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Trite Deifm^ the "Bafis of Chrifiianiiy : //

O R,

OBSERvATioNSon Mr. Thomas Chubb's

Pofthumous- works.

Which fhew,

L How far the evidence of Mr. Chubb'i Chriftia-

nity feems to arife from his laft writings.

AND

II. Some of the blemifhes and errors of thofe his

writings, are pointed out.

To which is prefixed,
An Essay to demonftrate the truth and certainty of a
particular providence.

By CALEB FLEMING.

LONDON, Printed for the Author ;

Sold by J. Noon, at the Whitt Hart in the Poultry,
J. Robinson, at the Golden Lion in Ludgate-Jireet,
and R. Wil lock, in the Royal Exchange. 1749.
 AN

EPISTLE DEDICATORY

To the C H UR c M of P R 0 t E s t a r t D I s-
s enters, who meet in Bartholomew-'
Clofe ; and to my other worthy Friends^
in, and about London , the following Sheets
are humbly infcribed.

THTS Dedications intended to exprefs

the gratefulfenfe which 1 have ofyourfriend-
Jhip.
A Treatife which exhibits the Ideas I have been
db 'e to form of the Chriftian fcheme, in a fme-
what extenfj: e view ; I thought would appear with
fome propriety thus prefaced with the public tefti-
tncriy of my efteem and veneration ofyou.

The countenance you give a proteftant-diflfenr, is

from a convitlion of its being the caufe of truth
and Liberty. Which convitlion is rational;
Jince fuch diffent imports, " that you own no other
" Law-giver or King in the Church of God, befidet
*' Jefus Chrift : or as it is an open denial ofpow-
** er cr authority being vefted in any man, or body
" of men on earth, to make and to enjoin rites of
** Chriftian-worfhip, and terms ef Chrijtian fellow-
" Jhip. - ' ' And becaufe one may fafely prediSt the
lofs of liberty, in Britain, to be the certain confe
* See the D,fftnting Gentleman's thru Letters t» Mr. White.
a qiienct
iv An "EPISTLE
quence of an univerfal conformity to a civil efta-
blifhment of religion. It is, it has been the cafe
every where, all the world over.

And yet, many invidious refteEtions are caft on

the whole body of protcftant-diffenters ; as if they
were all Enthuiialls, Schifmatics, Heretics, yea,
Fanatics !

Accufations, much more eafily brought, thanfup-

ported. For how will the charge of Enthufiafm
have place, where the Scriptures are acknowle 'ged
to be the fole rule offaith and pratlice ; 'and rea-
lbn confeffed to be the fole judge of that rule ? —«
or, can thofe men be juftly reputed Schifmatics,
who are of peaceable and charitable difpojitions ;
and whofe feparation from the EJiablijhed Church,
is upon the very fame principle, on which the re
formation from popery had its exijftence ?—or can
men be guilty of He'refy, who are not immoral?—
and with a very ill grace does the Bigot call you
Fanatics, who, in your religious profejfion, own
but one Lord; and who are not fettered with fub-
fcriptions to any human creeds, or chained down to
the cbfervance of human rites and ceremonies.

The genuine principles of a confifient non-confor

mity, are truth and liberty ; however weakly or
wickedly many protejtant diffenters may have mif-
taken or perverted them.

To the abfurd tenets, and inconjijftent condutl of

fuch, I am inclined to attribute the growth of In
fidelity, or that difgu/l which fome have taken of
the Chrijlian profejfton.

Not that the unbeliever is hereby excufed. For

upon a thorough examination he would have known,
that
 DEDICATORY.
that no abufes to which Chriftianity is liable^ nor
any abfurditics in its profeffors can reftec! the leaft
dijhonour on either its doftrine or precepts.

Mr. Chubb, not having duly examined, pre-

fumes, in his Pofthumous-works, to impeach even
the fyftem of Chriftian morals ! which has induced
we to make the following obfervations.

He has frequently taken cover in Scepticifin,

that woft comfortable refuge of the unbeliever]
which furely is not very becoming the right ftate of
a rational mind, in its mature age and capacity :
nor worthy the ftate of the evidence refpetling re
ligion, i. e. a man's concern with his Maker. The
evidence here, will not require him to hang long in
fufpence, and grope his way thro' life, burrowing
like the mole, whofe greateft peril and terror is in
light. This would reftetl great difhonour on God,
confidered as a moral Governor. But he has fiiewn
thee, O man, what is good : and what the Lonl
thy God does require of thee. —The grace of
God, that bringeth falvation unto all men, hath
appeared, teaching—»~

The Title which I gave a former treatife, viz.

Truth and modern deifm at variance ; offended
Mr. Chubb ; tho' I told him, that by modern, /
did not intend, true deifm. Neverthelefs, he has
faid, *• fitch indeed is the penetration offome men,
" that they can difcover connetlions and relations
" where thsrc are none in nature ; and fuch are
" their abilities, that they can conftitute and dif-
" folve connexions and relations at pleafure ; and
" that merely to exhibit an ill-natured refteSiion, or
"for the fake of a gibe." Pofthumous-works,
Vol. JI. p. 379.
a a What
 An EPISTLE
What more virulent cenfure can any fen deliver ?
and yet, how heavily do the unbelievers complain
cf the /(verity of their opponents?

I dejire not to recriminate; but will cbferve,

that the proportion which makes the head-title to
this tratl, viz. True deifm the bafis of Chri-
ftianity, may be thus explained. " True deifm,
" conferred objetlively,. is, God's love of the
"world: ccnjidered fubjetlively, or in man, is his
" firm beliefW God's love of the world: but it is
*' the chief defign of the Chriftian revelation to ex-
*' hibit God's love cf the world ; therefore true de-
*' ifm is the bafis of Chriftianity. But to deny
" or dijbelieve that God has made any exprefs re-
" velatiin of his love to the world, in the teach-
" ings of (Thrift and his apojtles, is, modern de-
" ifm fairly ftated,"

The unbeliever can with nojuftnefs claim the ap

pellation of Deift, but from his profeffing to believe
in God, and from his owning moral obligation.
For if there be no fitch thing as moral obligation,
there can be no God ; i.e. no fupreme moral Go
vernor. But if God be a moral governor, then we
muft attribute to him moral perfetlions : fuch as
juflice, equity, goodnefs, truth, and faithtulnefs.
The confederation of his being the patron of thefe
branches of morel charatler in his creatures, and
the avenger of the contrary vices, is tht great ope
rating principle, which balanceth the pajp.ons of
v;anki;id fo far as to preferve that degree of order
'jchich fubfijls in this world of ours.
Human larjcs and maxims cf government extend
no farther than juftice and equity. Goodnefs, in
1he forms of mercy, lenity, and companion, fo ne-
eeffary
 DEDICATORY. vii
eejfary to the welfare of mankind, is not under the
fantlion of civil government. It remains therefore
neceffary, that goodnefs fhould have had the en
forcement of divine authority, which will infer an
exprefs revelation. For with refpetl to thefe vo
luntary engagements which men lay themfehes un
der from the principle of benevolence, how would
thefe have appeared offuch importance, if God had
not been known to be a God of truth and faithful-
nefs ? But men could not have had this idea of
him, if he had never made any exprefs promifes, in
the accomplijhment of which, his truth and faith-
fulnefs have been manifeft. So that the fcheme of
the unbelievers, by denying that any exprefs reve
lation has ever been made, does deny that truth and
faithfulnefs are moral perfetlions of the Deity.

It is very affuming in a modern deift, not t»

fuppofe that a Chriftian may be as capable of fee
ing evidence, and as folicitous to form a juft efti-
mate'of its importance, as he himjelf can be. And
yet, if we form a judgment by fome late perforr
mances, there is nothing more ridiculous than the
faith and religious profeffion of Chriftianity. Tho*
the ridicule has no better foundation, than in the
mifreprefentations of it by fome chriftians.

My defign is to vindicate the reputation of the

facred writers ; and to jbew, that pure, genuine
Chriftianity, as expreffed in the l\ew 'Teftament
writings, is no other than a plain, rational, di
vine fcheme; fupremely calculated to promote the
retlitude and happinefs of mankind ! and incapable
of having any abfurdities or contradictions jujtly
father* d upon it.

The firft thing attempted, is, an eflay to de-

monftrate the truth and certainty of a particular
pro
yiii An EPISTLE
providence. The denial of which dotlrine, unbe
lievers have thought very necejfary to render their
fcheme plaujible.

The fubfequent remarks on Mr. Chubb'j objec

tions, have marginal titles affixed to their diftinSl
feclions. But I did not well know how to throza
them into ajuft arrangement, or give an orderly
digejl of them. Some are noticed with great bre
vity ; others are more largely confidered, juft as I
conceived the fubjecl would require.

That fyftem which I have endeavoured a defence

ef, has, befides all its extrinjic, thefe intrinjic cri
teria or marks of truth, viz. " it teachvth, that a
•' love of God cannot be demonftrated, but by a love
" of all men ; that a love of all men, mujl be di-
" reeled by a rational love of ourfelves. And be-
•* caufe Jefus exemplified this in his dotlrine, fpi-
" rit and condutt ; he was thereupon exalte i to do-
" minion. Hence it is, that Chriftians are obliged
" to exemplify their love of Chrift, in their imita-
" tion and obedience of him. In the doing of
" which, their hopes of eternal life, thro1 his mi-
" nifirations, are juftifed."

This is the very febeme of divine truth and goo*-

nefs, which the unbelievers defpife and rejetl !—
Would to God I might be the inflrument of con-*
vincing any one of them. For, if I know myfelf,
1 could willingly, with St. Paul, be accurfed from
Chrift, ;. e. be an anathema, a devoted thing, or
give my life a facrifice, by the authority, or ex
ample of Chrift, if it might be the means of fav-
ing thefe rejetlers of Chriftianity.

May
 DEDICATORY. lx
May none of you, my friends, ever be ajhamed
of, or ncglecl the great falvation ! but by a ratio
nal faith, that works. by love, may you adorn the
doSlrine of God our faviour in all things! 0is the
devout wijh, and earneft prayer, of,

Your devoted,

humble Servant,

Hoxtan-fptare,
London,Jan.
iotb, 1749.

C. Fleming.
 errata.
Page Line
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69 — 4. after it, put #W. II. /. 88.
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 [I]

A N

ESSAY
To demonfirate

The truth and certainty of a particular

providence.

TH E providence of God, in its general

idea, fuppofeth his government of the
world, by giving laws to the various di-
ftinct parts of it ; laws fuitable to their different
natures, and by which the conftitution of the
whole is preferved.
This general providence confifts of various
laws or methods of the divine condudl, by which
all the conftituent parts are governed : or the ge
neral, is made up of particulars. e. g. there is
one kind of law, that matter, the moft inert and
paffivc is put under ; fuch as the ftratas of earth,
and the layers of minerals, &c. another to herbs,
vegetables, plants and trees : another to brute a-
nimals ; of thefe again there is great variety, as
they are the inhabitants of the air, land, or wa
ter. And other laws yet, refpecTing creatures
endued with reafon and freedom.
Thcfc laws, I underftand, to import acYrve im-
preifions of Deity that produce the feveral phe
nomena in the regular fuccefilon. Which active
imprefiions are as neceffary in one, as in another
moment of exiftence, to the prefervation of the
prtfent conftitution. For what can law, intend
ing the mere Ample volition of a Being, fignify
to fenfelefs, unintelligent matter? The idea of
God's bidding this earth turn upon her axil dai-
B ly,
 r
An Ejfay wz Providence.
ly, and perform her annual revolutions, would
be of no fignificancy, if underftood of mere com
mand, or abftract volition. The will of God,
or his laws, refpecling his creation, are operative
laws, which imply the perpetual impfeffion of h»
power. Gravitation and attraction are furely no
other than the energy of Deity.
The wonderful regular fuGceffion of diftinct
fpccies of plants and animals, are the produce of
thefe active impreflions of power, power endued
with defign, or intelligence.
A particular, I underftand, as diftinguifhable
from a general providence, thus. The general,
includes thofe feveral laws which are effential to
their different fubjects : fuch as thofe of gravitati
on, attraction and electricity, the laws which
guide the movements of inert matter. Vitality
and a fort of inftinctive freedom, guide the action
of the brutal creation ; diverfified according to
their diftinct natures. Truth, or the will of God,
the law of reafon, the rule of free, moral agents.
Which general laws are not violated in the exer-
cife of a particular providence, tho' in fpecial, or
particular interpofals of power, diftinct indivi
duals are either aided, or reftrained by the freedom
of its operations, in ways diftinct from and indc-
pendant of the operation of thofe general laws ;
but, in all given cafes, fubfervient to them. Thefe
principles I will endeavour to demonftrate.
It appears, that a wide difference takes place
in the laws by which God is faid to govern rati
onal and free creatures. In thefe, there appears
a capacity of attending, or not, to the fignifka-
tions of the creator's will, refpecting his creature's
obedience : tho, at the fame time, the rational
and free creature is, in other refpects, relative to
his natural exiftence, as neceflfarily fubject to thoiV
laws, a* is the moft inert piece of master.
Thofe
 An RJJay on Providence.
Thofc laws, or fignifications of God's will,
rcfpecting which, man is at liberty either to at
tend or not, thefe do not at all imply fuch fort of
energy as thofe other laws do, to which there is a
neceffary, and mechanical fubjecticn.
But as this is the moft exalted idea we are ca
pable of forming, of God's creation, diftinguifhed
from his natural, by the term, moral govern
ment, will or providence ; we may expect, that
fince his natural laws are fubordinate, fo they will
be found fubfervient to the moral : or, that as his
active power is ever needful to the government
and prefervation of the natural world, it will al
ways be fo directed, as may moft conduce to the
perfection and glory of the moral conftitution.
Hence, upon the fuppofition, that none of the
creatures below man, inhabiting this globe, are
capable of moral government ; one fingle man
freely fubjecting to the law, or moral will of God,
is of more importance, in the fcale of being, than
all thofe inferior exiftences. And of confequence,
the care of the governour, or his regard for him,
of hisbecreature.
will proportioned
v to the capacity and dignity

But man, free either to attend, or not, to the

moral law of his maker, fuppofeth very great va
riation of his character ; as either yielding or re-
fufing fuch obedience. In fuch variation of cha
racter there mud be a change of regard from th$
governor : for he cannot have the fame idea and .
refpect, to an obedient, as he has to a difobedi-
ent creature. Yet upon the fuppofition that he
does not cxercife'an active providence, or is not
at liberty to interpofe ; there will be no different
treatment of man, either to reprove, rebuke, re
cover, or reftrain him.
' We alfo know by experience, that the utmoft
of thofe capacities and abilities given us, or at-
B 2 '" tain.ble
 An EJfay on Providence.
tainable by us, are not equal to the efcapes of
danger and evil, which do actually take place.
And what might be faid of the incapacities of the
giddy, childifh and youthful feafons? Let men
reflect, who have made any obfervation. Sud
den incidents, and occurrences take place, in ma
ture age, which did not at all belong to qur fore-
fight or providence ; and wc are ftruck with fur-
prize at the deliverance vpuchfafed us! How
often do we fee it reafonable to own the protec
tion, and to lift up our hearts to the protector,
faying, thou hr.fi kept mine eyesfrom tears, my feet
from falling, and my foulfrom death ! We take no
ftep in life fecure, abfolutely fecure from hidden,
unforefeen danger. We know this from the many
evil occurrences that affect others, in like circum-
ftances. And we experience that the evils, which
v/e call, cafualties to others, are not too many me
mento's of our own conftant dependance.
The very conftitution of an human body, that
infinitely complex machine, is fuch, that its health
and fafety, its vigour and abilities are not within
the power of the moft temperate, and watchful ;
the circulation of the blood and nervous fluid, is
Dot under our command. Nor can the deeper^
enquirers into nature, refolve the firft fprings of
their movement into any thing elfe but the im-
preflion of Deity, in whom we live, and move,
and are.
The energy of medicine to relieve and reftore,
inuft have the fame fource ; as appears, from
numberlefs inftances which prove the fcandal of
the moft ikilful phyficians.
The crajis, or ftate of the bodily confutation,
has ordinarily a confiderable influence on the
mind ; but as God has formed the mind of man
for truth and virtue, it is but reafonable to con
clude, that he ihould have fuch an actual fove-
reignty
 An E/fay on Providence.
xeignty over the body, as to direct the ftate of
it, fo as may be moft confiftent with the mind's
attaining to truth and virtue : or fo as to adjuft
the quantity of trial, to the abilities of the intel
ligent and moral faculties. What I mean by this,
is, that the active impreffions of Deity upon the
human conftitution, muft be fuppofed to be fuch,
as he fees moft proper on his part, to aflat man in
his moral conduit. This will by no means inti
mate that he ordinarily prevents the ill effects of
criminal neglect, or abufe of the body; as by
intemperance, or debauchery from taking place :
or thofe of men's faulty inattention to the regimen
with refpect to diet, exercife, or reft, learnt from
nature and experience : but, diftinct from thefe,
thofe various ftates or alterations of the bodily
conftitution, whith his own foreknowledge dif-
cerns, would be moft conducive to correct, to
reform and reclaim, or to accelerate the well formr
ing mental difpofitions towards maturity. Such
chaftifements are for man's profit^ that they might
be partakers of his holinefs. '
What can be faid more ftrongly in proof of an
active conftant providence, than the incapacity
man is under of judging of the qualities of his
fpod, or adjufting the quantities with that exact-
nefs upon which the health of his body mecha
nically depends? The palate and appetite are
not critical judges, or rules of judgment ; as. the
moft careful, and virtuous often experience. Be-
fides, how very different the qualities of the air
we breathe, which mixes with our blood by re-
fpiration ? And muft the life of man be at the
mercy of every morfel? and liable to. a mortal
faction at every breath, without a guardian? It
is quite abfurd to fuppofe it ! And it is as true
now, as it always was, that ifmenferve the Lord,
be will bkfs their bread and their water. And
this
 An EJJay on Providence.
this is the univerfal teftimony of God's being, and
perfections, viz. that he gives men rain and fruit
ful feafons, and fills their hearts with food and
gladnefs.
Wnat can be faid of wide deftructions, which
fometimes march, in folemn ftate, thro' Empires
and Kingdoms. When a nation, for inftance,
ftrong and without number, are raffed up, and
march thro' a land, whofe teeth are the teeth of a
lion, and who have the cheek teeth of the great li
en: who lay wafte vines, and bark fig-trees, and
make them clean bare, and the branches thereof
white. Who make the field bare, undeck her of
her verdure, eating up every green thing. Who
cut off the food of man before his eyes, and oblige
vaft numbers of families to fly for famine. they
are like a fire devouring all before them, and be
hind them it looks as if a ftame had burned. The
land before them, tho' as fruitful as the garden of
Eden, yet in their paffmg over it, they leave it a
defolate wildernefs. They are a ftrong people, fet
in battle array ; they run like mighty men, they
climb the wall like men of war, with their fcaling
ladders. \
Pray, who is the captain General of thefe ar
mies ? who directs their march ? or appoints their
ftations of refrefliment ? will it be faid, the winds ?
who directs them ? God is faid to have his way
in the moft irregular of them, even in the whirl
wind and in the ftorm ; and the clouds are the duji
ef his feet.
And which way fhall we account for the earth's
having produced her fruits in great plenty, or
that the fields when loaded with corn, fliould be
deftroy'd by hail and rain ? and the harveft
fpoiled ? Are thefe the operations of chance, or
of defign ? Why does it rain on one city, and
not on another ? why does, fometimes, a drought
parch,'
 An Effay on Providence.
parch up the earth, and prevent any increafe of
her fruits ? What fhall we fay, to the Waitings
and mildews ! to the infinitely fmall animalcule!*
that are brought to blight the fruits of orchards'
and gardens ? Are thefe, the workmanfhip of
chance, and under her blind direction ? Or if
they are the creatures of God, muft they not be
under his direction, in their routs and executions ?
Whatfoever the Lord pleafeth, he docs, in heaven*
and in earth* and in the feas, and in all deep places.
He caufeth the vapours to afcend from the ends of
the earth, he maketh lightning for the rain, which
he direcls in its courfe, he bringetb the wind out
of his treafuries.
Surely no reafonable man can conclude, that
the lightnings, thofe arrows which fly by day, or
by night, are allowed to kill at random ! or that
unintelligent fire can deftroy men, God's intelli
gent creatures, without his commiflion. Can they
be accountable ?—On the other hand, what proofs
do they afford, ocular demonftration, of an hand
that guides and directs them, in the amazing di-
ftinction of the objects which they ftrike. One is
taken, another left ! tho' both on the fame fpot,
or in the fame apparent line of their direction.
The reafon of a particular providence is alfc*
obvious from man's prefent fituation, as it re
flects his obnoxioufnefs to the humours, paffions,
to the fccret fchemes, and covert defigns of his
fellow-men. All free, as well as himfelf to act
reafonably, or againft reafon. Man is, in no
degree a match for the infinite dangers and ha
zards, to which his fellow-creatures expofe him.
Thefe dangers not only are to be found among
the malicious and envious, but alfo among the
thoughtlefs and imprudent, tho' indifferent per-
fons ; yea, moreover from the benevolent and
friendly ; who are not the true judges of our in-
terells,
 yJn EJfay on Providence'.
terefts, and often by miftake contribute to die
hurt of thofe whom they refpect and honour.—
Conftantly, therefore are we indebted to provi
dence, that we are delivered from unreafonable,
abfurd, and wicked men, for all men have not fide
lity : as well as that he keeps us from thofe evils
to which the miftaken good will of our friends
would expofe us. In fuch efcapes, it muft be
ordinarily faid, that it is God, who giveth us
ivifdom profitable to direcl.—
It would not be poflible, that the reputation
qf man, which is at the mercy of every villain
to ftab or aflaflinate, under whofe lips are the
poifon of adders, was there not a particular pro
vidence. What has been done by the tongues
of men ? a little member ; but yet, death and life
are in it's power. So that there Is reafon for
that piece of admiration, O how great is thy
goodnefs, which thou haft laid up for them that
love thee ; which thou haft wrought for them that
truft in thee before the fons of men ! thou fhalt
hide them, in the fecret of thy prefence, from the
pride of man : thou fhalt keep them fecretly, in a
pavillion, from theftrife of tongues.
This is ordinarily the method God takes in
his providence, of fecuring thofe who fear his
name, from the fatal effects of calumny and de
traction : and tho' there may be exceptions, yet
they are comparatively few. And thefe may
have their reafons, and anfwer moft valuable
purpofes on the fuffcrers thsmfelves, as well as
hold out to others, the dependance they con
ftantly have on the fecret prefence of God, to
hide them from the pride of man.—It is a juft
obfervation, which the impious have not been
able to ftare out of countenance for near three
thoufand years, viz. when a man's ways pleaft
the
 An Effay upon Providence.
the Lord, he maketb even his enemies to be at
peace with him.
But becaufe we are not able to explain the
manner of God's influences and operations, in
his conflant providence over individuals ; it is
therefore looked upon, by Tome* as chimerical
and vifionary. Whereas from every view we
can take of man, in whatever light we place him,
it muft be owned, that he is not equal to the
danger and evil to which he is liable ; and could
not poflibly fo generally enjoy fuch degrees of
good or happinefs, was it not for the conftant
active care of the governour.
It might be farther demonftrated, in the con
ftant experience men have of the inefHcacy of
their fchemes ; which feldom admit of being con
ducted upon their own plan, if they are per
mitted to reach any maturity. A train of ideas
fketch out the procefs : but unforefeen occur
rences interrupt, and, at leaft, change the plan.
So true is it, that a man's heart devifeth his tvay,
but the Lord direHeth bis fteps.
To fuppofe that God does not exercife an active
providence, or interpofe by his power in the go*
vernment of this world, is to fuppofe, that he
permits men to have more concern in it than he
has himfelf : becaufe the earth being divided into
Empires, Kingdoms, and States, there are prin
ces who exercife wide dominion, and by their fe-
veral forms of government demand an extenfive
homage. And where-ever they behave upon the
maxims of righteoufnefs and truth ; they are great
blefllngs to fuch large communities. This is by
an active providence, or government that they
produce fuch fpreading benefits to mankind. But
can we conceive them as any ether than God's
minifters ? or of their rule, as any other than
C very
IO An EJfay on Providence. .
very im perfect copies of the active government
of God?
And how very intolerable would be the idea of
moll earthly princes, who are no other than
proud, haughty and tyrannical ; who fpread (la-
very and wretchednefs, and at their pleafure fa-
crifice their ten thoufands, did we exclude a par
ticular providence ? One and another of thefe,
whofe ambition is infatiable, would, in fucceffive
attempts to grafp at univerfal dominion, depo
pulate the world, and lay wade the habitable ter
ritories of all oppofers. And this muft have been
the cafe, if there had been no interpofing power,
who has faid to all the great deftroyers, hitherto
/halt thou go, and no farther. —Are not the ama
zing fucceflivc ruins of the moft extenfive empires,
fo many monuments ofthefupremacy of God! and
of the fovereign edicts of his rule ? evidences, that
the hearts of Kings are in his hands ; and that he
turns them as the rivers of water, whitherfoever
he plcafeth. Rut to fuppofe that God has no
check, no controul on princes, or that he does
not exercife any active providence at all, is to
fuppofe him lefs actually a God to our world,
than the mortal fons of men : which is an abfurd
fuppofition. But fuch are his acts of fupreme
dominion, that he maketh the wrath of men to
fraife him, and the remainders of it he reftrains.
To him muft all princes be accountable, for the
licences they have taken in fpreading mifery, de-
vaftation and death.
If there be no particular providence, then as
God has no freedom of agency, fo all events
feem to be neceflary ; fince they all take place ac
cording to fome original, eftablifhcd laws, or
decrees, which have provided for all the occur
rences of ages. Not one thing can be a con
tingency ; but all incidents and circumftances be
long
 An JLJJay on Providence. lr
long to the original plan : for do but allow one
action of man to be a contingency, and not with
in the general eftablii'h.mcnt, as there would then
be no laws to controul it's effects, it might over-
fet the whole conftitution. And if all events
are within the fettled laws, then there can be no
actions of man, that are either virtuous or vi
cious ; becaufa neceffary. Whereas fo far as
men are moral agents, their actions cither may,
or may not be. But all thofe actions which ex
press falfhood, arc a violation of the known
laws and conftitutions of God : no original ef-
tablifhment has made any allowance for thefe :
confequently, as fin, in it's various forms, is a
violation of all God's moral laws, it is neceffary
that he fhould have a liberty of agency, in li
miting, controuling and fo ordering it's effects,
that they may not overthrow the whole frame
and conftitution of human fociety.
Man, as a free agent, having violated truth,
may fee the evil, and difapprove his conduct -, or
clfe he may continue to repeat like violations. Yet
this penitency in the offender, will not change the
effect or tendency of the violation ; but he muft
be equally liable to the penalty, with the perfe-
vering offender, if there be no particular interpo-
fils of divine power. But we know that there is
fcrgivenefs with God that he may be feared ; and
that with him there are plenteous redemptions.
An active providence, that concerns itfelf with
individuals, in remitting, and abfolving the pe
nitent, appears neceffary to fupport the moral
obligation men are under to forgive one another's
offences, upon the expreffion of penitency. For if
man is formed with a capacity of exprefling fuch a
divine lenity, and companion ; it is impoflible but
that his Creator muft hive an ability of expreffing
an actual forgivenefs. Which is done, by either
C 2 ab-
12 An Ejfay on Providence.
abfolving From the penal efted of tranfgreffion^
or by abating it's force, or by rendering it the
means of the greater good of the penitent. Be
fore I was afflitled, I went aftray ; but now have
I kept thy Word.
Tho' every man's true worth is to be eftima-
ted from his perfonal abilities and difpofitions,
together with the right ufe and application of
them ; yet, man's prefent comfort and fafety do
not depend on his own behaviour : but he is liable
to violence and fraud in fociety, all men having
capacities of injuring his perfon or property.
So that the propriety of that petition, arifeth
from the precarious condition of man, viz.
deliver us from wicked and unreafonable men : for
all men have not faith, nor fidelity. The many
inftances of efcapes from the ruinous defigns of
villains, argue the very interpofals for which we
are contending ; nor will the inftances of their
fuccefs invalidate the conclufion. Thefe are not
too many to infpire with caution, the honeft and
induftrious. And were they lefs frequent, per
haps men would generallybe tempted, tofacrifice to
their own net, and burn incenfe to their own drag.
But as men's hearts are hidden from our can-
vafs, and various humours and paflions may be
excited in them towards us, either of envy, ma
lice, or hatred concealed : they are capable of
undermining our fchemes, and of blafting the
fruits of all our honeft labours. So that the
comfort and fafety of any man, does not folely
depend on his virtuous endeavour ; but is at the
mercy of others. On which account, it is rea-
fonable to fuppofe the freedom of divine interpo
fals, in favour of thofe, who truft in him with all
their hearts, and who lean not to their own under-
ftandings, as adequate to the fuccefs of their
fchemes : but in all their ways acknowledge him, and
he diretls their paths. " I
 An Efay on Providence. 13
I might here mention, the ftrength or force
of fome paffion, or appetite, when the exciting
object has made it's addrefs in eyery alluring
form ! this has made it needful, that the young,
or the vigorous mould call in foreign aid ; I
mean, he fhould underfiand the fear of the Lord,
tindfind the Knowledge of God; in order that dif-
cretion may preferve him, and underftanding may
keep him from the infetlion.—It is neceffary that
man does make God his principal in the whole fcale
of exiftences : and as moft intimately prefent with
him, in order to his efcaping the malignity of
temptation. There have been, from the earlieft
ages of the world, and will be fuch circumftan-
ces in which men may be placed, when no other
repellent would be effectual, but that, of how
Jhall I do this great wickednefs, and fin againjl
God? which makes God the principal in the
fcenery of human intercourfe and action.
In the idea of God, not only revelation de-
fcribes his omnifcience, as a reafon of homage
and truft ; but reafon, unaffifted by revelation,
would conclude fome being equal in knowledge
to the intricate ways of men, and to the perilous
condition of individuals. And if equal in know
ledge, equal alfo in care and concern about the
fafety of a creature, the moft noble and exalted
in this fyftem of beings ; and yet, the moft lia
ble to evil. For the idea of omnifcience will
have no ufeful pleafing effect on the mind, if it
did not imply fupreme goodnefs.—
Not to fuppofe omnifcience conftant in it's
operations, or not to fuppofe it an active omnif
cience, would be without any excitement of our
paflions ; and no more raife our hopes or confi
dence, than the contemplation of a fine picture,
or the beauties of a piece of admired ftatuary.—
But from the view of active omnifcience, we can
rnak:
J4 An EJfay on Providence.
make the practical ufe of it % how -precious alfa
are thy thoughts unto me, 0 God ? how great the
fum of them ? Jhould I count them ? no, I
cannot they are more in number than the /and !
when I awake J am ftill with the:.
"With great perfpicuity does a particular; ap
pear to thofe who own z fpecial providence, viz.
that of miracles. For thefe, as under the minif-
tration of Jefus Chrift, and his apoftles, were fo
many appeals to what are called, the general
laws of nature ; and were manifeftations of the
fame goodnefs which is over all. They removed
defects in nature, reftored men's loft abilities ;
they gave fenfes that were wanting, and remo
ved many evils from the mind and body ; which
was in evidence of the doctrine of remiffion ; for
thefe miraculous operations, were ufually fo
many effective decrees of abfolution, or pardon,—
thy fins be forgiven thee. They did not intro
duce a fingle unnatural phenomenon ; but had
the very fame complexion with pure nature, and
difcovered the fame fource of power, with that
of the creation. They were the exact copyings
of nature ; which occafioned Jefus to fay, my
father worketh hitherto, and I work : and he
who hath feen me, hath feeti the father. This,
I own, can be no demonftration to thofe who
deny that miracles have ever been wrought.
But this no more alters the truth of the cafe,
than a man's fhutting his eyes at noon, is a ne
gation of the light's mining. For to thofe who
have their eyes open, it is perfect day.
A fpecial providence, that of miraculous inter-
pofais, muft have a fpecial feafon for it's ope
ration. So when that feafon is over, and the end
anfwered ; 2s the reafon ceafeth, fo muft the
operation. This was the cafe with chriftian mi
racles. I mean, miracles wrought in evidence of
the
 An Effay on Providence. 15
the truth of chriftianity, which had no longer
place than the age of the apoftles, when the doc
trine was confirmed, and committed to writing :
the rule of faith and practice to all future ages.
And no advantage would arife from a revival of
miracles : for as Jefus faid to the Jews who
mated in Mofes, from a tradition of him, of about
fifteen hundred years (landing, [which Mofes had
wrote of Chrift,] ifye believe not bis writings^ how
Jhall ye believe my word ? So may it be faid of
Chriftian miracles, if men believe them not,
how would they believe miracles wrought by o-
thers in this, or any other fucceeding age, in
fupport of thofe wrought fo many ages fince ?
There is likewife in the various capacities and
difpofitions of the human family, fomething a-
nalogous to a fpecial miraculous providence, viz.
in the furprizing difference of genius that is
found in men, fuited to this and the other art or
fcience! which inftances, have been the reputation,
and glory of our fpecies. Men, have arifen, with
fuperior abilities, for the inveftigation of nature,
and the improvement of fcience : to which heights
other genius's could never attain, by all the la
bour and culture that might be bellowed upon
them.
But whether is more reafonable, to attribute
thefe inftances of furprizing genius to general
original laws, operating uniformly : or to fpecial
interpofals of divine power ? Let thofe adepts
in the original conftitution, decide the queftion ;
and fhew us how that original fettlement can fo
operate,- without any fpecial interpofals ; let them
do it, if in their power. If it be not ; they muft
allow us to have the more rational fide of the
argument, who plead for a particular providence.
And muft be content, if we charge their fcheme
with very wild and groundlefs confequences ;
3 only
l6 An EJfay on Providence.
only fit to be received by enthufiafts, who
run mad with miftakcn notions of reafon and
nature.
In thefe obvious refpe&s, men may fee a pro
vidence actually exercifed over this world, in the
immediate concern which they themfelves have
in it.
The obje&ions to a particular providence
over individuals, appear, to me, vain and tri
fling. Such as,
I. 7/ would argue imperfection in God's works,
that they require his continued. care : and that an
artificer, among men, is able to form a machine
with wheels and fprings, that Jhall continue a
regular motion for a given feafon wholly, inde
pendent on him.
A cafe no way fimilar : for the utmoft of his
art, only derives it's efficacy from a knowledge of
and dependence upon the eftablifhed laws of
nature. And all he is capable of doing, is only
to modify given materials ; pafllve in their na
ture, and paflive in the very fprings of their
motion. Their independence on the artificer, is
wholly owing to their dependence on the laws of
the great author of nature ; fo that there is no
manner of fimilitude : for the works of nature
have all their fignificancy from their conftant de
pendence on their author. And there is no im
putation of dcfecl in this conftitution of things,
tho' lefs perl e£r. than a future one, if it is the fit
ted: for the place it has in the difpenfations of
God.
II. It is thought, that the doctrine of continual
inierpofals of Deity, is net confiflcnt with the free
dom of man. Becaufe it is [aid to infer, that God's
agency is then the prime movement in all human
agency.
But
 An Effay on Providence. j*
But this is not the truth of the cafe, refpecting
the morality of human actions. Becaufe tho'
man cannot perform any action, as the efficient
caufe of it, without given power ; yet the morali
ty or immorality of the action, folely depends up
on his having attended, or not attended to the fig-
nifications of God's will, or to the reafon of things.
So in the neglect. of action, which he mould have
performed. For in thofe inftances wherein any
wrong action is done, notwithftanding the power
of doing it was from God ; yet, inafmuch as it
was done contrary to the known will of God, it
became a guilty action, on the part of man : tho*
he could not have been an agent, but by the con
tinuance of an ability to perform it. In all thofe
cafes, where God interpofeth, and difables or pre
vents man from executing his purpofes ; if thofe
purpofes were either good, or bad in themfelves,
or fo far as man intended them, the defign enters
into the account of man's moral or immoral cha
racter, tho' the action was not performed.
III. The number of events, called by us, ca-
fualties, or accidents, are fuppofed to lie as objec
tions to a particular providence.
But the difficulty will be obviated, by confide-
ring, that if from this number, we fubtract all
that have taken place from man's not ufing his
given capacities of thought and attention ; and
alfo what have taken place from his fuffering paf-
fion and appetite to have the lead in his conduct ;
there will then be found comparatively few of
thofe cafualties, which are brought as objections
to a particular providence. For it is not necef-
fary to the character of a wife and good Gover
nor that he interpofe, by his power, or immedi
ate fpecial direction, in fuch cafes where the given
abilities are criminally neglected, or perverted.
D And
18 An Efay on Providence.
And as to other pofiible cafes, which we deem,
eafuallies, where there has not been any crimina 1
neglect in the fufferer, thefe may have their ufe in
the fchemc of God's moral government, and give
energy to the doctrine of a particular providence.
In what wonderful methocs are fecret murthers
frequently brought to light?
IV. It is objtiled, that in the great fcenery of
events which relate to mankind, we can ordinarily
account for (hem, from the operation, of what are
called, fecond caufes ; and therefore it is improper
to attribute them to the diretlion of God's inter-
pofals.
But as no great events have ever taken place,
by the inftrumentality of men, whofe powers and
abilities of execution muft have been from the
fource of being, fo the purpofes ferved by fuch
great events, have ufually, if not always, been
very different from thofe they had taken into their
plan : which, I think, demonftxates the fuperin-
tendency of an over-ruling providence. And in
the very idea of fecond caufes, a firft is included.
Hence the objection is without force.
V. 7/ has beenfaid, I think, by the infidel, that
all things come alike to all, one event to the righteous,
and to the wicked ; to the good and to the pure, ana
to the impure,—that as is the good, fo is the/inner ;
and he that fwearetb, as he that feareth an oath.
That this is an evil, among all things that are done
under the fun, thai there is one event unto all.
But this, in a fenfe, is falfe : for God, the wife
and good governor, does even now accept the
works of the good man ; and he exercifeth a kind
providence over him. All thi gs work together
for his. good. He guides him now by his coun-
icl. Whereas it is not fo with the wicked. And
notwithftanding this is not the ftate of the good
" man's full reward, or prefent good things, are
not
 jfa Effay upon Providence. 19
Tiot the diftinguifhing marks of his character ; yet,
Ordinarily he has the trueft enjoyment of thofe
things which he poflelfeth. He may indeed fall
with the wicked, in a wide ruin! and fo far, one
event, may be faid, to have been to them both.
But his ftate and condition is not the fame with
refpect to the confequences of that ruin. So that
the objection can only be true, in fome inftances
taken from the external appearance of things : for
the favour of God, has the good man for its ob
ject ; and his difpleafure, has the wicked man for
its object ; which make the difference of infinite
moment and importance.
I might have added, without a particular pro
vidence there could have been no exprefs revela
tion, nor thofe fpecial interpofals, called miracu
lous. But the credibility of thefe will be fhewn,
in the following obfervations on Mr. Chubb' s poft-
humous works. And thereby, the demonftration
will be farther illuftrated.
CHAP. I.
How far the evidence of Mr. Chubb'* chri-
Jiianity fcems to arife, jrom his Pofhumous
Works.
IN canvaffing the writings of any author, great
care mould be taken to do juftice to his ar
gument ; and, as far as we are able, we fhould
find out his fentiment and view. When this is
duly attended unto, it is very allowable to point
out what inconfiftencies or abfurdities have place
in his performance. If he reafons from profef-
fedly approved principles, which he avows as the
guides of his operation, we then may fo far ap
ply them in fupport of the ufe he would make of
them ; or otherwife, as the manner of his hand
ling the fubject will admit. If, on the other
hand, a writer profeffeth to be in doubt, or fcep^
D 2 tic4
 fiO Obferuations on Mr. Chubb'j
tical in refpecl: to the truth and certainty of any
tenet ; we are to confider in what ftate he has left
the tenet, or what degree of evidence he has gi
ven it, in his reafanings. The fame method
fhould be taken whilft we are examining into opi
nions, or fentiments that he would expoie and re
fute, as falfc, or erroneous.
Under thefe rules 1 will endeavour to guide my
pen, whilft I am animadverting upon Mr. T.
Chubb' s pofthumous works % and will treat his per
formance with a careful regard to Truth, or, as
I could wifh mine mould be treated.
I fhall firft introduce the article of prayer.—
Article I. Prayer, he fays, if confidered as a pofitive inftitu-
Theufc- tion, orfomething of like kind, the ground of which
fulnets of is not previous in nature, but only in the ufe of it
prayer it may },e fu})fer>uient to the -petitionees good, by in-
Jedaed. * troducing in him fuch proper reftections, and, there
by, proper affections and atlions, as, otherwife,
his affairs and advocations would divert him from ;
Ifay, if this be the cafe, then the forementioned
difficulties feem to vanifh. And, in this view of
the cafe, God is not mocked by being invoked ; for,
as the invoker does not propofe to inform the Deity,
nor to make any alteration in him, by his prayers,
but only ufes God's name by way of petition, &c.
in order to raife in his own mind fuch proper re
ftections, and, thereby, fuch affeclions and atlions
as will render him pkafing to his Maker ; fo, he
neither defires nor expeSs to have his prayers an-
fwcred, in any other way than in the natural courfe
of things. Pofthumous works, Vol.1. p. 282,

