fifth 
 Letter, to a more dired attack upon theChriftian 
 revelation f. He infifteth upon it, that the 
 
 * Vol. I. p. 91, 92. t Ibid, from p, 174. to 185. 
 
 fads. 
 
268 Reflexions oft the Late 
 
 fad:s, upon which the authority of the Chriftian 
 religion is founded, have not been proved as all 
 hiftorical fads, to which credit (hould be given, 
 ought to be proved. He declares to the nobl(? 
 
 Lord to whom he writes, that " this is a 
 
 *' matter of great moment i and that therefore 
 '' he makes no cxcufe for the zeaJ which obliges 
 
 " him to dwell a little on it *." And after 
 
 having endeavoured to fhew, that " there re- 
 
 ** mains at this time no ftandard at all of Chri- 
 
 " ftianity," either in the text of Scripture, 
 
 or in trddirion, he argues, that " by confe- 
 
 " quencc either diis religion was not originally 
 *' of divine inftitution 5 or eUe God has notpro- 
 " vided efFedually for prefcrving the genuine 
 " purity of it, and the gates of hell have 
 ** adually prevailed, in contradidion to his 
 " promife, againft the church. He muft be 
 " worfe than an Athcift that affirms the Jaft $ 
 *' and therefore the beft effed of this reafoning 
 " that can be hoped for is, that men fhould fall 
 
 M intoTheifm, and fubfcribe tothefirft." • 
 
 And accordingly he roundly declares, that 
 
 Cl 
 
 Chriftianity may lean on the civil and eccle/l-^ 
 aftical power, and be fupported by the forcible 
 influence of education : but the proper force 
 " of religion, that force which fubducs the 
 " mind, and awes the confcience by conviction, 
 
 *' will be wanting*. He adds, — ■'' Since I 
 
 " have faid fo much on the fubjccl in my zeal 
 
 * \'e!. I. p. 176. t lb. p. 180, 181, 182. 
 
 « for 
 
Lord Bolingbroke' s Letters. 269 
 
 " for Chriftianity, I will add this ftrrt her. The 
 *' rcrurrcdion of letters was a fatal period : the 
 *' Chriftian fyftem has been atracked,and wound- 
 
 *' ed too, very feverely fmce that time *." 
 
 And again, fpeaking of thofe of the clergy who 
 ad for fpiritual, not temporal ends, and are de- 
 iirous that men fhould believe and pradife the 
 
 dodrines of Chriftianity, he faith, that " they 
 
 " will feel and own the weight of the con- 
 ** fiderations he offers ; and will agree, that 
 " however the people have been, or may be, 
 *' amufed, yet Chriftianity has been in decay 
 
 •' ever fince the refurredion of letters f." 
 
 This is an odd proof of his pretended zeal for 
 Chriftianity yto infinuate,that all good and honed 
 divines will agree with him, that Chriftianity 
 has been lofing ground ever /tnce 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 ihew his 
 defign in this, if we compare it with what he 
 faith in his fixth Letter ^ 5 where he mentions 
 the refurredion of letters, after the art of print- 
 ing had been invented, as one»of the principal 
 caufes that contributed to the diminution of the 
 papal authority and ufurpations. And he ob- 
 
 ferves, that " as foon as the means of ac- 
 
 *' quiring and fpreading information grew com- 
 ^* mon, it is no wonder that a fyftem was un- 
 '» ravelled, which could not have been wovea 
 
 * Vol. I. p. 182. t lb p. i«5. -^ lb. p. 206, 207. 
 
 3 ** with 
 
270 Refledlions C7i the Late 
 
 " with fuccefs in any age, but thofc of grofs 
 '' ignorance, and credulous fupcrftition." — We 
 may fee by this what a compliment he defigns 
 to Chriftianity, when he rcprefents it as having 
 received a fatal blow at the refurredion of 
 letters, and as having been in decay ever fince. 
 He plainly puts it on a level with the papal 
 authority and ufurpation, and fuppofesthe fame 
 of Chriftianity that he does of popery, that it 
 was a fyftcm which could only have been woven 
 in the ages of ignorance and fupcrftition, which 
 owed its reception and prevalcncy to times of 
 darknefs, and has been decaying ever fince the 
 means of acquiring and fpreading information 
 
 s,rew common. 
 
 This may fuffice to (liew the refped that the 
 writer of thefe Letters bears to Chriftianity. 
 Before I enter on a diftind examination of what 
 he hath offered, I would obferve, that he en- 
 deavourcth to prepare his way by declaiming, for 
 feveral pages together, againft thepriefts, divines, 
 and ecclcfiaftical hiftorians, on the account of 
 that fpirit of lying that hatli prevailed among 
 them in all ages*. But he himfelf well ob- 
 fcrvcs and proves, in oppofition to an hiftorical 
 Pyrrhonifm, that though there have been abun- 
 dance of lyes and faUe hiftory put upon the 
 world, this ought not to diminifh the credit of 
 the true. And therefore the frauds and falfhoods 
 of many that have protcflcd a zeal for ChrilU- 
 
 * Vol. I. p. 123. et feq. 
 
 2 anity. 
 
Lord Bolingbroke's Letters. 2 •? i 
 
 anity, ought to be no prejudice againfl the au- 
 thority of the New Teftament, or the credi- 
 bility of the fads on which it is fupported, pro- 
 vided it can be (hewn, that thefe fads come to 
 us with a fufficient degree of evidence to make 
 it reafonable for us to receive them as true. 
 
 If, as he aQerrs " numberlefs fables have 
 
 " been invented to fupport fudaifm and Chri- 
 " flianity; and for this purpbfe 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 attempts 
 to deted and cxpofefuch frauds, and falfe hiftory, 
 than Chriftiandivincsand critics; many of whom 
 have exercifcd thcmfelves this way with »reat 
 judgment and impartiality, as being fcnfible, that 
 Chriftianity needeth no fuch fupports ; and that 
 fuch frauds diihonour the caufe they are intended 
 to ferve. If we examine the Nev/ Teftament, 
 we fhall find no encouragement there given to 
 fuch methods. A remarkable fimplicity, and im- 
 partial regard to truth, every-where appear. 
 And to lye for the glory of God, or to do evil 
 that good may come of it, is there molt exprefly 
 condemned. It was when men began to fall 
 from the true original fpirit of Chriftianity, and, 
 not content with the ilinpiicity of religion as 
 Chriftand his Apoftlcs left it, attempted to bring 
 in innovations, additions, alterations in the 
 Chriftian dodrine and worQiipi it was then tjiat 
 fraud and impofture, or a foolifh crcd iliry, 
 began to prevail, and grew more and more, the 
 
 fartjier 
 
272 Refledlions on the Late 
 
 farther they removed from the firft and pureft 
 ages. And it is capable of a clear proof, that it 
 was principally in favour of thofe corrupt ad- 
 ditions, and abufcs of Chriftianity, that falfe 
 hiftory and falfe miracles have been artfully con- 
 trived, and zealoufly propagated. And why 
 fhould it be turned to the difadvantage of the 
 goipel hiftory or miracles, that hiftory has beea 
 corrupted and falfified in favour of dodrines or 
 pradices, e.g. the invocation of faints ^purgatory .^ 
 che 'uuorjhip of images, relics, S^LC which Chrilti- 
 anity has not countenanced or authorized ? To 
 which it may be added, that it is plainly foretold 
 in the New Teftament, that there fhould be a 
 great apostasy from the purity of religion, and 
 that the corruption fhould be introduced, and 
 carried on, hyfigns, and lying wonders. And if 
 this hath actually been the cafe, inftead of furnifti- 
 ing a proper objed ion againft true original Chri-» 
 ftianity, it affordeth a manifeft proof of the 
 perfed foreknowlege of its divine Author. 
 
 He feems to lay a great ftrefs upon it, that — 
 " the church has had this advantage over her 
 *' adverfaries- — that the works of thofe who 
 " have written againft her have been dcftroyed j 
 ^* and whatever (he advanced to juftify herfelf, 
 *' and to defame her adverfaries, is prefcrvcd in 
 *' her annals, and the writings of her dodors *. 
 
 " And he takes particular notice of Gregory 
 
 *' the Great's proclaiming war to all heathen 
 
 * Vol. I. p. 127, iiZ. 
 
 [[ learning. 
 
iL^r^ BolingbrokeV Letters* 273 
 
 " learning, in order to promote Chriftian ve- 
 *' rity*." But it is certain, that the humour of 
 deftroying the heathen writings never generally 
 obtained in the Chriftian church. On the con- 
 trary, it was principally owing to Chriftians, 
 that fo many of thofe writings have been tranf^ 
 mitted to us. The Mahometans^ and fome of 
 the barbarous nations, deftroyed libraries, and 
 tnonumentsof learning, whcre-ever they came* 
 But it is a matter of fad not to be contcfted, 
 that great numbers of heathen writings and 
 monuments have been preferved ; by Chriftians 
 they have been preferved ; and from thence the 
 learned have been able to give an ample account 
 of their religion, rites, laws^ and hijiory. And 
 this is fo far from being a difad vantage to Chri- 
 ftianityj that great ufe hath been made of the 
 heathen learning to ferve and promote the Chri* 
 ftian caufe. The emperor Jul i an was fo fen- 
 fible of this, that he formed a defign of mo- 
 delling the fchoolsfo, that the Chrifliansdiould 
 not be acquainted with the heathen writers. As 
 to the books that have been written againft 
 Chriftianity t, it is poffible that the ill judged 
 
 zeal 
 
 * Vol. I. p. 131. 
 
 f The heathen writings againft Chriftianity feem not to haVe 
 been much elleemed among the pagans themielves ; and this may 
 be one reafon why they wer^ no; very carefully preferved. There 
 is a remarkable paflagc of Chryfoflom^ to this purpofe, wiio in a 
 difcourfe addreffed to the heathens obferves. That the philofo- 
 phers, and famous rhetoricians, who wrote againft Chriftianity^ 
 had only rendered themfelves ridiculous : that they had not been 
 able to perfuade any one among fo many people, either wife or 
 V«L. ill, T ' fimple, 
 
a 74 Reflections on the Late 
 
 zeal of fomc Cliriftians may have occafioncd 
 the lofs of fome of them: but I am apt to 
 think it was owing, in mod inftances, to the 
 fame caufes and accidents, to which we muft 
 attribute the lofs of fo many antient monuments, 
 and admired writings, not only of the heathens, 
 but of eminent fathers, and antient writers of 
 the Chrlftian church. Many celebrated apologies 
 for Chriftianity, and books in defence of reli- 
 gion, have been loft ; when, on the contrary, 
 the works even of Lucretius^ a fyftem of Epi- 
 atrifm, the life of Apollonius Tyanetis, and 
 others of the like fort, have come down to our - 
 times. 
 
 Thefc infinuations do not properly come up 
 to the main point. But in his fifth Letter, under 
 pretence of giving advice to divines, and ihew- 
 ing, that it is incumbent upon them to apply 
 thcmfelves to the ftudy of hiftory, he fets him- 
 feif more diredly to attack the authority of the 
 Chriftian religion, and to fubvert, as far as in him 
 lieth, the foundations on which the proof of its 
 divine original depends. And the courfe of his 
 rcalbning is plainly this : that Chrillianity is 
 wholly founded upon fads? and that thofe fads 
 do not come to us with a fufficicnt degree of 
 evidence to be relied on : they have not been 
 
 fimple, man 'or woman, that the books written by them were 
 had in (udi contempt, hat they difappeared almoft as foon as 
 they were publifhed ; and that if any of them were prefervcd, it 
 was among ChrilHans that one might find them. Cbryf. Tom. II. 
 p. 539. EJit. Be lied. 
 
 2 proved 
 
Lord Bolingbroke's, Letters. ,275 
 
 proved as matters of faft ought to be proved. 
 
 He declares, that '* it has been long matter 
 
 *' of aftonirtiment to him, that Chriftian divines, 
 •* thofc of them that can be called fo without 
 " a fneer, could take fb much filly pains to 
 *' eftablilli myftery on metaphyfics, revelation 
 *^ on philofophy, and matters of fadt on abftrad: 
 ** reafoning. A religion founded on the authority 
 " of a divine miflion, confirmed by prophecies 
 " and miracles, appeals to fads r and the fads 
 " muft be proved, as all other fads that pals 
 '* for authentic, are proved. If they are thus 
 ** proved, the religion will prevail without the 
 " alfiftance of fo much profound reafoning: if 
 " they are not thus proved, the authority of it 
 *' will fink in the world, even with this allift- 
 
 *' ance ^." He therefore blames the divines 
 
 for ufing improper proofs in their difputes with 
 
 Theifts. He asks *' What do they mean to 
 
 ** din improper proofs in ears that are open 
 
 *' to proper proofs ? Thus it is that he cha- 
 
 raderizcs the Deifts ; and afterwards he de- 
 
 fcribes them as perlbns " of minds candid, 
 
 " but not implicit ; willing to be informed, but 
 " curious to examine*/' But how different is 
 the account he giveth even of the moft learned 
 
 Chriftians! He affirms, that " they have not 
 
 *' been hitherto impartial enough, or fagacious 
 '' enough, to take an accurate examination of 
 *' the Jewifh and Chriftian fyftem, or have not 
 
 * Vol, I. p. 175. t Il>id. p. i75>. 
 
 X ^ been 
 
276 Refleftlons on the Late 
 
 *^ been honeft enough to communicate it*."— 
 This is a very fevere and confident cenfure. 
 There have been many perfons, not only among 
 divines, but among the laity, of diftinguifhed 
 eminence for probity and virtue, as well as for 
 learning and judgment, and who, to fpeak mo- 
 deftly, were in thefe refpeds no way inferior to 
 the late Lord Bolingbroke, that have profefled 
 to examine, with all the attention they were ca- 
 pable of, and with an earned defire of knowing 
 the truth, the evidences of the Jewifh and 
 Chriftian fyftem : but becaufe, as the refult of 
 their inquiries, they were confirmed in the be- 
 lief of the divine original of the Jewifh and 
 Chriftian revelation, therefore, in his judgment, 
 not one of them was honeft or fagacious enough 
 to make an accurate examination : and I appre- 
 hend they have no other way of obtaining the 
 charaderof fagacity or impartiality from writers 
 of this caft, but by renouncing Chriftianity. If 
 they do this, they fhall be allowed to be faga- 
 cious and impartial inquirers ; but otherwife, 
 they rauft be content to have their judgment or 
 honefty called inqueftion. But if we may judge, 
 by the writings of the Deifts that have hitherto 
 appeared, not excepting thofe of his lordlhip, 
 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, — 
 ** Yo4i will find reafon perhaps to think as 1 do, 
 
 f Vol.1, p. i8rv 
 
 g *• thai 
 
LtOrd Bolingbroke's Letters; 277 
 
 '* that it is high time the clergy in all Chriftiaa 
 ^' communions fhould join their forces, and 
 " eftablifh thofe hiftorical fads, 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 rejed candidly what cannot be 
 
 *^ thus eftabhOied * " 
 
 Chriftian divines have frequently done what 
 his lordlhip blames them for not doing. The 
 fads on which the Chriftian fyftem is founded, 
 relate principally to what is recorded in the 
 writings of the New Tcftament concerning the 
 holy life, and excellent character ^ of our blefled 
 SaviouTt his admirable difcoiirfes, the many il- 
 \\.\^x\o\x%miracle5 he performed during the courfc 
 of his perfonal miniftry in proof of his divine 
 miilion, his refurreBion from the dead, and 
 confequent exaltation, the extraordinary effujton 
 of the Holy Ghoft upon his difcipks, and the 
 miraculous atteftations that were given to his 
 Apoftles, and the firft publifhers of the Chriftian 
 revelation. Thequeftion is, what reafon have wc 
 to think that thofe fads were really done ? His 
 lordftiip requires, that thcfe fads fhould be 
 proved, as all other fads that pafs for authentic 
 are proved j and that divines fiiould eftabliOi the 
 credit of thofe fads on clear and unqueftionable 
 hiftorical authority, fuch as they require in all 
 cafes of moment from others. The Chriftian 
 
 • Vol. I. p. 183. 
 
 T 3 divines 
 
278 Refledions on the Late 
 
 divines are willing to join ifliie on this point. 
 The beft, the properefl; way of proving the truth 
 of anticnt fads is undoubtedly by authentic ac- 
 counts publifhed in the age in which the fads 
 were done, and tranfmitted with fufficient marks 
 of credibility to our own times. And feveral things 
 are to be confidered, in order to our judging 
 whether, and how far, thofe accounts may be 
 
 depended on. If the fads there related were 
 
 of a public nature, done for the moll: part in 
 open view, and for which an appeal is made to 
 numbers of witnefTes: — if the accounts of thofe 
 fads were given by perfons that were perfedly 
 well acquainted with the fads, and who, having 
 had full opportunity to know them, were them- 
 felvesabfolutelyperfuaded of the truth and reality 
 of thofe fads: — if they appear from their 
 whole charader to have been perfons of great 
 probity, and undefigning fimplicity, and who 
 could have no wordly intereft to fcrve by feign- 
 ing or difguiiing thofe fads i and if their preju- 
 dices had not any tendency to bias them in favour 
 of thofe fads, but the contrary : — if the writings 
 themfelves have all the charaders of genuine 
 fimplicity, and an impartial regard to truth, 
 that can be rcafonably defired:— and if they 
 caji be clearly traced from the age in which 
 they were written, and the fads were faid to be 
 done, through the fuccceding ages, to our own 
 times: — and finally, if it is undeniably evident, 
 that there were furprifing cffcds produced in 
 \\\t v^ry a^;? in which the fads wcic faid to be 
 
 done. 
 
Lord Bolingbroke's Letters. 279 
 
 done, and which cannot othcrwife be accounted 
 for, than by allowing the truth of thofc fads, 
 and the effeds of which continue to this day : — 
 where thefe fcveral circumftances concur, they 
 lay a juft foundation for receiving the accounts 
 
 given of fads as true. According to the jufteft 
 
 rules of criticifm, fuch accounts of fads may 
 be depended on : and many fads are generally 
 received and believed, that fall greatly (hort of 
 this evidence. 
 
 Now it is capable of being proved, it has been 
 often proved with great clearnefs and ftrength, 
 that all thefe circumftances concur in relation to 
 the important fads on which the Chrittian fy- 
 ftem is founded. The fads themfelves were, for 
 the moft part, done in open view, and of which 
 there were many witneffes. Chrift's whole per- 
 fonal miniftry was a very public thing. The 
 fcene of it was not laid in a dark obfcure corner, 
 nor was it carried on merely in a private way. 
 His admirable difcourfes were, for the molt 
 part, delivered, and his miracles wrought, in 
 places of the moft public concourfe, before 
 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 Jerufalem^ at the time of their folemn 
 feftivals, when there was a vaft concourfe of people 
 from all parts. The fame may be laid of the 
 remarkable circumftances which attended his 
 crucifixion, the earthquake, the fplitting of the 
 
 T 4 rock, 
 
sSq Rejfledions on the L^fs 
 
 rock, the extraordinary preternatural darknefs 
 that covered the whole land for the fpace of three 
 hours, d^r. which things happened at the time of 
 the Jewifh paflbvcr 5 and could not have been 
 innpofed upon the people of that age, if they 
 had not been known to be inconteftably true. 
 And the relating fuch things was, in effed, ap- 
 pealing to thoufands of witnefles. And though 
 Jefus did not appear publicly after his refurre^ion 
 to all the people j yet, befides that he fhewed 
 himfclt alive after hispaflion by many infallible 
 proofs, to his Apoftles and others^ who beft knew 
 him, and were therefore moft capable of judging 
 that if was he himfelf, and not another; and was 
 feen even by five hundred at once, who all con^ 
 curred in their rcftimony; befides this, the ex- 
 traordinary cfFufion of the Holy Ghofl: upon his 
 difciplcs on the day of ^entecojiy which was the 
 mod ilkifirious confirmation of his refurredlion 
 and afcenfion, is reprefcnted to have been of the 
 moil: pnbiic nature, in the prefence of vaft mul- 
 titudes then gathered together at 'Jerufalem from 
 all parts of the world. To which it may bo 
 added, that many of the miracles that were 
 "wrought in the. name, and by the power, of ^ 
 rifen Jefus, and which were fo many additional 
 proots of his rcfurredion, were alfo done \\\ 
 open view, before great numbers of people. 
 The accounts. of thefe fads were written and 
 publifhed in the very age in which the fads 
 were done, and the laws and dodrincs delivered 
 whigti are thcfe rcgordcd, and by perfons who 
 
 appcAf 
 
hord Bolingbroke's Letters. 281 
 
 appear to have been perfectly acquainted with 
 the things they relate, and fully pcrfuaded of 
 the truth of them. And many of the fafts were 
 of fuch a nature, and fo circumftanced, that 
 they could not be deceived in them, allowing 
 them to have had their fenfes, which I think it 
 is but reafonable to fuppofe. 
 
 The writers of thefe accounts appear to have 
 been perfons of plain fenfc, and of great pro- 
 bity and fimplicity, and to have had a fincerc 
 regard to truth. They write without art, with- 
 out pallion, or any of that heat which enthu- 
 (iafm is wont to infpire. They take no pains to 
 prepoflefs or captivate the reader; but content 
 themfelves with a plain fimple narration of fads, 
 without ornament, amplification, or difguife. 
 They relate, with a calm fimplicity, and in a 
 manner that hath not the leaft fign of an over- 
 heated imagination, Chrifl's wonderful actions, 
 and excellent difcourfes, withoutinterpofingany 
 refledions of their own. With the fame cool- 
 nefs they relate the bitter cenfures, the feoffs and 
 reproaches, that were caft upon him by his ad- 
 verfaries, and the grievous and ignominious fuf- 
 ferings he endured, without expreffing their in- 
 dignation againft the authors of them. And it 
 is obfervabie, that they do not reprefent him, as 
 one might be apt to cxped they would have 
 done, as triumphing over thofe fufferings with 
 an exulting bravery, but rather as manifefling 
 great tcnderncfs of heart and fenfibility under 
 
 them. 
 
282 Refledllons on the Late 
 
 them, though mixed with a remarkable coa- 
 ftancy and refignation. 
 
 It is a farther proof of that impartial regard 
 to truth, which is obfcrvable in the writers of 
 thofe accounts, that, though fome of them were 
 Apoftles themfelves, and others their fpecial 
 friends and intimates, yet they relate, without 
 difguife, things which feem to bear hard upon 
 their charaders. They relate not only the low- 
 nefs and meannefs of their condition and circum- 
 flances, but their ignorance, their dulnefs of 
 apprehenfion, the weaknefs of their faith, the 
 power of their prejudices, their vain ambition, 
 and contentions among themfelves who fhould 
 be the greateft, the reproofs they received from 
 their Lord, their cowardly forfaking him in his 
 laft fufFerings, and particularly the fhameful fall 
 ofy^/^^r,oneof the chief of them, and his denial 
 of his Lord and mafter, with the aggravating 
 circumftances that attended it. They have not 
 attempted to conceal any of thefe things, which 
 they might eafily have done, or toexcufe or dif- 
 guife them J than which nothing could better 
 lliew their impartiality, and love of truth. 
 
 It farther ftrengthens the credit of their rela- 
 tions, when it is confidered, that they had no 
 temptation to difguife or falfify the great fadts 
 recorded in the Gofpels, in order to ferve any 
 worldly intercfl:, or to humour and confirm any 
 darlingprcjudices. On the contrary, itappeareth, 
 that they were themfelves brought, by the irrc- 
 iiftible evidence of the fads they relate, to em- 
 brace 
 
Lor J Bolingbroke's Letters. 283 
 
 brace a religion, which was not only contrary to 
 their worldly interefts, and expofed them to all 
 manner of reproaches, perfecutions, and fuffer- 
 ings, but which wasalfo contrary to their former 
 mofi favourite notions, and rooted prejudices. 
 For what could be more contrary to the notions 
 and prejudices, which then univerfally poflTeflcd 
 the minds of the Jews, both of the learned and 
 of the vulgar, than the doctrine of a crucified 
 Mefliah, who was to ered a kingdom, not of 
 this world, but of a (piritual nature, in the be- 
 nefits and privileges of which the Gentiles were 
 to be joint fharers with the Jews? And, finally, 
 they gave the higheft proof of their being them- 
 felves perfuaded of the truth of thofe fads, by 
 their perfifting in their teftimony with an un- 
 fhaken conftancy, in oppofition to all the powers 
 and terrors of this world. To this it may be 
 added, that the writings themfelves have all the 
 charaders of genuine purity, fimplicity, and un- 
 corrupted integrity, that any writings can have ; 
 nor is there any thing in them that gives the 
 leaft ground of fufpicion of their having been 
 written in any later age, or that favours of the 
 fpirit of this world, of ambition, avarice, or 
 fenfuality. And thefe writings have been tranf- 
 mitted to us with an unquellionable 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 fucceeding the Apoilles, and 
 have the moft convincing proof of their having 
 
 been 
 
284 Reflexions . on the Late 
 
 been ftill extant, and ftill received and acknow- 
 leged among Chriftians. There are great num- 
 bers 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 thcGofpels, and other facred books 
 of the New Teftament. And by the numerous 
 quotations from them, and large portions tran- 
 fcribed out of them in every age, it is incon- 
 teftably manifeft, that the accounts of the fads, 
 difcourfes, dodlrines, O'c. which now appear 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 different na- 
 tions: they have been tran dated into various 
 languages: many commentaries have been writ^ 
 ten upon them by different authors, who have 
 inferred the facred te^t in their writings : they 
 have been conftantly applied to on many occa- 
 sions, by perfons of different fedts, parties, in- 
 clinations, and interefls. Thefe are things which 
 no man can be fo hardy as to deny. And by 
 this kind of evidence, the greateft and the moft 
 convincing which the nature of the thing can 
 poilibly admit of, we are affured, that the evan- 
 gelical records, which are now in our hands, 
 have been tranfmitted fafe to us, and are the 
 fame tliat were originally publifhed in the apo- 
 itolical agCi and that a general corruption of 
 them, or a fubftitution of other accounts in- 
 ftead of them, if any had attempted it, would 
 have been an impollible thing. 
 
 Taking 
 
Z/^r<3? BoHngbroke's Letters. 285 
 
 Taking all thefc confiderations together, it 
 appeareth, that never were there any accounts 
 of fads that better deferved to be depended on. 
 And what mightily confirmeth the credit of thofe 
 writings, and of the fads there related, is, that 
 it cannot be contefted, that great numbers, both 
 of Jews and heathens, upon the credit of thofc 
 fads, forfaking the religion of their anceftors, 
 were brought to receive the religion of Jefus ia 
 the firft age, when they had the bcft opportunity 
 of inquiring into the truth and certainty of thofc 
 fads : and this in oppofition to their moft inve- 
 terate prejudices, and when, by embracing it^ 
 they expofed themfelves to all manner of evils 
 and fufFerings. The fpreading of the Chriftiaa 
 religion, as the cafe was circumftanced, fur- 
 nilheth a very ftrong proof of the truth of the 
 fads on which it was founded, and cannot 
 otherwife be accounted for. 
 
 Our author aflferts, — ^-that, " if the fads can 
 " be proved, the Chriftian religion will prevail, 
 *' without the afliftance of profound reafoning : 
 " but, if the fads cannot be proved, the autho- 
 " rity of it will fmk in the world, even with 
 " this afliftance*" — I think it may be fairly- 
 argued from this, that if the extraordinary fads 
 had not been true, on the evidence of which 
 alone Chriftianity is founded, it mufthave lunk 
 at the very beginning, and could never have beea 
 eftablilhed in the world at allj confidering the 
 
 * Vol. I. p. 175. 
 
 natvire 
 
286 Refledions on the Late 
 
 nature of this religion, and the difficurties and 
 oppofitions it had to encounter with. It was 
 manifeftly contrary to the prevailing prejudices 
 both of Jews and Gentiles : it tended entirely to 
 fubvert the whole fyftem of the pagan fuper- 
 ftition and idolatry, which was wrought into 
 their civil conftitution, and upon which the 
 profperity of the Roman empire, and the efta- 
 blilhment of their ftate, were thought to de- 
 pend. It alio tended to fet afide the peculiar 
 polity of the Jews, upon which they fo highly 
 valued themfclvcs, and to fubvert all the pleafing 
 hopes and expectations of the temporal kingdom 
 of the Mefllah, with which they were fo infi- 
 nitely delighted. It obliged men to receive one 
 that had beai ignominioufly condemned and 
 crucified, as their Redeemer and their Lord, the 
 Son of God, and Saviour of the world. It pro- 
 pofcd no temporal advantages to its votaries, to 
 bribe men to embrace it j gave no indulgence to 
 their corrupt lufts, nor had any thing in it to 
 footh and gratify their vicious appetites and in- 
 clinations. At the fame time it had all the 
 powers of the world engaged againft it: yet it 
 loon triumphed over all oppoiition, though pro- 
 pagated by the feemingly meaneft inflruments 5 
 and madeanallonifhingprogrefsthroughagreat 
 part of the i?^^?^^/ empire, then the moft know- 
 ing and civilized part of the earth. This is a 
 ftrong additional confirmation of the truth of 
 thofe accounts which are contained in the Gofpel 
 records J fincc there could not be, as the cafe 
 
 was 
 
Lord Bolingbroke's Letters. 287 
 
 was circumftanccd, any poiUble inducement to 
 Jews or Gentiles to embrace Chriftianity, but a 
 thorough convidion of its divine originaJ, and 
 of the truth of thofe extraordinary fads by which 
 it was attefted. 
 