This is faying the thing one would wifh him

to fay : and I chiefly differ from him in confider-
ing it a pofitive inflitution, or fomething of like
kind, the ground of which is not previous in na
ture. Which he lias indeed himfelf made impro
per;
 Poflhumous-works. -tt
per; forafmuch as he fuppofeth that prayer may
introduce in man fuch proper reflections, and
thereby proper affections and actions, as, other-
wife, his affairs and advocations would divert
him from. But then, this is to give up the pro
priety of his calling prayer a jpofitive inftitution,
the ground of which is not previous in nature :
unlefs he could prove that a man can be fo fitu-
ated, as that his affairs and advocations will not
divert him from fuch proper .reflections, and pro
per affections and a6tions, which prayer is fo
proper a means of introducing. But if prayer is
a proper mean to fuch an end, it has a previous
ground in nature, i. e. in the prefent fituation of
man. And its having fuch an effect, he may de-
fire and expect that it will have fuccefs in the
courfe of God's providence ; becaufe for the rea-
fon of its having fuch an effect, it muft alter the
natural courfe of things, relative to him, from
what they would have been, had no fuch effect
taken place.
This concluflon will be fupported from a de
claration made by this writer, who fays, that who-
ever, from an evil difpojition, or bafenefs of mind,
chufes to be mifchievous and hurtful to the intelli
gent world, and employs his abilities in anfwering
fo vile a purpofe, fuch a one thereby renders him-
felf the proper objeSl of dijlike and refmtment ta
every oth?r intelligent being, as he is a common
enemy, whether each one has been an immediate
fujferer by him, or net. Ami, in this view of the
cafe, fuch a man may not improperly be faid to be
an enemy, and to be injurious to God, confidering
God to be an intelligent being: feeing heftands.dif-
pofed to contribute to his maker's hurt, wen it
pojftble fuch a thing could be. Vol. I. p. 389.
The wide difference made by prayer, as the
mean of introducing proper reflect ions, and there
by,
!9 2 Obfervations on Mr. Chubb'j
by, proper affections and actions, from that of
the mifchievous man, will place them in as wide
a fituation reflecting the natural courfe of things ;
unlefs we can fuppofe that God, an intelligent
holy being, can look upon them as equally ene
mies and injurious to him.
If Mr. Chubb has contradicted the laft repre-
fentation given of a hurtful man, in a following
page, no man can help it : the reafoning muft
ftand as it is. He fays, I think it muft be acknow
ledged, that no man ever dejigned, or intended to
do difhonour to God, or to be injurious to him in
his charatler, or otherwife. Vol. I. p. 391.
I do not fee any reafon of this opinion, or how
a man may be properly faid to be an enemy and
injurious to God, without any defign or inten
tion. For whatever extravagant notions they
may have entertained, all wicked men know,
that they are contemning the authority of God,
whilft they are committing theft, murder, and
violence. But moreover, defign and intention
have ro fmall place in moral action. "When a
man cafts off the fear, and infults the very name
of God, can he be fuppofed to do it without any
defign or intention to difhonour him, or to be in
jurious to him, in his character, or otherwife ?—
Indeed were we to underftand the propofition as
confined to fanatics ; I mean, perfons who difturb
the peace of the world, who injure and perfecute,
under the pretext of religion : of fuch, Jefus has
declared, that they think they do God fervice,
tho, at the fame time their conduct proves, they
do not know him. But the poftulatum is too full
for this reftriction : viz. I think, it muft be ac
knowledged, that no man ever dejigned, or intend
ed to do.dijhonour to God, or to be injurious to him
in his charatler, or otherwife. Every vicious
man, or every fool, fays in his heart, fecredy
with-
 Pojihumous-ivorks. ijf
wifheth, that there was no God : nay, it is the
manifeft language of his actions. In works they
deny God : as they would confound and deftroy
the eternal difference of good and evil, right and.
wrong. We had better therefore abide by the
fentiment of a wicked, mifchievous man being the
proper objetl of dijftike and refentment to every other
intelligent wife being ; not only as he is a common
enemy of mankind, but as he is properly an enemy
and injurious to God ; i. e. difpofed to contribute t»
his maker's hurt, were it pojiblefuch a thing could
be.
The right application of thefe principles, laid
down, will naturally evince the ufefulnefs of
prayer.
Even the practice among pious people of fay- Art. II.'
ing grace, (as it is called) both before and after Of blef-
meat, Mr. Chubb has recommended ; for he fays, finf5 the
that by thefe atls of piety, or devotion, a fenfe of a e*
God's providential goodnefs may be impreffed upon
the mind, with a thankful remembrance thereof \
and to call this mocking of God, feems, at leaft, to
be an hard faying. V.I. p. 284.
Yet, as to prayer, a qyejftion may arife, whe
ther it is a part of natural religion, or whether it
is to be confidered as a pojitive inflitution, orfome-
thing of like kind, ? which queftion, perhaps, may
much more eafily be asked, than anfwered. p. 277,
878.
The difficulty, in Mr. C.'s idea, appears to
be from a fuppofition he has made, that if prayer
be a part of natural religion, then it feems to fup-
fofe that God not only hears, but alfo that he an-
fwers the requejfts of his creatures, by giving them
what they pray for, if the requeft be reafonable,
and for the petitioners good, and that this is gene
rally the cafe ; becaufe, otherwife, perhaps, we
Jhall be at a lofs to difcover what there is in
nature,
 Obfervations on Mr. Chubb'j
nature, to be a proper ground for prayer, fo as
to render it a part of natural religion. Vol. I.
p. 278.
What was faid above, would in a great mea
sure obviate this difficulty : for prayer, being, in
the ufe of it, fubfervient to the petitioner's good,
by introducing in him proper reflections, and
thereby proper affections and actions, which
Gtherwife his affairs and advocations would divert
kim from : this fufficienfly fhews the ground
there is for prayer, fo as to render it a part of
natural religion. It needs not be fuppofed, that
every requeft, that is put up by a good man, fhould
be granted : for if he is led by the prayer to-
proper reflection, &c. the prayer has it's effect
upon him, and anfwers it's great intention.
The afking for particular favours, fuch as
health, the removal of difeafe, or pain ; the
continuance of the life of a dear and valuable
friend, Csfr. Tho' thefe fhould be denied, there
was a ground in nature for the petitions ; even
from a juft and rational felf-love ! but what if we
fucceed not in the requefts ? the petitions were
not lefs reafonable : and they muft have been re
garded, as what became us, by the object of our
addrefs, tho' God fhould fee fit to difappoint us.
For in our putting up petitions for fpecial fa
vours, we fuppofe it in the breaft, and wholly
at the pleafure of our maker to indulge us, or
not. And that his wifdom is alone fufficient to
determine what will be moft for the univerfal
good. Nor is the prayer ufelefs, becaufe lite
rally, or in the very article unanfwered, if it has
but that good effect upon ourfelves ; which,
prayer has fo apt a tendency to produce.
There are befides, addreffes we make in the
form of petitions, which are rather intended to
enlarge our benevolence, and improve our hu-
3 manity,
 An Ejfay on Providence, itf
inanity, than to excite an expe&ation of any
anfwer to our requeft. e.g. thy will be done
on earth^ as it is done in heaven. This is rather
a pious wifh, that fuch an happy ftate of things
had place with us, than an expectation of our
fceiflg, k.—»In like manner, when we pray for
princes and magiftrates, that they may all rule
in the fear of God ; we intend not by it, that
God fhould, by any compulfive influence, make
princes, any more than other men, pious. But
neverthelefs, fuch fort of petitions have an apt
tendency to preferve in us juft notions of hu
man government and governors : it keeps up
the fupremacy of our efteem, veneration, and
awe of God! and fpreads in the minds of men
an abhorrence of all ufurpation of dominion over
confcience. Yet,
The declaration, John xvi. 23. is faid to be
a moft unbounded promife made by Chrift, viz.
that whatfoever the dtfciples Jhould ajk the father
in his name, he would give it them. Vol. I.
p. 281.
Had it been attended to, it might have been
known that the name of thrift, moft properly,
and moft ufually fignifies his Authority', or the rule
which his doctrine or Gofpel prefcribes ; and then
there would have been no room for the calling
it, a moft unbounded promife, that ftood in
need of Mr. Chubb's limitations : for it was al
ways a truth, fince our Lord delivered himfelf
thus, not only refpe&ing the apoftles, but all
Chriftians in every age, have, and fhall have,
whatever they alk of the Father, in the Name of
Chrift.
To do Mr. Chubb juftice, he has acknow
ledged, that tho' a man in praying for the for
giveness of his fins, or for daily bread, does not
dcfire or hope for fuccefs, but upon the known
E prin
 26 Obfervattons on Mr. Chubb'*
principles of truth : i. e. in the one cafe render
ing himfelf a jit objeSi of mercy, and in the
other he expects bread in the general courfe of
God's providence : neverthelefs,—fuppofing, fays
he, there be an impropriety in praying to God, for
what prayer will not be a means to obtain ; yet,
that impropriety, or prayer, thus circumjlanced,
furely, is not mocking of God. V. I. p. 283.
In the cafe of afking forgivenefs, there is an
aptitude in the petition to difpofe the man to
true penitency, and fo to make him a fit object of
mercy. In the other cafe of afking for daily
bread, it has a tendency to infpire with courage,
and excite to the diligent application of our own
capacities in order to obtain it. With a fuperior
chearfulnefs does a man purfue his labours, who
has owned his dependance on God's blefling for
the fuccefs of them ; far fuperiour to what that
man can experience, who denies God's provi
dence, and attributes every event to a furly,
unyielding, inexorable fatality.
Another inftance of Mr. Chubb's yielding to
evidence, and which has given me confiderable
pleafure, is, in the article of a. fpecial providence,
and a revelation. This appears from feveral places
in his pofthumous tratls. I will cite a few of them.
Art. III. Under the Jewijh State, Mr. Chubb fays, that
A fpecial GW, fometimes, by his fpecial providence, inter-
F0VI- ifofed, and advifed them, and brought his bleffings
^[^and his curfes upon than. V. I. p. 87.
revelation Another place is exprefs both for a fpecial pro-
acknow- vidence, and in fupport of a revelation ; his
ledged, mwonjs are When men are funk into profs imo-
oivc?n or 0^0
cumitan. rance an& error, and are greatly vitiated in their
ces. affetlions and atlions, then, God may, for any
rcafon I can fee to the contrary, kindly interpofe,
by a fpecial application of his power and provi
dence, and reveal to men fitch ufeful truths, as
other
 Pojlbibnous-works. } -2y
ttberwife they might be ignorant of, or might not
attend to ■, and alfo lay before them fuch rules of i
life, at they ought to walk by ; and likewife prefs »
/heir obedience with proper motives, and thereby,
lead them to repentance and reformation :—J" fay,
this may be the cafe. V. I. p. 292, 293
Thefe are conceflions made in favour both of
a fpecial providence, and an exprefs revelation.
And befides this, . / - -
He has allowed, that the Chriftian revelation is
the rnoft perfect : for he fay?, // may perhaps be Article '
apiece of juftiee due to Chriftianity (could it be IV. The
clearly defined, and certainly determined. what Chnftiaa
Cbriftianity is, and could it be feparated from S; ™ftof
every. thing that hath been annexed and blended a|j *n&°t
with it) to acknowledge that it yields a much tien^ry re-
clearer light, and is a. more fafe guide to mankind, 1'gions.
than any other traditionary religion, as being bet
ter adapted to improve, and perfetl human na
ture ;—-—V. II. p. 370.
Nay, he has not denied, but that miracles
might be wrought in fupport of Chrift's miflion, Article V.
which, he thinks, was divine. If fuch a fupe- M^cles
riorily of power attended Jefus Chrift, as tht™^™
biftories fet forth ; then, as that miniftry, and perfe^.
the power which attended it, feem, at leaft, in ons, and
general, to have terminated in the public good ; probably
Jo it is more likely that God was the primary a- *"e .**.
gent in the exercife of that power, than any other of cj,rm*,
being; becaufe it is more likely, that God fhould A.y\ntm\i-
he concerned for the common good of his crea- fion.
tures, than that one creature fhould be thus con
cerned for the good of the reft ; and then it is pro
bable Jefus Chrift, en whofe will the immediate
exercife of that power depended, did not uje that
power improperly, by impqfing upon mankind to
their hurt, feeing that power appears to have
been generally well diretled in other refpefts, and
E 2. feeing'
 SiS Obferoations m Mr. Chubb's
feeing be was enfwerable to bis principal for the
abufe of it. From thefe premifes, or front ibis
Art. VI. general view of the cafe, I think this conelufion
Chrift's follows, viz. Chrijfs miffon Was divim. V. II,
Biiflion p. 296. - -- >'*\>
"?* di" And to put it out of all debate* that he h»
.written with no defign to fliew difrefpeft to the
New-Teftament Writings, or to Jefus Chrift, or
Art. VII. to his Apoftles ; take the following paffages. If
He wrote any Jhall fay, that what I bave written, is oat of

to the per- Chrift ; to fuch I anfWet, beforehand, the acca*

fen and jation is falfe. And as, upon the Cbriftian ftheme,
miniftry jefus Chrift will be the judge of quick and dead J
v ' under this confederation, I bave w difagreeabit
apprehenfions on account if any thing, that I haVt
publifhed to the world. lb. p, 393, 354.
Whatever ambiguity there might poifibh/ b*
in this declaration ; Mr. C, will be ehttrgeabl*
with great prevarication, and an intention to de
ceive, if he had no confidence in that fad; on
which he aflures his readers, that, i» this tarts,
and under tbefe confederations, I have nbdifngrit*
able apprehenfions. i. e. he either had flhir view*
and conducted under this confideration, or not %
and this either was, or w» not the grotmd of hrs
quiet and ferenity. If he was not hf earneft hi
his belief that Jefus Chrift will be judge of quick
and dead, he is chargeable with very crimimd
trifling ; and a fort of legerdemain, or magical*
deception ! but if he really had fuch vreWs, aftd
fuch dependance, then he allures his readers wittr
a good grace ; and is not chargeable with any fuch
folemn grimace, as would appear, under the fcf-
picion of his fincerity. I think, the laws of cha
rity will not admit cenfare.
HA
 Tofthtimam-'works'. f$
He having fpoken of fome docVrnrf* in the
epiftles as erroneous, fay*, I do not intend by
this, . to lead my readers into a negleSt of the wri
tings of the apoftks -, much left, with the laity ofAn.vm.
the church of Koine, to lay them quite afide ;— Nor of his
V. II. p. 345. A*0®*3-
Again, As the Writings of the Apoftles were
tccafional, fo they contain many excellent cautions,
advices, and inftruSfions, which ferve for the.
rightly direHing our affetJiovs and a&icms. Ib»
And or Chrift, he Writes thasy upon his fo
mentation over Jerufakm.—Tbis is the excellent Art. IX.
and beautiful charabler which is given of our iof</Chrift's
Jefus Chrift: and which no doubtr was *f^ofm^^
end confident, thro' tht whole courfe of his bfet^ tra,,.
allowing for the fratities of nature he might haviitfvX.
teen liable to. lb. p. 1 80.
-, From; thefe paftages he would have uri under*
ftand, that he allows the probability of a fpetial
providence ; of a tpeciai revelation \ of the truth
of Chrift' s divine miffion ; and that miracles Article X.
might be Wrought by God in atceftatron thereof. Miracles
And tho' he haai ufed much ridicule in treating far'her
on the miraculous conception of the virgin : yet* fcjJ^"
aflt Ms* fpirit! evaporates, by declaring, That God
may, .if.Jae pleafes, bring a man into being this
way, that id, he imay, if he pleafes, create^ of
ttherwrfe produce, human feed in the womb of e
woman, and make it dnfwer the fame purfofe, as
if it had been introduced, by the dperation of a
nan, in the ordinary courfe of gentratjon. V. IL
p 278.
This is to allow the poflibHity, or that k ifr-
fos no a&furdity : for he fays, God may if he
fleafes do this. And refpe&mg the phrafc begot
ten, applied to Jefus* as the fqn of God, he
9 owns.
 30 Obfero&tims on Mr. ChubbV
owns, that the word is figurative, as Chriftians
are faid to be btgotttn thro' the go/pel. Ibid.
Having admitted the probability of ChrhYs
million being divine, he thus expreffeth himfelf,
Art. XL I fay, tbe great queftion with us muft needs be\
A plain what was that mejfage ? and not, who, or what
rule of was (fat tnejjittger ? becaufe a meffenger^ con-
Cjjfl*0 fidered abftratledly from his mejfage, is a mere
cian£ktr.fift*on* *s nothing : feeing the very chara&er of a
mejfenger,as well as the importance ofthat charatler,
are merely relative, refulting whollyfrom the impor
tant mejfage they ftand related to. V. II. p. 5$.
.:» • - So that the New Teftament writings are a rule
of judging, every way adequate to the capacity
of all who are privileged with them ; by which
alone the characters of the feveral writers, and
v the importance of thofe characters may be deter
mined. Neither can they oblige, as a rule of
men's forming their judgments and practice,
farther than the mefiage they contain.
Thefe conceflions mould have their weight ;
notwithftanding any raillery, either here- or clfe-
where, he may-have bellowed upon the fubjecl. It
is an open declaration, that miracles recorded, and
the doctrines revealed, are what imply no abfurdity.
Yet, he thinks it not likely that Jefus Chrift
was fo produced, as above mentioned, and that
no great or good purpofe could be ferved by it;
The opinion is not fingular, tho' it denies the
authority of two evangelifts, and would throw
afide a prophecy, which we are perfwaded did
refer 'to the Mefliah, viz. that of a virgin, or
maid, conceiving and bringing forth a fon. But
Art. XI I. °f this more hereafter.
The Pro- Mr. Cbubb has alfo affirmed the probability o£
bability ofa future ftate of retribution ; for having confi-.
^"etu7 dered man .as made free, and capable of being a
retribu- friend or an enemy to the common good ; he
tim. fays,
 ' PofibutaouS'iverks. 3i
fays, hence arifes a probability that there will be
a future ftat'e of exijtence to men., in which ftate,
God's favour and difpleafure wiH be properly and
amply Jbewn forth ; V. 1. p. 381. And
again, as 1 think, were I intrufted with the exe
cution of civiljuftice, 1 ought, andfhould, reward
thofe that have generoujly contributed to the pub
lic happinefs, and punifb thofe who have bafely and
wickedly contributed to the public hurt, had I a
ferfetl knowledge of their cafes, and had I power
fufficient for thefe purpofes ; fo, from hence I cannot
but conclude, that God who is the moft perfeS in
telligence, goodnefs, and boundlefs power, will much
more do fo ; and confequently there will be a future
judgment and retribution. lb. 397. Art.XIIU
This is a conclufion drawn with more aflii- The cer-
rance, than a bare probability would] fupport : it ?""/ °*
is drawn from what he knew of himfelf ; and in u-
which he infers the certainty of a future judgment
and retribution.
Yea, with regard to future punifhmcnts, he
has thus expreffed himfelf: Upon the whole of
this argument, I obferve, that as we have all
the certainty the nature of the thing will admit,
that the divine condutJ, in all things, in all in-
ftances and cafes, will be conformable to perfetl
reSitude ; fo we are thereby certain that the Deity
will not punijb needlejly, or without any juft Art. XIV.
ground, nor will he extend it beyond it's proper ^en*
bounds. lb. 421. how con*
- If any regard is due to the moft fober decla- duaed.
rations, that have in them the air of finceriiy,
we have Mr. Chubb'% opinion in favour of the
ufefulnefsof prayer.——He owns a fpecial pro
vidence, and an exprefs divine revelation.—That
the Chriftian revelation is the moft perfect of any
traditionary one. That miracles are confident
with the perfections of God, and probably were
at-
 33 Obfervationt w Mr. Chubb'j
atteftations of the truth of Chriffs miffion.- n —
He fblemniy declares, that he has not written
out of difrefpeft to the psyfon and miniftry of
Jefus Chrift ; but that upon a dependance or*
Jefus Chrift being the judge of quick. and dead,
he has no disagreeable apprehenuons.—Nor hat
he any defign to lead his readers to a neglect of
the writings of the apoftles. —That as to Chrift*s
chara&er, it is excellent and beautiful.——And
he has not only allowed the probability, but af
firmed the certainty of a future ftate of rctribu*
tion. Arid has likewife given his opinion as to
future puniihments.
From thefe premifes, for any to fay, that Mr.
Chubb did not profeft himfelf, or that he was
not a Chriflian, would be an unjuft conclufien.
In the above portrait, as far as I know, I have
fairly reprefented him in all the articles which I
have cited.
q n a p. ft
Sbewtfonu of the blemi/hes, and imperfection*
that are to be found in Mr. Chubb'j pqfi-
bumous-'WQrks.
TH IS is the more difficult and lefs pleafing
part of the undertaking. Yet in it, I will
not only endeavour to do his writings juftice, but
as far as the cauje of truth admits, treat his er
rors with candour.
__. Mr. C. has, without fcruple, given us very
Rcvela- cxplicite accounts of his difbclief of any revela
tion can tion ; tho* he takes much pains to overthrow the
have no credibility of one ! e. g. / have already obferved,
previous ^at <#wKtf revelation is above or out of the ordi-
• n' nary courfe of nature, and as fuch, we can have,
no previous ground te' prefume or expefl that there
is or matU be any fuch thing ; nor can we -pcff.bly
be
 Pofthumous-works. ..^ 33
be under any previous obligation with regard toit±*
and therefore we cannot be obliged to feek after it.
To this, I may add, that it feems a little prepo-
fterous for a man to bunt after a guide to his judg
ment and behaviour, when the anthor of his being
has placed one in his own breaft \ efpecially if it be
confidered, that the guide he has muft be proper
and fufficient to anfwer the purpofe aforefaid; be-
caufe, otherwife, the author ef nature, is:ho is the
moft perfeSl intelligence, and of the moft boundlefs
power, muft have been greatly wanting to his own
defign. Vol. II. p. 30.
I would firft obferve, that Mr. C. is able
to remove all the mift he has raifed, from
a man's hunting after a guide to his judg
ment, and behaviour ; hecaufe not able to
difcover whether the New Tefiament, as we
have it, or the Coran, as we have it, are genuine
accounts of the Chriftian, or of the Mahometan
revelations. He mall himfelf clear up the cloudy *
heaven which his own imagination had created :
for thefe are his very words refpecting Chrift's di
vine million ; / fay, the great queftion with us
muft needs be, what was that meffage ? and not
who, or what was that meffenger ? becaufe a mef
fenger, confidered abftratledly from bis meffage, is
a mere fitlion, is nothing ; feeing the very charac
ter of a meffenger, as well as the importance of
that cbaratler, are merely relative, refulting wholly
from the important meffage they Jland related to.
Vol. II. p. 55.
This will enable us to place the rule in fight of
every man, even thofe of the loweft underftand
ing -, for the word is nigh them. They are un
der no obligations of hunting after a rule. The
meffage is before their eyes, and they may judge
qf the meffenger, and the importance of his cha
racter by it, with as much eafe and certainty as
F if
34 Obferoatiom on Mr. Chubb'5
if they had lived in Judea from the firft of the
reign of Tiberius, down to the end of Nero, and
had converted perfonally with Chrifi and his a-
poftles : or had been witnefs to the Churches,
thro' the Roman and Grecian empires, receiving
the New Teftament writings as agreeable to the
doctrines that had been taught by the apoftles,
every where. It is the meffage and the impor
tance of it, that determines the character, and
the importance too of the meflenger's character.
And this we have before us, which wholly ex-
cufeth the honeft and ferious any further labour
in hunting ; than that of a diligent attention and
due application of the rule.
Nor would I have the unbeliever triumph in his
notion, of the univerfal fufficiency of reafon, or
the light of nature. . The New Teftament writings,
have taught this doctrine, as plainly as he is able
Co do it. Jefus fays, that no man can come to him,
except thefather, i. e. the evidences which he ex
hibits ofGod's paternal character, draw him. And
It 's becaufe men did believe in God, that they did
alfo believe in Jefus. St. Paul has affirmed, that
that which may be known of God, is manifeft to
the pagan world ; for God hath Jbewed it unto
them. And that when the Gentiles which have
not tbe law, do by nature, or habit, the things
tpntained in the law, thefe having not the law%
are a lew unto themfelves. And St. John, in the
introduction to his Gofpel, (which Mr. C. had
imagined, was his own private opinion) fpeaks
of God's having always been the life of men, and
that very life was properly their light. That the
true light was that which lighteth every man that
eometh into the world. That God had always had
his being and perfeclions manifeft to men in his pro
vidence, and the world bad been made by him, and
yet7 the world knew bhn net. And when our
Lord
 PoJHmmous-itoris'. '$$
Lord fpeaks of the importance of the revelation
he has made of God*s will, he never reflects on
the light of nature, as not having been a proper
and fufficient guide to men. Yet, he tells his
difciples, and thofe people who had been the wit-
nefles of his works, that their remaining infide
lity would make it more tolerable in the day of
judgment, for the inhabitants of dries, under the
light of nature, that had been judicially deftroyed
for their wickednefs, than it would be for them !
And when fpeaking of a wicked chriftian, in
companion with a wicked heathen ; he fays, that
he who knew his Lord's will., and did it not, Jball
be beaten with many firipes : whereas he who knew
it not, and did commit things worthy of ftripes,
Jball be beaten with few. for unto whomfoever
much is given, of him Jball be much required :--fo
that if we may rely upon the judgment of Jefus%
it will be very dangerous for any man to reject
the Gofpel, under a pretence that the light of
nature is a proper and fufficient guide. The &-
poftles thought it of the utmoft importance, to all
to whom it was addreflcd. Is it not then too
great a prefumption for any man, to conclude
haftily, that they were all miftaken ?
Again, by divine revelation being above or out
of the ordinary courfe of nature, I fuppofe Mr.
C. means, that if there was a divine revelation, it
would be a divine revelation.—But upon his denial
of there being any fuch thing ; affirming that we
can have no previous ground to prefume or expect
there will be any, his meaning is not fo evident.
"What the previous ground intends ; whether it be
fuppofed to be in, or out, above or below the or
dinary courfe of nature, is not fo obvious. If he
means, a previous ground in the ordinary courfe
of nature, of expecting fomething out of and
above the ordinary courfe of nature, this will be
Fa a
*g Obfervations on Mr. Chubb'*
a perplexed cafe : but if we may fuppofe an ac
tual ground of preemption and eXpe"<tati:bn out
of the ordinary courfe of nature, of fueh a reve
lation, afl Hit difficulty and confufion will be re
moved. Now, that fuch a previous ground Is
very fuppofeable, Mr. C. thus acknowledges :
When mm are funk into grofs ignorance and error,
and are greatly vitiated in their affeclions and ac
tions , then, God may, for any reafon I can fee to
the contrary, kindly \nterpofe, by a fpecial appli
cation of his power and providence, and reveal to
men fuch ufeful truths, as otherwise they might be
ignorant of, or might 'not attend unto, and alfo lay
before them fuch rules of life, as they ought to walk
by ; and likcxife prep their obedience with ^proper
motives, and thereby, lead them to repentance and
Reformation -, Vol. I. p. 292, 293. which is ex-
prefsly allowing a previous ground of preempti
on and expectation, in fuch a difordered unnatu
ral ftate of man. If therefore there ever has'been
fuch a ftate of mankind, as is here fuppofed, tho'
a divine revelation be above, or out of the ordi-
naryctiurfeb'f nature, it was to be expected ; and
we have no room of doubt, but as there has been
fuch a previous ground in the difordered condi
tion of mankind, fuch revelation has been given :
and of confequence, we are under obligation with
regard to that revelation, and it is our duty like-
wile to feck after, i. e. enquire into its evidence.
Neither is it at all prepofterous for a man to at
tend to ilie divine revelation, as the guide of his
judgme; I and actions ; becaufe tho' God had
placed in man a guide proper and fufficient to an-
fwer the purpofes for which it was given, yet,
man having funk into grofs ignorance and error,
and become greatly vitiated in his affections and
actioi.1;, that divine revelation became ufeful and
proper Tor him in fuch circumftances. -
And
 Pofihumom-'workf. 35»
And that a divine revelation has been afforded
to man, we have full and fufficient teftimony j
and alfo the fundry times and diverfe manners of
its being given, are exprefsly afcertained in the
facred records : the truth of which record is ve
rified by abundant experience and fact. So that
what this author has allowed in one place, wholly
demolifheth what he would difallow in another.
And it is the grand miftake which men ufually
run into, who would controvert a divine revela
tion, viz. that becaufe the reafon of man, rightly
ufed, under the light of nature, is a proper and
fufficient guide to all, who thus ufe it, and are
not favoured with an exprefs revelation ; that
therefore when this has been generally perverted,
and a revelation has been afforded, they are quite
unconcerned with the revelation given. This b
fcn enormous miftake. For the revelation, ifdr-
Vine, will harmonize with the precepts of nature,
and enforce them by proper motives : and its do-
Sng fo, muft oblige men, however virtuoufly
they are difpofed, to make ufe of this fuper-addea
"means of virtue and holinefs. And it will be at
their peril, that they defpife or rejecl: it.
It is faid, that the revelation, like a pack df Seft. II.
cards, is capable of being Jhuffled and cut, com- Revela-
pounded, and divided, and dealt forth, fo as to tl0n ^om*
anfwer the depraved appetites, and the various in- p"!~ c? *
ierefts of men. Vol. II. p. 63. card3.
This ludicrous fimile, will as well fuit that
"proper and fufficient guide in i man's own breaft,
which we fhall find Mr. C. a ftrenuous advo
cate for : men who are without an exprefs reve
lation, and all who think proper to contemn
-'and defpife it, are as capable of muffling and cur-
"ting, compounding and dividing, and dealing
forth, fo as to anfwer their depraved appetite*
and various iritcrefts, as thofe men whobelievrn
'-" re
 38 Obferpations oh Mr. Chubb'*
revelation.—Did the revelation appear to counte
nance any trick, diffimulation, or unjuft beha
viour ; did it, in the lead, inftruct men in any
of the little, knavifh, or vicious arts and practi
ces ; the fimile might then have been admitted,
ae ufed with propriety. But if it moft univer-
fally abhors and difcourages all difguife, cunning,
ftratagem, that may impoie upon and injure any
of our fellow-creatures : then it muft be allowed,
that the fimile is very unjuft. and one may fafe-
ly aver, that the revelation is not capable of fuch
ufe ; but as men miftake, pervert and abufe it.
Its peculiar doctrines are plain, and obvious :
fuch as, that of remilfion of fins being connected.
with true repentance, without any facrifice, or
ritual which had been either a part of Jew, or of
Pagan theology. That the obedience actively
and paflively expreffed in the life and fufferings
of Jcfus, mail be the exemplar of mens accept
ance with God. In which fenfe, he has given
his life a renfom for many ; that is, all fuch who
imitate his obedience (hall be raifed from the
dead, by the miniftration of Chrift, and intro
duced into a ftate of final happinefs. And his
own exaltation to power and dominion is the ear-
neft and pledge of their final juftification.
Thefe are the peculiar, but plain and obvious
doctrines of Chriftianity : fo that if men fhuffle
and cut with them, or ufe them as they would a
pack of cards, it is not owing to any defect in.
the revelation, but to a defect in their own atten
tion and integrity. Nay, more than this, there
is all the precaution taken in the teachings of Je-
fus, to prevent miftake ; fince every worldly mo*
tive is excluded any influence in the laws and
maxims of God's moral government, under Jc
fus. Which motives being perverfely introduced
by vain, defigning men, has been the true fource
of

X
 Pojlkumous- works. 39
of all the (huffling, and cutting, and dealing
forth that is fo loudly complained of. A conft-
deration, that will fully fecure the credit and ho
nour of the Gofpel fcheme, from all reproach
and fcandal.
Chriftianity Mr. C. fays, is altogether indetermi- Sea III.
note, therefore, what is deemed to be fuch, by Rld'cu,e
each Cbriftian fe&, that is true religion to &**%£%£.**
Sett ; and its oppojite, in any of its branches, is non as
falfe religion fo them. Vol. I. p. 294. indear-
This is playing with truth, and militates even miwtt,
with this writer. For tho' he here fays, Chri-
ftianity is altogether indeterminate ; yet he tells
us, By Chriftianity I mean, that revelation of God's
will which Chrift was in a particular and fpecial
manner fent to acquaint the world with : and fo
far as the writings of the apoftles are confonant
with it, they come under the denomination of Chri
ftianity. Vol. II. p. 346".
Hence any one may plainly difcern, that he,
by his own definition of Chriftianity, has fhewn,
that it is determinate ; and therefore the burlefque
before bellowed upon it, is a miftaken thru ft,
and no better than a brandifliing of his fword in
the air. .Hence that other paflage, ib. p. 370.
could itJkvtlearly defined, and certainly determined
what Chriftianity is, Sec. will fhare the fame fate :
and mutt be efteemed no other, than the fcepti-
eal making, or wavering of his pen. For if Mr.
Chubb could have a meaning, which he thought
would determine what Chriftianity is, another
may ; and I think his meaning is very clear, and
his definition juft and indifputable. We are
therefore obliged to underftand his ridicule, when
pointed at Chriftianity, as if it was indeterminate,
altogether fo, and as not feparable from every thing
that has been annexed and blended with it, to be
no otherwife a truth, than as we take our views
of
40 Obfervatlom on Mr. Chubb'*
of it from human fyftems and practices. For^
in reality, when we form a judgment of Chrifti-
anity in a right point of view, we find it deter
minate ; and to intend, that revelation of God's
will, which Chrift was in a particular and fpe-
cial manner fent to acquaint the world with : and
fo far as the writings ofthe apoftles are confonant
with it, they come under the denomination of Cbri-
fiianity.
But then he fays, From the four Gofpels, he
thinks, the Chriftian revelation is to be chiefly, if
not wholly colletled. Vol. II. p. 72.
This feems rather to contradict the definition
he has given ; for if by fo far as the writings of
the apoftles are confonant with that revelation
which Chrift made, has any meaning; i.e. if
there be any confonancy in their writings with
Chrift's doctrine, and they thus far come under
the denomination of Chriftianity, then it muft
follow, that what Mr. Chubb thinks about the
four Gofpels at one time, is not confiftent with
his definition of Chriftianity at another.
But what is more perplexing, he fays, That
the hiftory of the apoftles miniftry, does not clear
up, but rather darken and perplex the fubjecl :
fo that what is Chrift's meffage, or what is the
Chrijtian revelation, ftrittly and properly fo called:
this muft be chiefly, if not wholly colletled from the
biftories of Chrift's miniftry, as we have not ma
terials elfewhere to gather it from. lb. p. 73.
I am not able to reconcile this with the above
definition, nor with that declaration we have ci
ted, viz. / intend not to lead my readers into a ne-
glecl of the writings of the apoftles,—much lefs, to
lay them ajide. What can lead to a neglect of
them, if this reprefentation cannot ? viz. an af
firmation that the hiftory of their miniftry does
not clear up, but rather darken and perplex the
fubjeA? Worfe
 Pofthumous-'works. 41
tyTbrfe yet, Chrijfs meffage has beenfo loofely Sec. lV\
and indeterminately delivered to the world, that ct>•J/Ps i
nothing but contention and confufion has attend- ^Q^\e.
edit, from its firft promulgation down to this time; Hvered.—«
infomuch that what has been deemed to be Chrifti- The New
anity in one age, and by one people, has not been Teftament
fd in, and by another. And as to the books of the jjj£J£ thc
New Teftament, they have been fo far from being
a remedy to this evil, that they have been partly
the difeafe, or at lec.fi they have contributed to it±
as the moft oppofite and contrary dotlrines are ca
pable of being grounded, and have been grounded
upon them ; Vol. II. p. 247.
It is very ftrange, that when our Lord has
foretold the abufes of his Gofpel, and the evils
that men would introduce by a neglect of its Spi
rit, and by an enmity to it ; that thefe things,
taking place accdrding to his prediction, fhould
be urged in objection to the Gofpel ! / am come
to fend fire on the earth, and what will I, if it be
already kindled ?—think you, -I am come to fend
peace on earth ? I tellyou, nay ; but rather divi^
Jion. This; he faw, would eventually take place,
from the enmity that there is between truth and
falfhood ; between a worldly fpirit, and that of
his Gofpel. But his Gofpel was no more calcu
lated in its natural tendency to introduce any one
evil, than the fpirit of love and peace, is difpofed
to promote hatred and difcorc! ! The father Jhall
be divided againft the fon, end the fon againjl the
father, i. e. the infidel father, would have an en
mity againft his believing fon : and the infidel
fon, would have -an enmity againft his believing
father. .No enmity would be indulged in the
rtind of the true Chriftian. And there is not
one doctrine that teacheth, or infpires with ill-
voill towards men, that can be grounded on the
New Teftament Writings. So that they have
G not
 "42 Obfervations on Mr. Chubb'*
not been any part of the difeafe. But the accufa-
tion is very unjuft. It is fo, tho' difference of
opinion may, and will have place among good
men, who believe the Gofpel : fince their diffe
rence muft be in lefifer matters, and cannot affeft
the fpirit of true religion, which is, love of God,
and love of men. But uncharitablenefs, the off*
fpring of pride, that will injure men in their re
putation, properties, or perfons, on account of
their private opinions, is of the devil ; and not of
. Chriftianity : and will effectually damn the moft
orthodox, as fuch men ufually think therrifelves.
See Luke xii. 45, 46.
I know not how the above charge, brought
againft the Gofpel, can be made to agree with a
teftimony before given, " 7/ may perhaps be a
piece of juftice due to Chriftianity, to acknowledge
that it yields a much clearer light, and is a more
fafe guide to mankind, than any other traditionary
religion : as being better adapted to improve and
perfecl human nature." Or with Chriftianity
defined to be, that revelation of God's will,
which Chrifi was in a peculiar and fpecial manner
fent to acquaint the world with.—
Ste. V. More difficulties, Seeing it is an obvious de-
The Newfed in any human compofition to be expreffed fo
Teila" loofely, as that fair and honejft enquirers may draw
fountain f^e moft 0VP0fite conclufions from it ; and that this
of confu- fhould be the cafe of a divine revelation is fcarce
fion and fuppofable. However the quejlion at prefent is, '
contradic- whether this fountain of confufion and contradic
tion, viz. the New Teftament, which is now con-
Jidered to be the Chriftian revelation, be proved to
be a divine revelation by the evidence of miracles.
Ibid. p. 247.
What apology mail I make for my author,
who appeared in the former chapter under the
idea of a Chriftian ? I would wipe off this ftain,
if
 Pojihumous-uorks. 43
if I was able. But,~-tnnh demands, that I
confefs, the citation is too full againft the former
portraite. The New Teftament, a fountain of
confufion and contradiction ! —too loofely exprenTed
to be the cafe of a divine revelation !
Mark is /aid, ch. iv. 11, 12. to represent our Stc.Vl.
JLord as wilfully and defignedly teaching the peo- Chrift in-
pie in fuch a way, as that he him/elf judged theKn^daoi
true end of it's iuftrutlions would not, nor could ^^^
be anfwered upon them : and that he did it with
this view, and to anfwer this end, viz. to prevent
their being converted and faved :—but then Mr.
Chubb adds, this cannot be true, V. II. p. 181,
182.
Inftru&ion by parables was the plaineft and
mod familiar way, as well as the leaft offenfive,
for the conveyance of truth. Since by fimili-
tudes, drawn from things under daily obferva-
tion, the reproof couched under them, or the
exhortation, would not have the fame quantity.
of prejudice to combat, as if fpoken without fir
gure. Moreover, the particular and fpecial doc-.
trines of Chnft's miniftrations and kingdom were
reprefented and inculcated with more advantage,
than if they had been naked, and unclothed of
figure. And the difference between the inftruc-
tions given to the twelve Apoftles, lay, in hi?
fetting before them fuch views of his perfonv
million and office, which the multitude were no.
way fitted to receive, He taught publickly
therefore the plaineft things, and in the moil po
pular, and ftriking manner : fo that if they were
riot informed by his teachings, it was becauffc
their vices and prejudices had fhut up all the
avenues of light from their underftandings. And
hence it is, that he reproves his difciples for not
receiving fuch eafy inftructions, when the great
Q 2 royf-
 44. Observations on Mr. Chubb'j
myfteries of the Kingdom were defigned to be
communicated to them.
A careful attention, would have (hewn, that
Mark intends not to be fo underftood ; but by
thofe verfes, n, 12, 13, the contrary is evi
dent.—Unto you it is given to know the myftery sf
the kingdom of Ged : but unto them that are with
out, all things are done in parables : that feeing
they may fee, and not perceive, and hearing they
may hear, and not underftand ; left at any time
they fhould be converted, and their fins Jhould be
forgiven them : q. d. they are thus left abfolutely
without any excufe, if they attend not unto, and
receive my doctrine : It will prove, that they
make no ufe of their underftahdings : and that
their obftinacy 'occafions this ftupidity. They
would not be converted, nor have their fins par
doned by me. He fpeaks of thofe who treated
his miniftrations with contempt ! thofe without ;
men who came to enfnare him ; the ill-defigning
and captious, whom he always put to filence ;
the dupes of power !
6e£l. VII. Has Mr. Chubb faid any thing in fupport of
Mr. Cs. this black character he has given of the New
fupport of Teftament? He thought he had. Ay, and in
token"*6' . he branch t0° of the chriftian morals.
from Some of the moft remarkable precepts he has
Chrift's controverted, I will lay before my reader.
precepts. Matt. v. 38. compared with Exod. xxi. 23,
24, 25. upon which Mr. Chubb obferves, that
iffuch a retaliation of injuries, was proper to re-
Jtrain mens vitiated appetites under one difpenfa-
tion, it muft be under all ; whereas Jefus Chrift
reverfed the aforefaid law of retaliation. V. 1.
p. IQ.
It will be proper, at once, to fhew the fallacy
of his reafonings on this, and many other pre
cepts, by obferving, that Mr. Chubb has grofsly
i ' . 1 mifta
 Pofthumous-'works. 45
miftaken the very exprefs language of our Lord.
He does not once refer* to any one Mofaic law,
in any of thofe rules of moral conduct, that he
reverfes ; but to the traditionary fenfe of the
Jew-elders. He fays not, it is written in your
law, as he does, Mark ix. 1$. Luke x. 26.
John x. 34. He only fays, Te have heard that
tt hath beenfaid: and, it hath been faid by them
of old time. Betides, at ver. 1 7. he bids them
not think, that he came to deftroy the law or the
prophets, I came not to deftroy, but to fulfil.
And he prefaceth his corrections of thofe vile
maxims received among them, ver. 20. by tell
ing them, that except . their righteoufnefs did ex
ceed that of the Scribes and Pharifees, they fbould
in no cafe enter the kingdom of Heaven.
And with refpect to the Mofaic law referred to,
it was not, could not be literally underftood ;
but intended a valuation mould be made of the
injury, and the injurious Ihould be put under a
mulct or penalty by the magiitrate.
But then Mr. Chubb diflikes the moral injunc
tion, ver. 39. of not rejifting evil \ and he con
cludes, that an univerfal non-re/iftance of evil, is
lefs for the benefit of mankind, than a proper non-
rejiftance. Vol. I. p. 14.
We will grant him the conclufion : but then
we deny, that his premifes are juft, or that he
has done juftice to the fenfe of our Lord. Jefus
never intended to be underftood, as giving di
rections in matters of civil, or of national rights,
that might be controverted : but he is fpeaking
to pcrfons, who, upon embracing his doctrine,
would be expofed to the anger, hatred, malice,
fury and rage of bigots, and worldly men. And
he enjoyns patience, meeknefs, in the perfecuted ;
or non-refiftance to the perfecutor.—That thi^
is his obvious fenfe, will appear to any impartial
reader,
 46 Obfervations on Mr. ChubbV
. reader, who compares the defign of his miffion
and kingdom, and the nature of his apoftles
commiftion, Luke xii. 14. John xviii. 36. xvii.
14. xv. 18, 19.
To Matth. v. 33. Mr. Chubb objects ; becaufe
our Lord fays, Swear not at all. —whereas reli
gious /wearing, he fays, contributes more to the
fupport of truth and mutual confidence, than non-
fwearing ; fo, in this inftance, Chriftian morals
are lefs excellent and perfetl, than thofe morah%
that come in competition with them. lb. p. 18.
This happens to have as little foundation, as
the other objection : for our Lord has no fuch
meaning as to forbid religious, but only irreli
gious fweariqg. This is manifeft from the very
letter of the text, where he immediately explains
himfelf, by various inftances ; neither by heaven,
for it is God's throne : nor by the earth, for it is
his footftool': neither by Jerufalem, for it is the city
cf the great King : neither fhalt thou /wear by thy
bead, becaufe thou canft not make one hair white or
black. Thefe inftances mew, that by not fwear-
ing at all, this divine teacher would be underftood
to mean, a prohibition of their abfurd, ftupid, fu-
perftitious oaths : difhonourable to the great ob^
jecV. of worfhip ! and with which they larded their
common converfation. He does not once fay,
fwear not by God ; but fwear not at all by
things or beings below him. This is the very
defign of thofe prohibitions, he gives againft fuch
impious oaths. And in the nature of an oath,
there is an appeal made to a Being, that is the
almighty patron of truth, who will punifh per
jury : it likewife fuppofeth the object fworn by,
to be a perfedt judge of our fincerity.
Befides, this fame Jefus, of whom Mr. Chubb
exprefies an high opinion, did, in a great num
ber of inftances make open appeals to God, hia
father,