 And if the nrft propagators of this religion 
 had offered no other proof but their own words 
 infupport of it, and in confirmation of the di- 
 vine autliority of a crucified Jefus, it cannot, 
 with any confi/lency, be fuppofed, that a fcheme 
 of religion, fodeftitute of all worldly advantages, 
 and fo oppofite to mens prejudices, as well as 
 vices, and which fubjeded thofe that made pro- 
 feflion of it to fuch bitter reproaches and perfe- 
 cutions, could pollibly have prevailed in the 
 world. 
 
 If, at the time when Chriftianity made itsfirft 
 appearance in the world, it had been embraced 
 by the Roman emperor, as it afterwards was by 
 Conjiantine the Great, if it had b.-en counte- 
 nanced by the higher powers, there might have 
 been fomc pretence for afcribing the progrefs it 
 made to the encouragement it met with from 
 the great and powerful . The author of thefe Let- 
 ters, fpeaking ot the miracles faid to be wrought 
 
 at the tomb of the Abbe Taris, obferves,- 
 
 ** That, if thefirftminifter had beenajanlenift, 
 " all France had kept his feftival, and thofe 
 '^* iilly impoftures would have been tranfmitted, 
 *' in all the folemn pomp of hiftory, from the 
 !' knaves of this age to the fools of the next*." 
 
 * Vol. I, p. 125, 126. 
 
 But 
 
288 RcAe^ions on fie Laie 
 
 But this very inftance, in wiiich the Deids have 
 triumphed Co much, may be turned againft them, 
 fince it afFordeth a plain proof, how difficult it 
 is to maintain the credit of miraculous fads, 
 when they are difcountenanced by the civil 
 power. The miracles fuppofcd to be wrought 
 at the tomb of the Abbe 'Paris were quafhed, 
 and a ftop put to the courfe of the miraculous 
 operations, and the falfhood of fome of them 
 plainly deteded, notwithftanding there was a 
 numerous, a powerful, and artful body of men 
 engaged in reputation and intereft to fupport the 
 credit of them. It may therefore be juftly con- 
 cluded, that if the extraordinary fads, on which 
 Chriftianity was founded, had been falfe, the 
 credit of them muft foon have funk, and that 
 religion with it, when all the reigning powers 
 of the world, Jewifh and Heathen joined their 
 force and influence to fupprefs it*. 
 
 In what hath been fald above, to (hew the 
 credit that is due to the accounts given of the 
 fads by which Chriftianity is eftablifhed, it is 
 fuppofed, that thefe accounts were written by 
 Chrift's own difciples, or their mofl: intimate 
 companions, and in the firft age, the age in 
 which the fads were done, /'. e, by perfons per* 
 fedly well acquainted withthofe fads. But this 
 is what our author feems unwilling to allow. 
 In his fifth Letter, after having obfetved, that — 
 
 * The difficulties Chriftianity had to encounter with, arc ele- 
 
 fantly reprefented by Mr. f^e/f, in his admirable treatife on the 
 tefurreftion. 
 
 - " falfe 
 
Z/^r^ Bollngbroke's Letters. 289 
 
 ** falfe hiftory has been employed to propagate 
 ** Chriflianity formerly, and that the fameabufe 
 
 *' of hiftory is ftill continued" He inftances 
 
 in Mr. Abbadte's faying, that — " the Gofpcl 
 " of St. Matthew is cited by Clemens bifhop of 
 *' Rome^ a difciple of the Apoftles ; that Bar- 
 " nabas cites it in his Epiftic ; that Ignatius and 
 " Folycarp receive it 5 and that the fame fathers 
 *' give teftimony for St. Mark — He adds, that 
 — " the bifhop of London, in his third Paftoral 
 
 *' Letter, foeaks to the fame effc^^." And 
 
 then he proceeds " I prefnme the fa£t ad- 
 
 " vanced by the minifter and the bifhop, is a 
 *' miftake. If the fathers of the firft century do 
 " mention fome paflages that are agreeable to 
 ** what we read in our Evangelifls, will it fol- 
 *^ low, that thefe fathers had the fame Gofpels 
 *' before them ? To fay fo, is a manifeft abufe 
 ** of hiftory, and quite inexcufabie in writers 
 ** that knew, or might have known, that thefe 
 ** fathers made life of other Gofpels, wherein 
 *' fuch paflagcs might be contained, or they 
 *' might be preferved in unwritten tradition. 
 " Befides which, I would almoft venture to af- 
 *' firm, that the fathers of the firft century do 
 " not exprefly name the Gofpels we have of 
 " Matthew, Mark^ Luke, and John"*^"' — His 
 defign is plainly to %nify, that there is no 
 proof, that the Gofpels, the books of theEvan- 
 gelifts which we now have in our hands, were 
 written in the firft age of Chriftianity. 
 
 * Vol.1, p. 177, 178, 
 
 Vol. III. U As 
 
290 Refledlions on the Late 
 
 As this Is a matter of importance, I fhall offer 
 fome obfervations upon it. 
 
 And, firft, It is to be obferved, that though but 
 few of the writings of the fathers of the firft 
 century are come down to us, and thofe gene- 
 rally very fhort j yet it cannot be denied, that in 
 all thcfe writings the fa£ls recorded in the 
 Gofpcls, efpecially relating to our Lord's pafllon 
 and refurre^lion, and the fcheme of religion 
 there taught, arc all along luppofed, and referred 
 to, as of undoubted truth and certainty, and of 
 divine original : ibthat thofe vv^ritings of the apo- 
 ftolical fathers bear teftimony materially to the 
 Gofpels, and to the fads there related, and come 
 in aid of thofe accounts. It isalfo manifeft, that 
 there are feveral particular pafiagesquoted inthefe 
 writings, which feem plainly to refer to paflfages 
 that are now found inthcEvangeliftsj and thcfe 
 paflagesare mentioned in a manner which fhews, 
 that they regarded them as of divine authority. 
 Nor is it a valid objcclion againft this, that they 
 do not cite the Gofpels oiMatthew^Mark^ Luke, 
 and 'Johrij by name: for it is not their cuftom, 
 in mentioning paflages of Scripture, to name the 
 particular books out of Vi^hich thcfe pafTagesarc 
 extradedi they content themfelves with pro- 
 dncmg the pafiages, or giving the fenfe of them. 
 Thus they generally do with regard to teQimo- 
 nies produced from the facred books of the Old 
 Teftament : and yet no one will deny, that they 
 had thoie books in their hands, and acknow- 
 Jcgcd their divine authority. 
 
 Barnabas, 
 
tjord Bolingbroke's Letters. 291 
 Barnabas J in his Epiftle, has fome plain re- 
 ferences to paffages that are to be found in Sr, 
 Matthews Gofpel. And, with regard to one of 
 them, he introduceth it with faying, It is 
 written^ which was a form of quotation ufual 
 among the Jews in citing their Sacred Boolisj 
 and feems plainly to fhew, that he referred to 
 written accounts of the adions and difcourfes 
 of our Saviour. 
 
 Clement J in his Epiftic, mentions feveral re- 
 markable paflages in our Lord's difcourfcs, re- 
 corded by the Evangelifts, Matthew, Mark, and 
 Luke i he calls them, the words of the Lord 
 Jejits, which he fpake ; and reprefents them as 
 of the higheft authority, and deferving the 
 greateft regard. 
 
 Ignatius hath feveral paflages, which either 
 are plain references, or manifeft alluiions, to 
 paflages that are to be found in St. Matthew's 
 Gofpel, and to feveral other books of the New 
 Teftamcnt. He tells thofe to whom he writes, 
 that they- — ** ought to hearken to the Prophets, 
 *' butefpecially to the Gofpel, in which the paf- 
 ^^ fion has been manifefled to us, and the refur- 
 *' redion pcrfeded '^." — Where, as by the Tro^ 
 phets are undoubtedly to be underftood the pro- 
 p4ietical writings, fo by the Gofpel feem plainly 
 to be underftood the writings of the Evangelifls, 
 colleded into one book called the Gofpel. And 
 in other paflTages hefpeaks to the lamepurpofct> 
 
 * Ep. ad Smyrn. S, 7. f Ep, ad Philadelph. S, 5, and 9. 
 
 U 2 and 
 
292 Refledions on the Late 
 
 and in a manner which fhews, tliat this book of 
 the Gofpel was of the moft facred authority 
 among Chriftians. 
 
 Tolycarp^ in his Epiftle, though very fhort, 
 hath many paflagcs that plainly refer or allude 
 to texts of the New Teftamenr. And, quoting 
 fomc paflages which are exprefly found in the 
 EvangcliOs, he introduces them thus, 27?^ Lord 
 hath I aid. He exprefleshis confidence, that the 
 Fhilipptans^ to whom he writes, were wellexer- 
 cifedtnthe 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 Tcftament : which fhews, 
 that they were had in the greateft veneration by 
 the Chriflians of that age. 
 
 He that would fee a more diftind account of 
 thefethingSj may confult the learned Dr. Lard- 
 tier's accurate colledion of paflages from the 
 apoitolical fathers, in his Credibility of the 
 Gofpel- hiftory. Part II. Vol. I. 
 
 It appeareih from this brief account, that 
 the apoitolical fathers have taken as much notice 
 of the evangelical writings, as could be reafon- 
 ably expeded, or as they had occafion to do. 
 And therefore I fee not why Mr. Abbadte'^\ovi\^ 
 be charged with an abufe ot hiflory, for reprefcnt- 
 ing the fathers of the firft century, as having 
 cited the books of the EvangeliQs; fince though 
 they do not exprelly quote them by name, yet 
 they quote palTagcs as of facred authority, which 
 arc to be found in thcfe books : and therefore it 
 
 may 
 
Lord BoJingbroke's Letters. 293 
 
 may be reafonably fuppofcd, that they refer to 
 thofe books, which, as I fhall prefently fhew, 
 were then extant, and the authority of which 
 was then acknowleged. 
 
 But it is urged, that if the fathers of ihe firft 
 century do mention fome palfages that are agree- 
 able to what we read in our Evangelifts, it does 
 not follow, that they had the fame Gofpels be- 
 fore them i becaufe " thofe fathers made ufe 
 
 ' of other Gofpcis, wherein fuchpaffages might 
 *' be contained, or they might be prcfervcd in 
 
 " unwritten tradition." But this way of 
 
 ftating the cafe does not afford the lead prcfum- 
 ption, that the books of our Evangelifls were not 
 then extant. It is only fuppoicd, that there 
 might be other accounts in that age, in which the 
 fame things might be contained ; and that the 
 a<^ions and dikourfes of our Lord were well 
 known among the Chrillians of the firft age, 
 both by written accounts, and by tradition re- 
 ceived from the preaching of the Apoftlcs. And 
 this certainly confirmeth, inftead of invalidating, 
 the accounts given in the Gofpeis j and fuppofcth 
 the fads there recorded to have been of well- 
 known credit and authority. But he ought not 
 to mention it as a thing that is and mull be ac- 
 knowleged by all the learned, that liiofe fathers 
 of the firft century made ufe of other Gofpels 
 befides thofe of the Evangelifts. It cannot be 
 proved, that they ever refer to any other Gofpels 
 ^\\z only paOage in all the apoftolical fathers, 
 which feems to look that way, is one in Ignatmsl 
 
 U 3 which 
 
294 Reflecftions 071 the Late 
 
 which fome fuppofe was taken out of the Gofpel 
 of the Hebrews, which itfelf was really St. 
 Matthews Gofpel, with fome interpolations and 
 additions; and yet that palTage may be fairly in- 
 terpreted, as referring to the words of our Sa- 
 viour, recorded by St. Lnke^ Ch. xxiv. 39 *. 
 
 It may be gathered indeed from the introdu- 
 ftion to St. Luke's Gofpel, that many, inthatfirft 
 age, had undertaken to write an account of the 
 hiftory of our Saviour's life, miracles, difcourfes, 
 &c. but it does not appear, that thofe writings 
 were generally received among Chriftians as au- 
 thentic ; probably becaufe they were not done 
 with fufficient exaftncfs, and had a mixture of 
 things falfe or uncertain. And therefore it is 
 not likely, that the paflages, referred to by the 
 fathers of the firft century, were taken from thofe 
 writings : it is far more probable, that they were 
 taken from the books oftheEvangelifts, where we 
 ilill find them, and which were then extant, and 
 their authority acknowleged among Chriftians. 
 
 That the Gofpels which we have now in our. 
 bands were undoubtedly extant in the apoftoli- 
 cal age, and regarded as authentic, admitteth of 
 ^ clear proof, if it be confidered, that in the 
 age immediately fucceeding we find them uni- 
 verfally received and acknowleged in the Chri- 
 jfiian church. There are feveral books come 
 down to our times, which were written by au- 
 thors who unqueftionably lived in the fccond 
 
 * See Lardner\ Credibility, l^c. Tart II. Vol. I. p. 184, 
 .l?5, 186. 
 
 "* century. 
 
Lord BoIingbroke*s Letters. 295 
 
 century, in which thefe Gofpcls are frequently, 
 and by name, referred to as of divine authority 5 
 and many exprefs quotations drawn from them, 
 by which it is manifeft, that they were then re- 
 ceived with great veneration in the Chriftian 
 churches. And it appeareth, from the firft Apo- 
 logy oijuftin Martyr, pubhfhed about an hun- 
 dred years after the death of our Saviour, that it 
 was then the ordinary pradice to read the me- 
 moirs of the Apofiles, and the rjoritings of the 
 Prophets, in the rehgiousaffembliesof Chrifti- 
 ans. And that, by the ynemoirs of the Apojlles^ 
 he means the books of the Evangel ids, is evident 
 from feveral paflages in his writings j and par- 
 ticularly from a paflage in this very Apology, 
 where, having mentioned ihzmemoirs compofed 
 by theApoftles, he adds,i^'^/V/? are c ailed Gofpe Is: 
 and there are frequent citations from all of them 
 in his writings; which plainly Ihew, that he 
 looked UDon thofe books as authentic hiftories oi 
 Jefus Chrift. The fame may be obferved con- 
 cerning other writers in that century. And fince 
 it is raanifeft, that the four Gofpeis were gene- 
 rally received, and had in the highcft ellcem and 
 veneration, among Chrillians in the fecond cen- 
 tury, even in the former parr of it (for that Apo- 
 logy was written about the yen- 139 or 140.) ; 
 this plainly fheweth, that the Gofpeis muft have 
 been written and pubiilhcd in theapofiolical age 
 itfeif. And it was, becaufe they were known 
 to Iiavebeen written by the Apoftles, or their 
 companions and intimates 5 and that the accounts 
 
 
296 ReficOiions on the Late 
 
 there given were authentic, and abfolutcly to be 
 depended upon; tliat thele writings were fo 
 early and generally received. Eufebiiis^ fpeak- 
 ing of ^luadratuSj and other eminent perfons, 
 who — " held the firft rank in the fuccelllon of 
 " the Apoftles," — informs us, — " that they, tra- 
 " veiling abroad, performed the work ofEvan- 
 *' gelifts, being ambitious to preach Chrift, and 
 *' deliver the Scripture of the divincGofpels*." — ' 
 The perfons he fpeakerh 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, 
 fhevvcth, that thofe Gofpels were then well 
 ki:own to be genuine, and had in great efteem. 
 And indeed if they had not been written in the 
 apoftolicai age, and then known to be genuine, it 
 cannot be conceived, that fo foon after, even in 
 the next age, they could have been fo generally 
 difpcrfed, and ftatedly read in the Chriftian af- 
 lemblies, and regarded as of equal authority 
 with the writings of the antient prophets, which 
 had been for fome ages read in the fynagogues 
 on the Sabbath-days. And though a great cla- 
 mour hatn been raifed concerning fome fpurious 
 Gofpels, which appeared in the primitive times, 
 there is nothing capable of a clearer proof, than 
 th.it the tour Gofpels, and thofe only, were ge- 
 
 * Bufth. Ecclsf. hill. lib. iii.cap. 37. 
 
 nfrally 
 
Lord Bolingbroke's Letters. 297 
 
 nerally received as of divine authority in the 
 Chriftian church, in the ages nearell: the Apo- 
 . files j and have continued fo ever iincc, and 
 have been all along regarded with the protbundeft 
 veneration. 
 
 To this it ought to be added, that the heathen 
 writers, who lived neareft thofe times, never 
 pretended to deny, that the books of the Evan- 
 gel ids received among Chriftians were written 
 by Chrift's own difciplcs. Celfus lived in the 
 fecond century. He fpcaks of Jefus the author 
 of the Chriftian religion, as having lived 'vjoo 
 'mccpv oAiyMv Itmv-, a Very few years before. 
 He mentions many things recorded in ourEvan- 
 gelifts, relating to the birth^ life^ miracles ^fif- 
 ferings, and rejurrc^ion^ of jefus Chrifl: 3 and 
 
 tells the Chriftians " Thcfe things we have 
 
 *' produced out of your own writings." • 
 
 He all along fuppofeth them to have been 
 written by Chriil'sown difciplcs, that lived and 
 converfcd with him, though he does all he can 
 to ridicule and expofe them*. To this it may 
 be added, that the emperor fulian^ who flou- 
 rifhed about the middle of the fourth century, 
 and who was both of great acutene is, and very 
 well difpofed to take ail advantages againft Chri- 
 ftianity, and had, no doubt, an opportunity of 
 reading whatfoever books had been written 
 againll the Chriftians before his time, never pre- 
 tends to conteft the Gofpels being written by 
 
 * 0/7^. contra Celf. lib. ii. p, 67, 69, 70. 
 
 Chrift's 
 
298 Refledions on the Late 
 
 Chrift's own difciples, and thofe whofe names 
 they bear, Matthew, Mark, Lnke^ and 'John i 
 whom he exprelly mentions as the writei's of 
 thofe books* j though, no doubt, he would have 
 been very well pleafed, if he could have met 
 with any proof or prefumption that could make 
 it probable, that the books of the Evangclifts, 
 fo generally received among Chriftians, were 
 written, not by Chrift's own immediate dif- 
 ciples, or their companions, or in the apofto- 
 Jical age, but were compiled afterwards, and 
 falfly aicribed to the Apoftles. To which it 
 may be added, that none of the Jews, in any of 
 their writings againft Chriltianity, though they 
 often mention the books of the Evangelifts, have 
 ever pretended, that thofe books were not writ- 
 ten by thofe to whom they are attributed ^ but 
 by others, in after-times, under their names; 
 nor do they ever mention any charge or fufpi- 
 cion of this kind, as having been brought againlt 
 thofe books by their anceflors. 
 
 Thus we find, by the acknowlegement of 
 friends and enemies, who lived ncareft to thofe 
 times, that the accounts contained in the books 
 of the Evangelifts v/ere written in the apoftolical 
 age 5 the age in which thofe fads are faid to 
 have been done, which are there recorded. 
 There arc plain references to them, and paflages 
 produced cut of them, in the few writings thac 
 remain of the firli century. And in the age 
 
 * Cyril, Alex, contra Julia}:. \lh. X. p. 327. Edit. Spanheim. 
 
 imme- 
 
Lord Bolingbroke's Letters. 299 
 
 immediately fucceeding, wc have full proof, 
 that they were univerfally received in the Chri- 
 ftian church, as of divine authority j and read 
 as fuch in the Chriftian affembliesj and were 
 afcribed to Chrift's own immediate attendants, 
 or their intimate companions, Matthew^ Mark^ 
 Ltike, and Johnj by name. This hath beeri 
 univerfaliy admitted ever fincc in all ages : and 
 thefc books iiave beentranfmitted 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 (hould deny, or even 
 queftion it, whether the books of Livy^ Sallujly 
 Tacitus, were written by thole whofe names 
 they bear. But the Deifts, and his lordChip, 
 among the reft, moft unreafonably rejed that 
 hiftorical teftimony and evidence in behalf of 
 the Scriptures, which they would account to be 
 fufficient with regard to any ot^er books in the 
 world. 
 
 It gives a mighty force to all this, that, upon 
 a careful examining and confidering the books 
 themfelves, they bear the plain marks and cha- 
 raders of the firft, the apoftolical age 5 and not 
 one mark of a later date. Though three of the 
 Evangelifls make particular mention of our Sa- 
 viour's predidions concerning thedeftrudion of 
 Jerufalemj and the temple 5 yet there is not any 
 intimation given in any one book of the New 
 Teftament, of that deftrudion as having been 
 aftualiy accomplilhed, which yet was in forty 
 
 years 
 
300 Reflexions on the Late 
 
 years after our Lord's crucifixion. And it could 
 fcarcc have been avoided, but that fome or other 
 of them muft have taken notice of it, confider- 
 .ing the many occafions there were for mention- 
 ing it, if thefc books had been generally written 
 after that event. It appeareth, from the be- 
 ginning of St. Luke's Gofpel, compared with the 
 introdudion to the Acfs of the yjpoflles, that he 
 wrote his Gofpel before he wrote the A6is. And 
 yet this latter was evidently written in the apo- 
 flolical age, 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. Patil in his labours and tra- 
 vels, and particularly was with him in his voyage 
 to Romey with an account of which, and of 
 his preaching there two years in his own hired 
 houfe, the book ends. It taketh no notice of his 
 after-labours and travels, and of his martyrdom 
 at Rome; which it would undoubtedly have 
 done, as well as of the martyrdom, of St James ^ 
 if it had been written after thofe events hap- 
 pened. And it is a great proof of the high ve- 
 neration the nrft Chriftians had for thofe wri- 
 tings, and how careful they were not to infert 
 any accounts into them, which were not origi- 
 Baily there, that none of them ever pretended 
 to make fupplcmental additions to that book, 
 either witJi regard to St. Tattl himfelf, or any 
 other of th^ Apoftles. And as we may juftly 
 conclude, that St. Luke's Gofpel was publifhed 
 in the apodoiical age itielf, whilft many of the 
 
 Apoftle^ 
 
Lj07'd Bolingbroke's Letters. 301 
 
 Apoftles were yet living; fo it hath been gene- 
 rally agreed, that St. Mattheiio^Qoi^zl was pub- 
 liflied 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 difciples, the 
 difciplewhom Jefus loved. And it appeareth to 
 have been principally defigned to record fevcral 
 things, which were not diftindly taken notice of 
 by the other evangelical writers. Accordingly 
 wc find, that though the fads are there plainly 
 fuppofed, which are related by the other Evan- 
 gelifts; yet thofc miracles and difcourfes of our 
 Lord are chiefly infilled upon, which either 
 were omitted by them, or but {lightly mentioned. 
 Indeed wholoever impartially confidereth the 
 writings of the New Teftament, will eafily ob- 
 ferve in them many pecuUar charaders, whichi 
 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 fucceedingage, they would have been in 
 feveral refpcds different from what they now arc. 
 The Chriitian religion here appeareth in its pri- 
 mitive fimplicity, without any of the mixtures 
 of foilovviug 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 from that which immediately followed. 
 The difcourfes of our bleffed Lord, as recorded 
 by the Evangelifis, arc of fuch a nature, io full 
 
 of 
 
50 2 Reflexions on the Late 
 
 of divine wifdom, and admirable fentimcnts, ai 
 would manifeftly appear, if tiiere were room in 
 tliis place to enter on a particular confideration of 
 them. They are delivered with fomuch gravity 
 and authority, and yet, for the moft part, in 
 fuch a particular way, that they carry the evi- 
 dent proofs of their own genuinenefs. The 
 charader given of our Saviour, in the books of 
 the Evangeiifls, 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 fuch a cha- 
 rader: a charader, in which is wonderfully 
 united a divine dignity becoming the Son of God, 
 and an amiable humility and condefcenfion be- 
 coming the Saviour of men 5 an admirable wif- 
 dom in conjun«^ion with the greateft candor 
 and fimplicity of heart 5 an ardent zeal for the 
 glory of God, and the mod extenfive charity and 
 benevolence towards mankind j an impartial 
 freedom and feverity in reproving faults, and 
 great tcndernefs in bearing with mens weaknefTes 
 and infirmities 5 an unparalleled purity and fan- 
 dity of manners, without any thing four or un- 
 fociable, or a fupercilious contempt of others j* 
 the moft exemplary patience and fortitude under 
 the greateft fufferings, joined with a remarkable 
 tcndernefs and fcnfibility of fpirit. To this may 
 be added the beauty of his maxims, the folidity 
 of his reflcdions, the juftand fublime notions of 
 religion, which he everywhere inculcateth, far 
 
 fupe- 
 
Lord Bolingbroke's Letters. 303 
 
 fuperior to any thing that was taught by the moft 
 celebrated dodlors of the Jewijh nation. The 
 morals he isreprcfented as having taught are the 
 moft pure and refined, and yet without running 
 into any fuperftitious extremes, fuch as were the 
 afFeded ftridneftes of the Pharifees and EJJ^enes, 
 or the falfe refinements of fome Chriftians in 
 the following ages. The motives there propofed 
 are the moft powerful and efficacious that can 
 be prefented to the human mind, drawn from 
 all the charms of the divine love and goodnefs; 
 from the engaging offers of grace and mercy 
 made to the truly penitent, which yet are fo or- 
 dered as not to give the leaft encouragement to 
 the obftinately wicked and difobedient ; from 
 the promifes of divine aids to ailift our fmccre 
 endeavours in the performance of our duty ; from 
 the important folemnities of the future judg- 
 ment, and the eternal retributions of the world 
 to come, the inexprcflible glory and felicity 
 prepared for good men, and the dreadful pu- 
 nifhments that fhall be inflided upon the wicked. 
 In a word, fo perfed is the idea of religion con- 
 tained in thofe writings, that all attempts to add 
 to it in fucceeding ages, or raifc it to an higher 
 degree of perfcftion, have really fallen fhortof 
 its original excellence, and tended to tarnifh its 
 primitive beauty and glory. 
 
 Taking all thefeconfiderations together, they 
 
 form a very ftrong and convincing proof of the 
 
 truth and authenticity of the Golpel-records ; 
 
 and that, whether we Gonfider the method of 
 
 4. conveyance, 
 
 / 
 
304 Reflexions on the Late 
 
 conveyance, whereby they have been tranfmit- 
 ted to us, and which wc can trace up with a 
 continued evidence to the firft age, or the in- 
 ternal charadlers of original truth and purity, 
 and genuine integrity, which appear in the 
 writings thcmfelvcs. 
 
 To take off the force of the evidence, brought 
 for the fads on which Chriftianity is eftablifhed, 
 it hath been urged, that thefe tads are only at- 
 tefted by Chrifhians. The author of thefe Let- 
 ters obferves, that the church has the advantage 
 over her adverfaries j 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 muftbevery 
 
 *' implicit indeed, who receives for true the hi- 
 *' ft ory of any nation or religion, and much more 
 " that of any fed or party, without having the 
 " means of confronting it with fomc other hi- 
 " ftory*." He here feems to fuppofe it as a 
 thing certain, that there had been hiftorical evi- 
 dence againft Chriftianity; but that the church 
 had fupprefled it \. But this is a precarious fup- 
 
 * Vol. l'. p. 128. 132. 
 -}• Lord BoUnghroke feems to have laid a great ftrefs upon this 
 thought , for he elfewhere obferves, that " if time had brought 
 '• to us all the proaf for Chriftianity and againft it, we (hould 
 " have been puzzled by contradictory proofs." See hi^ Works, 
 Vol. IV. p. 270. where he prefumes upon it as a thing certain, 
 though he docs not attempt to produce the leaft evidence for it, 
 that there was formerly proof againft Chriftianity, which, if ic 
 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. 
 