x
 Pdjlhumous-works. 47
Father, which were of the very nature of oaths.
See Matthew xi. 25. xvii. 1. Jobnv'm. 18. and
25. So that when Mr. Chubb affirms, that reli
gious /wearing was allowed, and appointed by
Mofes'j law : yet Chrift forbad it> Vol. I. p.
16, 17. he has not faid the truth.
His remarks on Matthew v. 43. which would
reprefent our Lord as reverfing the precept in
part, ver. 44, 45. lb. page 18, 19. are
groundlefs.
There is no fuch precept in the Mofdic law,
as, thou Jhalt love thine neighbour^ and hati .
thine enemy. Tho' the ^zw-elders had given
this glofs in their traditions : which, probably,
they had fupported upon their forefathers having
been made the executioners of God's difpleafure
upon enormoufly wicked nation's. "Which mea-
fures of providence do only appear to me vindi-
cable, from the tendency they had to imprefs them
the more ftrongly with the malignity that there ii
in vice and impiety. Thofe nations that they were
to extirpate, were not to be confidered as devoted
by God to deftruction, becaufeof being peculiarly
their enemies, but the enemies of God ; and as
fuch, the enemies of mankind in general : avow
ing principles and practices fubverfive of all or
der, and the peace of the world. Let any one
read the Xviiith chap. of Levit. and he muft fee,
that the Jews were themfelves obnoxious to the
fame deftruction, if they committed thofe abo
minable cuftoms, which the devoted nations com*
mkted.
There could not be any fuch precepts deli
vered by Mofes from God, as that thou Jhalt love
thy neighbour, and hate thine enemy ; when under-
ftood to refpect the retributions due to the ene
mies of God : for vengeance and recompence
belong to God only. He will render vengeance
on
42 tibfervatiom on Mr. Chubb'*
on his enemies, and will reward them who hati
him. He will avenge the blood of his fervants,
and render vengeance to his adversaries. See
Deut. xxxii. 35, 41, 43. Hence it is plain, that
the Jews were forbid, of themfelves, undertak
ing to vindicate the rights of God's govern
ment, by a voluntary deftruction even of his ad-
v'erfaries, unlefs under his exprefs direction : and
then, they were not to confider themfelves as
the avengers, but as the inftruments of his dif-
pleafure. But when they had a commiffion from'
him to deftroy, they were not to exprefs fuch
reluctance as would difcover pity, or lead them
to fpare the devoted, Deut. vii. 16. no, not a
/on, or daughter, or the wife of the bofom, if they
enticed them fecretly to idolatry, Deut. xiii. 8, 9.
which fhews, that the execution of God's dif-
pleafure, when fignified, muft be complied withj
as well againft one another, as againft other na
tions. And in neither cafe did fuppofe an hatred
of men, as men ; but a religious regard to the
orders of their fovereign. Nor did it mew that
the Ifraetites were a people void of humanity ;
for the reafon, that their pity and companion in
fuch given cafes, were equally prohibited, and
under fuch vindictive threatnings.
And indeed the fundamental principles of the
Mofaic constitution, will not admit any fuch pre
cept, as that, of thou fhalt love thy neighbour and
hate thine enemy ; for they are no other than
thefe, thou fhalt love the Lord thy God with all
thy heart, &c. and thy neighbour as thyfelf, Deut.
vi. 15. Lev. xix. 18. on thefe two commandments',
our Lord has obferved, hang all the taw and the
prophets. Benevolence is the only motive and
principle that gives energy or force to all law :
as it comports with the end of man's being, viz.
happinefs.
There
 Pojlhumous - works. 4g
There is then no fuch thing as Chrift having
reverfed in part a moral precept, when he fays,
love your enemies, &c. for he has a reference to
men being the enemies of Chriftians, only be-
caufe of their Chriftianity. But if men are ene
mies to Chriftians as men, abftracted from the
idea of their profeflion, they are then the ene
mies of mankind in general ; and the overt
acts of their enmity, it concerns civil fociety to
take cognizance of. Nor has any Chriftian man
the leaft authority to forgive a thief, or a robber,
or a man that would take away his life, merely
from a murtherous intention. Chrift never in
tended, that his difciples Ihould love fuch ene
mies : nor would he difcourage a reafonable, juft
defence of civil property ; or interrupt the natu
ral courfe of diftributivejuftice. He has not re
quired, that any man fhould exercife a love of
complacency, even upon an enemy, who is fo,
upon account merely of a religious profefiion :
but what he enjoins, is, a love of pity, a pious
concern and compafiion for him. Yet, if an
Infidel-Jew would fmite a Chriftian-Jew on the
cheek, or fue him at the law, he was not to
contend ; becaufe he would be fure of having no
juftice done him.
An objection is made to Matthew vi. 19, 25,
16,—28 and 31. Mr. Chubb thinks, that mens
thoughtfulnefs, care, and concern for, and their
laying up of earthly, and heavenly treafures are
to be fo greatly difproportionate, as that the former
will appear almoft as nothing, when compared
with the latter. But that man's prefent condition
tails for much thoughtfulnefs, application and
diligence.—that if the former be the cafe, then it
gives for Chriftian morals ; but if the latter be
the cafe, then it gives it againft Chriftian morals.
Vol. I. pag. 21, 24,
H This
50 Observations on Mr. Chubb' 5
This fame writer has laid down a rule, which,
by his authority, we may make ufe of. He
fays, We muft diftinguijh carefully of Chrift's
words, whether literally or figuratively to be un
derftocd : refpecling doSirinals. —V. II. p. 287.
The like caution muft be taken concerning precepts.
lb. p. 289.
All the figure here, thr.t needs explaining, is
in thofe words, lay up for yourfelves treafures in
heaven,—and take no thought.—This latter inftruc-
tion is only & comparative way offpeaking, when
a rule to Chriftians in general : q. d. do not have
a firft fclicitude and concern about them, a care
that divides the mind ; —an anxiety. But if we
cor.fidcr the words more accurately, perhaps,
there will be no need of underftanding them figu
ratively ; fince they are put in onpofition to the
general purfuit of Gentile nations, who made
prefent enjoyments the great fubject of their reli
gious fupplications of their Deities ! fee ver. 32.
And as to the injunction of not laying up trea
fures for themfelves on earth, there needs little
to be faid in juftification of the precept ; foraf-
much as treafures for ourfelves, having the heart
with them ; regarded as it's ftay and confidence,
are very unfitly thofe of an earthly kind, as they
are fubjeel: to decay, and violence. And I much
queftion, whether Mr. Chubb did not practifc
himfelf upon the Chriftian rule : for notwithstand
ing his diligence and application to procure a com
petency of the good things of this life, they were
not his treafure. At leaft, I do not think his
heart was fixed on them : but that he had much
more pleafure in a beneficent diftxibution of
them, than he had in the quantity of. money he
had accumulated. And if he did not place his^
happinefs in what he acquired of thefe things \
but in the friendly uft: he fmde of them,' they
were
 Pojlhumous-iiorks. 51
were not his treafure : and he, in his own prac
tice, juftified this precept. Yet, had Mr. Chubb
been one of our Lord's audience, and a diicipie
of his, he might have feen the great propriety of
the precept moft ftrictly underflood ; for to what
purpofe mould the difciples amafs riches, when
they could have no manner of fecurity of quiet
pofleffion ? They would be conftantly liable to
feizure, and fequeftration, by edicts from the
Sanhedrim. It was the cafe during our Lord's
miniftry, viz. the Jews had agreed, that if any
man did confefs that Jefus was the Chrift, he
Jhould be put out of the Jynagogue, John ix. 22,
compared with chap. xii. 42.
This fingle confideration of a profcription, or
excommunication, becaufe of their owning Jefus
to be the Chrift, which expofed their fubftance
to fequeftration, would have rendered needlefs all
that Mr. Gbubb has faid in a note, vol. I, pag.
21, 22. againft our Lord's requiring of the rich
man, that if he would become a iubjeel of his
kingdom, he muft fell all that he had, and give
it to the poor. Befides, many other reflections
might have been fpared, that have bjen thrown
out with freedom, by fome writer, upon the
Chriftiar.s at firft felling their eftatcs. and having
all things in common.
Thofe reflections rn.-v.le upon the apoftles, as
having a fair profpecl of and a very plaufible pre
tence, for gathering great riches into their hands,
as keepers and managers of the church's property
and treafure -x and the judgment on Ananias and
Sapphira ; vol. II. pag 107 — no. are too loofe
and groundlefs to need any laboured confutation,
The firft Chriftiar.s were convinced of the pro
priety of having all things common, in their fpe-r
cial circumftances. And their being fo, did it.*
felf prove, that the apoftles had no opportunity
H 2 of
52 Obfervations on Mr. Chubb'j
of amafling riches to themfelves. St. Peter ex-
prefsly fays, that filver and gold he had none,
tho' they had all thirgs in common : compare
Atls in. 6. with ii. 44, 45. Yet, if a man is -
determined to make uncharitable reflections, on
any fact recorded in hiftory, he may do it,
without ground ; nay, againft the very letter of
it. And no writer can be fecure from defama
tion, nor any character from the vileft afpcr-
fions.
But one would not hare expected, that a man,
who pleads for integrity, fhould find fault with
a miracle wrought to detect injincerity, as was
the cafe of that on Ananias and Sapphira ; whofe
crime lay, in attempting to impofe on the cha-
rifmata, or the holy fpirit, that fo apparently had
furnifhed the apoftles with power, and an extra
ordinary difcernment of fpirits. Befides, there
was no compulfion, but what they brought, was
of their own choice. And they might have de
clared, that it was but a part of their fubftance,
with the utmoft fafety. Whereas the declaration
which they made, was falfe : and the judgment
upon them, was an example of the abhorrence,
which the Chriftian religion has of lying.
One great reafon of the growth of infidelity,
is, that men do not honeftly attend to the cir-
cumftances of the people and times, in which the
New Teftament hiftories were written : which
circumftances are related in thofe hiftories, as a
key to their fenfe and meaning. E. gr. the effu-
fion of the fpirit at Pentecoft, and the miraculous
death of Ananias and Sapphira, would fpread
an awe and dread on the Jewrfh nation ; and will
account for the liberty which the Chriftians had in
Judea, of difpofing of their pofleflions ; tho' the
government was illrdifpofed towards them.
Kefpect-
 Poftbiwtous-ivorks. 53
RefpecYing thefe precepts, under confidera-
tion, they exprefs great wildom and goodnefs ;
fince they lead men to confider themfelves as
defigned for more fubftantial enjoyments, than
what are perifhing. And they enable a man, in
the way of his duty, ufing his talents with an ho-
neft diligence, to depend on the companionate
care of his heavenly Father ; who beft knows,
what degree of affluence or profperity in this
world will conduce moft to his virtue and happi-
nefs.
And how many are the inftances of wretched-
nefs, and infelicity, from men's not a&ing upon
thefe generous, fubftantial, pious principles ?
"What inftances fhould we have of chagrine, dif-
quietude, melancholly, and feif-murder, if men
had a juft fenfe, and due veneration of thefe pre
cepts ?
A cenfure has been pafled upon Luke xiv. 12, See.VIL
13. This, he fays, requires Chriftians to deny Luit XIV-
themfelves of that pleafure and fatisfatlion which ^fij^j
arifeth from entertaining and being entertained by as forbid-
friends, relations, and neighbours, and thofe 0/ding
our own rank, and which perhaps is one of the friendly
principal enjoyments of life ; and to confirie them- ^^n"
/elves to the poor, the lame, the maimed and the
blind ; that is, to the neceffitous only. Vol. I.
p. 24, 25.
Had theinftrucYion been carefully examined, it
would have conveyed no fuch idea. But our Lord
would have been confidered as at the table of one
of the chief Pharifees ; probably, a member of the
Sanhedrim : in whom Chrift difcovered a phari-
faical oftentation in his entertainments. He
would have it efteemed an evidence of his piety,
an inftance of a charitable, beneficent conduct.
For it is manifeft that the Pharifee looked upon
his generous entertainment as meritorious ; or as
what.
54 Obferoatiom on Mr. Chubb*j
what entitled him to a recompence, at the refur-
reclion of thejuft. Hence it was that our Lord
does, in fo friendly a way, give him inftruction :
fhewing him his miftake, and pointing out to him
the method of attaining the end he would aim at.
When thou makeft a dinner, or a /upper, call not
thy friends, nor thy brethren, neither thy kinfmen,
nor rich relations ; lejt they alfo bid thee again,
and a recompence be made thee. But when thou
makeft afeaft, call the poor, the maimed, Sec. and
thou fbalt be recompenfed at the refurreclion of the
juft.
Charity would not be fo properly exprefTed, in
giving bread where the duties of affinity and blood
demand relief, as a piece of natural juftice, more
properly than of mercy : and where the compli
ment could, or would be returned, there was no
thing like charity or mercy in it. But there is
fomething fo very amiable in this piece of conduct,
that one might have expected the higheft enco
miums upon the good-nature, the generous, open
friendfhip which it does exprefs. No other mo
tive, but that of difinterefted goodnefs, could have
inclined the heart of Jefus, in fuch circumftances,
to have delivered this inftruction. And his wif-
dom and prudence are very illuftrious !
What muft we think of Mr. C.'s treatment of
this inftruction ? Was not his penetration fuch, as
could difcover connexions and relations where there
are none in nature ; and his abilities fuch, that
he could conftitute or diffolve connexions and rela
tions at pleafure, and that merely to exhibit an ill-
natured refietlion, or for the fake of a gibe ? We
fhall prefently find him yet more liable to this
very cenfure, that he has paffed upon others.
And wherever the charge does fix, there is a very
great degree of immorality.
 Pofthumous- works. 55
A very flagrant inftance of Mr. C.'s not read
ing with any care, we have in his miftaking our
Lord's inveterate enemies for his difciples; even
at the time of their enmity, viz. the Scribes and
Pharifees, upon whom he is pronouncing a re
peated woe, fee Matt. xxiii. and Luke xith chap
ters. Woe unto you Scribes and Pharifees, hypo
crites : for ye pay tithe of mint, anife, and cum
min, and have negletled the weightier matters of
the law, judgment, mercy, and faith: thefe ought
ye to have done, and not to leave the other undone. Sec. VIII.
Upon no other authority, Mr. C. fays, And Chrift is
Jefus Chrijt not only paid obedience to Mofes's law fa!d to en*
in his own perfon, but likewife required his dif- ^jjfoj!.
ciples to yield obedience to the moft injignificant ance 0f
branches of it, fuch as paying tithes of mint, anife, MofaU ri-
and cummin. Vol. II. p. 169. tuals-
I afk, were thefe Chrift's difciples? or did he
enjoin fuch tithes upon thefe his enemies ? or does
it appear, that fuch tithes being paid, could be
m obedience to Mofes's law ?
To the firft queftion, the anfwer is undeniably
plain, they were not our Lord's difciples. To
the fecond, it feems as plain, that he gave them
no precept to obferve fuch cuftom. For though
our Lord faid, Thefe things ought ye to have done,
and not to leave the other undone ; as in our trans
lation : yet, by the whole conftruction of his ad-
drefs, it appears, that he is reproving them for,
and reproaching them with their hypocrify. He
points out the abfurdity of their conduct, in lay
ing a mighty ftrefs on a trifle ; and neglecting
things of everlafting importance. It can only in
tend, at the moft, that they, the hypocritical . * '
Scribes and Pharifees, were under obligation not
to omit, what they fo religioufly enjoined others
fo"ot>ferve. Altho' nothing was more common ".
for them, than to lay burdens upon others, e- . .1
nough
 56 Obfervatiom on Mr. ChubbV
nough to load their fhoulders, which they would
not themfelves take fo much of, as would re
quire the ftrength of a fingle finger, v. 4th of
Matt. xxiii. compared with the 46th verfe of
Luke the xith.
But the Cretk runs thus, rttvra. «/« -xoiwn.1, **-
*«« /j.1) €t*tif4u ; and a Critic has obferved, that
the verb, <t(nnu, here rendered, left undone, pro
perly fignifies, the removal of a thing from its
place. Proprie & primigenio fignificatu eft, a fa
amovere, Leigh'j Crit. Sac. And frequently the
word ftands for fuffering, or permitting of a thing:
fo the Lexicographers. The fentences then would
have been better tranflated, thefe things ought ye
to have done, and not to have removed the other
from their place ; q. d. you ought not to have per
mitted any religious fenfe to have been given them :
but fuch blind guides are you, as to take great pains
to filter for a gnat, when your throats are wide
enough to fwallow a camel.
So it is that we have an anfwer to the third
queftion, viz. whether fuch tithes being paid, did
exprefs obedience to the Mofaic law ? and we fee
it did not. There is no fuch law in all the Pen
tateuch, but the cuftom had its rife from Phari-
faical fuperftition, which carried the laws of tythea
much beyond their proper limits ; and made
them extend even to the Kitchen-garden.
Which way foever, we view the text, there is
an egregious miftake committed by a writer,
who has affirmed, that common fenfe, and common
honefty beft qualify a man for judging of all pre
tences, and all pretenders to religion and divine re-
Sec. IX. relation. Vol. II. p. 132.
St. John Upon the 1 John ii. 1,2. Mr. C. fays, It is
is kid, to but for a man to apply to himfelf the words of St.
Ch °ftiagC Jonn> andtheprahice of vice is made eafyto him.—
to fin.WnS His paraphrafe is as follows, My little children,
1 ftn,
 Pofihumous-'works. tjy
fin, vr difobediefice to God's laws, is difreputabie,
andjuftly blameable, I, therefore write thefe things
unto yott, that yeJin not ; neverthelefs, if any of
you fin, let him not be troubled, let him not be af
fetled ; for, we Chriftians have an advocate with
the father, &c. Vol. I. p. 37.
I will propofe a more juft and natural para-
phrafe ; " My little children, 1 write unto you, that
ye fin not. This is the end of my writing to you,
and the rules I lay down will prevent your finning,
ifyou will behave upon them. But if any man fin,
any man who has not embraced the Gofpel, and you
fee him fenfible of it, tell him, that we Chriftians
have an advocate with the father, Jefus Chrift the
righteous; whofe dotlrine, andperfonalminiftration,
i'he being appointed ofGod, the refurreclion and tht
ife,1 is not only propitious to us ; but will be fo to
the whole world, that fhall embrace his Gofpel.'*
There is a manifeft change of perfons in the ex-
preflions, my little children, and any man. So
that it cannot, by any means, be applicable to
Chriftians, if any manfin : becaufe St. John writes
to Chriftians, that they fin not. And the whole
drift of his Epiftle, is to prove their indifpenfable
obligation to keep God's word, or to do his
will. The intention is to {hew them the evil of
fin. And the whole inculcates a love of God,
and a love of man, the only principles that can
fecure an uniform virtue.
The calumny caft en St. John's inftru&ion, is
very glaring.
One would be aftonifhed to find a modeft man,
fuch as Mr. Chubb is faid to have been, lofing
himfelf fo far, as to affirm confidently, and with Sec x
a fncer too, feveral things, for which he has no iuke\
manner of foundation. For example, Luke men- account of
tions the feventy fent out by our Lord, befides tht Seven'
the twilve. This Mr. Chubb fays, is exprefsly \l™-
I COU'
58 Obfervatiom on Mr. Chubb' 5
eontraditled by St. Matthew, ch. x. and by St.
Mark, ch. vi. both of which fay, that it was the
twelve difciples, which Chrift fent forth to preach
as aforefaid ; and that thefe three hiftorians refer
to the fame thing is moft obvious from the relations
themfelves. Vol. I. pag. 377.
This cannot be true ; unlefs it will neceffarily
follow, that becaufe Matthew, Mark, and Luke
harmonizing in their accounts of the twelve,
therefore Jefus did not alfo fend out feventy upon
a like commiffion. If indeed it could be made
appear, .from their hiftories, that our Lord
had no more difciples than twelve, the thing
would be obvious. But this is not proveable ;
for the contrary is evident : fee John ii. 23.
-xoKKtt, many, at the paffover, believed on him,
when they faw the miracles that he did. And it
is probable, that he made many difciples, where-
cver he continued to work miracles ; for St.
Matthew tells us, that he did not many mighty works
in his own country, becaufe of their unbelief,
Matt. xiii. 58. which is a ftrong intimation, that
where he did many mighty works, he had more
fuccefs. And that he did many, thro' the whole
of his miniftry, is evident from his hiftory.
There is then no objection can arife to the credit
of Luke's account, from his not having many
more difciples than the twelve apoftles. And it
is no more incredible, or improbable from it's
being only mentioned by St. Luke, than any
other fact is, mentioned only by one hiftorian,
of good reputation, and no way in itfelf impro
bable, tho' others may have omitted it. Be-
fider, St. Luke's hiftory has nothing in it, as we
fhall hereafter notice, that has the leaft tendency
to leflen his credit, as an intelligible, capable,
faithful hiftorian. It is not improbable, what
fome have conjectured, that he himfelf was one
of
 Tofthumous-iiorks. $<}
oF the feventy % and therefore the fitteft perfon of
all the evangelifts to make mention of it. More
over, their commiflion .being the fame with that
of the twelve, there was the lefs occafion for the
others to notice it. Might not Mr. Chubb with
the fame reafon have objected to the twelve be
ing fent out, when John, one of the twelve, and
who wrote his hiftory after the others had been
written, makes no mention at all of that million ?
Yet, we are told, that the hiftorian, in wri- Sec- XI.
ting the acts of the apoftles, has miftaken one Amiftake
hundred, or thereabouts, in an hundred and loo m
twenty, Acts i. The number one hundred, may, the num-
I think, be juftly fufpecled to be an interpolation \ ber 120.
not only, becaufe one hundred and twenty, feems to
be a number much too large for the body of the
difciples before mentioned, nor can it be fupported
by any other part of the hiftory ; but alfo, becaufe
it feems, at leaft, to be contrary to the account
which immediately precedes it, that was given by
this very hiftorian, with refpecl to which, about
twenty feems to be a much more probable computa
tion ; and therefore^ one hundred, p'obably, has
been added. Vol. I. page 379.
I am apprehenfive that this will appear to be
an inftance of the moft fhameful treatment of an
hiftory, and of an hiftorian, that can be ima
gined.
The Evangelifts, to whom we muft refer for
the accounts of our Lord's fuccefs in his mini-
ftry, and which are to furnifh us with a rule of
judging -what numbers there might be, either
fufRcient, or not fufficient to credit this account ;
they afllire us, that fuch were their numbers, that
the Sanhedrim were jealous about Jefus, and pub-
lifhed edicts, that whoforcer did openly confefs him
to be the Chrift, ftjould be put out of the fjnagogue.
St. John reports, that the Pharifees faid among-
.. I 2 them
 6o Obfervations on Mr. Chubb' i
themfelves, perceive ye how ye prevail nothing ?
heboid, the world is gone after bim, ch. xii. 19.
If their reports may be regarded, there muit
have'been difciples enough to fupport the credit
of this hiftorian ; who begins his hiftory after the
time of the facts had had place. And it is idle
and trifling to fay, it cannot be fupported by any
other part of this hiftory : for luppofe the hifto
rian had mentioned no number of difciples pre
vious to this account, it would not a? al} have
affected the credit of this account of the number.
Neither is there any thing in what he has afore
mentioned, that can do it the leaft injury. Our
Lord's chief bufinefs, after his refurredVion, was
with the twelve apoftles : thefe therefore are
more emphatically mentioned, as affembled to
gether, verfes 4 and the 13th. But at verfe 11,
the two angels, in the form of men, addrefs the
people thus, Ye men of Galilee. There might
be, according to this account, a multitude con
vened at the place, as well as the twelve apoftles ;
tho' they only are exprefsly mentioned. And
Mr. Chubb has fuppofed, from this hiftory, that
there might be about twenty. But if he can al
low nine more than the number of apoftles, why
not nine hundred more ?
And truly St. Paul has affured us, that our
Lord was fcen of above five hundred brethren at
once ; and that the greater part were living at the
time he wrote the account, tho' fume others were
dead, 1 Cor. xv. 6. It is infinitely more pro
bable, that our Lord had five hundred or a thou-
fand difciples, than that he had but twenty.
Sec. XII. This account ofJive hundred, is faid, was car-
Thenam. ry^ jfo m-aiter too far, and is like ftraining the
conc/em-' *&* ' tiU * *«**'. Vol. I. p. 3 80.
pcd. A man difpofed, may fay any thing, that his
prejudices ihali fuggeft ; but where is the argu
ment ?
 Pojlhumous-works. 6l
ment ? Would fo good a writer as St. Paul have
unneceffarily expofed himfelf arid his writings ta
contempt, by giving a number far beyond the
truth ? and at a time too, when he might with
the utmoft eafe have been detected ? This is not
credible. Nay, lylr. Chubb fays, tbat he intends
not to lead bis readers into a wgktl of the writings.
of the afofi.les;— much lefs to lay tbem afide. Yet,
has he not, in thefe things, expofed his own wri
tings, and made his farewel a very unaccountable
one?
He has been pleafed to fay further, that the See- XIII.
apqfiles became Jews to Jews, by ajfitnulating Chri- ft\Pau*
jtimity to Judaifm, that thereby they might ren- con(juft
der Chriftianity agreeable to them. Vol. II. p. 304. on felfei
But furely, this could not intend, that they hood.
took any methods., or made any conceffions, that
were repugnant to moral truth, or to the genius
and fpirit of Chriftianity. If they did, I know
not how to defend fuch conduct. I am perfuad-
ed, it is not the meaning of St. Paul, when he
faid, I am made all things to all men, that I might
by all means gain fome, 1 Cor. ix. 22. for he thus
explains himlelf ; unto the Jews, 1 became as a
Jew, that I might gain the Jews : to them that
are under the law, i. e. as I underftand, profe-
lytes, that he might gain them. To thofe that are
without law* as without law, viz. to Gentiles.
But that none might miftake him, he fays, fuch
was his conduct, that he difcovered no immo
rality — being not without law to God, but under
the law to Chrift — that I might gain them thai
are without law. To the weak, became I as weak,
that I might gain the weak.
In thefe feveral articles the apoftle muft be un-
derftood as doing nothing immoral. He went not
into any conformities, that the purity of the Chri-
ftian doctrine would condemn ; yet making all
fuch
4Jj? Obferuations on Mr. Chubb'j
fuch conccflions, and forbearances, that he faw
were moft likely to win upon the different people
with whom he converted. The apoftle abhorred
lying, as an unworthy, bafe method of promot
ing the truth of God, fee Rom. iii. 5, 6, 7. And
he fays, ver. 8. that their damnation is juft, who
affirm of him, he taught that men might do
evil, that good may come. He forbids Chriftians
lying one to another, Col. iii. 9. and defcribes the
/peaking lyes in hypocrify, i. e. under a religious
- ' . cover, as the mark of a feared conscience, 1 Tim.
iv. 2.
The faulty behaviour of Peter, reverfed the
conduct of St. Paul, Gal. ii. 14. fince Peter, tho*
he lived after the manner of the Gentiles, and not
as do the Jews, reflecting diftinction of meats ;
yet, he would compel the Gentiles to live as the
Jews.
Mr. Chubb muft have feeh, had he been care
ful, that he has only indulged an imagination full
of fi&ion, and deceit, in the falfe playings of it :
for no man has written with a more uniform re
gard to moral truth, and its importance, than
St. Paul; nor with a nobler fpirit for liberty,
and the general good of mankind. He has ne
ver once thought of difpenfing with truth, in any
cafe : fo that the falfe miracles pretended to, in
the Church of Rome, will admit of no compari-
fon with thofe wrought by this apoftle. And in
what way one may reconcile Mr. ChuW% afking,
how it will be proved that the miracles, wrought
by Chrift and his apoftles, were any other than
impofitions ? with what he has elfewhere faid of
(Thrift's fuperior power, and the probability of
God's working miracles by him ; and that they
doubtlefs were for the benefit of mankind ; I
fay, how to make thefe things confiftent, I un-
derftand not.
1 . - Another
 Pojlhumous-'works. . 63
. Another obfervation will be proper in this Sec. XIV.
place, viz. this writer has faid, That St. Paul'* jj*. pfui'*
honefiy is gone, Act. xxiii. 6. /i>a/ he condemns fa°"hery
bimfelffor it, ch. xxiv. 20, 21. and yet, that he jm_
reaffumes the thing he had condemned himfelf for, peached,
ch. xxvi. 5, 6, 7. Vol. II. p. 235, 237.
There is not the leaft difficulty, in my opini
on, lies before us. For notwithstanding Paul
ufed the method he did, Ail. xxiii. 6. in order
to divert the fury of his adverfaries, and divide
them ; yet, it was ftri&ly true, that the whole
of the prejudice which the Jews had againft him,
was owing to his preaching, that Chrift was rifen
from the dead, whom they had vilely murdered.
This it was, that pointed their rage againfl: him,
fo that he with the ftri&eft truth faid, of the
hope and refurreEtion of the dead, I am judged, or
tenfured, for fo the word (*?«-*/*«/) properly figr
nifies. This was the bafis of their refentment,
and no charge of falfehood, or prevarication can
poflibly fix againft Paul ; becaufe he with fo
-much addrefs, and with fuch honeft fkill, diverts
the pafiions of his accufers from himfelf, and oc-
cafions the fire of them to be played off againft
one another. This would have been applauded,
as a piece of mafterly oratory in any one of the
mofl celebrated of antient Greece or Rome, under
like circumftances.
And with refpect to AcJs xxiv. 20, 2 1 . where
he defends himfelf before Felix, any unprejudiced
perfon, who has common fenfe, and reads with
a fmall degree of care, will plainly fee, that St.
Paul defigns no fuch thing as a cenfure upon his
own conduct, but a juftification of it ; tho' an
ironical treatment of the ^w-prejudices is intend
ed. Nor does it appear, that Felix, or any
other, underftood it as an exception to Paul's
moral character. If they have found any evil do-
3 inS
4q. Obfervatiom on Mr. ChubbV
tng in me, while Iftood before the council, txtept
it be for this one voice., that 1 criedfounding among
them, touching the refurreclidn of the dead, I am
judged, or cenfured by you this day. Now, had
Felix enquired into the ufe which they had made
of that declaration of Paul's ■, what would have
been the confequence ? why only this t it would
have appeared, that the Pharifees, without caf-
rying their ideas farther than the do&rine of the
refurre&ion in general, had acquitted Paul, A£t&
xxiii. 9. So that his mentioning this, under the
form of an exception, was a delicacy, that over
threw all the force of their charge, and at once
confounded the whole of their laboured fchemes
to fix blame upon him.
Neverthelefes Mr. Chubb obferves> that as
there is nothing in the dccnfation brought againft
Paul, of his preaching the doSlrine of the refur-
retlion, neither does it appear, that there was, or
could be any place for it ; feeing the preaching that
docJrine, could not be deemed criminal by the Jews ;
but it fcems to have been a forced cafe yet he
ftood to it, and reprefented it to be the ground of
thofe troubles that bejel him \ probably the better
to conceal the true caufe of his misfortunes, and
•which pojfibly he might be cfhamed of. Vol. I.
P-33I'
The fallacy of this reprefentation is manifeft :
becaufe the great employment of Paul, as an
ipoftle, was to declare and prove the certainty
of (Thrift's refurrection, which is the principal
fact in the Gofpel hiftory. Neither can it be
made appear that any part of Tertullus's charge
was capable of the leaft proof. St. Paul denies
every tittle ; and from the conduct of his very
judges, his innocency was perfectly clear, and his
merit illuftrious ! Neither does Paul deny, but
he owns, ARs xxiv. 15. that many of his accu
sers
 Pojlhumoui -works. , .. .? 6c
hers did themfelves alfo allow, that there fhall be
a refurrelfion of the dead, both of the juft and un-
juft. Notwithftanding this, the reafon of their
malicious profecution, was, what refpected a
doctrine he taught of the refurreSion of the dead%
viz. Chrift's own refurrection, and his being, by
God's defignation, his inftrument that fhall raife.
all the dead. Had he not been an apoftle, or
teacher of this doctrine, he would not have been
called a peftilent fellow, or a mover of fedition :
but this galled his accufers, viz. his being a ring
leader of the feft of the Nazarenis.
What ufe has Mr. Chubb made of his penetra
tion and ability* in the above cafe, let. any im
partial reader judge. Has he not difiblved con
nections and relations at pleafure, merely to ex
hibit an ill-natured reflection ? I fear he has. .
However, it feems,. that ABs xxi. 20—28. is.
(jailed a deception, viz. Paul's purifying himfelf
with four ^w-converts that were under a. vow/
The hiftorian tells us, that the Elders at Jerufa-:
lent, perceiving that myriads of Jews, who had.
embraced Chriftianity, were yet zealous of thV
ljaw ; thefe had conceived great prejudices againft
this apoftle, becaufe he had every where taught.
among' the Gentiles, that they were under no
obligation to circumciiion, nor to walk after Jejax-
cuftoms. They therefore advife that he,. a Jevj.
by family and nation, ftiould, in order to abate
the popular prejudices againft him,.. go into the
Temple, and conform to fome jfaofaic-r'iiuiis.
He did fo, but by the falfe reports of forne bi
gots, he has a commotion raifed againft him, as if.
he had contradicted his own practice and doctrine.
with the Gentiles, and had taken forrie of them.
into the Temple along with him. , Whereas thefe,
was no foundation for the report, more than that
of his having been feen before with Trojpbmilst,.
£ an'
66 Observations on Mr. Chubb'j
an Ephejian, in the city ; whom they fuppofed
he had taken with him into the Temple, though
he had not. This inftance, is perfectly confid
ent with truth, and with the practice and doc
trine of this apoftle, who thus to the Jew, he
came as a Jew, obferving fuch rituals as yet
belonged to the temple-worfhip : tho' he knew
that the time was comrng when the temple wor-
fhipfhould ceafefor ever. I doubt not, but Paul
performed this ritual with a fuitable temper ; and
the defign of it was evidently fuch, as he faw
would juftify him. It was no acknowledgment
of the obligation that Gentile christians were un
der, nor that he himfelf had any obligation to ob-
ferve, as a chriftian-apoftle ; but only as a bro
ther-}^, who thereby owned, that that confti-
tution had been of God : and which Jew-c)m-l
ftians might be indulged in their obfervance of,
till that polity was deftroyed. It was a concefiion
which he made to the prejudices of weaker chri-
ftians ; and what he faw, ins Brethren, theapoftles
of the circumcifion, could not avoid a connivance
of. The thing was done in compliance with the
defire of the elders, and not at all as binding,
farther than a mean of allaying the popular pre
judices. To the weak, became be ai weak, that
he might gain the weak.
' To have acted otherwife would have been ca
pable of no defence, but muft have expofed him
to juft cenfure : either as a ftiff", furly bigot, or
as one that would, by his own authority, pulr
down all the ^w-ritual, whilft providence did
continue the ftanding of their temple, and the
face of their polity. But St. Paul knew better,
and behaved like a man of confummate prudence,
and good-nature. An affability, and courteouf-
nels, an exemplary modefty adorns his whole
hiftory, and fhine throughout his writings.
They
 Pojlhumous-itorks. 67
They moft wickedly treat St. Paul's charac
ter, who pretend to vindicate, upon his exam
ple, their diffimulations, their equivocations,
double doctrines, and all other juggling tricks,
in order to fecure their popularity ! He never vi
olated any one truth, contradicted himfelf, or
put a veil upon his doctrine ; either from a love
of applaufe, or from a fear of lofing the efteem
of men.
A fimilar article of conduct, with that above,
we have in this apoftle, when he circumcifed
Titnothy., whofe Mother was a Chriftian Jewefs \
which he did, becaufe of the Jews that were in
tbofe quarters, viz. of Derbe. and Lyftra, Acts
xvi. beg. The Jews were prejudiced againft
him, becaufe of his Father being a Greek: and
Paul knew, that by having him circumcifed,
(which his mother, tho' a Jewefs, had neglected)
the Jew prejudices thereby would be removed.
Neither did this conduct militate with Paul's
doctrine, delivered to the Gentiles, of the im
propriety of circuaicifion to. them. For the
Chriftian doctrine laid them under no obliga
tion to obferve the laws of Mofes : and more
over, to have done it, would have been
quite out of character. ' From thefe confidera-
tions it is evident, that Chriftianity was not de-
figned to. be a fupplement to Judaifm : but on
the other hand, the whole of that conftitution
would be aboliihed, with their temple and po
lity. An event well fuited to cure them of their
prejudices.—The objection thus appears to be
groundlefs.
His calling Ananias, a wbitedwall, isfaidtobe
a piece of reviling. Even the learned Le Clerc,
thought it a fign of paflion. See his Five Letters on
Jnfpiration, pag. 45. But did the Baptift revile,
when he caUed the Pharifees and Saducees, a ge-
K 2. neration
 68 Obfervations on Mr. Chubb'*
neration of vipers ? Did our Lord revile, wherj
he called them both ferpents and a generation 6F
vipers f or when he fo often called them hypo
crites ? or did he revile, when he bid the Phari
sees, go, tell that fox, (meaning Herod) thattho*
he had threaten'd to put him to death, it was not
in his power. Did this indicate paflion ? St.
Paul intended by wbited wall, an hypocrite ; and
Ananias was a man of ah infamous character.
He had, before this, been fent prifoner to Rome,
for his mifbehaviour. And during his office he had
fo cruelly defrauded the inferior priefts, that fome
hi them perifhed for want.
And as to Paul's faying, that God would finite
him, this was a prediction of the unhappy death
he fhould die ; for five years after this, he had
his houfe reduced to afhes, by a tumult begun by
his own fon,— and haying in vain attempted to
hide himfelf in an aqueduct, he was dragged out
and (lain. See Dr. Doddridge's notes (b) and (c).
So when Paul fays, Iwift not that be was high
prieft : he muft mean, that he had not acted at all
like an high prieft, or as one who knew any thing
of his office : for he had ordered him to be fmit-
ten illegally. So that he had given him no reafort
to treat him as a perfon of that facred character.
This behaviour of St. Paul's does not appear,
to me, inconfiftent either with truth, or the hu
mility of a Chriftian apoftle, who was to bear
the name, or authority of Jefus, even before
Kings. It difcovcrs his fortitude, inafmuch as
he could thus undauntedly reprove Ananias's il-
S<a. XV. kg*1 proceedings.
Pique anJ Comparing Ails xiii. 47. with Rom. xi. 11.
refent- our author fays, with St. Paul'/ leave, this is a
G^d '" fPr:nS of attion much too low, and altogether un-
agihiAtlje "lvort ? of ^je fuPreme Deity, whofe kindnefs to
jr.™. bis. creatures always ffrings frm a much better
frin
 Pofthumous-ivorfo. py
principle, viz. than that of the Go/pel being
-'vouchsafed the Gentiles, from a pique and refent-
ment, which God had taken up againft the Jews
for rejetling it.
With Mr. Chubb's leave, the obfervation is
ftupid. Forafmuch as Paul's commiflion was
to make known to the Jews firft, wherever he
found them, the Gofpel fcheme : this done, upon
their rejecting of it, he turned to the Gentiles,
as was his duty. But then, upon any of the
Jews embracing the Gofpel, he was not hindered
from addrefiing the Gentiles ; forafmuch as they
both, by faith, became one body, under one head.
And upon this dating of the cafe, runs the argu
ment of the xith to the Romans. Some Jews
did at firft embrace the Gofpel ; others St. Paul
was in hopes, would embrace it ; tho' a great
part of that nation would be cut off for their
impenitency and obftinacy. The Gentiles were
actually in great numbers* converting to Chrifti-
anity. In thefe circumftances, this Apoftle
lays, have they ftumbled, that is, the Jews, that
they fhould fall? that is, the whole of them mould
fall ! God forbid : but rather that thro' their
fall, who would be deftroyed by the Roman ar
mies, Salvation to the Gentiles : that is, the evi
dence of the truth of the Gofpel would be fo con-
fpicuous in the accomplifhment of our Lord's
prediftion, for to provoke them, that is, the
Jews, who mould efcape that deftru&ion, unto
jealoufy. Now if the fall of them, that is, the
Jew nation, be the riches of the world, even the
decay and diminifhing of them the riches of the
Gentiles ; how much more their fulnefs ? that is,
the remaining Jews, in great numbers embracing
the Gofpel, and fo adding to, and enlarging the
Chrifiian Church. And this apoftle farther fays,
he ufeth this fort of addrefs, that if by any
2 means,
 &0 Obfervations on Mr. Chubb'j
means, he might provoke his conntrymen to emula-
. tion, and might fave fome of them. The very
quinteffence of good nature, or a divine gene
rality !
This, I prefume, is an unforced, eafy, natu
ral paraphrafe : and removes all fufpicion of
pique and refentment. And fince it is fairly Ca
pable of being thus understood, a little more
care and candour mould have been expreffed, be
fore fentence had been pafled upon thefe apoftolic
obfervations.
StS.XVI. the licence taken with St. PaulV Allegory,
Si. Paui's Gil. iv. 21 — 26. Vol. I, pag. 267—275.
Allegory. which in a note he chargeth with anfwering the
purpofe of the crafty and defigtling ! —he might
have fpared much of his raillery upon, only by
turning his eye to a reafoner, with whofe writings,
I doubt not, he had lbme acquaintance ; I mean
Mr. Locke's fhort and eafy paraphrafe.
In this allegory, formed upon Abraham's two.
fons, Ifbmael and Ifaac, which he had by a bond
maid, and by his wife Sarah : the dcfign is tot
be attended to, and the fignification of the alle
goric terms muft be underftood, in order to find
out St. Paul's meaning.
Mr. Chubb gives no attention to the fignifica
tion, and evident deftinction of the terms, but
rallies the allegory with great levity. He will
have it, that both Ifomael and Ifaac were alike
born after the fkfh, or begotten. And yet, St.
Paul has made an evident diftinction in his
terms, built upon facts ; one was the fon of an
harlot, and therefore might in that fenfe, in the
pure and chafte language of Scripture, be faid to
be born after the fief} ; not being born within the
limits of the divine inftitution of marriage ; and
the other after the fpirit, as being born, or be
gotten lawfully, ;'. e. within the limits of tlje di
vine
 Po/lhumous-works. Jt
"^ine inftitution. The diftincYion would alfo be
fupported, from one being begotten in the ordi
nary courfe of nature ; and the other in confe-
quence of a preternatural energy given to the pa
rents: and this too pre-fignified by a revelation.
The one offspring was emblematical of that vaf-
falage which is the certain effect of human kilts
and appetites indulged. The other was emble
matical of that liberty, which is the certain effect
of regulating the appetites, and" keeping them
within the bounds of the divine laws and infti-
tutions. Moreover,
By an allegory; a known figure in Rhetoric,
which is compofed of a ftring of Metaphors,
and which rneaneth fomething elfe, than what
the terms are brought to denote : or in which
figure, we fay one thing, when we defign to be
underftbod another : by this fame figure, St. Paul
fays, thefe are two covenants. A very common fi
gure, ufed by the Jews, and by all other civilized
nations, both antient and modern ;—and yet this
is faid, by Mr. Chubb, to anfwer the purpofe of the
crafty and defigning. But, when the apoftle calls
the two Covenants, an allegory ; he is only ufing
the terms to fupport his figure, and not to con
demn, or cenfure the one from mount Sinai : on
the contrary, he defigns to fhew, that that cove
nant from mount Sinai, did gender unto bon
dage, not in it's own nature, and during it's pe
riod ; but by the bigotry of the Jews, who
would yet retain that difpenfation, tho' it had it's
utmoft completion in the Chriftian, to which it
was to give way. He hence, in the profecution
of his allegory, fays, that Agar is mount Sinai
in Arabia, and ranketh with Jerufalem, which is
now, and is in bondage with her children : but
fnould anon be abandoned, or caft out as Agar
was ! becaufe Jerufakm which is above, the
Chrif
 jt fi Observations on Mr. Chubb'j
Chriftian difpenfation is free, which is the mother.
of us all! This free difpenfation adopts both Jew
and Gentile into the family of God. And he
cites very pertinently a prophecy of Ifaiah, full
to his purpofe ; rejoyce thou barren that bearejt
not, break forth and cry, thou that travailejl not :
for the defolate, thole countries that had been as
tho' they had had no hufband, hath many more
children, thanfhe which hath an hufband *.
I will venture to refer my readers to a compa
nion of this fenfe of the allegory, with the fport-
ings of Mr. Chubb's imagination upon it : and
am perfwaded, that St. Paul has acquitted him-
felf a mafter of language in this piece of Rheto
rical addrefs ; he is in no danger of having his
character, as a writer, fullied by it.—It grieves
one to think, that men fhould take no more
pains to examine into the nobleff, the moft divine
compofitions in the world ! For tho', as St.
Peter has obferved, of the things written by
his beloved brother Paul, according to the voif-
dom given him, that there are fome things difficult
to be underftood ; yet, it is only the unlearned and
unliable who wreft them, as they alfo do the ether
Scriptures, unto their own deJiruHion, 2 Ep. iii.
15, 16.
^. But fome particulars are fet before us, to lay
.XVII. an emphatical charge of imperfection and blame
Imperfec- on the revelation : fuch as Eph. iv. 32. and
bUmeem- man^ ot^er texts of import. Upon which men
piratically ^ave raifed dotlrines repugnant to our natural no-.
charged tions of things, to the eternal rules of right and
on the wrong, and reprefent the Deity as atling contrary
revelation.
* Note, The Vefign of the Allegory, was, to confute the
Judaizers boaltings in their being the natural defendants of
Abraham ; and in haying had the law from Sinai, as a per
petual Covenant.
0
 Poflhumous-works. 73
to the moral retlitude of his nature, fo they can-
net poffibly be true ; and therefore, furely, may
fairly be prefumed to be no parts of the Chriftian
revelation.
If Mr. Chubb may be underftood to exclude
thcfe texts from being a part of the New Tefta-
merit revelation, as I think he would intimate,
his reafoning is not juft. For what if learned
men have taught a falfe doctrine from them,
this will not prove that the texts themfelves do
not contain a true one : and there is no room for
a queftion he afterwards puts, viz. how are we
illiterate perfons to aft, fo as to behave properly,
and as we ought with regard to them ? for he has
himfelf feen how they are to act ; forafmuch as
he fays, if juftice was done to the text, it would
be read thus ; forgiving one another, even as God
declared, by Jefus Chrift, he hath, or will for
give you : hence, tho' learned men differ, he is a
judge which fide of the queftion is moft reafo-
nable. And inafmuch as he has produced one
fenfe, that is not repugnant to our natural no
tions of things, &c. the texts may be confidered
as parts of the Chriftian revelation. There is
nothing but what is worthy an apoftle of Jefus,
nothing but what is confident with his doctrine
in any of the exhortations given to Chriftians, to
love one another, and forgive one another, as God
thro' Chrift forgave us. We may be faid to be
forgiven of God, thro' Chrift, as we by con
forming to the terms of pardon, which he has
explained, are qualified for forgivenefs : for he
has taught, that if .men forgive not one another
their trefpajfes, neither will their heavenly father
forgive their trefpafj'cs. And when we add, that
God will raife the dead by the miniftration of
Jefus, we have the laft act of forgivenefs ligni-
fied in that event -, or God will forgive men thro"
L Jefus.
74 Obfervatiom on Mr. Chub's
Jefus. Thus we ourfelves, do in fome meafure,
remove the weight and load of pain from the of
fender, by fignifying to him our reconciliation.
If men would be content with the doctrine of
Chrift's mediation, as he himfelf has explained it,
they would eafily underftand all fuch exprefiions
in the Epiftles which relate to it. See John xvi.
26, 27, at that day, the day of the effufion of
the Spirit at Pentecoft, to which he evidently re
fers, Te Jhall aJk in my name : And I [ay net un
to you, that 1 will -pray the fatherfor you ; for the
father himfelf loveth you, beceufe ye have loved
me, and have believed that I came out from God.
Hence it is evident that afking in Chrift's name,
does not fuppofe, that God is made propitious by
Chrift : but ajiing in his name^ muft intend, fuch
an afking as Chrijt has authorized, and taught men
to make ufe of in their addrefies, viz. afking in
the fpirit of truth and holinefs ; and expecting to
be heard only upon thofe terms that are worthy
of the father's notice of us. Farther, Jefus thus
exprefTeth himfelf, I do not fay that 1 will pray
the father for you ; q. d. there is no occafion, for
the father himfelf loveth you, becaufe ye have loved
me, and have believed that I came out from God>
i. e. was commiffioned by him. This excludes
all thofe notions of Chrift's perfonal miniftrations
from being the reafon of God's gracious regards :
and fhews us, that they are, moft properly, the
medium of God's conveying good things to Chri-
ftians. The father himfelf loveth Chriftians, be
caufe they have loved his Son, and received his
doctrine, thus believing his million to be divine.
And Jefus exprefsly difclaims any fuch influence
on the father, as to alter his efTential love, and
goodnefs. So that when we pray in Chrift's name,
or acknowledge any favours thro' Chrift, we muft
mean, if truth. guide us, that we afk in the fpirit
of
 Pojihumous-uorks. 75
of his doRrine ; fince that is the mod exprefs. re
velation of the will of God.
But if men will talk of Chrifi's right'eoufnefs, or .
of his blood, as appeafmg the Deity ; it will be
incumbent on them, to reconcile the immutabi
lity of God's goodnefs, and the exprefs declara
tions of Jefu!, with fuch their apprehenfions.
We know that God is effential love ; that from
God's love of the world he fent his Son, which
was prior to the million, even as the caufe is to
the effect. We know that the pcrlbnal righteouf-
nefs of Chrift, is not imputable to any other than
himfelf. And that whofoever docth righteouf»efs,
is righteous, even as he is righteous. And as God,
thro' the miniftrations of Chrift, does forgive us ;
fo ought we to forgive one another. This is the
manifeft doctrine of the New Teftament, what
ever may have been the abfurdities which men
have built upon it. And we can make a bold
appeal to the perfections of God, and to the rea-
fon of things for the truth of it.
It might farther be obferved, that altho' there are
two places in the Epiftles which fpeak of Chrijl,
as interceeding, Rom. viii. 35. and Heb. vii. 25,
yet, his ever-living at the head of power, gives us
the import and meaning of that interceflion. His
thus exifting, in fuch a fphere of influence, is the
fure pledge, exemplar, or exhibited reafon of that
falvation which God defigns for men, who be
lieve in this his own appointment. For the Greek
word rendered, intercejjion, imports the being,
or the exiftence of a perfon or thing. Tuyy^ya,
Sum. vid. Scapula.
The intercejjion then imports, the fituation of
Jefus, as made head over all things to his church ;
by whofe miniftrations God confers favours on
the children of men ! but by no means, any fuch
thing as his altering the Deity cither by one or
L 2 by
yt Obfervations on Mr. Cbubb'5
by another kind of fupplication ; which would
imply influencing motive. God is the immutable,
eternal fource of power and of goodnefs ; none
but he is efientially good ! and Jefus Chrijt, he
makes the minifter of his blefllngs. Hence Je
fus is faid, to be able to fave to the uttermoft all
who come unto God by him, i. e. who come by the
rules, and in the method he has prefcribed.
This I take to be the obvious fenfcof Chrift*s
mediation. And there fcems to be nothing in ic,
unworthy the abfolute perfections of the Deity.
Jefus is not exalted either above, or to an equa
lity with his God and Father. But has the place
which God afiigned him : a place of fupreme ho
nour and dignity, in reward of his own love of
righteoufnefs, and hatred of iniquity ! And Chri-
flians are exhorted to an imitation of his piety and
virtue, as the term of their final acceptance and
reward ; yea, they are encouraged to expect that
they fhall fhare with Jefus the honours of his
kingdom.
But how any Chriftians will be able to anfwer
for the hand they have had, in making Chriftia-
nity offenfive to the reafon of mankind, by re-
prefenting Jefus, as a much better and morefriend
ly being, than the eternal God, I cannot con
ceive. Thefe men fhould never complain of the
growth of infidelity. For if the doctrines of
Chriftianity, are not intelligible, and what will
quadrate with reafon ; or if they are fuch that the
natural powers of man are not commenfurate un
to • infidelity, would, with me, be more eligible
than fo romantic a faith, as would be implied in
the reception of them. For what man in his
fenfes, would embrace the doctrine of tranfub!
ftantiation ? And if any doctrines among Prote-
ftants are as repugnant to reafon, why mould
they not be equally abhorred ? That muft be as
re-.
 Poflhumous-works. Jj
repugnant, which would make Chrift a more
friendly being, than the God of nature !
Moreover, our author breaks out in warm ex- Sea.
clamations, upon i Cor. xv. 31. and afks, " what *V1I[-
" confufion of ideas is here ? " Vol. II. p. 57. exciama.
??Ote. tions on
St. Paul has been mentioning the imminent > Car. xt.
danger of death, that the Chriftians were in ; they 3 '. .
were baptized into a religious profefiion, which
immediately expofed them to perfecution. But
how very inhuman would it have been, both in
him and others, to perfuade men to expofe them-
felves fo obvioufly to death, if the dead rife not
ar-aH-? or why mould the apoftles thus expofe
themfelves ? Upon which he fays, / proteft by
our rejoicing which I have in Chrift Jefus our
Lord, I die daily. So the margin obferves fome
lections have it, our, and not your rejoicing.
This makes the reading more'eafy. Theapoftle
contemplating the matter of joy, common to him
and other Chriftians, who were expofed to death,
in teftimony of the truth of the gofpel, thus ex-
prefTeth himfelf. And it was pertinent, fuitable
to the paffionatenefs of his fubject. So that one
might as well cavil at our Lord's faying, Blejfed
are ye when men fhall revile you, and perfecute you,
&c. rejoice and be exceeding glad: for great is
your reward in heaven. St. Paul behaves upon
this very injunction, and difcovers the genuina
effect which Chrift's inftructions had had upon
him.
But the apoftles are /aid fometimes to draw con- St$.
clufions, which the premifes will not fupport, e.g. Xl*-
1 Cor. xv. 19. Vol. II. p. 36. fion"Cfaid
Now, nothing could have been laid by St. Paul, *0 ^
in this text, with more juftnefs and propriety : drawnr
for if the doctrine of a future fta'.e was not a unfup-
truth, then the Chriftians having nothing to fup- P°rCed-
2 post
jS Observations on Mr. Chubb'*
port their behaviour upon, muft have put them,
by virtue of their profeffion, into the moft wretch
ed condition poffible ! contending with all diffi
culties, enduring all evils, and fuffering tortures,
for no other end than to fupport a fraud, a lye !
And if in this life they only had hope in Chrifa
they were, in fatl, of all men moft miferable. No
one command that Chrift had laid upon them, to
take up his crofs and follow him, would have been
juft, much lefs fit and proper ; fince the motives
he fet before them, were all taken from a future
ftate. And had there been no fuch ftate, or if
they had only in this life hope in Chrift, they
would have been undeniably of all men the moft
miferable. There could be no tendency in Chri-
ftianity to make men happy, when the great doc
trines of it, were all of them deception, falfe-
hood, and a lye : for the miraculous power at
tending their miniftrations, was in atteftation of
Chrift's power and defignation to raife the dead
and judge the world. And yet, the whole a de-
lufion. How very (hocking ! — deceived, and
deceiving all men. No comparifon can be formed
between their condition, and that of the raving
enthufiaft, who endured every evil under the full
pcrfuafion of the truth and reality of his conceits
or opinions. But in the apoftles, there are no
figns of fraud, no marks of mental dilbrder.
They reafon well, and act in character. They
are expofed to all kinds of perfecution and hard-
fhips ; and they ufe no mean artifice to evade its
force. They were not allowed to pay any man,
however powerful and great, the leaft complai-
fance, that would militate with their Chriftian
profeffion, of having but one God, and owning
but one mafter and Lord. This made their con
dition every where perilous : becaufe they taught
a new fcheme of religion, that would abolifh all
the
 Pojihumous-'worh. 79
the eftabli died religions in the world, and would
admit of no mixtures of their rituals. Pray,
what conclujion is here drawn, which the premifes
will net fupport ? —
Another text offends, viz. 1 Cor. ii. 9, 10, 11. Sea. XX.
as it is /aid to favour o/Enthufiafm, and to be the lCor- *>.
ground of all that Enthufiafm we have among us. 9'10' "'
Vol. II. p. 50—§5. He tells us, St. Paul here ^ the
diftinguijhes the intelligent principle that takes place ground of
in man, and is a part of the human conftitution, enthufi-
and which he calls the fpirit of a man which is in afnK
him, from another intelligent principle, which he
calls thefpirit of God ; fo he confiders all the know
ledge the former of thefe can attain to, with re
gard to the things of God, or chriftianity, to be by
derivation or communication from the latter.
I will grant that St. Paul does diftinguifh be
tween the intelligent principle which is a part of
the human conftitution, and the principle which
he calls, the fpirit of God ; and that all the know
ledge which was attainable in the things of chri-
ftianity was derived from, or communicated by
the latter to the former. I find our Lord own
ing this, when he fays, Joh. vii. 16. My doSlrine
is not mine, but his that font me. And ch. xii. 49.
For I have not fpoken of myfelf, but the father
ivhich fent me, he gave me a commandment what
IJhould fay, and what Ifhould fpeak.— v. 50. —-
whatfoever Ifpeak, therefore, even as the father
hath faid unto me, fo I fpeak, ch. xvii. 8. for I
have given unto them the words which thou gavejft
unto me : — and he Hkewile fays, of the doctrine
he delivered, the words that Ifpeak unto you, they
are fpirit, and life, chap. vi. 63.
If then, Chrift did himfclf receive his doctrine
from the father, and denies any ability he had of
delivering fuch doctrine, but from the father ;
it is quite reafonable to conclude that his genuine
. apoftlcs
80 Obfematiom on Mr. Chubb'j
apoflles would difclaim all, or any ability to teach
a doctrine of their own heads, i. e. from the na
tural capacities of reafon with which they were
endowed : but muft derive the doctrine from the
very fame fpirit that their mafter did derive it
from. This led St. Paul to fay, not that we are
fujficier.t of our/elves to think any thing, as of cur-
fclves : but our fufjiciency is of God, 2 Cor. iii. 5.
which does not refpect the ability of man, confi-
dered as a moral agent, and in things within his
province : but it refpects the revelation itfelf,
which had nothing to do with his natural abilities,
but was the immediate province of God. But
then, this revelation being once made and commit
ted to writing, there would be no more occafiort
for fuch communications, when the apoftles had
.finifhed their miniftrations. The appeal is made
to this divine illumination, as what furnifhed
them with all the materials of their evangelicalo
writings.
So when thefe writings arc fniifhed, they them-
felves appeal to, or addrefs the intelligent prin
ciple in man, as being faithful reprefentations of
truth, or the things of God, which this princi
ple is to judge of, and apply. What foundation
this lays for a wiid enthufiafm, I fee not. In
deed, if men were to deliver nezv doctrines, as
belonging to Chriftianity, the llacme having
been left .imperfect by the apoflles ; they would
then lie under the fame necefilty of having that
other intelligent principle, called infpirntion, or
the fpirit of God. But as this is not the cafe,
the intelligent principle which takes place in man,
and is a part of the human conftitution, is all the
capacity needful to converfe with, and underftand
the fcheme of the Gofpel. An honeft attention
will qualify any man to underftand the Gofpel.
Miftaking this, has been the ground of enthufi
afm. Rom.
 Pofthumous-tiofks. 81
Rom. ix. beg. is faid to be, like the intemperate Sia.XXl.
piety offome Calvinifts, who pretend they Jhould be s^. £?*^s
content to be damned for the glory of God. Vol. II. *0Mtecon.
p. 306. Note. cern for
If a writer is inclined to be captious* he may the Jew,
ridicule any affectionate, warm expreffion that he ca,Ied in-
fhall meet with. But then, it will not be allowed J^"""
juft, if there is no refemblance in the things he
compares. I dare fay, Mr. C. had read the fol
lowing fenfe given to the text, Mofes, and St.
Paul, in the circumftances they were then in, might
charitably, and without any extravagancy, be wil-
. ling to have borne the temporal curfe, then coming
upon the Jews, (which is all that their words
mean) if thereby it could have been foffible to have
faved the whole nation. But fuch high expreffions
ef affeclion, are always well underftood, in all
books, and in all languages, to have, not a lite*
ral, but a figurative meaning. Dr. S. Clarke's
Serm. Vol. II. pag. 46, 47. If Mr. Chubb had
read this eafy fenfe of the paffage, he had better
have attempted to have fhewn the improbability
of its being the genuine fenfe ; than to have
thrown a reflection on St. Paul's expreffions, in
the fenfe of a preceding obfervation, viz. Hence
fome have put the queftion to themfelves, and others
have been fo weak as to put it in their writings ;
whether a chriftian ought to be content to perijh
finallyfor the glory of God? Serm. Vol.11. pag.
46, 47.
Another inftance of St. Paul's teaching an hurt- Sell.
ful doctrine, is faid to be in Rom. xiii. r . his -preffing XXlr.\
obedience to civil governors, under the confideration ^^^
of their being the ordinance of God, was preffing it an hurtful
from a fitlitious motive.—And Act. xii. 2, 3. is dottrine,
urged in ofpojition, viz. Herod'* killing James the Rem- xi,i-
apoftle. Pofthum.Works,Vol.II. p. 318 —322. '.
It appears very plain, that when St. Paul fpeaks
M of
84 Obfervatiom on Mr. Chubb' j
of the powers that be, as ordered or ordained of
God, and forbids Chriftians refifting the ordi
nance of God ; he muft, and does intend, that
fo far as they are fo, they are not a terror to good
works, but to the evil. But whatfoever were the
moral characters of the fupreme magiftrates, du
ring the firft ages of Chriftianity, and whilft it
was fpreading in the world, it would have been
a piece of madnefs, and wholly out of character
for Chriftians to have made refinance ; every way
imprudent, or impolitic. Non-refiftance and
paflive obedience, where the rights of confeience
were not concerned, thefe were to be the maxims
of their conduct. And in all lawful things, they
were to Ihew their fubjection to government, as
in rendering tribute to whom tribute is due, cuftom
to whom cuftom, fear to whom fear, and honour
to whom honour.
So that the injunctions objected to, feem not
rightly to be underftood : for they cannot refpect
civil government, as any farther an ordinance of
God than as it anfwers the end of government.
And where it did not, the firft Chriftians were
not allowed to raife any fedition, or be concerned
in any confpiracy ; but to fhew that their religi
on was a friend to all focial obligations and duties ;
that it made men quiet and peaceable fubjects.
But will any hence infer, that when king
doms and ftates become Chriftian, the fubjects
have no right to remonftrate againft any arbitra
ry rule, or tyrannical proceedings ?
Yet, who would advife the Jews, for inftance,
in Great-Britain, or in any other nation, called
Chriftian, or Mahometan, to refift the civil pow
er, though they Ihould be put under great' hard
ships, or be persecuted ? A man of any forefight,
might perceive, that the advice would be attend
ed with very hurtful confequences to that people.
But
 Pofthumous-'works. 83
But the condition of. the firft Chriftians, muft
have been yet more hazardous, had they, becaufe
of any public acts of oppreffion, or even fangui-
nary edicts, refifted the civil power : and what
common reader, is not able to take fome juft
furvey of the ftate of the firft Chriftians, in thefe
refpects, fo as with eaie to underftand St. Paul,
as giving proper, juft, friendly advice to them,
refpecting their fubjection to government ?
1 Cor. xv. 32. Mr. Chubb cavils at! St. Paul 8i9;
would not have fung the fong of the drunkard, let o^p11}'
us eat and drink, for to-morrow we die, had he fa;*d ™
duly attended to the fubjetl. Vol. I. p. 405. fing the
The mcannefs of this unlawful, crooked thruft, fong of
will appear to the firft eye that looks with any 'he
care on the text. It was a natural conclufion, runk*.rcl
and very juft ; for, if the dead ftiall not arife, all
the wonderful deliverances he had had, when
conftrained to combat beafts at Ephefus, was of
no advantage to him : and inftead of being ex-
pofed daily to deaths and dangers, in order to
fpread and confirm the doctrine of a future
ftate, it would have been more in character for
him to have indulged all the appetites, // to-mor
row we ceafe to be. No, fays Mr. Chubb, a tem
perate enjoyment of this world's goid things, is the
likelieft and the fureft way to a long and happy
life. Grant Mr. Chubb this ; yet, if to-morrow
we ceafe to be, it would be as julhfiable to take
the largeft draughts of prefent pleafure, we can
fafely take for to-day : or however, with Epicu
rus, to ftudy how to come at the utmoft quanti
ty of prefent fenfitive gratifications. And the