 ^ pofition. 
 
Lord Bolingbroke's Letters. 305 
 
 pofuion, without any thing to fupportit. The 
 account of the fads on which Chriftianity is 
 founded, were publifhed, as hath been (hewn, 
 by perfons who pretended to be perfectly well 
 acquainted with thofe fads, and in the age in 
 which they were done, and who fpeak of them 
 as things publicly known, and of undoubted 
 certainty. The proper way therefore for the 
 enemies of Chriftianity to have taken, would 
 have been, to have publifhed, if they were able, 
 contrary authentic accounts, in that very age, for 
 difproving thofe fads ; which it would have been 
 cafy to have done, if they had been falfc : for, 
 in that cafe, thoufands mud have known them 
 to be foj fince many of the fads are reprefented 
 as having been done in public view, and in the 
 prefcncc of great multitudes. But that no fuch. 
 contrary hiftorical evidence was then produced or 
 publifhed, we may confidently affirm ; not only 
 becaule there is no account of any fuch evidence, 
 but bccaufe, if the fads on which Chriftianixy is 
 cftablifhed, had been authentically difproved, 
 even in the a^je in which they were faid to have 
 been done 5 and if there had been good hifto- 
 rical evidence produced on the other fide, by 
 which it appeared, that thofe fads were falfe i 
 the Chriflian religion, confidering the other dif- 
 advanragcs that attended it, and that it was prin- 
 cipally fupportcd by thofe fads, muft have funk 
 at once. How is it conceivable, that in that cafe 
 it v/oald have flourifhed more and more; and 
 that vaft numbers, and many of them perfons of 
 Vol. III. X confidet- 
 
30 6 Reflections on the hate 
 
 eonfiderablc fenfe and learning, would have con- 
 tinued to embrace it, in the faceot tiic greateft 
 difficulties and difcouragements ? How comes it, 
 that none o{ \\\^ Apologies for Chriii tanity that 
 were publifhed very early, and prcfcntcd to the 
 Roman E-mperors, fomeof which are dill extant, 
 take any notice of fucli contrary hiltorical evi- 
 dence, or endeavour to confute it, but ftill fpeak 
 of thofe fads as inconteftably true and certain \ 
 The firft heathen autiior that appears to have 
 written a formal book againft the Chriftian re- 
 ligion, is CelJ'us. And what he advanced to this 
 purpofe wc learn from his own words, preferved- 
 by Origen, in his excellent anfvver to him. He 
 endeavoureth, as far as he can, to turn the Go- 
 fpel-accounts to ridicule i but he never referreth 
 to any authentic hiftory, or book of credit and 
 authority, which had been pubifhed, to fhew 
 that the fads, recorded by the Evangelifts, and 
 believed by the Chriftians, werefalfe. He pre- 
 
 temieth indeed, that "he could tell many 
 
 *' other things, relating to Jefus, truer than thofe 
 '' things that were written of him by his own 
 *- difciplcsj but that he willingly palfed them 
 ** by*." — —And wc may be furc, that if he 
 had been able to produce any contrary hiftorical 
 evidence, which he thought was of weight fuf' 
 ficient to invalidate the evangelical records, a 
 man of his virulence and acutenefs would not 
 have failed to produce itj and his not having 
 
 • Orlg. contra Celf. lib. ii. p. 67. 5dit. Sfeficer. 
 
 done 
 
Z.<?r<3^ Bolingbroke's Letters. 307 
 
 done To, plainly fheweth, that he knew of none 
 liich ; though, if there had been any fuch, he muft 
 have known it. Nor do I find, that yulimi^ 
 when he wrote againft Chriftianity, pretended to 
 produce any contrary hiftorical evidence for dis- 
 proving the fads recorded in the Gofpcis: if he 
 had, fomething of it would have appeared ia 
 Cyril's anfwer, in which there are many frag- 
 ments of his book preferved. I think therefore 
 the pretence of there having been contrary evi- 
 dence to difprove the fads recorded in the Go- 
 fpel, which evidence was afterwards fupprefTed 
 by the Chriftians, is abfoluteiy vain and ground- 
 lefs. And to refufe our aflent to the Gofpel- 
 hiftory, for want of having an opportunity to 
 confront it with contrary hiftorical evidence^ 
 when we have no reafon to think there ever 
 was fuch evidence, would be the moft unreafon- 
 able condud in the world. 
 
 But ftill it is urged, that the accounts of thofe 
 fads, in order to their obtaining full credit from 
 any impartial perfon, ought to be confirmed by 
 the teftimony of thofe who were not themfelves 
 Chrilliansj £mQt Chriftians may be excepted 
 againft as prejudiced perfonsj and that, if there 
 be no fuch teftim.ony, it adminifters juft ground 
 of fulpicion. As a great ftrefs has been fre- 
 quently laid upon this, I ihali confider it di- 
 ftindly. 
 
 To exped, that profefted enemies, who re- 
 viled and perfecuted the Chriftians, fnould ac- 
 knowiege the truth of the main fads on which 
 X 2 Chriftianiry 
 
30 8 Reflections on the Late 
 
 Chriftianity is founded, is an abfurdity and con- 
 tradidlion. And if any teftimonies to this pui*- 
 pofe were now to be found in their writings, 
 it would undoubtedly be alleged by thofc gentle- 
 men, who now complain of the want of fuch 
 teftimonies that thofe paftages were foifted in 
 by Chriftians, and ought to be rejected as fup- 
 pofititious. But yet we have the teftimony of 
 adverfaries concerning many fads relating to 
 Chriftianity, as far as can be expeded from ad- 
 verfaries. It cannot be expeded, that Jews or 
 Heathens, continuing fuch, fhouldacknowlcgc 
 Chrift's divine miffion j 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 Jefus Chrift^ who was the author of 
 the Chriftian religion, and appeared in Judea in 
 the reign of Tiberius. Tacit us's teftimony, as 
 well as that of Celfus^ is very exprels to this pur- 
 pofe*. And fome of the heathens went fo far 
 as to fpeak very honourably of him. So did 
 the emperor Alexa7ider Severus, who would 
 have built a temple to him, if fome ot the pa- 
 gans about him iiad not made ftrong remon- 
 ftrances againft it, as Lampridius informs us in 
 his life f. And even -pd^r/^/^r)' himfelf, whofe 
 words EuJ'ebtus hath preferved, fpeaks of him 
 as a pious man, whofe foul was taken into hea- 
 ven J. It would be unreafonable to expccl, 
 
 • Tadt. Annal. lib. xv, f Cap. xxix. xliii. Hift. yin- 
 
 guft.^ torn. I. Edit. Var. % Eujeb. Demonftrat. Evangel. 
 
 lib, ii 
 
 t. p. 134. 
 
 that 
 
Z/cr^ Bolingbroke's Letters, 309 
 
 that the enemies of Chriftianity fhouM acknow- 
 Jege the accounts given of Chrift by the Evaa- 
 gehfts to be true and authentic, and abfolutely 
 to be depended upon; for then they muft have 
 turned Chriftiaus. But yet they never denied, 
 what fome of our ^lodern unbelievers feem un- 
 willing to acknowlcge, that Chrift's own dif- 
 ciples, who had lived and converfcd with him, 
 had written accounts of his life, and adions, and 
 difcourfes, which were received by Chriftians as 
 true and authentic. Thcteftimony o^CelJuSy as 
 wasobferved before, is very full to this purpofe. 
 It cannot be expected, that Jews and heathens 
 fiiould acknowlege Chrifl's miracles to have been 
 really wrought by a divine power. But they do 
 not deny, that he did, or feemed to do, wonder- 
 ful works. And the way they take to account 
 for them amountcth to an acknowlegement 
 of the fads. Some afcribcd them to magical 
 arts, as CelJUs, who faith, that on the account of 
 the flrangc things he performed, yejus claimed 
 to be regarded as a God*. Others, as Hierocles^ 
 oppofed to them the wonders pretended to have 
 been wrought by Apollonius Tyaneus. The 
 'Jews afcribed the works he performed to the 
 virtue of the ineffable Nanie, which he ftoleout 
 of the temple. And the cmpcrgr Julian ex- 
 prefly acknowlegeth fome of his miraculous 
 works, particularly his healing the lame and the 
 blind, and cafting out devils, at the fame time 
 
 • Qng. contra Celf. lib. i. p. 7. 22. 3©. 
 
 X I that 
 
jio Reflexions on the Late 
 
 that he affe£ls to fpeak of them in a very flight 
 anddiminifliinc; manner*. AstoChrifl's havins; 
 fuffercd under Pontius Pilati\ the heathens and 
 Jews were fo far from denying it, that they en- 
 deavoured to turn it to the reproach of Chri- 
 flians, that they believed in, and \vorrhipcd,one 
 that had been crucified. It cannot be expeded 
 indeed, that they Chould own, that he really rofe 
 .again from the dead on the third day. as he him- 
 felf had foretold ; but they acknowlcge, that his 
 difciples declared, that he did (o 5 and profefled to 
 have fecn him, and convcrfed with liim, after his 
 refurredion. This appeareth from the teftimony 
 o^ Celfus^ at the fame time that he endeavours to 
 ridicule the account given, by the EvangeJifts, of 
 Chrift's Refurredion "f . The Je'uus, by pre- 
 tending that the difciples ftole away the body of 
 Jefus, whilft the foldiers that were appointed to 
 guard it flept, plainly acknow'eged, that the 
 body did not remain in the fepulchre where it 
 had been laid after his crucifixion; and that 
 therefore he might have rifen from the dead, for 
 any thing they could prove to the contrary. 
 The early and remarkable diffuHcn ot Chriftia- 
 nity, notwithflanding all the difficulties it had 
 to encounter with, and thepcrfecutions to which 
 the profellbrs of it were expofed, is a very im- 
 portant fad, and which, as the cafe was circum- 
 ihiriced, tends very much to confirm the truth 
 
 * See his words \\\ Cyril coxitmyulian.Wh.v'i.'^. izi. Edit. 
 ^■panhtim. 
 ■> f 0//V, contra Ce//. lib. ii. p. 94, g6, 97. lib. vii. p. 355. 
 
 of 
 
 •^ 
 
hord Bolingbroke's Letters. 31 1 
 
 of the Gofpel-accounts. And this is very fuliy 
 atteded by heathen v/riters, though it cannot 
 be expeded, that they would afcribe this propa- 
 gation of Chrillianity to its proper caufes, the 
 force of truth, and a divine power accompany- 
 ing it. 
 
 Tacitus^ in a paflage where he expreffeth him- 
 felf in a manner that fhews he was flrongly pre- 
 judiced againft Chriftianity, informs us, that 
 •there was a great muUitude of Chriftians at 
 Kome in Nero's time, which was in little more 
 than thirty yearts after the death of our Saviour ^ 
 and gives an account of the terrible torments 
 and fufFerings to which they were expofed *. 
 Julian, fpcaking of theEvangclifty^/?/?^, whom 
 he reprefents as one of Chrift's own difciples, 
 faith, that in his time a great multitude, in moit 
 of the cities of Greece and Italy, were feized 
 with that difeafe i for fo he calls Chriftianiry ; 
 and that Johit, cbferving this, was encouraged 
 to aflcrr, that Chrift was God, which none of 
 the other Apoftles had doncf. And wc learn 
 from the younger T^lmVy that in the reign of 
 Trajan^ i. e. about fevcnty years after our Lord's 
 crucilixion, the Chriflian faith had made fuch 
 a progrefs in fevcral parts of the Roman empire, 
 that the temples of the gods wcrcalmoil dcfo- 
 latcj their folemn facied rites long neglected ; 
 and that there were very few that would buy 
 the facrihces ij:. It cannot be expected, that 
 
 * 7'flf//. Annal. lib. XV. ■\ See the pafi"kge m Cyril, 
 
 lib. X. p. 327. X ^/?'«- lib. X. Ep. 97. ad Tr/^.T/;. 
 
 X 4 heathens. 
 
312 Reflexions on the Late 
 
 heathens, continuing fuch, fhould acknowlege, 
 that the Chriftians were right in their notions 
 of religion ; but the laft- mentioned celebrated 
 heathen gives a noble testimony to the innoccncy 
 of their lives and manners, and that they bound 
 themfelves by the moft facred engagements to 
 the pradice of righteoufnefs and virtue, and not 
 to allow themfelves in vice and wickednefs, 
 falfhood and impurity. Even CelJuSy than whom 
 Chriftianity never had a bitterer enemy, owns, 
 that there were amongChriftians?«^»>' temperate, 
 tnodejiy and under ft anding perfonb* : and Julian 
 recommends to his heathen pontiff Jr/aaiis the 
 example of the Chriftians, for their kindnefs 
 and humanity to Grangers 5 and not only to 
 thofe of their own religion, but to the heathens ; 
 and for their appearing fandity of life 5 and this 
 he fuppofes to be the chief caufe why Chriftia- 
 nity had made fuch a progrefsf. If none but 
 Chriftian writers had celebrn'-ed the contlancy 
 of the antient martyrs, fome would have been 
 ready to have iufpeded, that they feigned this 
 to do them honour, or, at ieaft, greatly height- 
 ened it : but It appearcth from the undoubted 
 reftimonics of the above-mentioned Tliny, of 
 Am&n, who flourirned under the reign of 
 Hadrian^ and of the emperor Marcus Jlnto- 
 ninus^ that the antient Chriilians were very re- 
 markable for their fortitude, and contempt of 
 torments and death, and for their inflexible firm - 
 
 * Orh. cQntra Celf. lib. i. p. 22. f Julian, ep. xlix. ad 
 
 Arlac. - * 
 
 fiefs 
 
Liord Bolingbroke's Letters. 313 
 
 nefs and conftanc}^ to their religion under the 
 greateft fufFei ings *. 
 
 Though therefore it were abfurd to exped, 
 that the enemies of Chriftianity, continuing fuch, 
 fhould dircdly atteft the truth and certainty of 
 the main fads on which the Chriftian religion is 
 founded; yet we have feveral teftimonies from 
 them, that contribute not a little to the confir- 
 mation of thofe fads. Bcfides which, what ought 
 to have great weight with us, we have the tefti- 
 mony 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 fads, were themfelves 
 brought over to the religion of Jefusf. Of 
 fuch perfons there were great numbers even in ^ 
 the firft age, the age in which the fads were 
 done, and in which they had the beft oppor- 
 tunity of inquiring into the truth and certainty of 
 them. But there could not be a more remark- 
 able inftance of this kind than the Apoftle Paid. 
 Never was there any man more ftrongly pre- 
 judiced againft Chriftianity than he : which had 
 carried him fo far, that he was very adive in per- 
 fecuting the profeflbrs of 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 
 
 • ?lin. ubi fupra. Arrian.Epiii. lib. iv.cap. 7. Marcus Anton. 
 lib. xi. 3. 
 
 f See Aidi[oTi% ireatife of th« Cbriftian religion. Scft. iii. iv. 
 
 by 
 
314 Refleclions oil the Late 
 
 by a divine power and evidence, which he wrfs 
 not able to rcfift 5 and thenceforth did more than 
 any other of the Apoftles co propagate the religion 
 of jcfus; though thereby he not only forfeited 
 all his hopes of worldly interell: and advance- 
 ment, but expofcd himfelf toa fucceilion of the 
 •mofl grievous reproaches, perfccutions, and 
 ftifferings; all which he bore with an invincible 
 conftancy, and even with a divine exultation and 
 joy. In his admirable Epiftles, which were un- 
 deniably written in the firft age of Chriftianity, 
 and than which no writings can bear more un- 
 conteded marks of genuine purity and integrity, 
 there arc continual references to the principal 
 fads recorded in the Gofpels, as of undoubted 
 truth and certainty. And it manifeftly appeareth, 
 that great miracles were then wrought in the 
 name of Jellisj and that extraordinary gifts 
 Xvere poured forth upon the diiciples. And why 
 fhould not his teftimony in favour of Chriftianity 
 •be of the grestefl: force? Muft it bedifregarded, 
 "becaufe of his turning Chriftian 5 i.e. becaufe he 
 was fo convinced of thofe fads by the ftrongefl 
 evidence, that it over-ruled all his prejudices, and 
 brought him over to Chriftianity, in oppofition 
 to all his former notions, inclinations, and in- 
 terefts ? Whereas it is this very thing that giveth 
 his teftiriiony a peculiar force *. And if he had 
 -not turned Clu'iitian, his tcftimony in favour of 
 Chriftianity, if he had given any, v/ould not 
 
 * See this clearly and folully argued in Sir Gmge Littletons ex- 
 celljentObfcrvationf on theConyerfionand Apol\le(hip of St. /*««/. 
 
 have 
 
hord Bolingbroke's Letters. 315 
 
 have had fo great weight, as being infufficient 
 for his own convidion j or it vvouid have been 
 rejeded as a forgery, under pretence that he 
 could not fay and believe fuch things without 
 embracing the Chriflian faith. 
 
 This very pretence has been made ufe of to 
 fet afide the remarkable teftimony of Jofephus. 
 And indeed, if that teftimony be genuine (and a 
 great deal has been ftrongly urged to prove it fo, 
 at leaft for the fubilance ot it), it mud be ac- 
 knowleged, 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 in- 
 genious author of thefe Letters propokth, and 
 upon which he layeth no fmall ftrefs, as if it 
 were a demonftration again ft the divine authority 
 of the Chriflian religion. He oblervcs, that — 
 *' The writers of the Romij\: religion have at- 
 " tempted to Ihew, th-at the text of the holy 
 " writ is on many accounts infufficient to be the 
 " fole criterion of orthodoxy ; and he appre- 
 " hends they have Ihewn it: a^nd' the writers 
 " of the reformed religion have eredcd their 
 " batteries againft tradition: and that they 
 *' have jointly laid their axes to the root of 
 " Chriitianity : that men will be apt to rcafon 
 *' upon what they have advanced, that there 
 " remains at tiiisnmcnoftandard at allof Chri- 
 " ftianity : and that, by confequence, either this 
 *' religion was not originally of divine infiitu- 
 [^ tion, or elfe God has not provided etfcciualiy 
 
 for 
 
3 1 6 Reflections on the hate 
 
 *' for p'rcferving the genuine purity of it j and the 
 '* gates of hell have actually prevailed, in con- 
 " tradidion to his proniilc, againft the church. 
 3^' He muft be worfe than an Athcift that affirms 
 " the iaft; and therefore the beft cffcdl of this 
 " reafoning that can be hoped for is, that men 
 /' fhould fall into Theifm, and fubfcribe to the 
 
 " firft r 'Vtz. that the Chriftian religion was 
 
 not originally of divine inftitution*. He Teems 
 to think this dilemma unanfwcrable j and, in 
 ordei to thiSj he pronounccth on the Hde ot the 
 Romijh church, that their writers have ihcwn, 
 
 that the facred text is " infufficient to be the 
 
 " fole criterion of orthodoxy T or, as he 
 
 afterwards exprefleth it, that — " it hath not that 
 " authenticity, clearnefs, and precifion, which 
 " are neceffary to cftabliih it as a divine and a 
 
 " certain rule of faith and pradlice." Why 
 
 his lordOiip giveth the preference to the RamiJJj 
 divines in thiscontrovcrfy, is very evident. It is 
 becaufe it beft anfwereth the dcfign he hath in 
 view; which manifeftly is, to fubvert the credit 
 and authority of the Chriftian religion, and leave 
 it nothing to depend upon but s}[iz force of edu- 
 cation^ and the civil and ecclefiaftkalpo'Juer . 
 
 It cannot be denied, that fomc writers of the 
 JR.tf»/^; church, whilftthey have endeavoured to 
 fhew, that the Scripture is infufficient to be a 
 complete rule of faith and pradice, have faid as 
 much to cxpofe the facred text, as if they were 
 
 * Vol. I. p. 179, i8o, i8i. 
 
Lord Bolingbroke's Letters. 317 
 
 in league with the infidels againft it, though 
 they, as well as we, profefs to own its divine 
 original. The enemies of Chriftianity have not 
 failed to take advantage of this. And indeed, 
 there cannot be a greater abfurdity than to fup- 
 pofe, that God fhould infpire men to reveal his 
 will to mankind, and to inftrud them in the 
 way of falvation, and order it fo, that they 
 fhould commit that revelation to writing, for the 
 ufe and benefit of his church ; and yet that it 
 fhould be infufiicient to anfwer the end, or to 
 guide thofe that in the fincerity of their hearts, 
 and with the attention which becomethtliem in 
 an affair of fiich infinite importance, apply theav 
 felves to the underftanding and pradifingof it. 
 
 What his lordfhip here offers, and it contains 
 the fum of what has been advanced by the 
 Rortnjh writers on this fubjeft, is this— — *' I 
 *' am furc, that experience, from the firft pro- 
 " mulgation of Chriftianity to this hour, fhews 
 ^' abundantly with how much eafe and fuccefs, 
 " the moft oppofite, the mod extravagant, nay, 
 " the moft impious opinions, and the moft con- 
 *' tradidory faiths, may be founded on the fame 
 *' text, and plaufibly defended by the fame au- 
 " thority*." — This way of arguing beareth a near 
 affinity tothat which lieth at the foundation of all 
 fcepticifm -, viz. that there is no certain criterion 
 of truth, or right reafon, becaufe reafon is pre- 
 tended for the moftcontradidoryopioions; and 
 
 * Vol. I. p. 179. 
 
 f ' 
 
 that 
 
3 1 8 Reflexions on the hate 
 
 that it is impoilible to be certain of any thing, 
 bccaufe of the differences among mankind about 
 everything: that there are no certain principles 
 at all, even in natural religion or morality j fince 
 there are none, not even thofe relating to the 
 exiftence and perfedions of God, a Providence, 
 a future ftatc, the natural differences of good 
 and evil, but what have been controverted, and 
 that by perfons who have pretended to learning, 
 to wildom 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 not follow, that 
 the Scriptures are not fufficiently clear and de- 
 terminate to be a rule of faith and practice in all 
 that is eiTential or ncceflfary to falvation, becaufc 
 there have been men in every age that have in- 
 terpreted them in different fenfes. The plaincft 
 pailages in any writings whatfoevcr giay be per* 
 verted ; nor is mens differing about the meaning 
 of the facred text any argument againfl its cer- 
 tainty or perlpicuiry. Laws may be of great 
 ufe, though they do not abloluteiy exclude chi- 
 canery and evafion. That can never be a good 
 argument to prove, that the Scriptures are not a 
 rule to be depended upon;, which would equally 
 prove, rhat no revelation th-u God could give 
 couid poillbly be a rule of faith ai'd pradice, or 
 of any uic to guide men to trutn and happinefs. 
 If God fhouid make a revelation of his will for 
 
 inliruclini:' 
 
Lord Bolingbroke's Letters. 319 
 
 intruding mankind in what it moft nearly con- 
 cerneth them to know, and for diieding them 
 in the way of falvati.n; the pollibiiiCy of which 
 cannot be denied by any Theifl: j and (hould for 
 thispurpofe appoint a code to be publilhed, con- 
 taining do<ftrines and laws ; it may be jaftly 
 queflioned, whether it could pollibly be made 
 io clear and explicit, as that all men in all ages 
 fhoLild agree in their fenfe of it. This could 
 hardly be expeded, except God fhould mira- 
 culoufly interpofe with an irrefiftible influence 
 tocaufe them all to think the fame way, and 
 give them all the fame precife ideas of things, 
 the fame mcafures of natural abilities, and 
 cxadly the fame means and opportunities for 
 acquired improvement, the fame fagacity, the 
 fame leifure, the fame diligence; and except he 
 Ihould exert his divine power in an extraordinary 
 manner for fubduing or removing all their pre- 
 judices,, and over-ruling their different paflions, 
 humours, inclinations, and intereds \ and fhould 
 place them all exactly in the fame fituation and 
 circumftances. And this would be by no means 
 confident with the wifdom of the divine govern- 
 ment, or with the nature of man, and his free- 
 dom as a moral agent, and with the methods 
 and orders of Providence. Nor is there any 
 neceility for io extraordinary a procedure. For 
 it would be abfu:d to the laft degree to pretend, 
 that the Scripture can be of no ufc to any man, 
 except all men were to agree about it^ or that 
 
 It 
 
320 KeRcdiions on f^e La^e 
 
 it is not fufFiciently clear to anfwer the end, if 
 there be any perfons that pervert or abufe it. 
 
 Yet, after all the clamour that has been raifed 
 about differences among Chriftians as to the fenfe 
 of Scripture, there are many things of great im- 
 , porrance, about which there hath been in all 
 ages a very general agreement among profeflfed 
 Chriftians : They are agreed, that tliere 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, yefusChriJi therighteousy whom 
 he in his infinite love and mercy fent into the 
 world to fave and to redeem us: that he came 
 toinftrud us by his dodtrine, -and bring a clear 
 revelation of the divine will, and to fct before 
 us a bright and moft perfect example for our 
 ifnitation : that he fubmitted to the moft grievous 
 fuflPeringSj and to death itfelf, for our fakes, that 
 he might obtain eternal redemption for us : that 
 he role again from the dead, and afccnded into 
 heaven, and is now crowned wirh glory and 
 honour, and ever liveth to make intGrcclIion for 
 us: that through him, and in his name, we are 
 to offer up our prayers, and hope for the ac- 
 ceptance of our perfons and ferviccs ; that in him 
 there is a new covenant cdabliflicd, and publifhcd 
 to the world, in which there is a free and uni- 
 l verlai 
 
Lord Bollngbroke's Letters. 321 
 
 vcrfal offer of pardon and mercy to all the truly 
 penitent, and a moft exprefs promife of eternal 
 life, as the reward of cur fincere, though im- 
 perfed, obedience : that it is not enough to have 
 a bare fpeculative faith, but we muft be formed 
 into an holy and godlike temper; and, in order 
 to be prepared for that future happinefs, muft 
 live foberly, righteoufly, and godly, in this 
 prefent world : that there (hall be a refurrcdion 
 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 ac- 
 cording to his deeds 5 that the wicked fhall be 
 doomed to the moft grievous punilliments, and 
 the righteous ihall be unfpeakably happy to all 
 eternity. Thcfc are things of great confequence, 
 and which have been generally acknowleged by 
 Chriftians in all ages. And if there have been 
 feveral things advanced by thofe that call them- 
 felves Chriftians, which are not well confiiienc 
 with thefe generally acknowleged principles; if 
 there have been controverfies among them about 
 points of confiderable importance, as well as 
 many contentions about things of little or no 
 moment, this is no argument againft the divine 
 authority or ufefulnefs of the facred writings. 
 Tiiofe that "wrejt the Scriptures muft be ac- 
 countable to him that gave them, for that per- 
 verfion and abufe; as men muft be accountable 
 for the abufc of their rcafon : but this is far from 
 proving that therefore the Scriptures anlv/er no 
 Vol. m. Y valuable 
 
32 2 Reflei^ions on the Late 
 
 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 up- 
 right intention to know and do the will of God, 
 apply himfclf to read and confider the holy 
 Scriptures, in an humble dependence on God's 
 gracious afliftances, will find vaft advantage for 
 inftruLling him in the knowlege of religion, and 
 engaging him to the pradice of it, and for 
 guiding him in the way of falvation. 
 
 It appears then, that the foundation, on which 
 
 this formidable dilemma is built, will not bear. 
 
 There is at this time 2ijlandard for Chriftianity h 
 
 even the dodrines and laws of our Saviour and 
 
 his Apoftles, as contained in the holy Scriptures. 
 