maxim that St. Paul has borrowed from die
worldling, or fenfualift, will not fairly bear any
other interpretation, than the fenfe of the Epicu
reans ; q. d. it would be wifer for us to quit our
profeition, and take all thofe meafures that are
M 2 moft
84 Observations on Mr. Chub's
moft likely to give us the greateft fill of the plea-
fures of this life, if death will put an end to our
exiftence. So with St. Paul, fuch method was
far more eligible than his own meafures, which
expofed him to fo much evil, if the dead rife not.—;
But he adds immediately, what would fatisfy any
candid reader, that he had no fuch inattention to
his fubjecl:, as is fuggtfled ; but kept clofe to it j
for he fays, Be not deceived : evil communications
corrupt good manners ; awake to rigbteoufnefs^
and Jin not ; for fome have not the knowledge of
God. It is pity but Mr. Chubb had kept his own
eye on the context, and been himfelf a little more
attentive to the rational and juft manner, in
which St. Pcul handles this, and every other fub-
ject he inveftig.ites : lefs prejudices would have
appeared in his treatment of this moft venerable
character and writer.
However, in juftice to Mr. Chubb, I will
again hold up to my readers, fome of his finifh-
ing declarations ; — As the writings of the apoftks
were occafional, fo they contain many excellent cau
tions, advices, and inftrutlions, which ferve for
the rightly diretling our affeclions and atlions,
Vol. II. p. 344. I intend not to lead my readers
into a neglecl of the writings of the apoftles ; much
lefs tc lay them afide, p. 345. By chriftianity I
mean that revelation of God's will, which Chrift
was in a particular and fpecial manner fent to ac
quaint the world with : and fo far as the writings
of the apoftks are confonant with it, they come
under the denomination of Chriftianity, . p. 346.
—- If any fay, that what J have written is out of
Hfrefpecl to the perfon and miniftry ofjefus Chrift,
-— / anfwer, the accufation isfalfe. And as up
on the Chriftian fcheme, Jefus Chrift -will bejudge
cf quick and dead ; fo I affure my readers, that in
this view, and under thefe confederations, I have
m
 Pojlhumous-works. 85
no difagreeable apprehenjions, on account of any
thing that I have publifhed to the world, pag.353,
354-
We are now to obferve what Mr. Chubb has
faid of the great fact on which the credibility of
the Gofpel has its fupport, viz. the refurrection
of Chrift.—And from the different appearances
of the rifen Jefus, that are recorded, he thus ex-
preffeth himfelf ; And does not this minifter a $e3
temptation to men to think and [ay, that if the bu- XXIV.
JSnefs of Chrift's refurreelicn was not a fraud ; yet C&rijr*
it looks very much like it, and feems to have the "'u"ec;
fame appearance as if it was fo, Vol. I. p. 358. mxil^ n^
But can there be fo much as the femblance of afraud.
fraud, detected from the hiftory, when all thofe
appearances anfwered their end -, and did convince
thofe to whom they were made, that he was ac
tually rifen ? Is there an intimation, once given,
that any man thought himfelf impofed upon, or
deceived by them ? Did not the perfons who faw
him, rifque their lives upon the truth and cer
tainty of their having feen, known, and converted
with the rifen Jefus ? The very inftructions they
received from him, demonftrated the truth of his
being the very perfon, whom the Jews had cru
cified. And his appearing to them in different
forms, was fo far from weakening, that it ftreng-
thened and confirmed the facts of his death and
refurrection. So that if we fuppofe, with the ob
jector, he fometimes did appear as a tall, and
fometimes as a little man, fometimes with greater
bulk of body than at other times ; what had any,
or all of this to do with deception ? The diffe
rence of ftature, or of bulk, could no more hin
der him from being known to them, than the
transfiguration on the mount, had made him lefs
known to Peter, James, and John. On the other
hand, they would confider our Lord's body, as
a
 86 Obfervattons on Mr. Chubb'*
a refunecYion body ; no longer fubjeet to the laws
of this temporary, material fyftem. It was, and
muft be capable of compreffion and expanfion, at
his own pleafure : and this too, tho' it was the
fame body in which he had fuffered. It is now
indeed in no refpect fufceptible of pain or injury,
as it had been before ; for the whole animal ceco-
nomy is altered. No more circulation of the blood ;.
the diaflole and fyjiole of the heart is ufelefs, ;;«
the body is a vehicle immediately actuated by a
felf-moving, intelligent fpirit. Hence it is, that
we are told of his bidding Thomas thruft his hand
into hisjide ; fince it would not caufe an unealy
fenfation, nor was it any injury to him, that the
divifion, made by the fpear, yet remained. It
was the fame identical body fet free from all the
incumbrances of mortality ? Beheld my hands and
my feet, that it is I myfelf': handle me, and fee,
for a fpirit has not ftejh and bones, as ye fee me
have, Luke xxiv. 39.
The different appearances were much more irt
(jharacter, than an uniform, unaltered bodily form
would have been. It proved him to be rifen in
deed. His identical famenefs had other more fab-
^tantial proofs than the numerical famenefs of ma
terial particles could afford. Nay, thefe could
not poflibiy be, from the effufion of blood on the
crofs, made from all his wounds : unlefs the old
mafs of blood, for which he has now no occafion,
had been replaced. And I underftand St. Paul
as having this idea, when he fays, that fiefh and
blood cannot inherit the kingdom of God, i. e. flefh
and blood, or the body of man, as it is now con-,.
ftituted. Jt is now, z/piritual, and not a natu
ral body, fuited unto a ftate of beatification andy
glory !
Seit Net fatisfied with what was faid above, he tells
XXV. us, that the refur-refifon of Cbrijl does not appear
plainly ,
 Poflhumous-works. 87
plainly, to him, dejigned and intended clearly to Cbrifis
evince the pofftbility and certainty of a 'refurretlion rffurrec"
to eternal life ; bccaufe it appears to be diretled to de[ltrDf.&
anfwer another purpofe ; and becaufe it does notfeem to evince
wifely direcled to anfwer this. Vol. I. p. 334 — a refur-
reftion to
339-
What was that other purpofe, which it was di- j^r
m~~"
eternal
reeled to anfwer ? // was to gather, or rather to
keep together his difpirited difciples, to commiffon
and qualify, and fend them forth to preach the
gofpel.
Was it fo ? What was the Gofpel they taught ?
Why, that God had raifed up Jefus from the
dead, whom the Jews had wickedly put to death :
and that he was rifen the frft fruits of them who
fleep : that by this fame Jefus, God will raife all
the dead. This was the Gofpel, which he au
thorized, commifiioned, and qualified them to
teach, and to commit to writing, after they had
confirmed it, by the miracles which they wrought
in the name of the rifen Jefus. A do&rine that
Chrijft himfelf had taught, when he faid, that he
was the refurre&ion and the life, and that he
would give his flefh for the life of the world. A
doctrine, which afTures us, that if we have now
our converfation in heaven, we may look for the
faviour from thence, to change our bodies of hu
miliation, and fafhion them like to his glorious
body. Agreeable to his own teachings, that he
will come again, and take all his faithful difciples
to himfelf, that where he is, there they may be
alfo. .
Thefe are effential parts of the Gofpel, which
the apoftles Were commifiioned and qualified to
preach : which makes it evident, that his refur-
reclrion, and manifeftation of it to his difciples,
had this end principally in view, viz. to evince
not only the pofftbility, but the certainly of a're-
.---'. 1 fur
 88 Obfervatiom on Mr. ChubbV
furrection unto eternal life. It is very apparent-
that Feftus the Roman governor, having collected
all the materials in the Jews accufations of PauU
fums them up in this fingle point, viz. certain
quefiions they had againft him of their own religion^
even of one Jefus, which was dead, whom Paul
affirmed to be alive, Act. xxv. 19. This is the re
port he makes to King Agrippa: from which af
firmation, St. Paul had inferred the certainty of
a refurrection to eternal life, of all the virtuous
and holy. And his having feen the exalted Je
fus, and converfed with him, was a full affurance
to him of the truth of the doctrine. He had
likewife collected Chrift' s feveral appearances, from
the teftimony of the other apoftles, 1 Cor *xv. from
whence he argues not only the certainty of the re-
furrection-body, but alfo its very nature and abili
ties. The eftablifliing of this doctrine was the plain
defign and intention of Chrift's appearing unro,
and informing his difciples in the nature of their
office, for which he qualified them. So that one
would, out of charity toMv. Chubb, be tempted to
conclude, that his head was fomewhat difordered
when he wrote his farewel. However, one may
fairly conclude, he had no freedom of thought ; but
that he wrote under very ftrong prejudices.
See. It is not at all to be wondered at, that we find
XXVI. him rejecting the accounts of Enoch and Elijah'*
Inod> and not t&fting death : which, he fays, have not fuffici-
tranflation ent %.rom& of cred*t> being only related by fingle
rcjefted. hiftorians, Vol. I. jp. 31X.
A fingle hiftorian, whatever credit he may
have had in the world, is no valid teftimony with
Mr. Chubb. And if there has happened to be
three or four concerned in writing the hiftory of
a perfon, who was put to death by the Jew- na
tion, at the time of their having a .Rowrf/fgover
nor ; and much againft his judgment that he
pafied
 Pofthumous-iiorks. g^
palled fentence : tho' thefe hiftorians all agree in
that crucified performs being raifed from the dead,
and miracles are wrought for fifty or fixty years
after, in all parts of the world, in evidence of
the truth of this fingle fact ; yet, it looks much
like a fraud, and the evidence was not wifely con-
dueled ! We muft not therefore be furprized that
he can reject the teftimony of Jingle hiftorians
about the tranflation of Enoch and Elijah. For
more than this, being once perfuaded that there
never could be any fuch thing as a miracle ; and
that this ftate may poffibly be the only date of
man ; it was quite natural for him to reject all
reafOning and evidence about God's railing up
Qhrift from the dead. Thefe intervening ideas
hindered his mind from feeing the force of evi
dence.
With Chriftians, thefe two events are credible :
the one in the antediluvian age, the other toward
the middle of the Jewijh ftate. Of the former,
let me ufe the words of a moft amiable man :
As the death of the firft parent muft occajion me--
lancholy thoughts in his furviving children ; the
tranflation of Enoch was proper to fupport them,
fince thereby affurance was given to the pious of a
future happy life : he walked with God, and was
not, for God took him. —// could not but be looked .
upon as dejigned for an encouragement and motive
to piety and virtue. See Dr. Jer. Hunt's ElTay for
plaining the fcripture revelations.
The other inftance, viz. that of Elijah, was at
a time when the Jew nation was become very -
wicked and idolatrous. And it feems that Elijah.
had been a moft remarkable prophet, and had
wrought miracles in honour of the true God»
againft the falfe ones whom Ahab's priefts wor-
fhipped.
N Again,
gp Obfervations on Mr. Chubb'j
Again, What if Elijah's tranflation was re
corded only by one hiftorian ? this hiftorian fays,
that there were fifty men of the fons of the prophets,
who ftood in fight over-againft -^-who faw the af-
cent of Elijah : and were convinced that the fame
fpirit that had been with Elijah, did now reft on
Elijha, 2 K. ii. 7, 15, compared.—What of this?
Mr. Chubb will tell us, that a multitude of fpec-
tators of a faff, amounts to nothing at all without
their tejlimony, Vol. II. p. 203. So that thisfifty
mould have figned the account, delivered by the
hiftorian. But had they done it ; there would
have been witnefies yet wanting to have proved
that thefe fifty, were honeft men, and true, who
had fignpd the narrative. So that it would be
cndlefs labour to make an hiftory credible, with
a determined fceptic. With reaibnable men, it
appears a ftrong evidence of the truth of a fact,
that it is reported to have been done in the moft
public manner, before multitudes. And it is
enough to determine the credibility of iuch facts,
that we know they were fuch as implied no ab-
furdity, or contradiction : but, on the contrary,
very great and good ends were defigned to be
aniwered by them, every way worthy of God,
and of the inftruments employed by him. Now,
the tranflation of Elijah would ferve to the fame
purpofe, with that of Enoch's giving afiurance to
the pious, of a future h.appy life. And therefore
as it does not ftand in need of farther teftimony
than the t>ne hiftorian, there feems to be no dan
ger in giving him credit.
After all, it is a queftion with me, whether
Mr. Chubb did not think the apocryphal writings
as authentic as the old teftament books. And if
he did, he will be chargeable with inattention ;
becaufe in the hiftory of the Maccabees, B. 1.
c. ii. yer. 58, it is faid, that Elias, becaufe he
was
 Poflhumous-wofks. 91
was zealous and fervent in the laws, was taken up
even into heaven. Unlefs he thought that the
fame hiftorian, who wrote the fecond book of
the Kings, wrote alfo the firft book of the Mac
cabees.
But if the book of the Maccabees mould be al
lowed to have been a very ancient Jewifh hiftory,
written by another hand, and greatly approved
of by that people ; then one may reafonably con
clude, that the fact of Elias's tranflation was ge
nerally believed amongft that people.
However, we Chriitians, have more than the
teftimony of a fingle hiftorian ; inafmuch as Ma-
thew, Mark, and Luke have aflured" us, that
Elias was with Mofes, at the transfiguration of
our Lord.
Yet, with Mr. Chubb, our Lord's miracles
Ihould have been attefted by the written teftimo
ny of the multitudes* who faw them. Is not this
a way to cancel all obligation to the credit due to
any hiftory ? It is to rob men of all the plea-
fure and profit, that letters, or writing affords*
in giving the hiftory of fa&s. And in the next
age, Mr. Chubb' sfarewel may, with greater rea-
fon, be called in queftion.
The great advantage of the Old Teftament Sect:
writings, as they bear teftimony to the New, is XXVIIi
that of prophecy. But this, Mr. Chubb endea- J™^
vours to overthrow. He owns indeed, that God evidence
does foreknew whatever is foreknownble in nature, of the
Vol. II. p. 140. And he farther fays, Let it & truth of a
admitted that the Deity does foreknow all events to *tur? ^
come ; as well thofe which refult from human agen
cy, as thofe which refult from the constitution of
the natural world, and from a particular end fpe
dal application of God's power and providence in
any time to come. That God can thereby foretell
whatever he does foreknow, ferns to be plain and
N 2 clear ;
92 Observations on Mr. Chubb'j
clear ; and that God may foretell future events,
when fome great and good end can be anfwered
thereby, I can fee no reafon from whence to con
clude the contrary. But then, that God does fcre-
tel future events, by way of evidence, thereby to
prove or make good the truth and divinity of reve
lations, or proportions revealed ; thefe points are
not to be admitted without infpection, becaufe they
are not felf- evident proportions, and therefore arc
t-o be enquired into, Vol. II. p. 141. And fur
ther, To foretel any uncertain event, which is the
cafe of all prophecy, in our prefent view of it, in
order to prove, or render certain any uncertain
propofition, which is the cafe of all revelation, or
revealed proportions that ftand in need of proof,
fuch a conduEt feems to be prepofterous and unnatu
ral, as the means is not adapted to anfwer the end
to which it is diretled ; feeing the revealed propo-
fition is not, nor cannot, in the leaft, be proved by
it, but it remains equally as uncertain, after the
foretelling fuch events, as before ; and this feems
to me to be the cafe of all prophecy, when offered
in evidence, as aforefaid, ib. 143, 144..
From the above citations, it is allowed, that
God may foretel future events, when fome great
and. good end may be anfwered thereby i but
then, it is denied that they can be evidence in
proof of the divinity of revelations, or propofi-
tions revealed. But why fo ? If thofe propofi-
tions revealed are fitted to be of important fer-
vice to mankind ; then God may foretel events
in evidence of their truth and divinity : other-
wife he may not foretel future events, when (omt
great and good end may be anfwered thereby.
And fuch prophecy will be a proof, that is nei
ther prepofterous nor unnatural ; becaufe it will
be a means well adapted to anfwer the end to
which it is directed.
For
 Pojihumous-'works. 93
For example ; Mr. Chubb owns it probable
that there was fuch a perfon as Jefus Chrift, and
that as it appears probable that Jefus Chrift was
entrufied with afuperiority of power to be admini-
Jiredfor the public good: fo from hence it becomet
probable, that he was likewife entrufted with the
adminiftration offuperior knowledge, to anfwer the
fame end, feeing he affumed fuch a charatfer ; 1
fay, the former is a probable ground of the latter.
From thefe premifes, and this general view of the
cafe, I think this conclujive follows, viz. /'/ is pro
bable Chrift's miffion was divine, Vol. II. p. 42,
43. Hence I reafon thus, viz. that fince Mr.
Chubb owns the probability of Chrift' s divine mif-^
fion and character, this cannot be ranged under
the head of an uncertain proportion. And if fo,
then uncertainty cannot be the cafe of all revela
tion. But inafmuch as God may foretel future
events, when fome great and good end may be
anfwered thereby : and thefe propofitions, viz.
that Chrift's miffion was divine ; and his fuperior
power and knowledge appear' probably to have
been adminiftered for the public good $ it will
follow, that the foretelling events in proof of
Chrift's miffion, was fo far from being prepofte-
rous and unnatural, that they were every way fit
ted, as means can be to an end which they are
defigned to anfwer. So that it was altogether
worthy of God to foretel that he would fend one,
or raiie one up of the feed of Abraham, in whom
all nations fhculd be blefj'ed. And to declare by
Ifaiah, that unto us a child is, or fhall be born ;
to us a fon is, or fhall be given, and the govern
ment fhall be on his fhoulders : and his name fhall
be called wonderful, counfellor, the mighty God%
the father of the ages to come, the prince of peace.
And by Daniel to mention the precife time, after
threefcore and two weeks (of years) fhall MeJfiah
h
 94 Obferuations on Mr. Chubb'*
be cut off, but not for bimfelf. And the place of1
his birth by Micab ; But tbou Betb-lehem-Ephra-
ta, thougb thou be little among the thoufands of
Judah, yet out of thee Jhall he come forth unto me,
to be the ruler in Ifrael. —Thefe, and fome other
prophecies, having an exact fulfilment in the
peribn of Chrift, who is acknowledged to have
had a divine mijjion, are no fmall evidence in
proof of that revealed propofition.
We might add our Lord's own predi&ions,
of which he was capable from that fuperior know
ledge with which he was entrufted for the benefit
of mankind ; thefe are yet corroborating proofs
of his character and million. Such as that the
Gofpel of peace would be made the engine of
war, and great confufions,—that the Jews temple
and polity fhould be deftroyed, or the defolation
of their country ; Matih. xxii. 38. Luke xiii. 35,
And the declaring that the Roman eagles would be
the inftruments of their ruin, forty years before it
happened ; together with the fubfequent conti
nued difperfion of the Jews ; which are no con
temptible evidences of the truth of Chriftianity.
Another external evidence of the truth of Chri
ftianity was, miracles. Mr. Chubb, we have al
ready feen, has acknowledged, in more places
than one, the probability of Chrift' s having fu
perior power intrufted with him to be adminiftred
for the public good : yet he took it into his head
to endeavour to fhew, that miracles could not be
wrought in evidence of Chrift's divine million -,
Sea. forafmuch as he has affirmed, that he thinks, di-
XXV1H. vine revelation does not afford a proper ground of
Mirac.es certaintyi w;/£ refpeft to meris future exigence.
denceof Vol. I. p. 327. This he has affirmed, after much
the truth labour to fhew, that the mind of man may be
ofChri- material and perifhable. However, whether the
fiianity, raiionai mind in a man refults from a material fy-
ftem,
 Pofthumous-works. g$
Jlem, or from an immaterial fubftance ; this, he in the ar-
thinks, is moft obvious, viz. it rifes and falls (ift,c]e°ff
he may fo fpeak) with the material compofition it ture °xi^-
atts in and by ; elfe whence comes the proverb, ence.
Once a man, and twice a child. Vol. I. p. 324.
If it be moft obvious, that the rational mind
rifes and falls with the material compofition,
whether it arifeth from a material or immaterial
fubftance ; and if divine revelation does not afford
a proper ground of certainty, with refpect to
men's future exiftence ; if it fhall be found, that
the great doctrines of Chriftianity have their
weight and importance even as they refpect a fu
ture ftate ; it will follow, that miracles could not
be wrought in atteftation of thofe doctrines : be-
caufe of the revelation not affording any proper
ground of certainty of the truth of its principal
doctrines.
It feems pretty plain, that Mr. Chubb was
doubtful as to a future ftate : yet his doubting is
no reafon why another fhould be in fufpence, who
gives credit to the Chriftian doctrine. For if that
be true, we fee in the behaviour of Jefus on the
crofs, as well as from the current defign of his
doclrine, that the rational mind does not rife and
fall with the material compofition. There were
no figns of languor, diminution, or decay in his
rational mind ; notwithftanding his excruciating
torture, and the great effufion of his blood. He
bids Mary, ftanding by his crofs, to look upon
John, as her fon : and orders John to look upon
Mary, as his mother. He lets Mary know, that
fhe muft no longer look upon himfelf, as her fon ;
but neverthelels, he had provided a tender guar
dian of her. And when the chief-priefts and
fcribes and elders revile him, as abandoned of
God, he cries out, my God, my God, why — this
impious raillery, — haft thou forfak.en me? he
knew
g6 Obfervations on Mr. Chubb's
knew he had not ; but can now, look. upon him
as his God, and Father. He knew, that God
would for ever remain his God ; and therefore he
faid, Father, into thy hauls I commend my fpirit.
Does this look as if the rational mind mult rife
and fall with the material compofition? Or ra
ther, is it not a demonftration of a future exift-
ence, not only of Chrift's perfon, but of all good
Chriftians, whole lives are hid with him in God ?
Indeed, the Pyrrhonifts, who deny that man is
capable of judging with certainty on any evi
dence, cannot be. fuppoled at all inclined to re
ceive the doctrine of a future ftate : but the great
infelicity of this condition of their minds, can ne
ver be the object of envy to the Chriftian ; but-
father of commiferation and pity. The refveries
of the mad-man, or wild enthufiaft, who dreams
only of happinefs, and is full of vifionary enjoy
ment, feems more eligible than the doubtings and
conftant uncertainties of the Pyrrhonijt.
Had Mr. Chubb faid, that as the organs of len-
fation become difa: led, and the bodily ftrength
impaired, fo the rational mind becomes lefs able
to exprefs its powers by and thro' this difabled'
vehicle : common obfervation would then have
been in his favour. But that the rational mind
mUft both rife and fall with the material compo
fition, does not feem at all probable : if by rati
onal, we intend, the mind formed by truth, by
reafon, or in other words, by the will of God.
There is, there can be no connection between the
falling of the body, and that of the rational mind :
no more, than it appears, that from the amputa
tion of a limb, or difmembering of the body, a
maiming of the rational mind takes place. A
man may indeed by fome habits of labour and ap
plication of his intellectual powers, bring on luch
an inability of the bodily machirie, as mall be
i called
 Poflhumous-works- <ff
•dotage, or afecond childhood. But this will prove
nothing ; becauie others are found, with far lefs
promifing bodily 'conftitutions, to have reached
a more advanced feafon of life, and without any
iiich impair of the vigor of the mental faculties.
In fhort, there are not yet known, that I have
ever heard of, any data, upon which we are wa-
ranted to conclude, that the rational mind rifes and
falls with the material compojition.
The materials Mr. Chubb has laid together are
enough, if true, and what may be depended upon
as clofe and good reafoning from juft principlesj
not only to exclude miracles in fupport of the
Chriftian doctrine ; but alfo to invalidate and nul
lify the whole fcheme of Chriftianity : ;'. e. If it be
yet a moot point, whether man fhall exift, or
fhall not exift hereafter ; or rather, if it be
doubtful whether the great intention of the
Chriftian doctrine has to do with man's exiftenc*
in futurity.
As to the rational mind in man, of which
Mr. C. has affirmed, that it is capable of religion^
or of aSing in obedience to God's law, and with
reference to his glory ; which, he fays, are tht
fame thing. Vol. I. p. 285. Alfo that motive
is not the phyfical caufe, but the ground and rea-
fonofatlion. p. 166. And again, that motives
are to be eftimated from the atlion relating to God^
to ourfelves, and to others. p. 217. From thefe
principles, it is moft obvious, that man has a
power of action which is or may be perfectly at
liberty from phyfical impulfe ; becaufe motive is
not the phyfical caufe, but the ground and reafon
of action : and becaufe motives are to be exa
mined and eftimatcd by this rational mind, from
the action they would induce unto, as relating to
God, to ourfelves, and to others. Action which
relates to a. defigning mind, that exifts eternally,
O Vol.
98 Obfervations on Mr. Chubb'j
Vol. I. 162. winch Mr. Cbubb denies matter to
hive done, p. 163. God, and matter in Mr.
Chubb's opinion are infinitely diftinct: the one 3
neceffary cxiftence, the other not If thereiore
the mind of man is capable of religion, that is,
of acting by choice, in obedience to God's will,
or in reference to his glory ; this being the firffc
end at which man levels his actions ; and on
which depends his right conduct towards God's
creation ; it will follow, that if the mind of man
be only material and perifhing, notwithftanding
its thus forming and .conducting its aims and
actions ; then, the' principles and motives of
action do not produce any effects upon the agent,
that are equal or agreeable to their nature and
force. For man having the will of an eternal,
immutable fpirit, as the chofen rule of its af
fections, even the eternal, invariable rule of
right ; yet, this rational and moral mind in man
remains perifhable !
Mr. Chubb feems not to have weighed well
his own principles ; nor enough to have attended
to the capacities of the human mind. For al
though we cannot form any idea of the fubftra-
tum of thought, yet, we dilcern that the human
mind does increafe in its power and abilities by
ufe and exercife. It does fo in fpeculative abi
lities, as well as in the habits of its action. But
then, with me, it appears evident, that we mult
diftingu'fh between the habitudes of action. As
thus ; if the mind of man employs itfelf habi
tually upon principles that are only relative to
the neceflities, conveniences, and accommoda
tions of this prefent, temporary life, in which
he takes afirft care to fecure thefe, as his great
fcope and end ; he cannot be faid to have at
tained thofe habitudes of action that are im
mortal: brcaufe of his utmoft fcope and aim
being
 Pojlhumous-iiorks. 99
being limited and confined to temporal and pe-
rifhing good. But if the mind of man, employs it-
ielf habitually upon principles that are relative to
religion, that is, to the doing of the will of God,
and obtaining his approbation, who is.an immuta
ble, eternal Spirit, and in whom man centers all
his reverence, truft, hope, and joy ; then, the hu
man mind lb habituated to religious action, im
bibes principles that are immortal ; becaufe the
fcope and aim of his whole deportment has the
favour of God, as its end. And God being in
himfelf immutable and eternal ; his favour, or
an intereft in his perfections, thus obtained, mull
be immutable and eternal. So that as the human
mind, may, or may not habituate itfelf to fuch
principles of action ; it may, or may not have
the poffefllon of life eternal.
And as to the Chriftian revelation, I under-
ftand it, in the great defign of its doctrine, to in
culcate the certainty of life eternal ; it being in
the above manner attainable. Nor only fo, but I
take the refurrection oijefus Chrift to be in direct
evidence of that certainty. The objections
made to the publickncfs of the teftimony, are,
with me very trifling. For, had not the Jew-
Sanbedrim and people, together with Pihtt the
Roman governor, who put our Lord to death,
full evidence that he was dead, by the foldiers
piercing his Side with a fpear ? And did they
riot leal his fepulchre, and fet a watch over it ?
In thefe circumftances he arofe, and within the
time he himfelf had foretold. Alio his ap
pearances to his difciples were fuch as gave them
entire fatisfaction, that he was rifen. Nor could
the Jew nation complain of any want of evidence,
in that his apoftles did afterward work miracles
in his name : in his, the name of the very fame
peiibn whom they told the Jew nation, that
O 2 they
 rI$0 Obfervations on Mr. Chubb*J
they had, by wicked hands crucified and ftain ;
but Cod had exalted him to be both Lord and
Chrift ! -— This fact fhould be refuted, before
any objection can be fairly made to his not rifvng
publickly.
St&. Mr. Chubb feems inclined to attempt an over-
?CXIX. throw of it. The manner of his operation is
Another this . lie ^ours to fhew, That (he principal
to invali- controverfy with the afoftles, was, whether Chri-
tlate mira- Jlianity was a fuppkment to Judaifm, or Judaifm
ties from was to be aboli/hed by the introdutlion of Chri-
Chnflia- jiii!flity y}nci if miracles were not proper evi-.
iii" a Sup- dences of the truth and divinity of the doSirines
pkmentto aboze-menticned ; then, how come they to be fo in
Judai/i*- any other cafe? Vol. II. p. 243, 244.
This Objection will vanifh, when we confider,
thar.the hiftory never once intimates that any one
of the apuftles either did, or could work a mira
cle to determine any one controversial difference,
or matter of fpeculative debate. The fpecial
power could only operate in evidence of Chrift's
beirg the pfomifed Meffiah, and that the doctrine
he had -taught, was of God. It fupported the doc
trine of rrmifiion of fins, without facrifice ; which
had not been the doctrine of the Jew ritual. Nor
do any one of the p.poftles ever in the leaft dif-
flgrce, as to the defign of the miraculous power be
ing exerted. In the great controverfy which had
arifen among fome Jew zealots, who would have
annexed circumcifion to Chriftianity, Aclsvf. the
apoftles wi ought no miracle to decide the contro
verfy : for i"o far from difagreeing in their opinion,
they all unite in their verdict: ; yea,- in a full af-
fembly they pitch upon Paul and Barnabas, who
they call their beloved, to go to the Gentiles.
Neither" is it matter of furprize, that debates
fh< uld arife among the firft Jew- converts. who
yjere prejudiced ftroncly in favour of circurnci-
 Poftburnous-works. 101
flon. Or, that the Apoftles to the Jews, and thofe .
to the Gentiles, fhould take different meafures with
rhem, as the different ftate of their people's pre
judices would require. But in this, miracles are
never faid to be wrought in fupport of the one,
or of the other meafures of conduct.
Miracles are objected to, becaufe they were no Sea.
protetlion to the apoftks :—though this feems to me XXX.
paft belief. Vol. 1. p. 208. Miracles
But what if miracles were never intended to be "°o Pt°^
ufed by the apoftles to fcreen them from perfecu- apofties,
tion ? what then will follow ? why, that the ob
jection has no foundation in truth or reafon. And
I am araid a greater objection would have been
raifed againft them, if our Lord had allowed his
apoftles fuch ufe of miraculous power. Indeed
during his own perfonal miniftrations, the mira
culous power did fecure both Chrift himfelf and
his difciples from all violence and ftratagem, till
the hour came in which he was to retign or lay a-
fide for a feafon, that morphe, or form of God,
which he had been inverted withal, in order to
take on him the form of ajlave.—But the mira
culous power could not be intended, after Chrift's
afcenfion, to protect the apoftles, except in fome fpe-
cial cafes, from evil ; for then the predictions of
their mafter would have been falfe, who had told
them, that they mould undergo great perfections.
Mr. Chubb objetls to the truth offaffs recorded
ef the apoftles, and thinks, that they have marks Sea.
ef incredibility upon them ; fuch as the effufion of XX \ I.
the fiirit at penttcoft, Acts h beg. p. 212. And ^ark* °f
the miracles by h.wkerchiefs and aprons, -Acts lit • mi.
*ix. 11, I?. favouring offitlion. p. 214. JndtoTac\es
Matth. viii. 7, 8. p. 215. upon which be fays, that ti'em-
the cafting out devils, and curing difeafes, in the felvcs-
ufe of handkerchiefs and aprons, look too much like
juggling and cfyat, &c.—He objetls aljo to the
2. fbadow
102 Observations on Mr. Chubb'*
Jhadow of Peter, Afts v 15, 16. W A*/*"