 It mull 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 Romamjis as well 
 
 as Proteftants own the divinity and authenticity 
 
 of the facred text, though for particular views 
 
 they would join unwritten traditions with it 5 
 
 and arc for giving the church alone the authority 
 
 to interpret the Scriptures. The reafon of their 
 
 conduft is evident. It is not bccaufe they look 
 
 upon the facred text to be fo obfcure and arii- 
 
 biguous, that it cannot be undcrftood by the 
 
 people J but bccaufe they think the people, if 
 
 left to themfelves, will underftand it lb far as to 
 
 fee the inconiidcncy there is between true pri- 
 
 4-nitive 
 
Z/^r^ Bolingbroke's Letters. 323 
 
 mitive Chriftianity as laid down in the New 
 Tcftamcnt, 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 re- 
 ceived by the refurredion of letters. I fuppofc 
 we are to take his word as a decifive proof of 
 this 5 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 Teftamcnt, had then a 
 glorious revival. Many corrupt additions that 
 had been made to it were thrown off. It hath 
 never been better underftood, nor its evidences 
 fet in a clearer light, than fince that time. Some 
 of the moft admired names in the republic of 
 letters have thought therafelves worthily em- 
 ployed in endeavouring to illuftratc the beauties 
 of Scripture, and to clear its difficulties* It 
 were eafy to (hew, if it were not a thing fo well 
 known as to render it needlefs, that thofe who 
 have done moft for the revival and fpreading of 
 learning and knowlcge in all its branches, and 
 who were moft celebrated for their genius, judg- 
 ment, various reading, and probity, have been 
 perfons that exprcfted a great admiration for 
 the holy Scriptures, and an hearty zeal foe 
 Chriftianity. 
 
 Thus I have conftdcred what the late Lord 
 Bolingbroks hath offered in thefc Letters againft 
 
 y % the 
 
324 Refledions on the Late 
 
 the authority of the holy Scripture, and the 
 Chriftian religion, as far as may be ncceflaiy to 
 take off the force of the objections he hath 
 railed againft it, and which fecm 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 aa 
 
 advantage, that by " difcovering error in 
 
 " firft principles founded upon fads, and break- 
 " ing the charm, the inchanted caftle, the 
 '' fteepy rock, the burning lake, will difappear*." 
 
 ■ And there are perlons, no doubt, that would 
 
 be weil-plealcd to fee it proved, that Chriftianity 
 is no better than delufion and inchantment ; and 
 particularly that the wicked have nothing to fear 
 from the burning lake, fome apprchenfions of 
 which may probably tend to make them uneafy 
 in their vicious courfes. But 1 Ihould think, that 
 a true lover of virtue, and of mankind, who 
 impartially confidcrs the purity of the Gofpel- 
 morals, the excellent tendency of its dodrines 
 and precepts, and the power of its motives for 
 engaging men to the pradice of piety and virtue, 
 and deterring them from vice and wickednel's, 
 will be apt to look upon it as a very ill employ- 
 ment to endeavour to expofc this religion to con- 
 tempt, and to fet bad men free from thewhol- 
 lome terrors it infpires, and deprive good men 
 
 * See his Letter on the Ufe of Study and Retirement, Vol. II. 
 p. 221. 
 
 of 
 
Lovd Bolingbroke's Letter?* 325 
 
 of the fublime hopes and facred joys it yields. 
 But Chriftianity hath withftood much more 
 formidable attacks j and will, I doubt not, con- 
 tinue to approve itfelf to thofe that examine it, 
 and the evidences by which it is eftabliOied, 
 with minds free from vicious prejudices, and 
 with that Sincerity and fimplicity of heart, that 
 ferioufnefs and attention, which becomes them 
 in an affair of fuch vaft importance. 
 
 Y 3 
 
 L E T- 
 
[ 32? 3 
 
 I, E T T E R VII. LETTER 
 
 VII. 
 
 Thofe profejfed Chrijlians are inexcufable, who 
 jlight public worjhip and the infiitntions of 
 religion. The great importance of a careful 
 education of children, and the bad effe^s of 
 negle£fing it. The example of aperfonage of 
 high charaEier and diftinVtion recommended, 
 
 SIR, 
 
 I Now fend you fome few additions to the 
 fecond volume of the View oftheTieiJlical 
 Writers. 
 
 In p. 66 1. 1. 12. notice is taken of fpmc 
 perfons who profefs to believe the Gofpel, and 
 yet live in an habitual negledl of its public wor- 
 fhip, and facred inftitutions. After inftitutions 
 put a full flop, and add as follows without 
 
 breaking the line. But that fuch a negle<^ 
 
 is becoming general among us, beyond the ex- 
 ample of former times, cannot efcapc the no- 
 tice of the moft fuperficial obferver. There 
 fcarce ever was an inftitution more wifely and 
 beneficially calculated for prefcrving and pro- 
 moting the intcrefts of religion and virtue in 
 the world, than that of fetting apart one day 
 in a week from worldly bufinefles and cares, for 
 the foiemuitics of public worfhip, and for in- 
 y 4 ftruding 
 
A View of the Deist ical Writers, 
 
 {lrq<^ing the Chriftian people in the knowleg^ 
 of religion, and exhorting them to the pradlice 
 of it ; and yet, many there are that would take 
 it ill not to be accounted Chiiftians, who feem 
 to affcd an open negled, or even contempt of 
 it. But it is not eafy to conceive, what rea- 
 fonable excufe or pretence can be alleged for 
 fuch a condud. Will they, in good earneft, 
 aver, that they look upon it to be a refledion 
 upon their fenfe, or unworthy of their quality, 
 tp pay their public homage to, their Maker and 
 Redeemer ? And to make open profclllons of 
 their regard to that religion, which yet they 
 would be thought to believe? Or, have they 
 fuch an averilon to the exercifes of religion, 
 that the fpending an hour or two in folemn afts. 
 of adoration, in prayer and thankfgiving, and 
 in receiving inftrudions and admonitions from 
 his holy word, is a wearinefs which they cannot 
 bear? But what is this, but to avow the great 
 degeneracy of their own minds, and their want 
 of a proper temper and difpofition for thq 
 noblcft exercifes, which beft deferve the atten- 
 tion of rcafonable beings? Or, do they pretend 
 a high regard to moral virtue, as an excufe for 
 iiegleding pofitive inftitutions ? But will any 
 man, of the lead r. fledtion, who knoweth the 
 true fiate of things among us, take upon him 
 to declare, that the growing negledof the or- 
 dinances of religion hath contributed to the 
 promoting the pradice of virtue ? Or, that mens 
 morals arc generally mended, fince they be- 
 - ■ " ■ " '^ ■ came 
 
Lord BOLINGBROKE. 329 
 
 fame more indifferent to thofe facred folemni- letter 
 ties ? Nothing is more evident to any one, who ^"' 
 impartially confiders the nature of thofe divine 
 inftitutions and ordinances, which are appointed 
 in the Gofpel, than that a due obfervance of them 
 according to their original inftitution, befides 
 its being a public avowal of our religious ho- 
 fnagc, and of our faith in God, and in our Lord 
 jefus Chrift, hath a manifeft tendency to pro- 
 inoce our moral improvement, and to exercifc 
 and ftrengthen thofe good affedions and difpo- 
 fitions which naturally lead to a holy and vir- 
 tuous pradice. 
 
 And as there arc too many profeflfed Chriftians, 
 who openly negled: the inllitutions of religion, 
 there are others who feem to flatter themfelves 
 that a mere outward attendance on divine ordi- 
 nances, and the keeping up a form of religion, 
 will be alone fufficient, though they at the 
 fame time indulge themfelves in a pradice con- 
 trary to the rules of virtue and morality. But 
 all expedients for reconciling the pradice of vice, 
 of diflblutenefs, or difhoneQy, with the faith 
 and hope of the Gofpel, are vifibly abfurd and 
 vain. The moft inconfiftent of all charadcrs is 
 a wicked and vicious Chriftian. 
 
 In p. 608. 1. 13. from the bottom, after /w- 
 fure add as follows, without breaking the line: 
 
 ^ The general negled of the education of 
 
 children, and of family order and religion, is 
 one of the moft unhappy fymptoms of the great 
 degeneracy of the prefcnt age, and which gives 
 
 us 
 
3 3 o A View of the D e i s t ic al Writers, 
 
 LETTER US mclancholy profpeds of the fuccecding one. 
 For what can be expcded from thofe who are 
 bred up under parents, that take no care to inftil 
 worthy principles into their minds, and in fa- 
 milies where they fee no figns of religion, or 
 the fear of God ? Unnatural parents ! who fccm 
 to make the real welfare and happinefs of their 
 children the lead of their concern j 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 iuft fenfe of reli- 
 gion and morals, or to a tafte for what is truly 
 laudable and excellent ! Unhappy children ! in 
 whom, for want of proper early inftrudion and 
 difciplinc, irregular pailions and appetites, and 
 evil habits are daily gathering ftiength, till at 
 length they are turned out, unfurnifhed with 
 good principles, or worthy fentiments of things, 
 into a world full of temptations and fnares. Is 
 it to be wondered at, if fuchperfons become an 
 cafy prey to wicked and impious feducers, and 
 are foon drawn into prophanenefs and infidelity, 
 into diflbkitcnefs and debauchery, which, where 
 it prevails, tends to corrupt or toextinguifh true 
 probity and public fpirit, and every noble and 
 generous afFcdion and fcntiment? And in that 
 cafe, the higher their condition is, and the 
 greater their affluence of fortune, the more per- 
 nicious is the contagion of their example ; and 
 thofe who otherwifc might have been the orna- 
 
 a^cQt 
 
iLor^ BOLI N GBRO K E. 33 1 
 
 mcnt and fupport, become the difgrace and peft letter 
 of the community. vjr^^-\j 
 
 On the contrary, how agreeable is it to be- 
 hold well-regulated families, children bred up 
 in the fear of God, their minds early principled 
 with juft notions of things, and good affedions, 
 and worthy habits, carefully cherifhed and im- 
 proved! 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 efteemed one of their lovelieft 
 ornaments: Thofe of the other, trained up by a 
 proper inflitution and difcipline to a rational 
 piety, and the government of their appetites 
 ^nd pallions, and to a juft and manly fenfe of 
 what is truly honourable, virtuous, and praife- 
 worthy. And here again the fame great exam^ 
 pie prefenteth itfelf of a moft eminent Person- 
 age of the higheft Dignity, who amidft all 
 the fomps and Jplendors of a court, hath efteem- 
 ed it one of her moftpleafing employments, to 
 infped the education of her illuftrious offspring, 
 and to this hath applied her princely cares, and 
 perfonal attendance. And furely it muft be the 
 earneft wifh of every good mind, that (he may 
 have the fincere and noble fatisfadion of feeing; 
 them grow up under her tender and watchful 
 ^ye, in every virtue and excellence, which may 
 render them public ornaments and bleJJlngSy 
 and diffufe a beneficial and extenfive influence, 
 pf great ufe in the |)refent age, and the cffeds 
 
 Pf 
 
332 ji View of the De istical Writers. 
 
 LETTER of which may be tranfmitted to fucceeding gc- 
 ^"' ncrations. 
 
 How happy would it be for thcfc nations, if, 
 in conformity to an example fo juftly admired, 
 the Great and Noble would look upon the 
 care of their children and families, to be one 
 of the worthiefl: objeds of their attention and 
 concern ! This could fcarce fail to have a good 
 cfFe6t upon thofe of a lower rank. Then might 
 we hope to fee religion and virtue flouriOi, and 
 a new and hopeful generation fpringing up 
 among us, the fureft earn(!fl: of national glory 
 and happinefs. For it is a maxim of undoubted 
 truth, as well as of great importance, That a 
 carefql education of children will lay the beft 
 foundation for well-ordered families, as thefe 
 will contribute the moft of any thing to the 
 peace and good order of the community. 
 
 I fhall conclude this Addrefs with the admi- 
 rable words of St. Taui: Finally ^ brethren, 
 whatfoever things are true, whatfoever things 
 are honeft, "iL^hatfoj^ver- things arejujl, whatfo- 
 ever things are pure, whatfoever things are 
 lovely, whatfoever things are of good report, 
 if there be ayiy virtue^ and if there he anypraifgy 
 think on thcfe things. 
 
 I HAVE now fent you all the additional 
 obfervations I propofed, with regard to the firft 
 and fecond volume of the View of the T^e- 
 iftical Writers, and which, 1 hope, may be of 
 iome ufe to render that wprk more complete. 
 
 1 have 
 
Z/^r^ BOL I NG BROK E. 333 
 
 I have no intention of making any farther addi- 
 tions to it, which is already enlarged far beyond 
 what I originally defigned. God grant that what 
 hath been offered, both in the former volume, 
 and in this, may anfvver the end for which it 
 was intended, the ferving the caufe of important 
 truth, piety, and virtue, in the world, and efpe- 
 cially in thefe nations, in which fuch open in- 
 fults have been offered to religion, and particu- 
 larly to the holy Gofpel of our blefled Lord and 
 Saviour jefus Chrift. 
 
 There are, I doubt notj great numbers in thcfc 
 lands, who far from being afhamed of the Gofpel 
 of Chrift, efteem it their privilege and glory to 
 be among thofe who make profcilion of be- 
 lieving and embracing it. But then it is a thing 
 which cannot be too much inculcated, that a 
 mere notional and fpeculative belief of Chrifti- 
 anity will be of fmall avail $ and that the princi - 
 pal care of thofe who profefs it, Ihould be to get 
 their fouls brought under the power and influ- 
 ence of its heavenly dodrines, and important 
 motives : that it may not be merely an outward 
 form, but a living principle within them. Among 
 the many unhappy confequenccs, which have 
 arifen from the difputes that have, with fo much 
 indecency and cagernefs, been carried on againft 
 our holy religion, this is not the leaft, that it 
 has contributed to carry men's minds too much 
 off from the vital part of religion, and has led 
 them to regard it as a matter of Ipecularion and 
 ^ijpute, rather than oi ^ra6iice. But this is to 
 
 forset 
 
334 A View of the Deistical Writers* 
 
 LETTER forget the very nature and defign of it. Chrifti- 
 anity is effentially a fpiritual and heavenly difci* 
 plinc, full of life and power, allwhofe^^^ri^^j", 
 precepts, ordinances, motives, are manifeftly in- 
 tended to form us to a godlike temper, to a holy 
 and virtuous pra^licc. The more firmly it is be- 
 lieved, and ferioufly confidered, and the more 
 deeply it is wrought into the very frame and 
 temper of the foul, the more glorious efFeds 
 will it produce to the honour of God, to the 
 ■welfare of mankind, to the peace and good or- 
 der of fociety, and to the prefent and eternal 
 happinefs of individuals. 
 
 1 thought to have here fubjoined fome reflec- 
 tions, which have occurred to me, iff relation to 
 the prefent ftatc of things among us in thefc 
 lands, but I chufc to refer them to my next. 
 
 / am TatiTS, &c. 
 
 POST- 
 
POSTCRIPT. 
 
 LETTER 
 VIL 
 
 AFTER great part of this Supplement was 
 finifhcd, and fent to the prcfs, I met 
 with a book which I have read with great plea*- 
 fure, intitled, The Criterion ; or Miracles exa- 
 mmedy with a %-ie'w to expofe the pretenjions of 
 Pagans and Tapijis ; to compare the miraculous 
 'Powers recorded in the New Teftamcnr, "jvith 
 thofe [aid to Juhfift in latter times, andtopcW 
 the great and material dijference betiiueenthefn 
 in p^int of evidence : From iz'hence it will ap- 
 pear^ that the former mufi be trite, and the 
 latter may be falfe. The fubjed is evidently 
 both curious and important, and is treated by 
 the author, who, I hear, is the Rev. Mr. 
 ^ouglajsy in a judicious and mafterly way. It 
 was publifhed at London in 1754., and therefore 
 before the publication of the Iccond volume of 
 the View of the ^Deifical fVr iters. And if I 
 had then fecn it, I (hould certainly have thought 
 myfelf obliged to take particular notice of it. 
 The worthy author has made judicious obfcrva- 
 tions upon Mr. HumtsRffay on Miracles, efpe.- 
 cially ,that part of it which relateth to the mi- 
 racles 
 
3 3^ A View of the Deistical Writers. 
 
 LETTER racks afcribcd to the Abbe de Paris, which he 
 ^"' has infifted on for an hundred pages together. 
 And it is no fmali fatisfaftion to me, that there 
 is a perfed harmony between what this learned 
 author hath written on this fubjed:, and what I 
 have pubUfhed in the fecond volume of the 
 View, though neither of us knew of the other's 
 work. He (hews, as I have endeavoured to do, 
 that fraud and impofture were plainly deteded 
 in feveral inftances : and that where the fads 
 were true, natural caufes fufficient to produce 
 the efFed may be aillgned, without fuppofing any 
 thing miraculous in the cafe. This he has par- 
 ticularly fhewn^ with regard to each of the mi- 
 racles infifted on by Mr. de Montgeron, whicii 
 he accounts for much in the fame way that Mr. 
 des Voeiix hath more largely done, though he 
 had not feen that gentleman's valuable writings, 
 to which I have frequently referred for a fuller 
 account of thofe things which I could do little 
 more than hint at. The reader will find in Mr. 
 ^ouglajs's work a full proof of the wonderful 
 force of the imagination, and the mighty influ- 
 ence that ftrong impreillons made upon the 
 mind, and vehement pailions raifed there, may 
 have in producing furprifing changes on the 
 body, and particularly in removing difeafcs: of 
 which he iiath produced feveral wellattelkd in- 
 ftances, no lefs extraordinary than thofe attri- 
 buted to the Abbe de Fans, and which yet can- 
 not reafonably be pretended to be properly m.i. 
 raculous. 
 
 4. As 
 
hord BOLINGBROKE. 337 
 
 As I have thought myfelf obliged to take no- letter 
 ticeof that part of this gentleman's book, which 
 hath fo near a connection with the work in 
 which I have been engaged ; fo it is but juft to 
 obfervc, that it is alfo, with regard to every 
 other part of it, a learned and accurate per* 
 formance. 
 
 What he propofes to fliew is, that the evi- 
 dence for the Gofpel fads is as extraordinary as 
 the fads themfelves ; and that no juft fufpicion 
 of fraud or falfhood appeareth in the accounts ; 
 while every thing is the reverfe, with regard to 
 the evidence brought for the Pagan or Popilh 
 miracles. 
 
 He obferves. That the extraordinacy fads 
 afcribed to a miraculous interpofition among the 
 Pagans of old, or the Chriftians of latter times, 
 are all reducible to thefe two clafles. The ac- 
 counts are either fuch as, from the circumftances 
 thereof, appear to be falfe ; or, the fads are fuch 
 as, by the nature thereof, they do not appear to 
 
 be miraculous. ^As to the firft, the general 
 
 rules he lays down, by which we may try the 
 pretended miracles amongft Pagans and Papifts, 
 and which may fet forth the grounds on which 
 we fuppofe them to be falfe, are thefe three:— 
 That either they were not publifhed to the 
 w©rld till long after the time when they were 
 
 faid to be performed. • Or, they were not 
 
 publifhed in the places, where it is pretended 
 the fads were wrought, but were propagated 
 
 Vol. III. Z pni/ 
 
3 3 S -^ ^i^'^ of the Deistical Tenters. 
 
 "'^ vli^^ only at a great diftance from the fcene of aftion^ 
 
 ^.^v^ Or, they were fuffered to pafs without due 
 
 - examination, becaufe they coincided with the 
 favourite opinions and prejudices of thofe to 
 whom they were reported ; or, becaufe the ac- 
 counts were encouraged and fupported by thofe 
 who alone had the power of detedingrhe fraud, 
 and could prevent any examination, which 
 might tend to undeceive the world. Thefe ob- 
 fervations he applies to the Pagan and Popilh 
 miracles 5 fome of the moft remarkable of 
 which he diftindlly mentions, and fhews, that 
 there are none of them that do not labour under 
 one or other of thefe defeds. 
 
 After confidering thofe pretended miracles, 
 which, from the circumftances of the accounts 
 given of them, appear to be falfe, he next pro- 
 ceedeth to thofe works, which, though they 
 may be true, and afcribed by ignorance, art, or 
 credulity, to fupernatural caufes, yet are really 
 natural, and may be accounted for, without 
 fuppofing any miraculous interpofition. And 
 here he enters on a large and particular dif- 
 cufllon of the miracles attributed to the y^bbe 
 de Paris, and of fome other miracles that 
 have been much boafted of in the Romilh 
 Church. 
 
 Having fully examined and expofed the Pa- 
 gan and Popilh miracles, he next proceeds to 
 l"he\^, That the objcftions made againft them, 
 and' which adminifter ;uft grounds of fufpicion, 
 
 cannot 
 
Lord BbLiNGBROKEe 339 
 
 cannot be urged againft the Gofpel miracles, letter 
 And here he diftindly fhews, Ftrji, That the ^"- ' 
 fa^s were fuch that, from the nature of thera, 
 they muft needs be miraculous, and cannot be 
 aceounred for in a natural way, or by any 
 power of imagination, or ftrong impreffions 
 made upon the mind, And, Secondly^ That 
 thofe facts are fuch as, from the circumftances 
 of them, they cannot be faife. And to this 
 purpofc, he makes it appear, that they were 
 pubiifhed and appealed to at the time when 
 they were performed 5 and were coeval with 
 the preaching of Chriftianity, which was mani- 
 
 feflly founded upon them. They were aifo 
 
 publifhed and attefted at the places where the 
 fcene of them was laid, and on the fpot on 
 which they were wrought. And the cir- 
 cumftances, under which they were firft publifh- 
 ed, give us an aflurance, that they underwent 
 a ftrift examination, and confequently, that they 
 could not have efcaped detcdion, had they been 
 impoftures. 
 
 Mr. Douglafs thinks it not fuflicient barely 
 to prove> that the teftimony for the Gofpel- 
 miracles is ftronger than that which fupporreth 
 any other pretended miracles ; he farther fhews, 
 by a variety of conilderations, that it is the 
 ftrongeft that can be fuppol'ed, or that, from 
 the nature of the thing, could be had. And 
 then he proceeds to obfcrve, that bcfides the 
 unexceptionable proot from teftimony, the 
 Z 1 ere- 
 
3 40 A View of the'D^nTichh Writers, 
 LETTER credibility of the Gofpel-miracles is confirmed 
 I"l, to us, by collateral evidences of the moft 
 ftriking nature, and which no fpurious mi- 
 racles can boaft of : Such as the great 
 
 change that was thereby introduced into the 
 
 ftate of religion. The proofs that God was 
 
 with the firfl: publifhers of Chriftianity, in other 
 inftanccs befidcs thofe of miracles, particularly 
 in aflifting them fupernaturally in the know- 
 lege of the fcheme of religion which they 
 tanghr, and of which they were not capable 
 of being the authors or inventors, and en- 
 abling them to give clear predictions of future 
 
 events. And particularly he infifteth upon 
 
 that moft exprefs and circumftantial predidion 
 of the deftrudion of the city and temple of 
 Jerufalemy and the difperfion of the Jewijh 
 nation, as a demonftration that Jefus afted 
 under a fupernatural iniii-ence. ■ The laft 
 thing he urgeth as a collateral evidence is, 
 That the miracles recorded in Scripture were 
 performed by thofe who aflumed the character 
 of prophets, or teachers fent from God, and 
 their miracles were intended as credentials to 
 eftablifh their claim, to add authority to the 
 meflagcs they delivered, and the laws they 
 
 taught. A charader which, he fhews, both 
 
 the Pagan and Popilh miracles arc entirely de- 
 ftitute of. 
 
 T H> I S 
 
Lord BolingbrokeI 341 
 
 THIS is a brief account of the plan of Mr.'^^Jj^^^ 
 *T>ouglafs's work, wiiicli fully anfwereth the Ky^srsJ 
 title: and it is with great pleafure I take this op- 
 portunity to acknowlege the merit of the 
 learned author, and the fervice he hath done to 
 the Chriftian and Proteftant caufe. 
 
 / am, Sir, 5cc, 
 
 Z 3 
 
 LETTER 
 
 » 
 
34 
 
 CONCLUSION. 
 
 tETTER 
 VIII. • 
 
 LETTER Vlir. 
 
 A general reprefentation of the flat e of things, 
 among us, inhere is a great and growing 
 corruption in thefe lands ^ notwithftanding the 
 Jtgnal advantages we enjoy. This corrupt ion 
 not juflly chargeable upon our religion as, 
 ChrtjUans and Frotejlants^ hut on the neg- 
 lecl or contempt of it. The unaccountable, 
 eagernefs that has been/hewn infpveading the 
 prt7iciples of Infidelity y of very illconfequence 
 to the public. The tendency ofirreligton and 
 vice to bring mifery and ruin upon a peo- 
 ple^ 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 dif 
 penfations have an alarming appearance. 
 Repentance and reformation, and a JlriB 
 adherence to the knowlege and practice of 
 Chriftianity, the properejt way of averting 
 the tokens of the divine difpleafure, and/ 
 promoting the national profperity . The happy 
 flate of things which this would iritroduce, 
 
 S I R, 
 
 ITAVING finiflied the additions and illu- 
 -*• -■■ flrations I propofed, with regard to the firft 
 and fecond volume of the View of the Deijli- 
 
CONCLUSION. 343 
 
 calJVriters, I (hall now fubjoin fome refledi- LETTE^i 
 ons, which, though not diredly and immedi- yjii^Xi 
 atdy relating to the fubjed of thofe volumes, 
 will, I hope, not be thought altogether uniuit- 
 able to the general nature and defign of the 
 preceding work. 
 
 It was with great fatisfadion that I read the 
 order for a General and Public Fafty to be re- 
 ligioufly obfcrvcd by all his majefty's fubjeds in 
 thefe kingdoms, and which is drawn up with 
 great lerioufnefs and folemnity. It is there ac- 
 knowleged, that the manifold fins and ^wicked- 
 nefs of thefe kingdoms have moft juftly defer ved 
 heavy and fever e punijhments from the hand of 
 heaven. We are called upon to humble ourf elves 
 before almighty God^ and in a moft devout and 
 folemn manner, to fend up our prayers and fup- 
 plicatiom to the divine Majefty^ to avert all 
 thofe judgments, which we moft juftly have 
 defervedy to continue his mercies, and perpe- 
 tuate the enjoyment of the Troteftant religion 
 among ffs, and Jafety and projperity to his ma" 
 jeftfs kingdoms and Dominions. 
 
 Having fo great an authority to bear me out, 
 I lliali add fome refledions, which have made a 
 deep impreffion upon my mind, with reference 
 to the prefent ftare of things among us. 
 
 We have been eminently dillinguifhed above 
 moft other nations by happy privileges and ad- 
 vantages. Providence hath blefted us with an 
 abundance of thofe things, which are ufually 
 thought to contribute to the public profperity 
 
 Z 4 ^nd, 
 
3+4 CONCLUSION. 
 
 tETTER anjj happinefs. Never had any people a fuller 
 enjoyment of liberty: a profufion of wealth 
 has flowed in upon us by our wide extended 
 commerce. We have had great advantages for 
 improvement in the arts and fciences, and every 
 branch of ufeful knowlege : especially that which 
 is the moft valuable and important of all others, 
 the knowlege of religion in its truth and purity. 
 The light of the glorious Gofpel of Chrift, freed 
 from the abfurdities, the fuperftitions, and ido- 
 latries, with which it hath been incumbered in 
 many other countries profefling the Chriftian 
 Faith; hath long fhone among us. The holy 
 Scriptures are not locked up in an unknown 
 tongue, nor confined to the ftudies of the learned, 
 but are put into the hands of the people : fo 
 that all men may have accefs to that facred 
 rule of faith and pradice, the original ftandard 
 of the Chriftian religion. The treafures of 
 knowlege are opened, and the public inftrufti- 
 ons fo frequently and freely difpenfed, that it 
 may be faid, that wifdom crieth without, fie 
 tittereth her voice in the fireets. 
 
 It might be expeded that a people fb diftin- 
 guifhcd by advantages for religious and moral 
 improvemenr, fhould al(o be remarkably diftin- 
 guifhcd by the knowlege and pradice of piety, 
 vvifdom, and virtue, and by a zeal for our holy 
 religion. — But though it is to be hoped there are 
 many among us,whoare unfeigncdly thankful for 
 our incftimable privileges, and careful to make 
 a. ri^ht improvement of them ; yet it cannot be 
 
 denied. 
 
CONCLUSION. 345 
 
 denied, that a great corruption hath fprcad it- letter 
 
 felf, and fcems to be growing among all orders ^"' 
 
 and degrees of men. This is a very difagree 
 able fubjed : but the firft ftep to a proper re- 
 medy is to be duly fenfible of the true ftate of 
 our own cafe. Our wealth and plenty hath 
 been abufed to an amazing luxury, and our 
 liberty to a boundlefs licentioufnefs. Many 
 ad as if they had no other way of (hewing that 
 they are free, but by calling off all reftraints, 
 and fetting themfelves loofe from all the ties 
 of religion and virtue. Atheifm hath appeared 
 almoft without difguife, or, which in efFecl 
 comes to the fame thing, the disbelief of a 
 Providence J of God's moral attributes and^tf- 
 njernment, and of a future fiate. — The moft 
 virulent reproach and contempt hath been call 
 upon the adorable Jesus, and the methods of 
 our redemption zndfalvation by him. All that 
 part of our duty, which more immediately re- 
 lateth to the fupreme Being, feemeth to be re- 
 garded by many as a matter of indifferency. 
 And the ilightefl: obfervation may convince us, 
 that there is a growing negle(5l of public wor- 
 fiipt as if the propereft way of flievvlng our 
 gratitude to God for the glorious privilege we 
 have of worfhipping him according to the dic- 
 tates of our own confciences, were not to ren- 
 der him any public homage, or religious wor- 
 fhip at all. That holy day, which is by divine 
 appointment, and by that of our own laws, 
 fct apart from worldly bufinefles and cares, for 
 
 3 the 
 
346 CONCLUSION. 
 
 I.ETTER the purpofcs of religion, for receiving public 
 %j^.^^:^ inftrudions, and for attending on divine wor- 
 fhip, hath been treated with great contempt. — > 
 And in this too many of thofe who, by tlieir au- 
 thority and influence, (hould fet a good example 
 to others, have unhappily Jed 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 
 people it is often the worft 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 Inftittition, fo admirably 
 calculated for the advancement of religious 
 knowJege, piety, and virtue, and for promoting 
 good order in the community, fhould be fa 
 (trangcly perverted and abufed. 
 
 Having mentioned the pradicc of GaminG;^ 
 I cannot help obferving, that arpong other un- 
 favourable fymptoms of the growing corruptior^ 
 among us, this is not the leaft, that that prac- 
 tice is of late years become more general, an4 
 carried to a greater excefs, than has been known 
 before in thefe kingdoms. The wifeft men of 
 all nations have been fo fenilble both of thq 
 pernicious effects of this vice to particular per- 
 fons 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 
 againll: ir, both in former and later ages. Our 
 own laws have fixed a brand upon it, and ir^ 
 
 cfFea 
 
CONCLUSION. 3+7 
 
 fjfi^ci: declared the gain made by it to bedillio- ^^^,'^**' 
 nourablc and infamous: yet is the being in- 
 iljruded in the myfteriesof it, become a neceflary 
 part of education, whilft the Teafoning the ten- 
 der minds of young perfons with principles of 
 religion and juft fentiments of things, and form- 
 ing them to the worthieft pradlices, is, it is to 
 be feared, in a great meafure negleded. 
 
 But what affordeth the mod m.elancholy ap- 
 prchenfions is the great corruption and depravity 
 pf manners, which is fo generally and juftly com- 
 plained of. — The moftblafphemous abufe of the 
 name of God, by fiiocking oaths and imprecatu 
 onSy and the moft corrupt and wilful perjuries, 
 drunkennefs and excefles of riot, but efpecially 
 by the exccffive drinking of diftiiled fpiritums 
 liquors y the healthy morals^ and religion of the 
 laborious and ufeful part of thefe kingdoms are 
 \yell-nigh deftroyedj — fired with this infernal 
 poifon, they are fpirited to perpetrate and 
 execute the moft bold, daring and mifchievous 
 enterprifes, and fhaking off all fear and pmme 
 become audacioufly impudent in all manner of 
 vicey lewdnefsy immorality and prophanenefs, 
 
 in defiance of all laws human and divine. 
 
 But it does not ftop here, its malignant influence 
 teaches to the children yet unborn, who come 
 half burnt-up and flirivelled into the world, 
 and who as foon as born, fuck in this deadly 
 poifon with their mothers or nurfcs milk, {o 
 if this worft of all plagues be fuffered to go on, 
 it will makca general havock, efpecially amongli 
 
 the 
 
348 CONCLUSION. 
 
 ''^vn/^ the foldiers, failors, and laborious part of the 
 K^/'y^ nation, who are manifeftly degenerated trom 
 the more manly conftitutions of preceding ge- 
 nerations*. Bcfides an amazing diffolutenefs, 
 and impurities of all kinds, even thofe that 
 are moft unnatural^ and which are not fit to be 
 
 * See Diftilled Spirituous Liquors the Bane of the Nation, 8va. 
 ad edit. 1736 London. Dr. Stephen Holes'^ friendly admonition 
 to the drinkers of Gin, Brandy, and other fpirituous liquors, which 
 •re fo deftruftive of the indufiry, morals^ health, and liquet of the 
 
 people. A new edition with additions, and an appendix. And i« 
 
 in the catalogue of the books diftributed by the fociety for promo- 
 ting Chriftian knowlege, London. This worthy di-vine and ex- 
 cellent philofophery (whofe whole life has been ufefuily imployed in 
 promoting the honour of God and the welfare of mankind), in a 
 treatife upon the diftilling of fea- water, and the ufe of ventilators, 
 fcff . juft publiflied,fpeaking Qi dijlilled fpirituous liquors fays- -" How 
 ** much therefore does it behove all, who have any concern for 
 ** the honour and dignity of their own kindred fpecies, any indig- 
 ** nation atits being thus debafed anddifgraced, any bowelsof pity 
 •* for the vail multitudes, not lefs perhaps than a Million, that 
 " are yearly deftroyed all over the world, by the moral as well as 
 *' natural, and therefore worll of all evils, that ever befel 
 ** unhappy man; to ufe their utmofl endeavours to deliver man- 
 
 ** kind from this Pest ? -But notw'ithftanding thiiaftonifhing 
 
 *' ravage and deftru£lion of the human fpecies, yet the unhappy 
 *' unrelenting nations of the world, feem as unconcerned about it 
 " as if only fo many thou/and, nay millions oi Caterpillars or Lecufis 
 ** were deftroyed thereby. Was there ever a more important 
 *' occafion to roufe the indignation of mankind ? Can we be 
 •' calm and undifturbed, when this Mighty Destroyer rears 
 *' up its invenomed head .*<— — The molt zealous advocates for 
 ** Drams, even the unhappy befotted Dram'ifis themfelves, the 
 *' prolonging of whofe lives, and whofe real welfare both here 
 *' and hereafter, is hereby fir>cerely intended, cannot find fault 
 ** with this well-meant remonftrance, in defence of them and of 
 " all mankind, againft this univerfal deftroyer, from one who has 
 *' long been labouring, and that not without fuccefs, in finding 
 •* means to preferve multitudes of livei, by various means." 
 
 named 
 
CONCLUSION. 349 
 
 named amongft Chriftians To which may ^^!^^^ 
 
 be added, the horrid crime of Self-Murder, ^^vn^ 
 not only frequently pradifed, but pleaded for, 
 a practice dcfervedly rendered infamous by our 
 laws, as being a murder committed by a man. 
 upon his own perfon, in oppofition not only 
 to the moft facred obligations of religion, and the 
 rights of the community, but to the ftrongeft 
 inftinds of the human nature, wifely implanted 
 in us by the great Author of our Beings, as a 
 bar to fuch monftrous pradices. — To all which 
 may be added, that barbarous pradice of men's 
 murdering one another upon a pretended 
 point of honouTy as it is called, for the moft 
 flight and trivial offences, below the cogni- 
 zance of our laws : A crime inexcufable in a 
 
 civilized country, and which yet generally pafles 
 unpuniflied, and thus leaves the guilt of blood 
 upon the land, crying aloud for vengeance.—* 
 It is impofiible for a thinking man that has a 
 true zeal for the honour of God and the in- 
 terefts of religion and virtue, and who hath the 
 welfare and happinefs of his country really at 
 heart, not to be deeply affedcd with fuch a 
 view of things, and ioilicitous what the coa- 
 fequence may prove. 
 
 And now, it is a natural enquiry, what can 
 this be owing to 1 Whence can it be, that na- 
 tions fo happily privileged, and favoured with 
 fo many advantages for the knowkge and prac- 
 tice of religion, (hould have funk into fuch an 
 amazing corruption and degeneracy i Can this 
 
 be 
 
VHL 
 
 350 C O N C L U S 1 O R 
 
 tETtER be confiftcntly charged on religion itfelf, cither 
 '"*' tiie Chriftian religion or the Proteftant, which 
 is the religion of fefus, as taught in the holy 
 Scriptures, and freed from the abufes and cor- 
 ruptions that have been brought into it? The 
 Deifts have pretended the firft, the enemies to 
 the reformation the laft. The anfwer to both 
 is in cfFed the fame. Can that be the caufe of 
 corruptions among Chriftians, which if fteadily 
 adhered to is the bed remedy againft thofe cor- 
 ruptions ? Can that occafion an abounding in 
 vice and wickednefs, which, if really believed 
 and ferioufly confidered, cxhibiteth the moft 
 powerful dilTuafives from it, that can enter into 
 the human mind J Can the furnifhing the peo- 
 ple with the means of knowlege, and bringing 
 them to an acquaintance with the holy Scrip- 
 tures, which are able to make us wife unto fal* 
 vat ion y and are profitable for do5irme, for re- 
 proof for correUioriy for inftru&ion in righte- 
 oiifnefSi can this have any tendency to encou- 
 rage them in vice and diflblutencis ? Such a fup-^ 
 poiicion is contrary to the plainefl: didates of 
 common fenfe. The corruption therefore com- 
 plained of can never be the natural effed or 
 produd of our advantages, and efpecially of the 
 religion we profefs. On the contrary, the bed 
 and fureft prefcrvative againft this growing cor- 
 ruption, and the moft effedual way of recover- 
 ing from it, would be to have a high efteem for 
 thofe divine oracles, to read and confider them 
 with attention, and lay to heart the excellent 
 4 inftruc- 
 
CONCLUSION. 351 
 
 inftru^ions and diredions which are there fet ^^^J^^ 
 before us. u.-^— J 
 
 There is a far more natural account to be 
 given of that corruption of manners, that vice 
 and wickednefs which fo much aboundeth among 
 UiJ, It is owing not to the knowlege or be- 
 lief of religion,^ but to the negled or con- 
 tempt of it i to a ftrange indifFerency towards 
 it in Ibme, whilft others ufe their utmoft endea- 
 vours to traduce and expofe it under the vilify- 
 ing characters of fuperftition, prieftcrafr, or en- 
 thufiafm. Great numbers of impious books 
 have fwarmed among us, both formerly and of 
 late : fome of which are not only levelled againft 
 Chriftianity,but ftrike at the foundations of all re- 
 ligion, the attributes and providence of God, and 
 a future ftate of retributions. The manifeft ten- 
 dency of them has been — to banifh the fear of 
 the Deity, — to confound the moral differences 
 of things, — to degrade the human nature to 
 a level with the brutes, and thereby extin- 
 guilh every noble and generous fentiment,-— 
 to deprive good men of the blefled hope of im- 
 mortality, and to free bad men from the fears 
 of future punifhments, and th^ apprehenfions 
 
 of a fupreme Governor and Judge. Thefe 
 
 principles, and the books that contain them, 
 have been propagated with great eagcrnefs and 
 induftry, both in thefe kingdoms, and in our 
 plantations abroad, and fometimes at a confider- 
 able expence. This prepofterous kind of zeal for 
 infidelity may, to a confiuerateobferver, feem to 
 
 be 
 
352 CONCLUSION. 
 
 LETTER be an odd phxnomenon, of which no rational 
 fjl^ account can be given. One may, in fome degree, 
 account for a man's being hurried away by the 
 violence of his appetites and pafllons, to do 
 what his own mind difapproves and condemns. 
 But that any man (hould coolly take pains to fet 
 other men loofe from all the reftraints of re- 
 ligion and confciencc, and thereby, as far as in 
 him lies, attempt to diffolve the bands of fo- 
 ciety and public order, and encourage men to 
 gratify and fulfil their appetites and pafllons 
 without controul, the natural confequence of 
 which would be to introduce univerfal confu- 
 lion, in w^hich he himfelf may be a great fuf- 
 ferer, is abfolutely unaccountable on any prin- 
 ciples of good fenfe or found policy i fo that if 
 we did not fee frequent inftances of it, we (hould 
 be apt to think it fcarcepoflible, that any men 
 in their fenfes fhould ad: fo Grange a part. 
 
 One very pernicious confequence of fuch open 
 attempts againft religion is, the fpreading pro- 
 phanenefs and diflblutenefs of manners among 
 the lower kind of people, who eafiiy catch the 
 contagion, when once men of higher degree ^ 
 or at Icaft 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 prcfent? Great 
 numbers of thofe, who belong to what ought 
 to be the moft induftrious body of the people, 
 are funk into irreligion and vice. And, in propor- 
 tion, as thefe prevail, they become averfe to all 
 
 honcft 
 
CONCLUSION. 353 
 
 honeft labour and induftry, and prone to theLETTER 
 
 ^ VIII. 
 
 mod: flaoitious crimes, which have the vvorft ^"^ 
 
 effed imaginable on the peace and good order 
 of the community. And it is eafy to fee what 
 mifchief and confufion mud thence enfue. A 
 fober and induftrious populace is the ftrength, 
 the riches, the glory of a nation : but when 
 thofe, that fhould be the labouring hands, be- 
 come vicious and dilTolute, they arc prepared 
 for every kind of wicked nefs and dirordcr. As, 
 from their rank and education, they have, for 
 the moft part, little regard to the appearances of 
 honour and decency, if, at the fame time, they 
 have caft 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 ap- 
 petites 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 eoufnefs exalt eth a nation^ but 
 Jin, i. e. abounding vice and wickednefs, is a 
 reproach unto any people y i. e. it brin<j;eth dis- 
 grace and mifery upon them. ^rov. xiii. lo. 
 When once a neoled of religion and a cor- 
 ruption of manners becomcth general^ it hath 
 a natural tendency to diffolve and enervate a 
 naiion, and to extinguilli true public fpirit and 
 a 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 
 
 Vol.. Ill, A a accord- 
 
354 CONCLUSION. 
 
 I.ETTER according; to the dated rules of the divine pro- 
 
 VIII ^ 
 
 ccdure towards nations or large communities. 
 God may indeed, in his great wifdom andgood- 
 ncfs, long bear with a degenerate people, and 
 may even continue to pour forth many blellings 
 upon them when they are in a corrupt ftatc, 
 efpecially if there be a confiderable remnant of 
 good men dill to be found among them. But 
 •when their iniquities are grown up to fuch a 
 heiglii, and have continued fo long, that he 
 dorh not fee fit to bear with them any longer, 
 the meafure of their iniquities is faid to be 
 fuUj the time is come for executing a fevere 
 vengeance upon them, and the punifhment 
 fails iieavier for being fo long delayed. 
 
 Whofoever duly confidereth thefe things will 
 be apt to think, that, according to the ordinary 
 inethod of God's providential dealings towards 
 backfliding nations and churches, we have too 
 much reafon to apprehend his righteous judg- 
 ments. The prefent 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 emphaiical ex- 
 prefllons, commotions and great earthquakes in 
 divers places^ dljlrefs of nations with per- 
 plexity, the fea and the waves roaring: mens 
 
 hearts 
 
CONCLUSION 355 
 
 hearfs failing them for fear, and for looking^^'^'^^^ 
 after thofe things thatjhall come upon the earth. ^,/~y^ 
 Luke xxi. 9, 11, 25. Of fo vaft an extent have 
 the amazing concullions been reaching to many- 
 parts of Europe, Jfrica^ and America, at a 
 great diftance from one another, and in divers 
 places have produced fuch dreadful effeds, even 
 to the fubverfion of great and populous cities, 
 that it looketh as if God were about fome great 
 and remarkable work of judgment, to punijh 
 the world for their evil, and the wicked for 
 their iniquities, as the prophet expreffeth it, 
 i/Cxiii. li. Surely every man, who believeth 
 that there is a Providence which extendeth its 
 care to mankind, mufl believe that it hath a 
 fpecial concernment in events of fuch a nature, 
 which fo nearly afFed nations andlarge com- 
 munities, and on which the lives and fortunes 
 of fo many thoufands depend. Though fecond 
 caufes are admitted, ftill it muft be confidered, 
 that they are all under the dircdion and fuper- 
 intendency of God's fovereign providence, which 
 fo ordercth and overruleth thecircuiiiftances of 
 things, and the courfe of natural caufes, as to 
 fubferve the ends of his moral adminiftration 
 "With regard to his reafonable creatures, and to 
 execute his purpofes towards them, whether in 
 a way of judgment or of mercy. And, in every 
 fuch cafe, we fhould fix our views not merely 
 or principally on fecond caufes, but fhould look , 
 above them to the fupremc Difpofer, and endea- 
 vour to comport with the defigns of his infinite 
 A a 2 wifdora 
 
356 CONCLUSION. 
 
 LETj^ER wifdom and righteoufnefs. Calamitous events 
 of a public nature are not to be confidered as 
 concerning only the particular pcrfons or people 
 that immediately fuffer by them. They have a 
 more cxtenfive view, and are dcfigned and fitted 
 to give inftrudive leflbns to ail 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 Majefty, and to give 
 them a mod afFcding convidion of the vanity 
 and inftabilityof all worldly hopes and depen- 
 dencies. The prophet 7/^/^2^, after having de- 
 fcribed in a very lively manner the ftriking im- 
 prcflionsthat fhould be made upon the hearts of 
 men becaufe of the fear of the Lord, and the 
 glory of his Majefty y when he arifeth to pake 
 terribly the earth, very properly adds, Ceafe 
 ye from man whofe breath is in his nofirils : for 
 wherein is he to be accounted of ? If. xi. 20, 2 1. 
 Of what avail in fuch a timeof 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 populous and 
 magnificent cities ? The plain voice of fuch 
 diJpcnfations, a voice intelligible to all mankind, 
 is this : Let all the earth fear the Lord: let all 
 the inhabitants of the world ft and in awe of 
 him. Pr. xxxiii. 8. fhe Lord is the true God-, 
 he is the living God, and an everlafttng king : 
 at his wrath the earth fimll tremble h and the 
 nations Jhall not be able to abide his indigna- 
 tion. Jer. X. 10. Surely we fhould be ready id 
 
 cry 
 
CONCLUSION. 357 
 
 cry out on fuch occafions, Great and marvellous letter 
 are thy works. Lord God Almighty^ jttfl and ^"^* 
 true are thy ways, thou King of faints. Who 
 would not fear thee, and glorify thy name? for 
 thou only art holy* For all nations Jhall come 
 andworfloip before thee : for thy judgment s are 
 made manifefi. Rev. xv. 3, 4. The great ufe, 
 which is to be made of fuch awful difpenfations, 
 is well exprefled by the prophet If. xxvi. 9. When 
 thy judgments are in the earth, the inhabitants 
 of the world will learn right eotifnefs ; i. e. they 
 ought to do foi and it is the natural tendency 
 of fuch judgments to engage them to do fo. 
 The calamities inflided upon others fhould be 
 regarded by us as folemn warnings an-d admo- 
 nitions, which it highly concerncth us to im- 
 prove. The language of fuch difpenfations to 
 all that hear of them, isthefame with that of our 
 Saviour to the Jews, when fpeaking of thofc 
 perfons on whom the tower of Siloam fell, and 
 of thofe whofe blood Pilate mingled with their 
 facrifices, Except ye repent, ye fall all Ukewife 
 ferijh. Luke xiii. 3, 5. How incxcufable fhall 
 we therefore be, if, inftead of laying thefe 
 things ferioufly to heart, we continue carelefs 
 and unaffedled ftilJ, and go on in a thoughtlefs 
 round of gaieties and pleafures, like thofe the 
 prophet mentions, If v. 12, The harp and the 
 viol^ the tabret and pppe are in their feafts :■ 
 but they regard not the work of the Lord, nei- 
 ther confider the operation of his hands. Again (t 
 Aich perfons a folemn woe is there denounced. 
 ■ A a ^ Andt 
 
35B CONCLUSION, 
 
 LETTER And clfe\yhere, fpeaking of fome who contn 
 ^^^^.^ nued to indulge therafclves in luxury and rior, 
 and all kinds of fenfual mirth, at a time wher^ 
 the circumftances of things called for deep hu- 
 miliation and repentancer he faith. It was re- 
 'vealed in mine ears by the Lord of hofts^furely^ 
 this iniquitj' fhall not be purged from you till ye. 
 die, faith the Lord God oj hojls. If. xxii. 12, 
 13, 14. 
 
 Whofoever carefully obferveththe courfe of 
 the divine difpenfations towards us for fome 
 time paft, will be fenfiblethat we have had many 
 warnings given us. A peftilence amongft the 
 cattle in England for many years pall, and:, 
 though abated, flili continues in fome parts of 
 this country. But a i^w years ago the fword of 
 war raged in one part of the united kingdom of 
 Great Britain, and was near penetrating to the; 
 center of it, and threatned the fubverfion oC 
 that conftitution, on which the prefervation of 
 our religion, laws, and liberties, in a great mca- 
 fure, depend eth : but, through the great good- 
 ncfs of God, our fears were, after fome time^ 
 happily difpelled. More lately encroachments 
 have been made upon our pofTefljons and planta- 
 tions abroad, in which our national fatety and, 
 profperity is very nearly intercfted. And no'*? 
 It is not many weeks fince a molt dreadful ca- 
 lamity hath befallen a kingdom, To very nearly- 
 conneaed with us in intereft and alliance, that 
 the calamity may be regarded as, in a.con/ider- 
 able degrej, our own. And in fad, we have. 
 
 a been. 
 
CONCLUSION. 359 
 
 been, and are great fufFerers by it. M'any lives ^^y?^^^ 
 have been loft of liis majefty's fubjefts belonging ' 
 to Great Britain and Ireland, and many more 
 there are, who, by the fudden fubver/ion, have 
 been either totally, or, in a con/iderablc degree, 
 deprived of their worldy fubftance, and reduced 
 to circumftances of diftrefs. A prefent ftop is 
 put to the courfe of a moft advantageous com- 
 merce. Tiie fprings of our wealth are ob- 
 ftruded ; a great blow is ftruck at our trade, in 
 which we are lb 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 
 muft needs put us to a vaft expcnce,which we arc 
 not very well able to bear. That particular judg- 
 ment, under which fome of the neighbouring 
 nations have fo feverely fuffered, and which is 
 one of the moft dreadful of all others, hath 
 greatly threatened us. It is but a very fev/ years 
 fince that great city, which is the metropolis 
 of thefe kingdoms, and the center of our wealth 
 and commerce, felt an alarming fhock, 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 phoenomena among us, of fuch a nature 
 as to have an alarming afpeft. Extraordinary 
 agitations of the waters both on our coafts and 
 within land, and fhocks of an earthquake felt 
 in feveral parts of Great Britain and Ireland^ 
 and of his majefty's dominions abroad. 
 4 a, 4 
 
36o CONCLUSION. 
 
 ^'^vm^^ Thus the divine judgments feem to be ad- 
 \,^r^^^\j vancing upon us, and have gradually begun to 
 operate. But fuch is the mercy and forbearance 
 of God towards us, that he fc^ms loth to in- 
 flid 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 repent- 
 ance, and by humbling ourfclves under his 
 mighty hand, we may prevent the neccflity of 
 infiiding feverer punifhments. His hand is 
 lifted up, but the awful ftroke feemeth to be 
 fufpendcd for a while, as if he were unwilling 
 to proceed to extremities with us. Upon con- 
 i^dering thefe tljiings, that raoft affeding ex- 
 poftulation comes to my mind, which God 
 condefcendcth to make by his prophet HoJ'ea, 
 with regard to his people Ifraelj when in a 
 very dangerous backfliding ftate. How jhall I 
 give thee up Ephraim ? How jlo a 111 deliver thee 
 i^p Ifrael'i H.ow fiall I make thee as Admah ? 
 How Jh all I fet thee as Zebolm ? Mine heart 
 is turned within me, my repent ings are kindled 
 together. I will, not execute the fiercenefs of 
 mine anger -, I will not return to deflroyEphraim : 
 for I am God, and not man, the Holy One in 
 the midji of thee. Hof. xi. 8, 9. Yet we find 
 at length, upon their obflinately perflfting in 
 their dilobediencc and ingratitude, and abuiing 
 the methods of his indulgence, and even grow- 
 ing more and more corrupted, he faw it necef- 
 fary to execute his awful judgments upon them^ 
 
 c\-€a 
 
CONCLUSION. 361 
 
 even to the utter fubvcrtin^ that kingdom, and letter 
 
 VIII 
 
 fubjeding it to a foreign yoke. God forbid that y,^.^^^^^ 
 this (hould be our cafe. Let us therefore make a 
 right ufe of the divine forbearance. We have 
 hitherto had reafon to fing of mercy as well as 
 of judgment. Let us not, by our abufe of his 
 goodnefs, provoke him to pour forth upon us 
 the full vials of his penal wrath. With an in- 
 genuous forrow and felf-abafement we fhould 
 acknowlegeour aggravated tranfgreffions, our 
 negled and abufe of the privileges and advan- 
 tages we have fo long enjoyed, the contempt 
 that hath been caft on his gioriousGofpel, and the 
 prophaneneis and diflblutenefsof manners, which 
 hath fo much prevailed. On thefe accounts, 
 let us humble ourfclves deeply before God, and 
 implore his mercy, and contribute, as far as in us 
 lieth, to the carrying on a work of national re- 
 pentance and reformation. It is undoubtedly 
 our duty, in thepreient conjundure of affairs, 
 when wcfeemto be entering upon an hazardous 
 and expenfive war, to exert our utmoft efforts 
 for afliftingand fupportingthe government, and 
 to apply ourlelvesto the ufe of all proper means 
 which human prudence may fuggelL But ftill 
 \ve muft get this fixed upon our minds, that 
 whatever projeds may be formed for procuring 
 national advantages, and promoting the public 
 profperity, all other expedients to make a people 
 flourifh without reformation of manners, and 
 without the knowlege and pradice of reli- 
 gion, and public yi^^^JC, ho>yeYcr they may ■ 
 
 feem 
 
3^.2 C O N C L U S I O R 
 
 BETTER fcem to have an efFed for a while, will, in the 
 
 o«^, ilTue, prove incfFedual and vain. 
 
 The moft proper way we can take to avert 
 impending Judgments, topreferve and maintaia 
 our valuable privileges, and promote the public 
 welfare and happincfs, is not toexprcfs aclamo- 
 rous zeal for liberty at the fame time that we 
 abufe it to an unreftrained licentioufnefs, than 
 which nothing hath a greater tendency, both 
 through the righteous judgment of God, and 
 in the nature of the thing, to deprive us of our 
 liberties j but it is to endeavour to make a juft 
 and wife improvement of our advantages, to 
 maintain a ftrid regard to religion, frobity,^.^^ 
 purity of manners, and to guard againft <vicey 
 libertinifm.pophanenefs, ^nd debauchery. This, 
 and this alone, will preferve us a free, a flourifli- 
 ing, and happy people. God grant that this- 
 may be the blefling of thefe nations to the lareft 
 pofterity; and that we may long enjoy the 
 fight of the glorious Gofpel of Chrift fhining 
 among us in its genuine purity, and the inefti- 
 mabJe advantage of a fi'eedom toprofefs it, an4 
 to worihip God according to the direftions of 
 his word, and the dilates of our own con- 
 fciences, without being expofed to perfecuting 
 rage and violence. Happy nations that we ftill 
 are! if we be but duly fen/ible of ourhappi- 
 nefs ! and careful to make aright ufe of our pri- 
 vileges! What a glorious face of things would 
 foon appear among us, if, as we have the beft 
 r:digion in the world, we took care to govern 
 
 ourfelvea 
 
 I ■; J: 
 
CONCLUSION. 363 
 
 ourfelves by its facred rules, and to ad tinder letter 
 the influence of its divine inftruiflions and im- ^^^^^v-^ 
 portant motives! Virtue, fupported and ani- 
 mated by the glorious hopes of the Gofpel, 
 would appear in its genuine facred charms, and 
 in its lovey beauty and excellence. Love^the true 
 fpiritof Chriftianity, would prevail, and produce 
 a mutual forbearance in lelTer differences, at thc; 
 fame time that there would be a happy agree- 
 ment in matters of the higheft importance 5 
 there would be a zeal without bigotry, a liberty 
 without licentioufnefs. The natural confe- 
 quence of all this would be peace and harmony 
 in larger and lefl'er focieties. Such would be the. 
 face of things among U5, as far as could be ex- 
 peded in this ftate of imperfedion, if the reli- 
 gion of Jefus were firmly believed, and duly 
 confidered, and men would be more generally 
 perfuaded to give up themfelves to its divine con- 
 dud. This would render perfons in high flat ions 
 fignally ufeful to the public, and ornaments as, 
 well zs> fiipports to their country. And at the; 
 fame time fobriety^ inditftry, temperance, and, 
 gmd order, would fpread among the body of 
 the people. Nor would true bravery zndjor- 
 titude be wanting. For though fuperjiition 
 tendeth to produce mean and unmanly fears, 
 true religiony and 2.fleady belief of a wife and 
 righteous Providence, hath a tendency to for- 
 tify and eftablifh the mind, and to produce a real 
 aeurage and greatnefs of foul., which will en- 
 «^3kaiman to meet death with a calm intrepidity; 
 
 4.. in: 
 
364 GO N C L U S I O N. 
 
 LETTER in a noble and juft caiife, and (land the fhock of 
 ^"^* the greatcft terrors. 
 