tltfe^ive difeafes, whether they would jr

not 0216 -And he aiks this qu=ftion in .the
run of'his argument ; if an honeft upright man tn
tie church ./Rome, may atl otherwife tha««n
honelt upright man, (admitting fuch away offpeak-
fsftZJwhy may not an honeft upright man, upon
the Jame grounds, aff otherwtfe than an honeft up-
right man, in any other church crcafe?*ndcog-
auenth how willthemirccles wrought by JefusChrifi
Vnlhisaloftles be proved to be otherwife than impo-
tton? %pofingth.m to have been much better
ilefted til!i "prefent they appear to £ p. go
' And this befuppofes applicable to St. Paul, tn 1
Cor ix. 20.
There 21.have appeared nothing
would .. more in
credible in thefe accounts than in any other, had
it been confidercd, that miraculous power could
not be miftaken in its object : and moreover,
that it was what could not be exerted but in
proof of Chrtft's being the true Meffiah.—The
Jffufion of the fpirit at pentecoft, was a meagre
fuitel to convince, as well as qualify. Mr.
Chubb feems to own, that ^ *"»* '"*?"£
lan?ua*es, feemed needful to their executing of their
cZftion But then, he thinks the externa.lap-
peZances could firve only to firike terror, and m-

' ^frhat this was the defign if it can be

proved that it was no low defign, but every way
worthy of God » the oblection to its cndN>?,
on this account, will vanifh. The hiftory w-
fom£ us, thai the apoftles were together tn one.
pl?ewhen the day of pentecoft ™W.«Z»*
and thatfuddenly there came a found from heaven,
as of o might, rufhing wind, and it filled the houfe
wbtrethelweJptlg. And tUre appeared un
 Poftkumcus-'works. loi
to them cloven tongues, like as of fire, and it fat
upon each of them. —Now when this voice was
made, the multitude [among whom were devout
Jews out of every nation under heaven.] came to
gether, ami were in the utmoft furp' ize ; becaufe
that every man heard them fpeak in his own lan
guage ! i. e. the language of the country where
they ftatedly dwelt, and which they themfelves
fpoke. Hence it is obfervable, that the external
noife, or voice, Adls ii. 6. was defigned to a-
larm, and bring together the multitude. —Mr.
Chubb objected to the refurrection oi Cbrift, be
caufe he did not appear pubhckly : but h<. mould
have attended ro this cin umftance, and he would
then have greatly approved it. Befides, the phe
nomenon ot the heavenly voice, was very fuitable
to alarm, and terrify the city, who had very late
ly put to death their mafter ! and would at the
fame time check the rage and fury ot the public
againft them. It was an open teftimony given
them from heaven ; and occafioned fuch fort of
Jews afiembhng about the apoftles, as would
ipread the fame of them among ail nations.
With refpect to the fiery appearance within,
hovering over the heads of each apoftle, this had
its ufe ; fince John the Bapttft had borne his te
ftimony to Jefus, that he mould baptize wi h the
Holy Spirit, and with fire. But before tnis, he
had not done any thing to them, which fo ex
actly anfwered that prediction of him. Jefus
had only breathed on them before ; i. e. when he
appeared to them, as related, Joh. xx. 22, 23.
viz. the time that he r^ftored to them the power of
working miracles ; which had been withdrawn
from them during their Lord's humiliation. At
Pentecoft they have the gift of tongues, and with
the folemnity of external pointed or forky flame,
hovering over the heads of each of them : an ap
pearance,
 104 Obfervations on Mr. Chubb\r
pearance, very well fuited to convince each, and
every of them, tnat they were owned, and fanc-
tificd, or feparated from heaven for the miniftra-
tions which Jejus had appointed them. It would
have an apt tendency to confirm and eftablifh
their faith in Jejus, as afcended to the right hand
of power : and be a proper means of uniting them
in their efteem and affection for one another; for-
afmuch as they faw, that the fignal was the fame
upon one, as it was upon another So that the
credibility of thu narrative is yet unfhaken.
The other inftance mentioned about the handker
chiefs, and aprons, might afford matter of burlefque
and ridicule, to a man of the moft defpicable, de
praved wit : but to the rational, grave and mo-
deft, there will be found nothing that will bear
ridicule. It was not poffible that any mifapplica-
tion could be made of the miraculous power : but
if the people did but touch Paul with an handker
chief or apron, (either their own, or that belonged
to a fick Perfon) at whatever diftance ; it did
fuffice for the healing of thofe difeafed ! and they
who conveyed the handkerchiefs and aprons,
would bear teftimony to the amazing, the bene
ficent power which refided with that apoftle !
Miracles might have been objected to, had they
given the objects of their operation any additional
powers, or had it conveyed abilities to men, above
what are found in a perfect ftate of the intellectual
and bodily ; but they only removed defects and im
pediments, they were conftant appeals made to the
general laws, and demonftratecl the operation of
the univerfal law-giver. They introduced no new
appearances, unknown in nature. Moreover, their
honefty is not to be called in queftion.
Sea. Miracles of no kind have an eafy admittance
XXXII. w-ltl1 ly[r ££«££; for we gnci him objecting to
pernatural the prefer or fupernaturalformation of Jejus Chrift,
'" ' ~ ' ' b
 Pofihumous-viorks. 105
by ihe overfhadoWing of the Virgin. And he formation
thinks there is juft ground of concluding, that he°^7^f
was generated or begotten in the fame way, viz. by t0
the co-operation of a male and a female of the fame
fpecies as the reft of mankind are. —And be fays,
that Matthew is guided by dreams, and Luke by
vifions. —But how John came to call Jefus, God's
only begotten, he knows not. Vol. II. p. 271—
276.
But why mould the term begetting, or begot
ten, be objected to? when Mr. Chubb has him-
felf faid, as I hinted before, that it muft be figu
rative, as Chriftians are faid to be begotten thro!*
the Gofpel. P. 278. So that when applied to the
formation of Jefus Chrift, I fee not, why it mould
offend. For, as men, begotten thro' the Go-
lpel, intends no other than the energy of truth,
forming the temper and complexion of their fpi-
rits to rirtue and holinefs ; fo the exertion of cre
ative power in that fingular production of the
man Chrijt Jefus, may with equal propriety con-
ftitute him the only begotten Son of God. Adam
was the Son of God, as made by the immediate
energy of his power. All the fons of Adam are
faid to be God's offspring : but whoever annexed
any fuch bafe, grofs, fenfual ideas to God's agen
cy ?—The over-fhadowing feems to be analogous
to the adumbration, or moving of the Spirit, or
air of God upon the Waters, mentioned Gen. i.
2. The foecundity of nature admits no impure
notion of the Creator. And men might as well
fay, that becaufe God is fpoken of under the per-
fonal pronouns of he, and him, that therefore De
ity is of the mafculine gender ! But would not
this render a man very contemptible ? So with
refpect to the productions of omnipotence, tho'
imaged under terms that are figurative ; yet no.
man, who has formed anv juft conceptions of
P Deity,
 io6 Obfervations on Mr. Chubb'*
Deity, will admit of lenfual reprefentation. Tho'
to the impure, all things will be impure.
The fact docs appear to me to be well fup-
ported ; and worthy of credit. He was pro-
phefied of, If. vii. 14. Behold a virgin fhall con
ceive and bear a fon, and Jhall call his name Im-
manuel. If any would fee the diftinction made
evident in this context. between Ifaiah's fon Shear-
jafhub, to which he pointed, ver. 15,16, and the
fon of the virgin ; he may confult Bifhop Chand
ler's Defence of Chriftianity, from p. 3 .6—332.
Matthew relates the fad with every proper
circumftance that may remove doubt or fcruple,
and make the narrative credible. And fo does
Luke. Matthew refers to the above prophecy,
as fulfilled in and by this event. Jofeph was
efpoufed to Mary, but before they came together,
Mary was found with child.-—The i-f-:-3-» e» >«rf,
being found with child, will by no means infer,
that fhe underwent no examination. It is more
probable, that Heli, her father, if living, who
fome think, had adopted Jofeph from his infan
cy, and confequently, muft have had great re-
fpecl: for him, it is more probable that he wculd
himfelf be well fatisfied, and not fuffer any fuch
impofition from his daughter. But however diis
was, we are affured, that it was a matter of great
weight among the Jews, as fhe was betrothed ;
adultery being a capital crime. Jofeph is at firft
much diffatisfied ; but afterwards he is wholly
reconciled to own her publickly : he is full of
care about her ; and looks upon the fruit with
which fhe went, as given to him by miracle. He,
at the time of the taxation, or enrolment, takes
Mary along with him to Bethlehem, Luke tells
us, his efpoufed wife, being great with child, Luk.
ii. 5. Such is the diftinction yet, his efpoufed
wife. And friary being delivered at Bethlehem,
2 the

-
 Poflhumous -works. "' i 107
the very city of David, and the place prophefied
of, Af/V. v. 2. He enrols the child under his own
name ; and confiders it as demanding from him
a pious, paternal regard.
To the account given by the two Evangelifts,
we mould add the teftimony of St. Paul, who
declares, Rom. i. 2, 3, 4. that Chrijt was promifed
afore of God, by his prophets in the holyfcriptures—*
who was made of the feed of David according to
the ftefh : and determined the Son of God with pow
er, according to the fpirit of holinefs, by his refur-
retlion from the dead. Made of the feed of Da
vid, is the fame word rendered, begotten : the
precife idea of the term, when applied to God's
formation of him. And of the feed of David he
was mide, tho' only the fuppofed fon ofjofeph;
becaufe he was born of Mary, who was of the
houfe and lineage of David, as well as her efpoufcd
hufband, who was of the fame family. And not-
withftanding what men may fay of the human
animalcula, or Jiamina redding in the male ; yet,
as none can tell how that is conveyed into, or
lodged in, the male veffels ; fo it is as eafy to
fyppofe Almighty power tranfpofing fuch ftamina
from the body of Jofeph, into the womb of
Mary, without the common conveyance, or
without any bodily union, or intercourfe between
them. There is no abfurdity in this fuppofition :
and it would accomplish prophecy, fupport the
credit of the two Evangelifts, and be a proper
diftinguifhing criterion of the Meffiah in his fa
mily, and to all thofe concerned in the reputa
tion and character of his mother. The appara
tus which related to the conception of Elizabeth,
and the birth of John, who was to be Chrift's
harbinger, render the written accounts highly pro
bable ; and muft have confirmed Jofeph, in his
efteem of Mary.
? 2. He-.
lo8 . Obfervaiiom on Mr. Chubb*j
Befides, The Evangelifts could be under no
temptation to infert this, as a fa<5t, if they had
not had the materials given them from undoubted
teftimony : for it cannot be fuppofed, that they
.were unconcerned about the credibility of their
hiftories. And it muft alfo be allowed, that they
were as capable of feeing difficulties, and making
objection to inconfiftencies, as any men : for
they appear to be perfect mailers of the fubjects
they wrote upon ; and to know that they re
ported nothing but the truth of things.
They knew how to form a judgment of
dreams and vijions, when they faw fuch and fuch
facts arifing from them. Nor do they difcover
any thing like the wild refveries of Enthufiafts.
They were aflured from the hiftories of all paft
ages, of the truth of the doctrine of Angels mi-
niftring unto men : and their Mafter and Lord
had confirmed it, by his own declarations. I
fay unto you, that in heaven, their Angels do al
ways behold the face of my father, which is in
heaven. So Angels came and miniftred to him,
after his temptation. So in his agony in the
garden. And when he reproved Peter for uniting
with the fword, in his mafter's defence, he fays,
thinkeft thou that I cannot now pray to my father,
and he fball prefently give me more than twelve le
gions of Angels ? Actually made head over an
gels, and principalities and powers, our Lord
has them employed under him, as miniftring
fpirits, fent forth to minifter unto the heirs of fal-
vation. They are the inftrument of God's pro
vidential government, executing his pleafure.
The guardians and protectors of men. Jefus
will fend them at the end of the world, to gather
all fcandals out of his Kingdom ; they will fever
the wicked from among the juft. And the wife
and
 Pojihutnous-'works. 109
and virtuous will be aflbciates of thefe heavenly
beings.
This is the doftrtne of the New Teftament,
and no objection has been made to it, but by
men, who, at the fame time they are very fan-
guine in the denial of it, do confefs an entire ig
norance of the matter ; and the beft argument
they give of it's not being a truth, is, they do
not at all believe it. A mere arbitrary negation
has the main ftrength of the infidel artillery,
played off againft revelation. So that the faith
of a believer, had he no evidence, would be an
argument of equal force, in defence of almoft
any opinion. But when the doctrine is delivered
by Jefus, and proved by a variety of facts, in
his own aid and fuccour ; and when great num
bers were eye-witneffes to their miniftrations at
the afcenfion of their Lord ; it is not the raillery
of ten thoufand unbelievers, that can in the leaft
affect the truth of it. For altho' they laugh at
the miniftration of angels, becaufe invifible : I
am perfuaded, that the benevolent among them,
fuch as Mr. Chubb was, would be highly pleafed
with fuch an employment ; and gladly contribute
to the fafety, and direction of men's fteps, all
in their power, confiftent with the liberty of free
agents. So far is the doctrine of angelic miniftra
tions from being ridiculous, that one cannot but
conceive of it, as an appointment worthy the
fupreme : as it muft be a moft delightful em
ployment to rational, benevolent creatures. It
conveys a tranfporting idea of God's creation, to
fuppofe the fcale of intelligences in a ftate of iub-
ferviency ; and related, by the everlafting bands
of moral refemblance, and union.
The invifibility of them, ever fince Chrift's
afcenfion, is perfectly confiftent with the honours
of his rule, who is the out Lord ! angels and
men
io Obfervations on Mr. Chubb'*
men of virtue, are but fellow -fervants miniftring
in his Kingdom. What has been the great
temptation "to any perfons burlefquing the minif-
tration of angels, has been the tendency fuch bur-
lefque would have to difcredit revelation ; and
as it was alfo very needful to countenance the
denial of a particular providence.
A vain man, may divert himfelf with the
angel coming to Jofeph, and in a dream explain
ing to him, the pregnancy of Mary, as the ef
fect of divine power. This, he may treat with
ridicule ; and call that annunciation of the angel
to the virgin, his going a courting ! I fay, a man
full of himfelf, as if he was an oracle of wifdom,
might fay this. But this would not have be
come Mr. Chubb tho' he has gone too far in his
ridicule. For he fays, " whether Mary in-
" formed this hiftorian of what paffed between
'.' her and the angel, or whether it had been with
" her as the angel had promifed, and whether or
** how he came by his information ; he knows
" not." Vol. II. p. 272.
This is quite impertinent and unworthy a man
of gravity. For, he fhould have fhewn the im
probability of the hiftorian having any fuch in
formation from Mary, as to what paffed between
her and the angel ; and the improbability of his.
having the information from Jofeph, as. to what
paffed between him and the angel ; tho' the hif
torian was well acquainted with both of them.
But as he could not do this, the doublings he
would raife, are merely chimerical. And the
hiftorian is fully acquitted of any defect, in not
faying, bow he came by his information ; fince
he has given us fufficient ground of belief, that
he was every way capable of coming at the truth
and certainty of what he has related.
'" . _ v. ..'...'.. Mr.
 Pofthumous-works. HI
Mr. Chubb himfelf has faid enough to fup-
port the credit of this extraordinary event, when
he fays, upon that paffage, " John viii. 56. of
" Abraham having feen Chrift's day : Abraham
*' could only have believed in the promife (fup-
" pofing fuch promife had been made) concern-
** ing it ; fo, by a like figure of fpeech, and
'* with equal juftnefs and propriety, Chrift may
" alfo have faid of himfelf, that he wa before
" Abraham, when he only was in the purpofe
*' and intention of God, and was the fubjecb of .

" that promife, which Abraham believed in."