 It is a refledion which hath frequently oc- 
 curred to my mind, efpecially on occafion of 
 the late dreadful judgments of God, how differ- 
 ent, under the apprehenfion or prefTure of an 
 amazing calamity, muft be the (late of one that 
 firmly belicvcth Chriftianity, and endeavoureth 
 to govern hispra£lice by its excellent rules, from 
 that of the Atheift and Unbelieijer^ or of the 
 man who though he profeffcth to believe the 
 Chriftian religion, liveth in a plain contradic- 
 tion 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 human mind, yet isperfuaded, that all 
 things are under the dirediion 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 und-erthe diredion of his Providence ; who,' 
 as he' can arm all the creatures againft us, and 
 make them the inftruments of his juft difplca- 
 fure J £0, if we be careful to pleafe him, and 
 approve ourfclves in his fight, can make the 
 whole creation around us to be as it were in a 
 covenant of peace and friendfhip with us. Or, 
 ifagood man be involved in the fame outward 
 calamities with others, as muft often, without 
 a miracle, be expcded in calamities which hap- 
 pen to large communities, ftill he hath this to 
 fupport him, that the great Lord of the univerfe. 
 is his father and hi$ friend, and will caufe thofe 
 
 outward^. 
 
CONCLUSION. 365 
 
 outward evils to turn, in the final ififuc, to his letter 
 greatcft benefit. Death itfelf, if this (hall befal ^.^ 
 kim, (hall prove a real gain to him, and fhall , 
 introduce him to a better world, and a nobler 
 fociety. It is juftly obfervcd concerning the 
 man that feareth the Lord^ that delighteth 
 greatly in his commandments, that he Jhall not 
 be afraid of evil tidings, his heart is fixed 
 triijling in the Lord, Pi", cxi. i. 7. Not only- 
 may he fay, upon good grounds, with the 
 Pfalmift, The Lord is on my fide, I 'will not 
 fear : vjhat can man do unto me ? Pf. cxviii. 6. 
 And again, Though an hofi fjould encamp 
 again ft me, my heart Jl:all not fear, though war 
 jhotddrife againft me, in this will I be confident ^ 
 Pf. xxvii. 2. But he may break forth into that 
 noble ftrain of triumph, God is our refuge 
 and flrength, a very prefent help in trouble. 
 Therefore will not we fear, though the earth 
 be removed, and though the mountains be car- 
 ried into the midfl of the fea : Though the 
 waters thereof roar and be troubled, and 
 though the mountains flake with the /welling 
 thereof, Pf. xlvi. i, 2, 3. On the other hand, 
 the wicked and ungodly man, continuing fuch, 
 hath no proper reiource, no folid comfort or 
 fupport in a day of calamity, when all things 
 feem black and difmal about him. For either 
 he looketh upon them to be the effcds of a 
 wild chance^ or blind necejfity, which cannot 
 poflibly be the objcd of a rational truft and 
 confidence, and which leaves no room for hope, 
 but in that which nature hath an abhorrence of, 
 
 an 
 
366 CONCLUSION. 
 
 "^jj^^an utter Cxtinftioii of being : or, he apprehend- 
 ^ V.rv-v/ tth them to be the juil: judgments of the wife 
 and righteous Governor of the world, whom 
 he hath offended by his fins. And vain it is to 
 brave it againft the wrath of heaven. Not to 
 fear creatures like ourfelves, in a juftcaufe, ar- 
 gueth a noble and manly fortitude : but not to 
 fear God, the Almighty Lord of the Univerfe, 
 is not courage, but madnefs. The only pro- 
 per thing which remaineth for fuch perfons to 
 do, and it is what reaibn, as well as Scripture, 
 diredeth to, is to humble themfelves deeply 
 under the mighty hand of God, and to flee to 
 his infinite mercy, through Jcfus Chrift, in a 
 hearty compliance with the moft reafonable and 
 gracious terms which he hath appointed, for 
 obtaining an intereft in his grace and favour. 
 
 Upon the whole, the bell thing that can be 
 wifhed, for the honour of God, for thehappinefs 
 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 pro- 
 mote its facred interefts. And notvvithftanding 
 the corruption too juf^ly complained of, there are 
 many, I am perfuaded, among us, and may the 
 number of them daily encreafe, who are ear- 
 ncflly defirous to do this. Every man has it in 
 his power to contribute fomething towards it, 
 at leaft by endeavouring to walk in a conver- 
 fation becoming the Gojpel. But there are fome 
 perfons who have peculiar advantages for doing 
 
 honour 
 
CONCLUSION. 367 
 
 honour and fcrvice to Chriftianity. Thofe efpe- letter 
 
 vra. 
 
 dally that are diftinguifhcd by their high Rank, ^™' 
 
 their Fortune and Quality, fhould make ufe 
 of the influence this gives them for recommend- 
 ing and promoting true religion and virtue, 
 which will add a luflre to their titles and d'tgni- 
 t'teSy and is one of the befl: ways they can take 
 to fhew tlicir regard to the public happinefs. 
 Magistrates (liould account it their duty and 
 their honour to employ the authority they are 
 invcfted with, for ferving the interefts of reli- 
 gion, and difcountcnancing vice and wicked^ 
 nefs i fiace for this purpofe they are appointed^ 
 that they may be for the pumfl^mmt of evil- 
 doers y and for 'the praife of them that do well. 
 And it is then that their authority will have its 
 proper influence, when it is ftrengthened by 
 that of their own good example. But above 
 all, they who are honoured with the charadcr 
 of the Ministers of the holy Jefus fhould 
 make it the very bufincfs of their lives to fpread 
 and promote real vital Chriftianity, to inftrudt 
 the people in its important dodrines, and build 
 them up in their moft holy faith, and to enforce 
 upon them the excellent duties it enjoins, by all 
 the powerful and moft engaging motives v/hich 
 the Gofpel fets before us. And thac their in- 
 ftrudions may have the proper effed, it highly 
 concerneth them to keep themfelves free from 
 xSxz fafoionable 'vices 2s\d, follies of the age, and 
 to endeavour to be enfamples to their flocks, by 
 a well-tempered zeal, piety, and charity, and 
 the virtues of a holy life. Thus will they not 
 
 onlv 
 
368 CONCLUSION. 
 
 LETTER only do the higheft fcrvicc to religion, biit pro- 
 cure the greateft honour to themfeives, and the 
 moft juft veneration for their facred charafter, 
 which, where it is not difgraced by a condud 
 unworthy of it, naturally demandcththeefteem 
 and regard of all the true friends to religion 
 and virtue. 
 
 For thefe valuable and excellent purpofes, 
 may the God of all grace pour forth his holy 
 Spirit upon all orders and degrees of men in 
 thefe nations, that, as they bear the honourable 
 nameof Chriftians, they may adorn the do^rine 
 of God our Saviour in all things j and, being 
 
 filled with the kiwoulege of his will in all 
 wifdom and fpirttual underflanlding, may walk 
 worthy of the Lord unto all pleajingy being 
 
 fruitful m every good work. 
 
 I may be thought perhaps to have infifted too 
 largely upon thefe things. But I cannot but 
 think, that one of the principal things which 
 ought to be propofed in books written in de- 
 fence of Chriftianity, (hould be not merely to 
 promote the fpeculative belief of it, but to en- 
 gage men to that which is the main defign of 
 its excellent dodrines, as well as precepts, a 
 holy and a virtuous pradice. 
 
 1 am J dear and worthy Sir, 
 Dublin^ Fd.6, jr^j^j. ^^ji affe^ionate 
 
 And obliged Friend and Servant, 
 
 JOHN LELAND. 
 
A N 
 
 INDEX 
 
 TO THE 
 
 Fiew of the Deijtical Writers^ 
 
 A N D T H E 
 
 SUPPLEMENT. 
 
 N. B. 1'he larger figures, I, II, III. are defigned t9 
 fignifiy the Firft^ Second, and 'third Volume : and 
 thefmalkr, thejpages of the Volume referred to. 
 
 'A. 
 
 ABB AD IE Mr. — His arguments to prove that 
 Mofes was the author of the Pentateuch not 
 fairly reprefented by Lord Bolinghroke, Vol. IL 
 p. 368. 
 Abbe de Paris. — The miracles pretended to be 
 wrought at his tomb confiuered : and it is (hewn, 
 that no argument can be juftly drawn from thence |f 
 to the diladvantage of the miracles wrought by 
 Chrift and his apoftles, II. 113, et feq. The high 
 opinion of his fanctity chiefly owing to his extra- 
 ordinary aufterities. III. 106. He carried fuperfti- 
 VoL. III. B b tion 
 
INDEX. 
 
 tion to an excefs, ih, 107. voluntarily and dcfigrf* 
 cdly haftened his own death, ib. 108, 109. His 
 chara6lerand condudt of a different kind from that 
 rational and folid piety recommended by the pre- 
 cepts and example of our Saviour and his apoftles, 
 ib, 112, 113. 
 
 Abraham — God's entering into covenant with him 
 had nothing in it unworthy of the divine wifdora 
 and goodnefs, II. 429. It was defigned to be of 
 extenfive benefit to mankind, ib. 430. He did 
 not learn the knowlege and worfhip of the one 
 true God from the Egyptians or Chaldeans^ III. 
 140. 
 
 Allegories of the Old Testament — Not de- 
 figned to be paffed upon the people as a literal nar- 
 ration of fafts, II. 2^S' 
 
 Angels— the notion of them reprefented by Lord 
 Bolingbroke as owing to the antient aftrologers and 
 profeiibrs of magic, II. 236. Yet he owns, that 
 there are many orders of fuperior intelligences vaftly 
 e'lc^tding theJpn.m3n kind^ :^»'J. ' 1 ney are"c?i- 
 ployed as the inftruments of Divine Providence, 
 ib. 237. 
 
 Angels fallen — Nothingin the Scripture doftrine 
 concerning them inconfiftent withreafon, III. 142, 
 
 Apostles ■ — An entire harmony among them in the 
 Gofpel which they preached, I. 21 2. 220. Wrongly 
 charged with having worldly interells and advan- 
 tages in view, ib. 387, 0,'^'^. The revelation they 
 pubiillied truly and properly the revelation of Jefus 
 Chrill, as well as that which he himfelf delivered 
 in the days of his perlbnai miniftry, III. 149. 
 
 Atheism — Hath a dired tendency to take away or 
 pervert the natural fenfe of right and wrong, III. 
 24. It is fubverfive of all virtue, ib, 25, 26. 
 
 Athe!S79 
 
INDEX. 
 
 Atheits — Can only cavil •, but cannot reafon againfl 
 the exiftence of the Firft Caufe, II. i6i. Accord- 
 ing to Lord Bolingbroke they only deny God, but 
 the divines defame him, ib, 141. Pretended alli- 
 ance between them and the divines, ib. 150, 262. 
 Lord Shaftesbury feems to affert, that Atheifts may 
 be really virtuous. III. 15, 16. Yet owns, that he 
 that denies a Deity, fets up an opinion againit the 
 fentiments of mankind, and being of fociety, and 
 isjuftly punifhableby the magiftrate, ib. 26. 
 
 Atkey Mr. Anthony — Author of The main argument 
 of a late book^ intitled^ Chriftianity as old as the 
 Creation, fairly fiated and examined^ I. 184. 
 
 Atkinson Mr His Vindication of the literal fenfi 
 
 of three miracles of Cbriji. — In anfwer to Woolfion^ 
 
 I. 161. 
 
 Attributes of God — Moral attributes necefiarily 
 included in the idea of the infinitely perfed Being, 
 
 II. 173, ^c. Infeparable from his wifdom, ib, 
 177, ^c. Rightly diftinguifhed from his phyfi- 
 cal attributes, ib. 180, 181. hovd Bolingbroke' s 
 objeftions againft afcribing moral attributes to God, 
 according to our ideas of them, confidered, and 
 obviated, ib. 1S2, &c. 
 
 B. 
 
 Balguy Mr. John— His Letter to the Deifts, con- 
 taining reflexions on Lord Shaft ejbury, I. 115. 
 His fecond Letter to the Deifts, in anfwer to 
 Tindal, ib. 184. His Effay on Redemption^ 
 ibid. 
 
 Baxter Mr. Richard — His Animadverfions on Lord 
 Herbert'^ book de Veritate^ I. '}>']* 
 
 Benson Dr. George — An account of his book of 
 
 j the Reafonahlenefs of Chriftianity as delivered in 
 
 B b 2 tbi 
 
INDEX. 
 
 the S-criptures^ in anfwer to Chrifiianity not founded 
 on argument^ I. 262, 263. His Reflexions on 
 Deifm fairly Jiated, ib. 403. III. 66. 
 
 Bentley Dr. Richard- — His Remarks on CollinsV 
 Bifcourfe of Free-Thinkings I. 121. 126. 
 
 Be R ROW Mr. Capel — His Anfwer to Deifm fairly 
 ftated. III. 66. 
 
 Blount Mr. Charles — His notes on Philoflratus^s 
 account of the life of Apollonius Tyan^us, I. 67, 
 6^. His Religio Laici copied, for the moft part, 
 from Lord Herbert^ ib. 6^. He was one of the 
 chief authors of the Oracles of Reafon, ibid. His 
 argument againft the worfnip of God through a 
 Mediator confidered, ih. 70, 71. He acknow- 
 legeth Deifm not to be fafe without Chriftianity, 
 ib. 72. 
 
 BoLiNGBROKE Lord Vifcount — His Letters on the 
 Study and Ufe of Hijlory, I. 406, 407. His PofJ- 
 humous JVorks, II. 136, &c. He raifeth himfelf 
 above all other writers antient or modern, ib. 149. 
 His invedives againft the holy Scriptures, ib. 144, 
 145. Againft the antient philofophers, ib. 146, 
 ^c. And efpecially againft antient and modern 
 Chriftian writers, ib. 149, i^c. Charges thofe 
 that differ from him with madnels, ib. i^^^ 154. 
 The main principles of his fcheme reprefented, 
 ib. 155, 156, 157. He treats thofe as profane 
 who talk of imitating God in his moral attributes, 
 ib. 170, 171. Offers feveral objections againft 
 afcribing moral attributes to the Deity, ib. 181, 
 &'c. Yet in efftd: acknowlegeth thofe attributes, 
 ib. 194, &€. Ht denies chat God's end in making 
 man was to com.municate happinefs to him, ib. 
 1 9 F . ProfefTes to own a general Providence with 
 regard to Golle(5live .bodies -, but denies a Provi- 
 tirence, as extcndipo; to individuals, ib. 206. The 
 
 con- 
 
INDEX. 
 
 inconfiftency of his fcheme (hewn, and iK ill coo- 
 fequences to mankind, /^. 215, i^c. He acknow- 
 leges the great antiquity and ufefulnefs of the 
 doctrine concerning the immortality of the foul, 
 and a future ftate, ib. 241. Pretends neither to 
 affirm nor deny it, ib. 242. Yet treats it as a fic- 
 tion, ib. 244, 246. Will not allow that the foul 
 is an immaterial fubftance diftinft from the body, 
 ib. 245, 246. Attempts to deftroy the moral 
 argument for a future ftate from the prefent une- 
 qual diftributions of Divine Providence, ib. 262, 
 (^c. Sets up as an advocate for Providence — His 
 great inconfiftency in this fliewn, ib. 265, 265. 
 He fpeaks with contempt of thofe that have writ- 
 ten of the law of nature before him, ib. 280. Af- 
 ferts the univerfal clearnefs of that law to all man- 
 kind, and that no man can miftake it, ib. 283. Yet 
 owns that is often miftaken, and affords a dubious 
 light, ib. 291. Makes polygamy to be a precept of 
 the law of nature, ib. 298. His loofe way of 
 talking about marriage, ib. 300. Suppofes modefty 
 and chaftity to have no foundation in rwtnre •, but 
 to be owing to human vanity, ib. 301. The per- 
 nicious tendency of his fcheme, with refped to 
 morals, ib. 306, ^c. He denies that mankind 
 have any need of extraordinary fupernatural reve- 
 lation 1 and endeavours to anfwer Dr. darkens ar- 
 guments for it, ib. 313, i^c. Yet his own fcheme, 
 contrary to his intention, tendeth to fhew the ufe- 
 fulnefs and neceflity of revelation, Z*^. 354. His 
 attempts to difprove the tru,th and authenticity of 
 the Mofaic hiltory, ib. 363, ^c. His charge 
 againft the Scriptures, particularly the Mofaic 
 writings, for degrading the Deity to mean and 
 unworthy offices and employments, ib. 42 1 , ^c. 
 And for afcribing to God human parts and palTions, 
 B b 3 ib. 
 
INDEX. 
 
 Of. 436. And for commanding things contrary to 
 the lav/ of nature, ib. 44 7. His objedions againft 
 the Mofdic account <jf the creation, ib. 466, ^c. 
 And of the fail, ib. 474, &c. The acknowlege- 
 ments he makes in favour of Chriftianity, ib. 507, 
 &c. He feems to give up feveral of the Deiflical 
 objedions, ib. 514. His great inconfiflency on 
 this head, ib. 517, 518. He pretends that Chri- 
 ftianity is a repubhcation of the doftrine of Plato^ 
 but more unintelligible than it, ib. 522, 523. And 
 that the New Teftament confifteth of two diffe- 
 rent Gofpels, contrary to one another ; that of 
 Chrift, and of St. P^a/, ib. 524. His invedives 
 againft this apoftle, ib. 526, ^c. Seems to ac- 
 knowlege the Gofpels to be credible and authentic 
 records of Chrift's difcourfes and adlions, ib. c^'^Sy 
 539, Yet does all he can to deflroy their credit, 
 ib. 540. The way he takes to account for the pro- 
 pagation of Chriilianity fhewn to be infufRcient, ib> 
 550, ^c. Pretends that Chriftianity has been of 
 no advantage to the reformation of mankind, ib. 
 gS5' His objedions againft the doflrine of a Me- 
 diator, and of redemption by the blood of Chrift, 
 lb. ^yi, Cj'c. He endeavours to expofe the Chri- 
 ftian doft rine of future rewards ^nd punifhments, as 
 ,afbfurd, and contrary to the divine attributes, /<^.6o4, 
 60^. Seems to deny the exercife of divinejuftice, 
 either here or hereafter, ib.Cno, 611. Finds fault 
 with the Gofpel doftrine of a future judgment, for 
 teaching that men fhallthen be called to an account 
 for the thoughts and difpofitions of their hearts, 
 ib. 612. Pretends that, according to the reprc- 
 fentations made in the New Teftament, men fhall 
 be faved or damned in the lump, without any re- 
 gard to the different degrees of virtue or vice, ib. 
 520) ^c, Objcds againft the eternity of future 
 
 puniflij 
 
 dS 
 
INDEX. 
 
 punldiments, ih. 626. Remarkable acknowiegc- 
 ment of his on this head, ib. 627. Pretends that 
 future punilhmehts cannot be reconciled to the 
 belief of an all-perfed Being, ib. 63 1 . 
 Bradley Mr, John— His refleaions on the Orac/es 
 
 of Reafon, I. 77. 
 BRAMHALLArchbiOiop— His writings againftHf^^^^j, 
 
 I. 64. 
 
 Brown Mr. John, now Dr.— His EJfays on the Earl 
 of Shaftefbury'j CharaSierifiics, 1. 1 15. 
 
 Brown Mr. Simon — His Rebuke to a ludicrous Infi- 
 del, in anfwer to Mr. Woolfion, I. 161. His^». 
 fuuer to Dr. Tindal'j Chrijiianity as old as the Cres" 
 tiofiy ib. 198. 
 
 Bullock Dr. Richard— His anfwer to Collins' % dif- 
 courfe of the Grounds and Reafons of the Chrijiian 
 Religion, I. 137. And to his Scheme of literal 
 Prophecy conjidered, ib. 143. 
 
 Burnet Dr. Thomas— His Conferences, in anfwer to 
 Tindal'j Chrijiianity as old as the Creation, I. 183. 
 
 C. 
 
 Canaanites— The command for exterminating 
 them not inconfiftent with the law of nature, I. 
 
 225. II. 447» ^^' 
 
 Cause — According to Mr. Hume there is no connec- 
 tion betweenXaufe and EfFed ; nor is there any 
 way of knowing it, either by reafon, or by expe- 
 rience, II. 5, 6. The manner in which the Caufe 
 produces the Effea is inexplicable ; but this no 
 argument againft it, ib. 9, 10. 23. 
 
 Chandler Dr. Bilhop of C^'u^w/0' ^nd Litchfield — 
 An account of his Defence of Chrijiianity, from the 
 prophecies of the Old Teftament— in anfwer to Mr. 
 Collins'j Difcourfe on the Grounds, &c. 1. 132, 133. 
 His Vindication of it,' in anfwer to ih^ Scheme of 
 lUeral Prophecy ccnfidered, ib. 142. 
 
 B b 4 Chandler 
 
Index. 
 
 Chandler Dr. Samuel— kn account of KisFindica- 
 tionofjhe Chrijlian Religion, in anfwer to Mr. 
 CollinsV Difcourfe on the Grounds, &c. I. 135I 
 U:\sFindication of the Antiquity and Authority of 
 Daniel'j Prophecies, againft the objeaions of the 
 Scheme of literal Prophecy confidered, ib. 143. 
 His Vindication of the Hiflory of the Old T'efla^ 
 «;^»/— againft the third volume of the Moral Phi- 
 lofopher, ib. 233. His IVitneJfes of the Refurrec- 
 tion re-examined, and proved confijlent^in anfwer to 
 the Refurremon <?/ Jefus confidered, ib. 303, 304. 
 
 Chapman Dr. John — An account of his anfwer to 
 the Moral Philofopher, intitled Eufebius, I. 214, 
 215. 235. 
 
 Chinese— Their antientfages expreffed themfelves ob- 
 Icurely concerning the Deity, III. 132. Greatdiffer- 
 ence between them zn^Mofes in this refpeft, ibid. 
 Christ— Taught religion with great fimplicity, II. 
 508. 5 1 3. Lord Bolingbroke pretends that he art- 
 fully engaged the Jews to put him to death, ib. 
 S^S' The dodrine of his being appointed to 
 judge the world, pretended by the Deifts to be 
 of no ufe to mankind, III. 61. The ufefulnefs 
 and importance of it Ihewn, ibid. 
 Christian Revelation— Has fet the principles of 
 natural religion in the cleareft light, I. 25. 27. 
 Wantof univerfality nojuft objedion againft it,' 
 7^. 31, etftci. 11.559, 560. A fummary of the 
 evidences for Chriftianity, I. 438, et feq. Its 
 great ufefulnefs and excellency acknowle^ed by 
 Lord Bolingbroke, II. 512, ^c. It has°contri- 
 buted to deftroy polytheifm and idolatry, and has 
 reformed many laws and cuftoms, contrary to the 
 Jaw of nature, ^^6, ^^y, It does not teach light and 
 tnviaIexpiationsforrin,/^.583. It is not true, that the ^ 
 Whole fyftcm of Chriftianity infpires and flatters the 
 
 pride 
 
INDEX. 
 
 pride of the human heart, ib. 595, 596. Nor that 
 it confifts merely of unintelligiiDle do6lrines, and 
 ufelefs inftitutions, III. 58, 
 
 Christianity not founded on Argument — A pam- 
 phlet fo called, I. 237. Obfervations upon it, 
 ihid. from p. 239. to p. 265. 1 hofe reprefented 
 by Mr. Hume as dangerous friends, or difguifed 
 enemies, to Chriftianity, who endeavour to prove 
 itbyreafon, II. 134, 135. 
 
 Christians — Unjuftly charged by Lord Bolinghroke 
 with murmuring thro* this hfe againft thejuftice of 
 God -, and therefore unworthy to tafte of his goodnefs 
 in a future ftate, II. 274. And with afluming that 
 happinefs confifteth principally in the advantages 
 of fortune. III. 130. Divifions among them no ar- 
 
 / gument againft the truth or certainty of the Chri- 
 ftian religion, I. 11. 74. 118. 364. The cor- 
 
 \[^ptions of profefted Chriftians no juft objedlion 
 againft true original Chriftianity, III. 62. 
 
 Chubb Mr. Thomas — Publiftied feveral trails, in 
 which, under pretence of a great regard for pure 
 uncorrupted Chriftianity, he endeavoured to betray 
 it, I. 7,16. His pofthumous works manifeftly in- 
 tended againft revealed religion, ih. 318. His 
 high pretences, and felf-fufficiency, /<^. 319. De- 
 nies a particular Providence, ib. 320. Sometimes 
 feems to aflcrt a future ftate, at other times repre- 
 fents it as altogether uncertain, and that no proof 
 can be given of it, ib. 323, i^c. He abfolutely 
 rejedls the 7^-ie'//Z' revelation, /^. 332. But fpeaks 
 very hwouxihlY o'i Mihometanijm^ ib. '^yj. Pro- 
 feftcs to believe Chrift's divine miflion as probable, 
 
 . /^. 338. Yet endeavours to fubvert the evidence 
 by which it is proved, ib. 341, He reprefents 
 the Scriptures as an unfafe guide, and of a perni- 
 cious tendency •, yet blames the Church of Rome 
 
 for 
 
INDEX. 
 
 for locking them up from the lairy, and that this 
 tends to involve the people in the moft grofs igno- 
 rance, fuperftition, and flavery, ib. 344, 345, 
 His attempt to expofe our Saviour's precepts in his 
 fcrmon on the mount, ib. 349, ^c. He grofly 
 mifreprefents the Gofpel-doftrine of atonement, ib, 
 2s^i ^^' Pretends that the Scriptures were cor- 
 rupted in the times of popery, /^. '^66^ '2,6j. That 
 the apoftles changed the original fcheme of Chri- 
 ftianity as laid down by our Saviour, ib. 384. And 
 that they had worldly wealth and power in view, ib. 
 386, &c. He abufes St. Paul^ ib, 259^ ^c, 
 391, 392. Reprefents all religions as indifferent, 
 ib 395, Sets up Deifm as an infallible guide, ib. 
 398. Runs a parallel between the progrefs of 
 Chriftianity and that of Methodifm, III. ^g. 
 Clarendon Earl of — - His Brief View and Survey 
 of the pernicious Errors in HobbesV Leviathan, 
 I. 64. 
 Clarke Dr. Samuel — His Refle5iions on Toland'j 
 Amyntor, I. 81, His anfw^rs to Mr. Collins on 
 the immateriality and immortality of the human 
 foul, I. 117. II. 254. Invedtives againft him by 
 Lord Bolingbroke, II. 152. Cenfured by his Lord- 
 fhip for fuppofing that juftice and goodnefs are 
 the fame in God as in our ideas of them, ib. i6S. 
 180. And for reprefenting God as having a tender 
 concern for the happinefs of man, ib. 165. And 
 for fuppofing that there are inequalities and difor- 
 ders in the prefent (late of things, and arguing from 
 thence for a future (tare of retributions, ib. 265, 
 His arguments to prove the necefllty of revelation 
 vindicated againft Lord Bolingbroke, ib. 326. 334. 
 
 33^' 34^- 3-7- 
 Clergy— Thole of the primitive Church charged by 
 
 Lord Bolifigbroke with being a very lawlefs tribe, 
 
 and 
 
INDEX. 
 
 and ftirring up the people to tumults and infurrec- 
 tions, II. 6^5. 
 
 Clogher Biihop of — His Vindication of theHiJiories 
 of the Old and New Tejiament — in anfwer to Lord 
 Bolingbroke'j Letters on the Study and Ufe of Hi- 
 fi ory, I. 409- 
 
 Collins Mr. Anthony — Writes againft the immate- 
 riality and immortality of the foul, and againfl: 
 human liberty, I. 117. His Difcourfe of Free- 
 Thinkings ib. Obfervations upon it, ib. 1 1 S, ^c. 
 He pretends to prove, that there was a general al- 
 teration of the four Gofpels in the fixth century, 
 ib. 119, 120. Has, Difcourfe on the Grounds and 
 Reafons of the Chrijtian Religion^ defigned to fliew 
 that Chriftianity hath nojuft foundation at all, ib. 
 126. An account of the anfwers that were made 
 to it, ib. 132, ^c. His Scheme of literal Prophecy 
 conftdered^ ib. 140. Books publifhed in anfwer to 
 it, ib. 142, (^c. Pretends that Chrift's refurrec- 
 tion, if it could be proved, would not be a fuffi- 
 cient proof of the truth of the Chriftian revelation, 
 iK 269. Remarkable pafTage of his concerning 
 the afcribing human paflTions and affedions to the 
 Supreme Being, II. 444, 445. Unfair manage- 
 ment in the French tranflation of his Difcourfe of 
 Free-Thinkings III. 36. 
 
 CoNYBEARE Yit.John^ late Biihop of Brijlol — An 
 account of his Defence of revealed Religion, in an- 
 fwer to TindaVs Chrijiianity as old as the Creation, 
 I. 187. His argument to fliew that there is no ne- 
 c^ffity to produce the originals, or attefted copies, 
 of the Scriptures, II. 542, 543. 
 
 Country — Love of our Country how far counte- 
 nanced and recommended by Chriftianity, I. 94. 
 marg. note. 
 
 Creatiojt 
 
r N D E X. 
 
 Creation — Mofaic account ofit fimple and nobleJI. 
 466. Vindicated againft Lord Belingbroke^s objec- 
 tions, ib. 468. God*s refting from the works of 
 creation how to be underftood, ib. 47:5. 
 
 CuDWORTH Dr. — Unworthy cenfure paffed upon 
 him by Lord Bolingbrokey II. 151. 
 
 Cumberland Bifhop — His book De legibus naturae, 
 in ^nfwer to Mr. Hobbes^ I. 6.1. Charged by Lord 
 Bolingbroke with metaphyfical jargon, and theolo- 
 gical blafphemy, II. 151. 
 
 D. 
 
 Ti^isu fairly f! at ed^ and fully vindicated'- — A pam- 
 phlet lb called, obfervations upon it. III. from 41. 
 to 67. That author's pompous account of Deifm, 
 and his way of dating the queftion between Chri- 
 ftians and Deifts examined, ib. 42, etfeq. 
 
 DzisTS — Who firfl: aflumed that name, I. 2. Mortal 
 and immortal Deifts, ib. 3. Great differences 
 among them about the main articles of natural re- 
 ligion, ib. 13, 413. Their unwearied attempts 
 againft Chriftianiry, and different attacks upon it, 
 jb. J 68. Their fpccious pretences, and high opi- 
 nion of themfelves, and contempt of others, ib, 
 410, 411, They often profefs an efteem for Chri- 
 ftianity, whilft they do all in their power to fubvert 
 it, /^. 415, 416. Their unfair and difingenuous 
 eonduft, ib. 418, 419, ei III. 37. They feeni 
 frequently to difcard ail moral evidence, and ad- 
 vance maxims which tend to deftroy the credit of 
 all hiftory, I. 42 i . Their inconfiftcncies and con- 
 trarii(5lions, /Z* 423, 424. Addrefs to them, II. 640. 
 ei fq. 
 
 Deluge — General tradition of it, II. ^6y. 
 
 2 Divines 
 
INDEX. 
 
 Divines — Virulent reproaches and invedlves againft 
 them by Lord Bolinghokej II. i^g^&c. Reprefented 
 as forming a confederacy with theAtheifls againft the 
 attributes and providence of God, ib. 150, 262. 
 And as worfe than Atheifts, ilf. 447. Charged 
 with denying the tendency of virtue to make men 
 happy, il, 265. And with cenfuring their Creator 
 in the government of the world, and accuHng 
 him of injuftice, ih 267. 274. 6\i'/, 60S. 
 
 Divorces — Lcrd Bolmghoke's wrong account of 
 the legal ciufes of divorce, II. ^Sy. Differences 
 among the Jewijh dodors on that head, ih. ^68. 
 In what fenfe it muft be underftood that divorces 
 were permitted to the Jews for the hardnefs of 
 their hearts, ib. 570. 
 
 Douglass Rev. Mr. — His Criterion, or Miracles 
 examined, an account of it. See advertifement at 
 the end of the Supplement. 
 
 E- 
 
 Education of Children recommended — The 
 great importance of it (hewn, and bad effeds of 
 negleding it. III. ^ig, 330, 
 
 Egyptians — Their hiftory in the hands of the priefts, 
 and concealed from the vulgar in hieroglyphics and 
 farred charafters, 11. 374. 393. Their account of 
 the exode of ths Ifraelites out o^ Egypt not to be 
 depended upon, ib. 387. Their abfurd account 
 of the original formation of man, ib. 472. There 
 is no fufficient proof that Mojes adopted their rites 
 and cuftoms, III. 136, 137. 
 
 Evidence Moral — The fufficiency of it (hewn for 
 giving affurance of fafts, 1. 226, 227. 421. II. c^j, 
 58. The near connc(ftion between moral evidence 
 and phyfical, II. 20, 21, 58. 90. In fome cafes 
 
 it 
 
INDEX. 
 
 It yields a certainty equivalent to that which arifes 
 from demonftration. III. 71. 82, 83. 
 
 Experience — The abufe Mr. Hume makes of that 
 word, 11. 28. 51, 52. How far and in whatfenfe 
 it may be faid to be a guide in reafoning concern- 
 ing matters of faft, II. 54, t^c. Uniform expe- 
 rience is fo far from being a full proof againft the 
 exiflence of miracles, that it affordeth no proof 
 againft it all, II. 64, 6^. 
 
 Expiation by the Blood of Christ — Difingenuous 
 reprefentation of it by Mr. Chubb, I. 356, ^c^y. 
 And by Lord Bolingbroke, II. 582, 6f<r. 589, 590. 
 Itanfwers the moft valuable ends, ib. 586. 
 
 F. 
 
 Facts extraordinary — By which the law of 
 Mofes W2LS attefted, were of the moft public na- 
 ture, and the accounts of them coeval with the law 
 itfelf, 1.449, ^^' Thofe accounts to be depended 
 on as fafely tranfmitted to us, ibid, el. II. ^yi,^c. 
 The fame thing (hewn with regard to the fa6ls by 
 which Chriftianity is attefted, 1. 452, ^c, II. 83, 
 ^c. 546, 547, 548. 
 
 Faith — That which is required in the Gofpel not a 
 bare fpeculative aflent, I. 8. 254. Not inconfiftent 
 with reafon, nor to be oppofed to it, I. 264. II. 561. 
 The difference between faith and fidlion refolved 
 by Mr. Hume into a more lively and forcible feel- 
 ing, III. 70, 71. 
 
 Fall of Man — The Mofaic account of it vindicated 
 againft the objections of Lord Bolingbrokey U. 
 474, ^c, * - 
 
 Fathers OF the Christian Church — Contemptu- 
 ous reprefentation of them by Lord BolingbrokCy 
 II. 149. 
 
 Foster. 
 
INDEX. 
 
 Foster Dr. James — An account of his anfwer to Dr. 
 
 Tindafj Chrijlianity as old as the Creation^ I. 185, 
 
 186. 
 Free-Thinkers — Blamed by Lord Bolinghroke for 
 
 afa6tious fpirit, under pretence of liberty, II. 142, 
 
 Friendship — The pretence that it is not required in 
 the Gofpel confidered, I. 123, 124. 
 
 Future State of Rewards and Punifiments — Repre- 
 prefented by Lord Herbert as an eflential article of 
 
 • natural religion, I. 5. Deifts alone divided about 
 it, ib. 4. 14. Lord Shaftejbury infinuates, that the 
 belief of it may be of bad influence in morals, ib, 
 90, ^c. III. 6, et feq^. Chubb*s variations with 
 regard to a future ftate, I. 324, (^c. This docfbrinc 
 believed from the earlieft antiquity, 11. 240. A 
 part of the primitive religion communicated to the 
 firft anceftors of the human race, II. 260. 344. 
 480. The great ufefulnefs of that dodrine acknow- 
 Jeged by Mr. Hume and Lord Bolingbroke, II. 6^6. 
 Juftly argued, from the prefent unequal diftribu- 
 tions of Divine Providence, II. 42, 43. 276, 277. 
 To aflfure us of this one important end and ufe of 
 divine revelation, ib. 340, 341. it is plainly im- 
 plied in the law of Mofes, though not exprefly 
 mentioned there, ib. 495. At the time of our 
 Saviour's coming, it was not only denied or doubted 
 of by many among the philofophers, but had little 
 hold of vulgar minds, II. 341. 499. And there- 
 fore a clear and exprefs revelation of it was then 
 neceltary, ib. 500. The Chriftian do6trine of fu- 
 ture retributions vindicated againft Lord Boling- 
 irs>ke^s objedigns, ib. C07, is'c. 
 
 G. GiLDOW 
 
INDEX. 
 
 G. 
 
 GiLDON Mr. Charles — Publifhcd xht Oracks of Red- 
 fon, I. 70. Afterwards writ a book againft the 
 Deifts, intltled, The Deifls Manual, ib. yy. 
 
 Gnostics — Lord Bolingbroke*s pretence that the pri- 
 mitive Chriftians were Gnoflics, III. 153, 154, 
 
 GOD — Our notions of his attributes, though inade- 
 quate, not fahe, II. 187, 188. Noble idea of 
 God in the facred writings, ib. 420. 426. Con- 
 cerning God*s being the tutelary God oi /Ibraham, 
 and of the people of Ifrael, ib. 429. 431. In the 
 idea of God, as reprefented in fcripture, there is 
 united the higheft majcfty, and the moft marvel- 
 lous condefcenfion, ib. 435. In what fenfe affec- 
 tions may be afcribed to God, ib. 443. 
 
 Gospels — The fpurious ones were never generally 
 received in the Chriftian Church, and therefore no 
 argument to be drawn from them to the prejudice 
 of the true Gofpels, which were received from the 
 beginning as of divine authority, I. 83, 84. II. 
 540. 548. Pretended corruption of the Gofpels 
 in the fixth century, falfe and abfurd, I. 119, 12c. 
 The Gofpels now received acknowleged by Mr. 
 Hobbes and Lord Bolingbroke to have been written 
 in the times of the apoftles, and to contain a true 
 account of the difcourfes and adions of our Sa- 
 viour, I. 58. II. 538, 539. Trajifmitted to us 
 with 341 evidence which may be fafely depended 
 upon, I. 454, 455. II. 548. ■ Not neceflary to 
 have the originals or attefted copies of them in our 
 
 , own hands, II. 542, ^c. Some copies of them 
 lb antient as to bring us near to the firft ages of ths 
 
 • Church, III. 150. 
 
 Government 
 
INDEX. 
 
 Government — Religion neceflary to government, 
 and Chriftianity particuJarly friendly to it, II. 514. 
 655,656. 
 
 Grace divine — Never mentioned by Lord Boling- 
 broke but in a way of fneer, II. 561. The notion of 
 it not inconfiftent with reafon, ibid. 
 
 Greene Mr. John — His Letters to the author of the 
 Difcourfe on the Grounds, Sec. concerning the ap- 
 plication made in the New Teftament of paflfages 
 in the Old, I. 138. 
 
 H. 
 
 Halle T Mr. Jofeph — His Difcourfe of the nature^ 
 kinds, and numbers, of our Saviour^ s miracles — in 
 anfwer to Woolfion, I. 163. His Immorality of 
 the Moral Philofopher, and Fifidication of it, ib. 
 214. His Rebuke to the Moral Philofopher, for the 
 errors and immoralities in his third volume, ib. 234. 
 His Confifient Chrijlian, in anfwer to Mr. Chubb^s 
 True Gofpel of Jefus Chrifi afferted, ib. 317. 
 
 Halyburton Mr. — His Natural Religion infiiffi- 
 cient, and revealed necejfary to man's happinefs, in 
 anfwer to Lord Herbert, L 39. 
 
 Happiness — Differences among the philofophers 
 about it, II. 334. Men apt to confound pleafure 
 with happinefs, ib. 335. Divine revelation of great 
 ufe to inftru6l men in the nature of true happinefs, 
 and direct them in the way that leads to it, ibid. 
 How it is to be underftood that God made men to 
 be happy, ib. i()i, 192. 
 
 Harris Dr. — His Remarks on the Cafe qf Lazarus, 
 in anfwer to JVoolfton, I. 161. 
 
 Harvey Mr. — His Remarks on Lord Bolingbroke'i 
 Letters on the Study and Ufe of Hifiory, I. 409. 
 
 Heathens — The fun the principal objefl of their 
 
 adoration, I. 1 7. They were, by Lord Herbert.^ 
 
 Vol. 111. C c acknow- 
 
INDEX. 
 
 acknowlegement, involved in univerfal darknefs, 
 I. 2 1. The wrong notions the vulgar entertained 
 of God, II. 315. They worfliipped a monftroiis 
 alTemblage of divinities, II. 316. True Theifm 
 among them palTed for Atheifm, ib. 318. Their 
 numberlefs ridiculous and cruel rites, ih. 324. 
 
 Henrv Dr. — His Defence of Scripture Hijiory, in 
 anfwer to Mr. JVooljion, I. 162. His Difcoiirfe of 
 our Saviour^ s miraculous poiver of healing, ibid. 
 
 Herbert Lord o{ Cherbury — One of the firft and 
 mod eminent Deiils that have appeared among us, 
 1. 4. The firft that formed Deifm into a fyftem, 
 ih. 5. The five articles in which he makes all reli- 
 gion to confift, ibid. The Deifts themfelves not 
 agreed in them, ih. 14. Thofe articles not fo uni- 
 verfally known and received among the Heathens 
 as to make any farther revelation needlefs, ib. i6, 
 i^c. Set in the beft light by the Chriftian reve- 
 lation, ib. 28, 29. Anfwers to Lord Herbert, ib» 
 37, ^c. Curious anecdote relating to him — 
 with reflexions upon it, ib. 40, ^c. His pre- 
 tence that no man can be certain of a revelation, 
 except it be made immediately to himfelf, confi- 
 dcred, ih. 441, 442. 
 
 History — No impropriety in endeavouring to il- 
 luftrate facred hiltory by profane, I. 407, 40S. 
 11.367. III. 134. 
 
 History Mosaic — Its antiquity, impartiality, and 
 excellent tendency, II. 358, (^c. Not forged in 
 the time of the Judges, ib. 2>1 S"* 37^' ^^^ Mofes. 
 
 HoADLEY Mr. Benjamin — now Lord Bifliop of 
 Winchejler — His ^eries addreffed to the authors of 
 a Difcourfe of Free-Thinking, I. 125. 
 
 HoBB£>- Mr. — Sometimes fpeaks honourably of the 
 holy fcriptures, 1. 57. Allows the writings of the 
 apofiies to have been written by eye-witneffes, ib.^S. 
 
 Pretends 
 
INDEX. 
 
 Pretends that the fcripture depends upon the ma- 
 giftrate for its authority, and that he is the only in- 
 terpreter of fcripture, ib. p,^^ 59., Allows men to 
 deny the faith with their mouths, provided they 
 keep it in their hearts, ibid. The flrange ac- 
 count he gives of religion, ib. 60. Afferts the ma- 
 teriality and mortality of the human foul, ib. 61, 
 His principles deftru6live of natural religion, mo- 
 rality, and government, ib. 61, 62. Anfvvers 
 publifhed againft him, ib. 64, &c. Declares hia 
 perfuafion, that the clergy did not falfify the fcrip- 
 ture in favour of their own power and fovereignty^ 
 ib. 104. 
 Hume Mr. David — An ingenious, but very fceptical 
 writer, II. 2. Speaks highly in praife of his own 
 performances, ib. 3. 49. III. 115. Denies any con- 
 nexion between Caufe and EfFeft, I. 5, 6. The 
 abfurdity and ill confequences of his fcheme, ib. 9 ^ 
 et feq^t Will not allow that we can have any af- 
 furance of the exiftence of God by his works, 
 becaufe the object lies entirely beyond the reach 
 of human experience, ib. 28. His argument 
 againft a future ftate, ib. 33. Remarks upon 
 itj ib. ^6, et feq. Yet he acknowlegeth the belief 
 of it to be of great advantage to mankind, ib. 43, 
 44. He intimates, that it is prefumption in us to 
 afcribe any attribute or perfection to God, ib. 45. 
 His EJfay on Miracles, ib. 47, et feq. Endeavours 
 to fhew, that miracles are incapable of being proved 
 by any evidence or tcftimony whatfoever, ib. 49, 
 go. Yet afterwards feems to allow, that they may 
 admit of proof from teftimony, except when 
 Wrought in favour of religion, ib. 98. The info- 
 lent reproach he cafteth upon thole that believe 
 Chriftianity, ib. 62. He pretends that the mira- 
 cles of the Abbe de Paris much furpafs thofe of our 
 C C 2 Saviour 
 
INDEX. 
 
 Saviour In credit and authority, ib. io8. Repre- 
 - fcnts thofe as dangerous friends, or difguifcd ene- 
 mies, to the Chriflian religion, who endeavour to 
 prove it by reafon, ib. 134. His odd account of 
 the nature of faith, or behef, III. 70. He attempts 
 to caft a flur upon the Gofpel-morality, ib. 1 17. 
 Humility required in the Gofpel— An amiable and 
 excellent virtue. III. 124, 125. 
 
 I. 
 
 Jackson Mr. John — His Remarks on Chrifiianity as 
 old as the Creation, I. 183. His Proof of revealed 
 Religion from Miracles and Prophecies- — in anfwer 
 to The Refurre^lion of Jefus conjidered, ib. 306. 
 
 Ideas — Whether ideas can be afcribed to God, II, 
 199, i^c. Eternal ideas and effences how to be 
 underftood, ib. 201. Our ideas of reflexion as 
 clear and diftindl as thole of fenfation, and often 
 Convey knowlege that may be faid to be more real, 
 II. 250. 
 
 Idolatry — Forbidden by the law of nature, II. 298. 
 453. The command for putting idolatrous If- 
 rcielites to death, under thzMofaic conftitution, vin- 
 dicated, ib. 452, ^c. 
 
 Jeffrey Mr. Thomas — His Review of the Contro- 
 verfy between the Author of the Grounds., and his 
 Adverfaries, \ 139. Wis Chrifiianity the Perfec- 
 tion of all Religion — in anfwer to The Scheme of 
 
 . literal Prophecy confidered, ib. 144. 
 
 Jews — See Ifraelites. 
 
 Imitation of GOD — Thofe that fpeak of it 
 charged by Lord Bolinghroke with impiety and 
 blafphemy, II. 170, 171. 
 
 Interpositions 
 
INDEX. 
 
 Interpositions occasional — Not properly mira- 
 culous, nor inconfiftent with tlie general laws of 
 Providence, II. 212 227. 230, 231. 
 
 Inspiration— God's communicating thoughts or 
 ideas by infpiration, not inconfiftenc with the laws 
 of the intelledtual fyftem, or with the freedom of 
 the will, II. 228, 229. Infpiration, as it figni- 
 fies an extraordinary adion of God upon the hu- 
 man mind, acknowleged by Lord Bolingbroke not 
 to be more inconceivable than the ordinary adlion 
 of mind on body, or of body on mind, ib. 310. 
 
 Jones Mr. Jeremiah — His New and full Method of^ 
 fettling the Canonical Authority of the New Tejia- 
 menty I. 82. 84. 
 
 Israelites — Probably more free from idolatry than 
 the neighbouring nations, when they were firlt 
 erefled into a facred polity, I. 335. Their fcrip- 
 tures not defigned to flatter their pride and pre- 
 fumption, 11. 361, 414. Not driven out o^ Egypt 
 for leprofy, ib. 387, 388. The wifdom and pro- 
 priety of fetting them apart as a peculiar people, 
 
 ^ vindicated, I. 335. II. 390. 398. 406, 407. Not- 
 wifhftanding their frequent revolts, their law had a 
 great effedl in preferving the worfhip of God 
 arnong them, in a manner which eminently diftin- 
 guifhed them from the Heathen nations, ib. 4(i>5, 
 406. 501. They did not allow the worfnip of 
 painted, any more than of carved images. 111. 13 1, 
 
 Knowlege — Ourknowlege not fufBcient to difroyfr 
 to us the inward effences of things, but to prove 
 their exiftence, and diftinguifh them by their pro- 
 perties, II. 249. 
 
 C c 3 L. Larfj-. 
 
INDEX. 
 L. 
 
 Lardner Dr. Naihamel—H\s Credibility of the 
 Gofpl-hiftory, I. 85. His Vindication of three of 
 our Saviour's miracles— \r\ anfwer to Mr. Woolpn's 
 fifth difcoLirfe, ib. 161. 
 Law Mr.^His Cafe of Reafon, ornatural Religion 
 fairly and fully flats d—\x\ anfwer to rindal' s Chri- 
 flianity as old as the Creation, I. 183. 
 Law OF ^ATVRE^'Lord Bolinghroke's contemptu- 
 ous reprefentation of thofe that liave written on 
 that iubjea, II. 280. His own account of that 
 law ccnfidered, ib. 2^1, i^c. His pretence of the 
 abfoJure clearnefs of that law to all mankind, con- 
 traditited by experience, and by his own acknow- 
 legements, ib. 289, 290. He denies any fandions 
 of that law with refpedl to individuals, ib. 305. 
 Pretended oppofition between the proofs and evi- 
 dences of the Law of Nature, and thofe of the 
 Chriftian Revelation, ib. 519, 520. 
 Laws civil — Very impcrfea: meafures of virtue, 
 and not alone fufficient for the fecurity and im- 
 provement of it, II. 219, 220. 305. 331. Many 
 Jaws in all countries have been contrary to the Law 
 of Nature, ib. 332. Chriftianity has been of ufe 
 to corred and reform many fuch laws, ib. ^^y. 
 Leland Dr. >^;z — Account of his Anfwer to Tin- 
 dal s Chriftianity as old as the Creation, I. 191, ^c. 
 His Divine Authority of the Old and New Tejfa- 
 mnt afferted~m anfwer to the Moral Philofopher, 
 3b 217 6fr. 231. Hh Remarks on Chriftianity 
 not founded on Argument, ib. 265. His Reflexions 
 en Lord Bolingbroke'j Letters on the Study and 
 Vfe of Hijfcry, ib. 409. 
 
 Levites 
 
X I N D E X. 
 
 Levites — Dr. Morgan*^ extravagant computation of 
 their revenues, I. 231, 232, The appointment of 
 them, and provifion made for them, in the law of 
 MofeSy juft and reafonable, ib. 336. The charge 
 brought againft them of mafiacring three thoufanc 
 men by M/9/^j*s order, confidered, II. 460, 4.61. 
 
 Le Moine Mr. Abraham — His Treatife on Miracles 
 — in anfv/er to Mr. Chubb's difcourfe on that fub- 
 jed, I. 317. 11. 134. 
 
 Locke Mr. John — His obfervation on Lord Herbert^s 
 five articles, I. 37. He proyes the infufficiency 
 of natural reafon, unaffifted by revelation, in its 
 great and proper bufinefs of morality, I. 38. 406. 
 II. ^^'^. His high efteem for St. Paul^ I. 390. 
 He is charged by Lord Bolingbroge with a philofo- 
 phical delirium, II. 151. And blamed by him for 
 reprefenting the Heathens as deficient in the firft 
 article of natural religion, the knowlege of the 
 one true God, the Maker of all things, II. 314. 
 Lord Bolingbroke owns, that he hath reduced St. 
 PauTs doctrine of Prededination within the bounds 
 of credibiUty, ib. 527. Remarkable paffage of 
 his concerning the reafonablenefs of giving alFent 
 to miracles upon a fair teftimony, III. 94. 
 
 London late Biihop of, Dr. Gibfon, — His Pajioral 
 Letters^ inanfwer to Woolfton and Tindal, I. 1 60, 
 183. 
 
 London prefent Bifhop of, Dr. Sherlock^ — His Ufe 
 and Intent of Prophecy in the feveral ages of the 
 Church, I. 139. His Trial of the JVitneJfes of the 
 Refurrcoiion of Jefus^ — in anfwer to IVoolfon, 
 ib. 162. 
 
 L'^'WMAN Mr. Mofes — V{\% Argument from Prophecy, 
 
 in proof that Jefus was the Meffiah, vinclicatedi 
 
 I. 139. His Dijfertation on the Civil -Government of 
 
 C c 4 tbg 
 
INDEX. 
 
 the Hebrews, ib. 225. His Jppendix to that Dijfer- 
 lation, in anfwer|o Morgan^ ib. 233. 
 Lyttleton Sir George — His Obfervaiions on the Con' 
 ver/ton and Apoftlejhip of St. Paul, I. 312. 
 
 M. 
 
 MrAHOMETANisM — Mr. ChubFs, favourable account 
 of it, I. 3-3 7. He pretends, it was not propa- 
 gated by the fword, ibid. The Mahometan law 
 not only exprefly allows a plurality of wives, but 
 that they may make ufe of their female (laves as 
 often as they pleafe. III. 152. The revelation of 
 Mahomet not neceffary to eftablifh the unity of God 
 among Chriftians, II. 601. 
 Mediator — The Scripture do6lrine of a Mediator 
 doth not derogate from the Divine Mercy, I. 70. 
 It is a doflrine worthy cf God, and which makes 
 an eminent difplay of the Divine Wifdom and 
 Goodncfs, ib. 71. 483, ^c. The Heathens had 
 feme notion of the propriety or necefTity of a Me- 
 diator ; but Chriftianity fets it in the nobleft light, 
 L 485, ^c. II. 572, 573. 
 MESSIAH— Many of the Old Teftament pro- 
 phecies relate literally to the Mefiiah, and were fo 
 underftood by the antient J^wj, I. 132. 1^5. 138. 
 The Meffiah foretold by the prophets, not merely 
 a temporal prince, ib. 217. 220. 228. 
 Miracles — The pretended ones o^ /IpoUonius 7ya~ 
 meus oppofed to thofe of our Saviour, I. 67. Mr. 
 Wco^fion's objeftions againft them confidered, ib. 
 151, ^c. Difference between the Popifh mira- 
 cles, and thofe recorded in theGofpel, ib. 380. A 
 feries of uncontrouled miracles a proper proof of 
 divine revelation, ib. 216. 222, 223. 443. 447. 
 Acknowleged by fome of the Deifts themfelves to 
 
 be 
 
INDEX. 
 
 be of great force, ib. 445, 446. Uniform expe- 
 rience affordeth no proof againft miracles, II. 6^, 
 69. III. loi. They are not impofllble to the Di- 
 vine Power, II. 66. Not contrary to the immu- 
 tability of God, ib. 68. Nor unworthy of his 
 wifdom — and may anfwer very valuable ends, I. 
 447. 11.68. Falfe miracles no juft objedlion againft 
 the true, II. 104, 105. The miracles wrought 
 among the Jews^ if really wrought, fufficient, ac- 
 cording to Lord Bolingbroke, to have convinced 
 them, and other nations, of the divine authority 
 of their law, ib. 4.11, 412. The fame thing ac- 
 knowiegedby him with regard to thofe wrought in 
 atteftation to Chriftianity, ib. ^^^y 536. Pofitive 
 evidence for thofe miracles, and no evidence at all 
 againft them. III. 89. 
 
 MoNTGERON Monf. de — His book in defence of the 
 miracles wrought by the interceffion of the vibbe 
 de Paris, II. 112. 121. 123. 
 
 Morality — of a<5tions, according to Lord Baling^ 
 broke, confifteth not in their being prefcribed by 
 God, but in their being the means of our acquiring 
 happinefs, II. 304. It is not true, that Morality 
 was carried to the fame extent by the Heathen phi- 
 lofophers, as it is in the Gofpel, ib. 528, 329. 
 Nothing fo proper, by Lord Bolingbroke's ac- 
 knowlegement, to enforce moral obligation, as a 
 true divine revelation, ib. 333. 
 
 Moral Sense — Lord Bolingbroke ridicules thofe 
 that fpeak of it ; and treats it as enthufiafm, 
 II. 285. 
 
 Moral Evidence and Certainty — See Evi- 
 dence. 
 
 Morgan Dr. Thomas — -An account of his Moral 
 Philofopher, I. 200, ^c He acknowleges the 
 great ufefulnefs of divine levelation in the prefent 
 
 ftatc 
 
I N D E X. 
 
 ftdte oF mankind, and particularly of the Chriftian 
 revelation, ib. 201. But leaves no way of know- 
 ing when a revelation is really given, nor will al- 
 low us to receive any thing upon the authority of 
 it, ih. 204. Denies miracles or prophecy to be 
 proofs of divine revelation, ib. 205. His inve6l- 
 ives againft the Old Teftament, and againft the 
 antient prophets, ib. 208, 209. He profefTrs a 
 great veneration for our Saviour, yet infinuates fe- 
 veral unworthy refledions upon his perfon and 
 charader, ib. 209, 210. Pretends that the apo- 
 ftles preached different, and even contrary Gofpels, 
 ibid. His pretence, that the New Teftament was 
 corrupted by the y^'zs;.'', examined, ib. 211. An- 
 fwers to the firft volume of his Moral Philofopher., 
 ib. 214, ^c. An account of his fecond volume, 
 and remarks upon it, ib. 221, ^c. His grofs 
 niifreprefentations of the Scripture-hiftory, ib. 219. 
 228. 233. An account of his third volume, and 
 the anfwers to it, /<^. 232, 233. 
 
 Mortification required in the Gofpel — How to 
 be underfliood. III. 121, 122, 
 
 MosEs — Lord Bolingbroke's invedlives againft his 
 writings, II. 144. q^S7' 4^^' The great antiquity, 
 impartiality, and excellent tendency, of his hi- 
 ftory, II. 358. He was cotemporary to many of 
 the fafts he .relates, and had fufficient affurance of 
 the reft, ib. ^64, ^'^c,. 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 v.dmits of, ib. ^6g. His hiftory cleared from 
 the charge of inconftencies and contradiftions, ib. 
 381, 6ft-. He ufed none of the arts or palliating 
 methods of the antient priefts and lawgivers, ib. 
 393, 394. Vaftly fuperior to the moft celebrated 
 legiflators of antiquity, ib. 395, 396. Did not 
 
 adopt 
 
INDEX. 
 
 adopt the idolatrous fuperftitions of Egypt, ib. 397. 
 Cleared from the charge of making mean and un- 
 worthy reprefentations of the Deity, ib. ^20, &c. 
 His account of the creation noble, and of the ori- 
 ginal formation of man noble and rational, tb. j^66. 
 472. The fandtions of his law confidered, ib. 487, 
 (j'c. Why he makes no exprefs mention of a future 
 (late, ib. 495, 6ff. 
 Mysteries Pag AN — Lord Bolingbroke*s magnificent 
 account of their nature and defign, II. 316. Yet 
 owns that we know little about them -, and that the 
 abfurditics of polytheifm were retained in them, 
 however mitigated, ib. 3 1 7. Socrates would never 
 be initiated in thofe myfteries, ibid. 
 
 N. 
 
 Nature Human — Original dignity of it afiferted by 
 Mofes, II. 474. It is now in a corrupt ftate, ib. 
 
 575- 
 Nature Law of — See Law. 
 
 Natural Religion — No account of any nation 
 that ever profefTcd it in its purity, abftracfling from 
 all revelation, II. 344. Set in the cleareft light by 
 the Chriftian revelation, I. 28. No-where fo clearly 
 taught and underftood as among ChriiVians, ib, 
 201. 414. II. 526. No oppofition between this 
 and the Chriftian revelation, or between the proofs 
 of the one and of the other, II. 520. 
 
 Nichols Dr.— His Conference with a Tbeijl^ oppofed 
 to the Oracles of Reafon, I. 77. 
 
 Nye Mr. Stephen — His Defence of the Canon of the 
 New Tefiament — in anfwer to Toland's Amyntor, 
 I. 82. 
 
 P. Paris 
 
I N D E X. 
 
 P. 
 
 Paris — Sec Abbe de. 
 
 Paul St. — His converfion furnifheth a remarkable 
 proof in favour of Chfiftianity, I. 51, 52. 293. 
 Not the author of a different Gofpel from that of 
 Chrift, and the other apoftles, I. 220. 235. II. 525, 
 526. His account of Jefus's having been feen by 
 above five hundred brethren at once, vindicated 
 againfl Mr. Chubb and Lord Bolingbroke, I. 291, 
 292, II. 537. His fenfe greatly mifreprefented, 
 and injurious charges brought againft him by Mr, 
 Chubb, I. ^^g, i^c. 391, 392. 'Loxd Bolingbroke\ 
 invedives againft him, II. 145. 526, 527. His 
 excellent chara6ter, ib. 530. Vindicated againft 
 the charge of madnefs, III. 147, 148. 
 
 Pearce Dr. Zachary^ Bifhop of Baff^or — His Mi- 
 racles of Jefus vindicated — againft Mr. Woolfton^ 
 
 I. 160. 
 
 Pentateuch — See M^y^J"— Great conformity be- 
 tvveen the Hebrew and Samaritan code of the Pen- 
 tateuch — A proof of its authenticity, II. 381. 
 
 Philosophers — Infufficient to recover mankind from 
 the corruption into which they had fallen, or to 
 guide them in religion, or moral duty, I. 26, 27. 
 
 II. 327, i^c. Lord BoUngbroke obferves, that thofe 
 of them who acknowleged the Monad neglected to 
 worfhiphim, II. 318. And that they conformed 
 to the praftice of idolatry, though not to the doc- 
 trines of Polytheifm, ibid. It is not true, that 
 there is no moral precept required in, the Gofpel, 
 but what they recommended, or that they all agreed 
 what is virtue, and what is vice, ib. 328, 329. 
 The beft and wifeft of them were fenfible of their 
 rme<^ of a divine revelation, ib, 346. 
 
 Plato 
 
INDEX. 
 
 Plato — Lord Bolingbroke fpeaks of him with great 
 contempt — The reafon of it, II. 147, 148. He 
 pretends that Chriftianity is only a republication of 
 the doftrine oi Plato, ib. 521, 522. His banter 
 about Plato's, being the precurfor of our Saviour, 
 and infpired by the Holy Ghoil, ibid. Excellent 
 things in Plato ; but mixed with many errors, ib. 
 
 523- 
 Polygamy — According to Lord Bolingbroke ^Wo-^td, 
 
 and even required, by the Law of Nature, II. 298. 
 The contrary fhewn, ib. 299. Barely permitted 
 in the law of Mofes : not encouraged, but rather 
 difcountenanced, by that law, ib. 569. The pro- 
 hibition of it under the Gofpel an argument of the 
 great excellency of the Chriftian revelation, ib. 571. 
 Lantech, one of Cain^s defcendants, the firft Poiy- 
 gamift we read of, III. 152. 
 Polytheism — According to Lord Bolingbroke more 
 conformable to the natural fentiments of the human 
 mind, efpecially in the firtl uncultivated ages, than 
 the belief of one only Supreme Caufe of all things, 
 , II. 315. Countenanced by the moft antient phi- 
 iofophers and legiflators, who thought it dangerous 
 to cure, and ufeful to confirm it, ib. 316. 393, 
 
 394- 
 
 Prayer — Objeftions againft it infinuated by Mr, 
 Blount, I. 74. Mr. Chubb thinks there is an im- 
 propriety in praying to God •, and that there is rea- 
 fon to apprehend that it is difpleafing to him, ib. 
 322. Lord Bolingbroke feems to acknowlege it to 
 be a duty of the Law of Nature, II. 297. Lvents 
 coming in anfwer to Prayer, no argument of their 
 being miraculous, ib. 225, 226. 
 
 Pride — Not encouraged by the Chriftian fyftem, II. 
 59^i 597- ^^^ principal doctrines of religion a^- 
 
 tribured 
 
INDEX. 
 
 tributed by Lord Bolinglroke to the pride of the 
 human heart, ib. S97' 
 
 Proofs — Abfnrd to require greater proofs than the. 
 nature of the thing can bear, II. 369. 534. 
 
 Prophecy — -The argument from it vindicated, 1. 3 68, 
 369. Wifely added to miracles, in proof of divine 
 revelation, ibidy f/ III. 38. 
 
 Prophecies of the Old Teftament — Not merely to 
 be underftood in an allegorical fenfe, I. 127. 140. 
 Many of them literally applied to our Saviour, ibi 
 132. 135. Others of them typical, ib. 132, 133. 
 The double fenfe of prophecy vindicated, ib, 136.- 
 Some of the paffages which are regarded as pro- 
 phecies, only cited by way of accommodation, ib» 
 136. 138. 
 
 Prophets antient — Mifreprefented by Mr. Collins, 
 I. Ill, 122. Inveigh'd zga\ni\ by Dr. Morgan j 
 as the great difturbers of their country, and caules 
 of its ruin, ib. 209. 
 
 Propositions — The truth of them to be acknow- 
 Jeged, when fairly proved, though we are unable 
 clearly to folve the difficulties relating to them, I. 
 489, 490. II. 651. 
 
 Providence — A particular one denied by Mr. Chubby 
 I. 320. Lord BoUngbroke pretends neither to af- 
 firm nor deny a particular Providence — yet argues 
 againft it at large, II. 207, 208. The dodrine of 
 Providence afierted and explained, ib. 209, et fe^* 
 It naturally follows upon the exiftence of God, and 
 his creation of the world, ibid. What we are to 
 underftand by a particular Providence, ib. 212. 
 The great importance of that do(5trine fliewn, ib. 
 213. The ablurdity of Lord Bolingbrokeh notion, 
 that Providence regards men collectively, and not 
 individualiy, ib. 215. His arguments againft a 
 particular Providence proceed upon a falfe tounda- 
 .; tion^ 
 
INDEX. 
 
 tion, ih. 222. Recharges the doflrine of a par- 
 ticular Providence as owing to human pride, ih, 
 232. His injuftice in charging Chrifiians with ac- 
 cufing Divine Providence in this prefent flate, ib, 
 274. 607, 608. 
 Punishments FUTURE—Thebelief of them acknow- 
 Jeged to be of great u(t in this prefent itate, by 
 the Earl of Shaftejbbury^ I. 98. -By Mr. Hume 
 II. 43. And by Lord Bolingbroke, ib. 241. 646! 
 Not believed by many of the philofophers ; and at 
 the time of our Saviour's coming generally difre- 
 garded, even by the vulgar, ib. 341. 617. The 
 Gofpel account of Future Punifhments vindicated 
 againft Lord Bolingbrokeh objedions, ib. 610, et 
 feq. The degrees of punifhment propordoned to 
 the different degrees of men's crimes, ib, 624, 
 625. 
 
 R. 
 
 Randolph Dr. Thomas --Uk Chrijiian's Faith a 
 rational affent—'m anfwer to Chrijiianity not founded 
 on argument^ L 264. 
 
 Ray Mr. Thomas— Hh Vindication of our Saviour-'' s 
 Miracles — in anfwer to Woojfton., I. 160. 
 
 Reason — Generally feduced by paffion, 11. 2S5. 
 According to Lord Bolingbroke, appetites and paf- 
 fins are always of greater force to determine us than 
 reafon,^ ibid. Reafon was little informed by expe- 
 rience in the earlieft ages, and made very wrono- 
 applications and falfe ded unions from the Law of 
 nature, ib. 343. The greateft men in the Heathen 
 world fcnfible, that bare reafon isinfufficient to en- 
 force doftrines and laws upon mankind, without a 
 divine authority, ib. 345, 346. 
 
 Redemption 
 
INDEX. 
 
 Redemption by CHRIST — The do(5lrine of it 
 worthy of God, I. 71. 358. 48,^. 485. II. 581, 
 etfeq. It does not encourage prefumption, /^. 588. 
 Not contrary to reafon, though not difcoverable by 
 it, ib. 591. See Expiation. 
 
 Religion' — Its clofe connexion with virtue, and 
 great influence upon it, HI. 26. 28. Man born 
 to religion, according to Lord Shaftejhury and Lord 
 BoUngbroke^ ib. 30, 31. 
 
 Repent — In what fenfe God is faid to repent, II. 442. 
 His repenting that he made man how to be under- 
 ftood. III. 142. 
 
 Repentance — Alone not afufficient expiation or fa- 
 tisfadion for fin, 11. 338. 576. 
 
 Resurrection of CHRIST — His not fhewing 
 himfelf after his refurredion to the chief priefts no 
 juft objcftion againft it, II. 157. 295. Chrfft's re- 
 furredion an article of the higheft importance, and 
 and furnifheth an evident proof of his divine mif- 
 fion, ib. 268, 269. The objeftions againft the ac- 
 count given of it in the Gofpel examined, I. 155, 
 (^c. 271, et feq. Lord Bolingbroke\ infinuations 
 againft it, II. ^^J. The evidence given of it every 
 way fufficient, and fuited to the importance of the 
 cafe, ib. 73, et feq. 
 
 Resurrection of JESUS considered — A pam- 
 phlet fo called, I. 270. Obfervations upon it, ib. 
 from 27 1.- to 303. Anfwers that were made to it, 
 ib. 304, et feq. 
 
 Revelation Divine — Of great ufe in the prefent 
 corrupt ftate of mankind, I. 22. 201, 202. A 
 divine revelation poffiblc, ib. 2^. 203. 331. 43S. 
 
 • II. C7I0, 311. The great need men ftand in of di- 
 vine revelation to inrtrucl them in matters of the 
 higheft importance, I. 28, 200, 201. 439,440. 
 H- ^^3^ ^^ fel' -^^^ to enforce moral obligation, 
 
 II. 
 
I N D E X. 
 
 li. 333. The fuppofing the necelTity of revelation 
 doth not caft a reflexion on Divine Providence, ib. 
 248. Lord Bolinghroke's own fcheme, contrary to 
 his intention^ tends to fhew the ufefuJnefs and ne- 
 ceffity of divine revelation, ib. 354. A revelation 
 communicated from the beginning to the firfl an- 
 ceftors of the human race, I. 31. II. 344. 348. 
 479, 480. Revelation not defigned to come with 
 irrefiftable force, fo as to conftrain men's affent, 
 ib. 351. When fufficiently proved, it ought to be 
 received with the moft profound reverence, with 
 the moft entire fubmiffion, and with the moft un- 
 feigned thankfgiving, /^. 312. Its teaching things 
 incomprehenfible, as to their manner of being, no 
 juft objedion againft it, I. 489. II. 517. 648. 
 651. 
 
 Reward Future — Promifed in the Gofpel — Noble 
 and excellent, I. 94. III. 12. The being animated 
 with the hope of it confiftent with the moft emi- 
 nent virtue •, and hath nothing in it difingenuous 
 and ftavifh, but is rather an argument of a great 
 and noble mind, I. 97. III. 9. 12. It doth not 
 hinder our loving virtue for its own fake, but rather 
 heightens our efteem of its worth and amiablenefs, 
 ib. 8, 9. The rewards of a future ftate admit of 
 different degrees, in proportion to men's different 
 proficiencies in holiriefs and virtue, II. 622, 623. 
 
 Richardson Mr.— -His Canon of the New Tefta- 
 ment vindicated — in anfwer to Toiand's Amyntor^ 
 I. 82. 
 
 Ridicule — Not the propereft teft of truth, I. 108, 
 ^c, A turn to ridicule not the beft difpofition for 
 making an impartial enquiry, ib. 109. When 
 wrongly applied, it hath often been of ^reat dil- 
 fervice to religion and virtue, ib^ 1 10. 
 
 Vol. III. D d Right 
 
Index. 
 
 Right — That maxim, Whatfoever is is rights m 
 what fenfe to be underftood, II. 275, 276. When 
 properly explained, it is perfedly confident with 
 the fuppofition of a future ftate, ibid. 
 
 Rogers Dr.— His Sermons on the NeceJJity of Reve- 
 lation — and Remarks on Collinses Scheme of literal 
 Prophecy conjidered^ 1. 142. 
 
 Roman State — Its profperity, according to Lord 
 Bolingbroke^ owing to religion, and the belief of 
 a Providence •, and the negie(5l of religion the 
 caufe of its i;uin. III. 154. 
 
 S. 
 
 Sacra'Ments of the New Teftament acknowleged 
 by Lord Bolingbroke to be fimple and ufeful infti- 
 tutions, II. 508. 
 
 SAckiFicEs — ^ Of divine original and appointment, 
 II. p^yS. The reafons and ends of their inftitution, 
 
 ib. s7''^ 579- 
 
 Satisfaction — See Expiation. 
 
 Scriptures Holy — Not corrupted by the Clergy, 
 I. 104, 119. Nor by {hQ Jews, ib. 211. Nor 
 by any others, ib. 366. II. 54r5. Tranfmitted to 
 us in a manner that may be fafely depended upon, 
 1. 216. 226. 260. 450. 454, 455. II. 548. Ex- 
 cellent tendency of the Scriptures of the Old Te- 
 ftament, I. 460, ^c. II. 417. And of thofe of 
 the New, I. 468, et feq. The important doflrines 
 and facls fo often repeated there, that no particular 
 interpolations could deftroy their ufefulnefs or au- 
 thority, I. 213. II. 545. Not necefiary that the 
 Scriptures fiiould be more perfed than any other 
 book, jjccording to human ideas of perfection, II. 
 503. The argument from the internal charaders of 
 Scripture treated by Lord Bolingbroke with great 
 
 contempt, 
 
INDEX. 
 
 contempt, ih. 532. The differences among Chrl- 
 ftians about the way of knowing the Scriptures to 
 be the word of God, not fo great as fome would 
 reprefent them, III. c^^. ss- 
 
 Self-denial — Required in theGofpel, how to be un- 
 derftood — Its neceflityand ufefulnefs. lll.i 18, 1 19. 
 
 Shaftesbury Earl of — A fine writer, but incon- 
 fiftent in his accounts of Chriftianity, I. 87, 88. 
 Throws out Frequent infmuations againfl: the being 
 influenced by a regard to future eternal rewards, as 
 of bad influence in morals, ib. 90. ^c. III. 6. 10. 
 12. Yet acknowlegeth the belief of them to be an 
 advantage and fopport to virtue, L 97, 98. Agrees 
 with Mr. Hobbes in m.aking the authority of holy 
 writ depend wholly upon the civil magiftrate, ib. 
 100. Endeavoureth to expofe the Scriptures to ri- 
 dicule, ib. loi, 102. His unworthy infinuations 
 againfl: the character of our Saviour, ib. 103. 
 Treats the facred records as the pure invention and 
 artificial compilement of a fclf-intereQ:ed Clergy, 
 ib. 104. What he faith concerning ridicule, as the 
 beft criterion of truth, examined, ib. 106, ^c. 
 He places the obligation to virtue in its being con- 
 ducive to our prefent Happinefs, 111. 9. Seems to 
 ereft fuch a fclieme of virtue as is independent on 
 religion, and the belief of a Deity, ib. 14, 15. His 
 apology fordoing fo, ib. 18, 19. He fully ac- 
 knowleges the connexion there is between religion 
 and virtue, and the great influence the former 
 hath upon the latter, ib. 27, 28. 
 
 Smallbrooke Dr. Biflriop of 5"/. David's — His Vin- 
 dication of our Saviour'' s Miracles — in anfwer to 
 Woolfton., I. 160. 
 
 Socrates — Cenfured by Lord Bofingbroke for 
 
 making the contemplation of God, and the ab- 
 
 llrai5lion of the foul from corporeal fenfe, the two 
 
 D d 2 office* 
 
INDEX- 
 
 offices of philofophy, II. 14.7. And for teaching 
 his auditors to endeavour after a conformity to God, 
 ib. I J I. Reprefented by Lord Bolingbroke as the 
 apoftle of the Gentiles in natural religion, as St. 
 Paul was in reveal'd, ib. 5:51. He fell in with the 
 idolatries of his country, ibid. 
 
 Soul of Man — Proved to be an immaterial fubftance 
 diftindt from the body, II. 249, ^c. The ide% 
 of thought not included in the idea of matter, ib. 
 252. Intellfft above the mere power of motion 
 and figure, ibid. The fuppofition of God's fuper- 
 adding a power of thinking to a fyftem of matter 
 abfurd and unphilofophical, ib. 253. Lord Bo- 
 lingbroke's objeftions againft the immateriality and 
 immortality of the foul anfwered, ib.2^^, (t feq._ 
 He hath acknowleged fcveral things that yield a 
 llrong prefumption of the foul's immortality, ib. 
 259, 260, 261. The foul's being naturally im- 
 mortal doth not imply a necefllty of its exiftence 
 independent of God, III. 129, 130. 
 
 Souls of Brutes — No argument can be juftly drawn 
 from them againft the immateriaUty and immorta- 
 lity of the human foul, II. 257, 258. 
 
 Spinosa— His argument againft miracles, from the im- 
 mutability ot God, fhewn to be inconclufive, 11.68. 
 He has taken pains to form Atheifm into afyftem, 
 III. 21. According to him every man hath a natu- 
 ral right to do whatever he hath power to do, and 
 his inclination prompts him to, ibid, et feq. His 
 principles fubverfive of all virtue, ib. 24, 16. 
 
 Stack HOUSE Mr. — His Fair Stale of the Contror 
 verfy between Mr. Woolfton, and his adverfariesy 
 1.163. 
 
 St£BBing Dr." — His Difcourfe of the Ufe and Jdvan- 
 iage of the Gojpel Revelation — in anfwer to the ob- 
 jections of Dr. Tindal, in his Chrijfianity as old as 
 
 ths 
 
INDEX. 
 
 the Creation, I. 183. His Defence of Dr. Clarke' J 
 Evidences, &c. againft ^?//(7. il^. 184. 
 
 Stillingfleet Bifhop — His Origines facr^, I. y6. 
 Treated with contempt by the author of CbriJIi- 
 anity not founded on argument, ib. 412. And by 
 Lord Bolingbroke, II. 151. 
 
 Sykes Dr. — His EJfay on the truth of the Chrijiian 
 Religion ~-m anfwer to Collins^ I. 137. His 
 True Grounds of the expeSiation of the Meffiahy 
 ib. 14?. 
 
 T. 
 
 Ten ISDN Mr. afterwards Archbifhop of Canterbury, 
 — His Creed of Mr. Hobbes examined, I. 64. 
 
 Theists ancient — Cenfured by Lord Bolingbroke 
 for being feduced into a confederacy with the Atheifts 
 in acknowleging the prefent unequal diftributions 
 of Divine Providence, II. 148. And for teaching 
 that God is juft and good, as well as powerful and 
 wife, ib. 165. And for faying, that God made man 
 to communicate happinefs to him ; and that he is a 
 lover of mankind, ibid. 
 
 Theocracy Jewish — How to be underftood, IL 
 234* 235. 432. Did not fuperfede the office of 
 the ordinary magiftrate, ib. 433. 
 
 Tillotson Archbifhop — His argument for the ex- 
 iftence of God, from the confent of nations, cen- 
 fured by Lord Bolingbroke — yet in effedt acknow- 
 leged by him, II. 162, 163. Charged with flatter- 
 ing human pride, in afferting, th^t God paffed by 
 the fallen angels, but fent his Son to redeem man, 
 
 ib.S93' 
 TiNDAL Dr. Matthew — His Chrijlianity as old as the 
 Creation, I. 169. A general account of hisfcheme, 
 which is defigned to fet afide all revealed religion, 
 
 arid 
 
INDEX. . 
 
 and to fubvert the authority of the Scriptures, ih. 
 1 70. Obfervations upon his fcheme, ib. 174, etfeq. 
 The inconfiftency of it fhewn, ib. 178, 170. Ac- 
 count of the anfwers pubhflied againft him, ib. 
 183, etfeq. 
 ToLAND Mr. John — Fond of aflerting paradoxes, I. 
 78. An admirer of ihtPantheiJiic^ i. e, the Spinofan 
 philofophy, ibid. His Amyntor defigned to invah- 
 date the authority of the facrcd canon of the New 
 Teftament, ib. 80. He gives a catalogue of the 
 fpurious Gofpels, and writings falfely attributed to 
 the apoftics ; and pretends, that they are of equal 
 authority with theprefent Gofpels, ib, 80, 81. His 
 great unfairnefs and difingenuity, ib. 82. Anfwers 
 publifhed againft him, ibid. 
 Tradition- — That by which the Gofpel is tranf- 
 mitted is to be depended upon, I. 454, 455. 
 11. 548, 
 Traditions — Of feveral nations conformable, in 
 many inftances, to the fa6ts recorded in the Mofaic 
 hiftory. III. 133, 134- 
 Trial — It is agreeable to the Divine Wifdom that 
 there fhould be a flate of trial and difcipline ap- 
 pointed for mankind, II. 608. 628, 629. 
 Trinity — According to Lord Bolingbroke -xlinviM'^ 
 in the Deity was generally acknowleged among the 
 anticnt fages of all nations, II. 600. Thofe that 
 hold it, not juftly changed with denying the unity 
 of God, ib. 602. 
 
 V, 
 
 Virtue — Not wholly confined to good affedlions to- 
 wards mankind •, but takes in proper affedions to- 
 wards the Deity as an ellential part of it, III. 28, 
 29. 
 
 VOEUX 
 
INDEX. 
 
 VoEux Mr. Des — His Lettresfur les Miracles — and 
 his Critique Generak du livre de Mr, De Montge- 
 ron, II. 112. 
 
 W. 
 
 Wade Dr. — His 'Appeal to the Miracles of Chriji for 
 his Mejfiahfhip — and his Bemonjiration of the truth 
 and certainty of Chriji' s Refurre^ion — in anfwer to 
 Wooljlon, 1. 162. 
 
 Waterland Dr — }r\\.s Scripture vindicated — in an- 
 fwer to Tindal's Chrijiianity as old as the Creation^ 
 I. 183. 
 
 West Mr. Gilbert — An account of his Ohfervations 
 on the Hijlory and Refurre^ion of Jefus Chriji^ I, 
 306, et feq. 
 
 WHisto\^ Mr. — His Literal Accompltfhment of Scrip- 
 ture-prophecies — in anfwer to Collins — and his Sup^ 
 plement to it, I. 138. 
 
 Whitby Dr. — His Necejfity and Ufefulnefs of th$ 
 Chrijlian Revelation^ !• 3^. 
 
 Witnesses for Christianity-— All the conditionfs 
 requifite to make any teflimony credible, concurred 
 in them, nnd that in the hi^heft degree, II. from 
 83.1095. 
 
 WoLLASTON Mr. — Severe and contemptuous cenfurc 
 paffed upon him by Lord Bolingbroke^ I. 152. 153. 
 Reprefented as a learned lunatic, ibid. He fuppofes 
 that the foul is cloathed with a fine material vehicle 
 when it leaves the body, ib. 256. 
 
 "WooLSTON Mr. ■ — His Difcoiirfes on our Saviour^ s 
 Miracles, I. 146. His grofs fcurrillty, ib. i/\.'j. 
 149. His falfe quotations, and mifreprefentations 
 of the antient fathers, ib. 148. Kis difmgenuity 
 and prevarication, ib. 150. Remarks on the ac- 
 count he gives of feveri of Chriil's miracles, ib. 
 
 ^5U 
 
INDEX. 
 
 151, ^c. The anfwers publifhed againft him, ih. 
 160, et fei^. 
 "Worship — Lord Bolinghroke feems to deny that any 
 external worfhip is required by the Law of Nature, 
 IL 297. 322. Revelation necefTary to inftruft us 
 in the right manner of divine worlhip, ib. 324^ 
 Negledt of public worlhip inexcufable in profefled 
 Chriftians, IlL 327. 329. 
 
 2. 
 
 Zeal prepofterous kind of — For propagating infi- 
 delity — not to be accounted for upon any princi- 
 ples of good fenfe, or found policy, III. 352. 
 
 Zealots among the Jews — Their fury not juftly 
 chargeable on the Law of Mofes, II. 457. Nor 
 properly authorized by the inftances of Phinea* 
 and MattathiaSy ib. 458, 459. 
 
 FINIS. 
 
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