Vol. II. p. 255. ".' " 7 . -
It is true, here is a referve, a faving claufe put
in a pafenthefis, ttf'z. fuppqjing fuch a promife had
been made. Upon which fuppofition, the extra
ordinary event will appear to have been well
adapted to diftinguifh the Son of man, from all
others produced by ordinary generation. And
not any thing appears in the conduct, capacity,
or character either of Jofeph or Mary, that is in
the leaft forbidding, as to the credibility of it..
All the . difference between Mr. Cbubb's rea-
foning and ours, refpecting the promife fo Abra
ham, is, he only fuppofes fuch a promife had been
made. We believe that it had been made ; and
for this credit we have the teftimony of the Mo-
faic hiftory : the whole Jewifh nation believed
this hiftory ; and they did expect the promifed
mefliah, at the very time he did appear : nay,
the remaining fugitive Jews, to this day, do
believe that fuch a promife was made to Abra
ham. I might add,
What can be faid of thofe teitimonies to the
truth of this fad, given undefignedly in the moft
ancient Rabbinical writings ; which fay,. the.
birth of the Meffiah alone, /hall be without any
defeft—his birlh Jhall not be like to that of other
creatures
 i12 Obfervations on Mr. Chubb'*
creatures into the world none Jball know bis fa
ther, before he tells it. —the redemer that Jball
come, jball be without a father. -—See bifhop
Chandler's defence of Chriflianity, page 337.
They were led to fay thefe things, from the lan
guage of ancient prophecy, and, very probably,
from a current tradition.
_ . Mr. Chubb fays, upon the account given,
XXX HI. Matthew iv. of our Lord's temptation in the
Thetemp- wiidernefs, " that this is fuch a demand upon
totion in " the human understanding, that a man muft
*■ rfl* " *»*<** himfelf to fubmit to it ;—and that it
burlefqu'd. " ^oes not aPPear to nave anfwered any good
'" purpofe either to Chrift, or the world. Vol.
II. pag. 77, compare 194 and onward.
Let us impartially examine the hiftory. He
is faid to be led up of the Spirit into the wiidernefs,
to be tempted of the devil. I can rationally fup-
pofe, that the prefence of the fpirit, which de-
fcended upon him at his baptifm, did now, by
fuggeftion, direct him to this retirement, in or
der, to anfwer fome moft valuable ends : fuch
as to convince him of the divine energy and in
fluence of that prefence, in his own fupport for
forty days without food, or hunger. And this
leading was very confident with the moral cha
racter, and government of God. The Spirit did
not lead him into the wiidernefs, to become the
tempter himfelf ; but to place him in an attitude
of trial, or temptation from the devil. The
'virtue of all men, arifeth from their refiftance
of temptation : and fuch is our make, and Situ
ation, that there is no avoiding the addrefs of
objects, to our appetites or paffions. The wif-
dom and goodnefs of God do appear, in not
fuffering us to be tempted above the given capa
city of refiftance. In the cafe of our Lord, I
can conceive of this his retirement, during the
forty
 PbfthumoUi-i&trksl 11*
forty days, as employed in receiving fuch iri-
ftructions concerning his miflion, office and
kingdom, that were neceffary to furnifh him
for his public miniftry. And in this, he had a
fulfilment of that prophecy, delivered by
Mofes ; viz. a prophet 1 will raife up like unto
thee, and -will put my words in his mouth, and he
jhall /peak unto them, all that I Jhall command
him. And it Jhall come to pafs, that whofoevet
will not hearken unto my words, which he Jhall
[peak in my name, I will require it of him. See
Deut. xviii. 18, 19. compare Atls iii. 22, 23.
vii. 37. So Peter, and Stephen underftow!
the prophecy. Peter has fhewn, that it did not
intend, a fucceffion of prophets, as fome will have
it, for he adds, ABs iii. 24. Yea, and all the
prophets from Samuel, and thofe who follow after,
as many as have fpoken, have likewife, as well as
Mofes, foretold of thefe days.
There was an evident fimilitude, in the forty
days fafting, and inftruction of Mofes, and of
Chrift. Again, it was but reafonable, that
after this extraordinary prefence of the fpirit with
Jejus, and the great ability with which he was
endowed, that he fhould have a proper trial of
it. This, the hiftory fays, was made by the
devil. The manner, in which the fcenery of his
temptations is conducted, appears to be very
natural. ¥or firft, the appetite of hunger feizeth
him, the extraordinary fupport being with
drawn. The tempter is fuppofed to know, that
he had a power given him of working miracles ;
takes advantage of this circuitiftance, advifing
him to exercife his divine capacity, by turning
ftones into bread. No, fays Chrift, tho' I am
hungry, I will do nothing to fatisfy the craving
appetite under thy direction ; but only under the
direction of God. How illuftrious is the ex-
Q ample !
ii4 Obfervatiom on Mr. Chubb'*
ajnpk ! how very inftrucl:ive ! The fecond temp,
tation, is that of fetting Jefus upon a pinacle of
the temple, or on the battlements, and then
defiring that he would call himfelf down ; and
thereby fhew his confidence in the care of an
gels : very probably, now vifible both to Jefus
and the tempter. No ; fays Jejus, I have not
any fuch permiffion ; but am forbidden to tempt
the Lord my God.—How very inftructive this
conduct ? as it condemns all prefumption upon
the diyine care, or needlefsly hazarding our
lives, in order to exprefs a truft and reliance on
God ! The third temptation, has its fcenery on
an exceeding high mountain, where the devil
reprefents, in feveral artificial vifionary appear
ances, to the utmoft advantage, all the King
doms of the world-, as hrge in the fcenery as the
eye could take in and examine, with the glory,
the grandeur, and the extenfivenefs of them ;
probably this was done in fucceffion. Thefe, he
fays, he will give to Jefus, if he will but fall
down, and worfhip him : fignifying to him,
that the greateft earthly raonarchs were his fub-
jects, and paid him a conftant homage ! Jefus
repels this temptation, by alluring him, that he
knew infinitely better. It is the duty of all men
to worfhip the Lord their God, and to ferve him
only. The dignity and glory of human nature,
is no otherwise attainable. Is there not great
inftruction contained in this ? Chrijft came to
deftroy the works of the devil: And this inter
view gave the earneft of it.
To me, there appears no unmanning of one's
felf, in affenting to the truth of this narrative..
For Matthew is not the only hiftorian who men
tions the facl i but Mark has, ch. i. 12, 13. And
alfo Luke, ch. iv. 1— 14. It would indeed have
been incredible, if the hiftory had affirmed, that
the
 Pojlhumous-'works. \ iJ
the fpirit of God tempted Jefus. Or if it had
intimated, that the devil had been permitted to
do any violence to the freedom of our Lord's
will ; that he took him againft, or with his
confent ; or that any injury was done either to
our Lord's mind, or his body. On the con
trary, tho' he is permitted to move him from
place to place ; yet Jefus fuffers no bodily harm.
And altho' he tempts him, by an addrefs to the
appetites and pafllons, the common fcenery of
human temptations ; yet thefe are repelled by s
reverence of" God, and a fupreme regard to his
authority. Jefus was before prepared for the
combat, by forty days miraculous fupport,
without food or hunger, and by proper inftruc-
tions. And as he was to aflert a Sovereignty
over evil fpirits, and to deftroy the works of the
devil ; yea, abolifh all that influence and power,
which evil fpirits had been permitted to have
over the bodies of men ; manifeft in shofe pof-
feflions, or in their inflicting ftrange diforders,
which our Lord's hiftory maketh mention of,
the narrative does hence appear to be credible.
And it is fo far from being an objection to1
Chriftianity, that no fuch inftances of demoniacks
have fince been known, in any age after the
apoftolic ; that it is a confirmation of the-truth
of Chriftianity.
If any fhould afk, how the Evangelifts came
to know the particulars of this temptation ? I-
would anfwer, that the fame fpirit which led
Jefus into the wildernefs, was able to inform
them. And that probably Jefus himfelf had
informed them of it, within the forty days' he
abode with them after his refurrection.
It is manifeft, that good purpofes are intended'
to be anfwered by this temptation ; and altho' it
is a very eafy matter to burlefque the whole of
Q_2 the
 1 1$ Observations on Mr. Chubb'*
the fcenery, and call the devil a fool -, yea, to
affirm, that the author of this ftory knew no
thing of the Antipodes : yet, it is not fo eafy to
make the burlefque faften on the fubject. Jefus
was but newly inaugurated into his office, as the
Meffiah, God's anointed. He was to be in-
ftructed in the whole of his miniftration ; and to
have the moft finifhed teftimony of God's be
ing with him. But it does not follow, that the
devil muft be informed in the true nature of his
office, and the defign of his midion. Neither is
there one article in the temptations, inconfiftent
with the character of the tempter. The temp^
tations are adapted to the fufpicions which the
evil fpirit had of Jefus being the promifed feed
of the woman, that ftiould bruife his head \ and
put an end to that fway and dominion which had
been exercifed over the bodies of men. And
the very manner in which temptation does make
its addrefs to the human' mind, is in this fcenery
expofed, and overcome ! accordingly, in all the
difpofTeflions, the fovereign power of Jefus was
manifested: and he acknowledged, even by
demons, to be the fon of God- They folicit, he
tyould not fend them into the a b y s s, Luke viii.
g i. or torment them before the time, Matthew
viii, 29. or not fend them out of the country,
Mark. v. 10.
Many good ends are defigned to be anfwered
by this narrative to others. The apoftles would
Iparn that miraculous power was not to be exer
cifed by them for fhew or oftentation ; or for
extricating themfelves from perils.—It forbids all
complaint, on account of the prefent life of man
being a ftate of temptation.—It fhews us that
God does not fufFer any invifible beings to vio
late the liberty and freedom of man. —It points
put to ys the utmoft ftrength of temptation,
which

~"\
 Tojlhumoui-'worh. 1 l^
which lies in fenfible, perifhing things.—It
/hews us the certain method of overcoming
temptation, viz. a fupreme reverence of God's
word or will. It is written. If thefe are not
good ends, let the objector fhew us what are.
befides,
This narrative fuppofeth, yea, teacheth the
miniftration of good angels, as well as the in
fluence which wicked fpirits have had in this
world of ours. And there muft have been facts
fubfifting, during our Lord's miniftrations, and
thofe of his apoftles, upon which the narratives
are grounded ; or elfe they could never have
been fo univerfally received. For, the New
Teftament writings have no one worldly motive,
or ma^cim of worldly policy to give them any
recommendation. To compare this narrative
with Rotnifh legends is therefore very difhonou-
rable ; reflects greatly both on the judgment,
and ingenuity of our author.
The miracle related in Mark v. i — iq. has SeSl-
ther following
m -a
reflexions
t ~»
made upon
r
it : " Now
-i
v, '
Mar. V.
*.* lor Lhrijt to be acceflory to fo great an evil as ,_i9.
*? this, viz. the deftruction of fo many innocent objected
*' creatures, to the great hurt and damage of t0-
" their owners, and to the injury of the public ;
" creatures who were called into being, as well
** to anfwer a purpofe to themfelvcs, as to be
** fublervient to the common good ; creatures
v who had not done any thing to draw forth
" Chrift's difpleafure againft them ; when the
** doing this tended to alienate the minds of the
*' people againft Chrift's perfon and miniftry, as
** we find it did, fuppofing it to be fact, for they
c* defired him to depart out of their coaft ; and
" to do this at the requeft, and to gratify the
** wicked defires of a great number of devils or
** evil fpirits ; t,his is fo cqntrary to Chrift's ge-
" neral
ji8 Obferoatiom on Mr. Chubb'j
" neral behaviour, and to the falutary purpofes
" he propofed to anfwer in this world, as renders
" the ftory perfectly incredible; and therefore I
'* confider it to be either a falfe branch of hif-
" tory, or elfe that it is falfely related to us. "
Vol. II. p. 1 8 1.
What mud be taken for granted, in fupport-
ing the credibility of the narrative is, that dae
mons, or evil fpirits had an influence upon the
bodies of men, in the time of our Lord's per-
fonal miniftry. This feems manifeft from many
paffages in the New Teftament writings, fuch
as Matth. iv. 24. Lukevh. 21. x. 17. Affsxix.
12, 13, 15, 16. And that it was not a Jew
dream, mould appear from Peter's declaring to
Cornelius a Roman officer, Ails x. 38. th-it God
anointed Jefus of Nazareth with the Holy Gbcjk,
and with power, who went about doing good, and
healing all that were opprejfed of the devil.—All
that were under the dynafty and influence of the
devil. And St. John tells us, that Chrift was
manifefted to deftrcy the works of the devil. 1 Eph.
iii. 8. I can fee nothing unreafonable or abfurd,
1 in fuppofing that evil fpirits had had fuch in
fluence, and that Chrift and his apoftles difpof-
fefied them of that influence, both in Jud<ea and
elfewhere. Idolatry and vice had univerfally pre
vailed. And the permiflion of fuch influence
may perhaps be accounted for, from its exhi
biting to the view of the world, the malignant1
difpofition of the dasmons which men worship
ped, as well as the evil effects of vice upon the
devotees of it. But this not reclaiming mankind,
the power of Jefus exercifed over daemons was
a convincing evidence of its divinity, by his re
moving fuch evils from countries and nations.
If the unbeliever mould fay, that this is all imagi
nary, let him give us fome principles which will -
3 conclude
 Pofthumous-works. 119
conclude the abfurdity of fuppofing, that there
ever has been any fuch pofTefiions, oracles, or
divinations.
But more particularly, I would confider the
objection under thefe four branches, as (1.) That
evil or injury was done to the creatures them-
felves. (2.) That evil or injury was done to
the proprieters of them. (3.) That the miracle
did alienate the minds of the people againft
Chrift's perfon and miniftry. (4..) That the
wicked denies of a number of devils, or evil
fpirits were gratified. As to the firft ; although
fwine are the creatures of God's power, and more
generally made for the fervice of man •, yet, it is
evident that their ufe was abfolutely forbidden
among the Jews, in Pale/line. See Lev. xi. 7,
8. Deut. xiv. 8. This law rendered the ufe of
fwine unlawful : for they are forbid to touch a
carcafs. And whilft living, every one knows,
they are of no ufe to man any where. I doubt
not but there was a reafon in nature for a pro
hibition of the ufe of fwine in Judaa, either from
their being unwholfome food ; or from their
miniftring too much to the purpofes of luxury
among them. In the hot months, even in this
Northern Ifland, fwines-flefh is not reckoned
wholfome : furely then, it could not be fo in
that much warmer climate. And Lightfoot has
obferved, that the Romans had fwines-flefh in
high efteem, as a luxurious food. So that there
was occafion given for a prohibition in the cen-
for's laws, interditlaque cams abdomina, glandia,
tefticuli ; vulva, Jincipita verrina. See hi$ .
works, Vol. I. p. 231. He thinks it probable,
that the Roman luxury had tempted the Jews in
Cadara to deal in fwine.
That the Jews had gone into an abominable,
idolatrous ufe of fwines flefh> will appear from
120 Obfervations on Mr. Chubb's
If. l*v. 4. There were tbofe who remained among
the graves, and lodged in the monuments of tht
dead, who eat fwines ftefh, and broth of abomi
nable things. comp. c. 66, 1 7. which will ena
ble us to form fome idea of the dasrnoniac, and
of the vitious, idolatrous character of the Ga-
darenes, when our Lord vifited them. So in
the hiftory of the Maccabees, under Antiochus :
Eleazar, a principal fcribe, an aged man, was
conftrained to open his mouth to receive fwines
flefh, which fpitting out, he was put to death.
2 Mac. vi. This will obviate the firft article
of the objection, by mewing, that the deftruc-
tion of the fwine at Gadara, was in vindica
tion of the law and the prophets ; and a bene
ficial removal of an hurtful foodj as well as an
open reproof of their idolatries.
So that the fecond article will be eafily an-
fwered, viz. " that an injury was done to private
** property ; nay, to the public.'* The fallacy
of this is apparent, as they were illicite, con
traband goods ; and forbidden by the ftatute
laws of their country. Nor did Tiberius, the
Roman Emperor, allow his lieutenants, or go
vernors of this province, to oblige the Jews to
violate any of their religious rites or cuftoms.
But Pilate having been guilty, they had matter
of complaint againft him. See Dr. hardner'%
Credibility, Vol. I. p. 193. Will any man
fay, that it would be a piece of injuftice to feize
any contraband goods ? or to deftroy any num
ber of noxious or infectious animals introduced
among us ?
The third article of complaint, is, " That it did
ct alienate the minds of the people againft Chriji'a
" perfon and miniftry." This is not fo evi
dent. Thefe wicked people are awed by the
apprehenfion of Cbri/l's divine power! And
they
 Pq/ihumous-uorks. 121
they fcem to be confcious of guilt ; for they defire
him to depart out of their coaft. They are afraid
of farther cenfure ! and much more are they con
cerned about their fwine, than the recovery of a
wretched fellow-creature, now reftored to his
right mind. But our Lord does not feem to
think, that the affections of this people would be
alienated againft him; for afore-time he had never
had them engaged in his favour, that we are told
of. On the contrary, he feems to expect, that
tjie miracle would have a very different effect,
by his ordering the difpoffeffed man to go home
to his friends, and tell them, how great things
the Lord hath done for him, and the companion he
bad had upon him. It was very probable, that
upon cool reflection, the people, having this li
ving monument of Chrift's friendly power with
them, would think more juftly of him, and be
excited to exprefs the greateft veneration of his
perfon and miniftry. So that Mr. Chubb's opi
nion, and that of our Lord's about the effetls of
the miracle, appear to be diametrically oppofite
the one to t^e other.
As to the fourth thing objected unto, viz.
Our Lord's gratifying the wicked dejires of
a great number of devils, or evil fpirits :
This has as little foundation in the hiftory. For
Chrift is difpoffefling them of their power and
influence in this country. They perceive it, and
beg that he would not fend them out of it. And
Luke fays, that they befought him, that he would
not command them to go out into the abyfs. Jefus
gratifies them in neither of thefe requefts. And
though he fuffered them to enter into the herd
of fwine ; yet, as thefe creatures had been the
inftruments and means of the peoples expreffing
their idolatries, and were the minifters of their
lulls ; it was a wife permiffion : for notwith-
R ftanding
 122 Obfervations on Mr. Chubb'j
fending the evil fpirits might defire this, from
an expectation of its raifing the prejudices, and
inflaming the pafllons of the people againft Jefus :
yet, he knew, it would be an open reproof of
their idolatries and vices ; and would, at the fame
time, be a fenfible illuftration of the malevolence
of thofe evil fpirits ; fo that the beft ends would
be promoted by it.
This is, with me, a juft and natural defence
of the miracle ; if it be allowed, Mr. Chubb's
formidable objection, was but a fpectre raifed in
hi^ own imagination.
Seci. Mark xT. 12, 13, 14. gives us fount dif-
XXXV. guft . Vol.11. p. 188. becaufe it mentions a fig-
°'jeft,on/ree withering dpon our Lord"s finding no fruit
the wither- on *** w^en l^e ^me of fig5 was not" *. e- "Ot
ing of the over ; or the time of gathering figs not come :
fig-tree. for the fpring-figs grow ripe, and the autumn-figs
continue green. The former are ripe at the be
ginning of fummer. So that as there were leaves,
the figs muft have been produced, had the tree
afforded any ; becaufe the fruit appears before
the leaves. The objector fhould have fhewn,
that our Lord had no ground of expecting fruit
from the feafon. This would have proved
Cbrift's ignorance of the common productions of
nature.—But this cannot be done ; therefore the
next thing he fhould have attempted, ought to
have been a proof, that this fig-tree was private
property. And fuch private property too, as
did occafion a complaint to be made againft him.
For, doubtlefs had it been fo, when the Sanhedrim
were fo difficultly let to find any that would wit-
nefs againft Jefus, they might eafiiy have recol
lected this inftanceof injuftice, and have pleaded
it againft him. But when impartially viewed,
we fhall difcover that the manifeft defign of his
pronouncing it barren for ever, and its inftantly
wither-
 Pojihumous-works. 1 23
^withering upon it, was to give them a fample of
his divine power ; and at the fame time exhibit
a fymbol of their own moral condition ; who had
been fruitlefs under the moft divine means of
culture ! who muft, as a nation, be e're long de-
ftroyed, under his direction, by the hands of the
Romans.
Likewife the miracle of turning water into Sea.
wine, related John ii. is objetled to. Vol. II. XXXVI.
p. 185, and onward. The mi-
But the remarks and reflections are ftale ; and ",„"
a folution has often been given of them. Mary, water into
the mother of Jefus, went out of her province, wine, ob-
in prefcribing to him, when, and in what man- Jefte<* t0-
ner he fhould exercife miraculous power. And
yet, in his anfwer, Woman t what have I to do
with thee ? there is nothing indecent ; foraf-
much, as the word, woman, was frequently in
ufe as a term of refpect. They had a more
honourable idea affixed to it, than it ufually has,
in the idiom of our language, thus ufed. And in
regard to the intention of the miracle of turning
water into wine ; it is no better than an uncha
ritable fuggeftion, viz. that it was in order to
their riot, luxury, or debauch. There are no
materials in the hiftory to fupport fuch an infinu-
ation. But the quantity might be of great fer-
vice to the new married couple, whofe circum-
ftances feem to have been but narrow. And it
was perfectly in character, that after our Lord had
been entertained, together with his difciples,
that he fhould thus prefent them, with the mu
nificent effects of his miraculous power ; and
give a teftimony of his divine miflion, to a great
number of perfons convened. on this chearful
occafion. It is not at all likely, that in his pre-
fence, the guefts fhould venture upon any ex-
cefs. The infinuations that they did, are very
Unjuft. R 2 It
 I 24 Obfenmftons on Mr. Chubb'*
Sea. It is likewife faid, that if the ufe and intent
Anofhlf of m'racu^oliS power, is to work convitlion on
objection unbelievers, and if unbelief takes place now as
to mi- heretofore, then it feems to follow, that miracles
racks, wm take place now as heretofore ; becaufe God is
be the fame kind being now as heretofore, and is not
wrought a whit altered -, but miracles do not take place
to con- now to work the convitlion of unbelievers, there-
vince un- fag they did not take place heretofore to anfwer
beV™eii- that purpofe. Vol. II. p. 229.
This writer has confeffed, from the improba
bility of the fuppofition, that the hiftory of
Chrift'j life and miniftry is a fitlion, arifeth the
probability of the contrary fuppofition, viz. that
there was fuch a perfon as Jefus Chrift, and that
he, in the main, did, and taught as is recorded
of him. Vol. II. page 42.
This being granted ; fince what is recorded of
his actions, appears for the moft part to have
been miraculous ; it is probable that miracles
were wrought by him. But if this is probable,
the above piece of reafoning is fallacious. And
altho' miracles were aforetime wrought with an
intention to produce conviction in unbelievers,
it will nor follow, that becaufe there are unbe-
lievers now, that therefore miracles fhould be
wrought ; tho' God is the fame kind being he
ever was. Miracles were to evince the divine
million of Jefus, during his public miniftry, and
were in full proof of it : and after that, miracles
were to evince his having commifiioncd his
apoftles to preach in his name, the doctrine he
had delivered ; and did prove that their com-
miflion : but when this doctrine had been fuffi-
ciently made known, and committed to wri
ting, and the apoftles had finifhed their minif-
trations, there was no farther occafion for mira
cles
 Pofthutnous-ivorks. 125
ides to atteft the truth of a moft notorious Fact ;
believed, and profeffed openly by myriads, in all
nations. And God, yet remains the fame kind
being, who does nothing in vain.
Befides, unbelievers there were, vaft num
bers, notwithftanding the teftimony of miracles ;
but there has been an increafe of believers fince,
without their teftimony ; therefore the number
of unbelievers now, is no reafon why miracles
fhould be wrought, as they were in the firft
propagation of the Chriftian doctrine. The y.
fame means that are effectual to the producing X.
faith or credit in thofe who are believers, are al
lowed to thofe who are unbelievers, and if they
are wanting to themfelves, in not properly ufing
and applying thefe means, it is their own fault ;
or if they fuffer any prejudices to blind their un-
derftandings, they muft not blame God, or look
upon him as obliged to give more than fufficient
evidence. If they indeed reckon, or eftimate
all believers to be weak, or miftaken men, who
abufe their reafon, and impofe on themfelves,
by embracing Chriftianity ; they muft e'en fo-
lace themfelves in their own fuperior abilities,
and take all the pleafure they can in their darling
infidelity. But let none of them be fo vain, as
to imagine, that becaufe of their efforts to dif-
credit Chriftianity, any believer, who can ufe his
reafon, will take their ipfe dixits for equal, much
lefs, fuperior teftimony to that of the authority
of the New Teftament Writings.
Mr. Chubb objects to God's railing fuch a SeS-
YYYVfTI
battery againft virtue and true religion, as the Two
load of Jewifh ceremonies plainly appear to be, apoftles
furely cannot be admitted : forafmuch as two are faid to
apoftles of Chr'ift, viz. St. Peter, and St. Paul, treat fhe
lave treated the Mo^nc-Iaw with great con- jjzjr^j,
tmP*> contempt-
I z6 Obfervations on Mr. Chubb'*
tempt, as if h wds altogether below, and unwor
thy of the fupreme Deity. Vol. I. p. 275, zy6i
II. p. 19. .
Since Mr. Chubb has no where fliewn, that
any of the Mofaic ceremonies were a battery
raifed againft virtue and true religion ; neither
is it in the power of any man to fupport his
afiertion : there is little occafion to enter deeply
into the fubject. Only with refpect to the two.
apoftles, it may be allowed that they have fpoken
contemptuoufly of the J^w-ritual : but then, it
has not been in any abfolute fenfe, or as relative
to the feafon and age of that inftitution. Nothing
like this has dropped from their pens ; but they
thus contemptuoufly fpeak of it, in comparifon,
or in competition with the Chriftian inftitution.
And they are to be juftified in representing it an
obfolete, abrogated thing ; tho' it had been of
divine appointment : for Mofes, the Jew-hw-
giver, will himfelf vindicate fuch treatment of it.
See Deut. xviii. 18, 19. / will raifer them up a
prophet from among their brethren, like unto thee,
and will put my words in his mouth, and he /ball
fpeak unto them all that J Jhall command him.
And it fhall come to pafs, that whofoever will not
hearken unto my words which he fhall fpeak in my
name, I will require it of him. comp. Joh. xii.
49 > 5°-
This prophecy Mofes delivered, could not re
fer to a fuccefllon of prophets, but only to Jefus,
as Peter has well obferved, Atl. iii. 22, 23, 24.
Forafmuch as all the prophets, from Samuel, and
thofe that follow after, as many as have fpoken,
have likewife foretold of thefe days. Hence any
one may fee that Mofes did authorize the apoftles
to fpeak of the Mofaic inftitution as giving way
to a more perfect inftitution, under a fuperior
law-giver, or inftruttor.—Be fides, it fhould feem
that
 Psflhutnous-'WQrh. izj
that a great part of the burthenfome ritual, had
been added becaufe of, or by tranfgrejfwn ; or to
employ a people fond of ceremonies and rituals, and
(very prone to idolatry. This writer has therefore
been much too bold, in excujing the infidelity of
the Jews ; becaufe of the apoftles fhewing that the
Moiaic inftitution was to vail to the Chriftian.
Vol. II. p.. 1 73. It was to be fuperfeded, when
this Prophet Ihould appear, mentioned by Mofes ;
and it would be at their peril, that they did not
hear him in all things ; for God would, and he
did require it of them. Witnefs the deftruction
of their nation by Titus ; and their difperfed re
mains, which are fugitives throughout the habi
table earth !
What deferves more notice, is, the Jingling out Sta. "
of the Jew nation, Mr. Chubb affirms, does inti- XXXIX.
mate unreafonable partiality in the divine condutl : Fnrf?"
— and is the ground of that monftrous dotlrine ^"tiallt
of God's decrees, of his having predeftinated fome in fingling
to everlafting happinefs, and others to eternal mi out the
fery, independent of any previous worthiness or un- J'^
worthinefs in his creatures to be the ground of thefe natlon*
determinations. Vol. II. p. 20.
He might as well have objected to that decla
ration of our Lord's, Matth.xxn. 14. For many
are called, but few are chofen. Which furely can
not mean either an infincerity, or any defecl: in
the call ; but a perverfenefs in the perfons who
neglect, or reject the call. This muft be our
Lord's meaning ; forafmuch as God is no refpec-
ter ofperfons : but would have all men come to the
knowledge of the truth, and be faved. Yet men
muft be free fo far as they are moral : fo that it
is not, cannot be in the power of omnipotence to
deftroy this freedom, and make men virtuous and
happy by force. We are very fafe in affirming
this ; becaufe if it was, we may be allured . that
there
128 Obferuations on Mr. Chubb'*
there would not be found one vicious, unhappy
creature in all God's intelligent creation, i. e. if
his will or defire, in the language of holy writ,
could effect the removal of all wickednefs. He
does whatever is fit to be done, and all that is
worthy his perfections : and if men did all which
they are capable of doing, they would all of them
be faved.
In the article of an unconditional predeftina-
tion, I am as much an unbeliever as Mr. Chubb
was, or any man can be. So that if I faw, that
the fingling out of the ^w-nation did intimate
any unreafonable partiality in God ; . or could ra
tionally be made the ground of the above mon-
ftrous doctrine, I mould treat the whole hiftory
of the Jra;-nation as fabulous : for I am aflured
that no fuch thing could ever have had place in
the divine conduct:, as 'a partial regard to the
everlafting well-being of his creatures. So that
I am obliged to account for the feparation of the
Jew nation, upon very different principles and
motives. Such as,
I. In the fpread of idolatry, this feparation was
made, in order to preferve the belief of one God
in the world. This appears, from that people's
falling under remarkable judgments upon their
idolatry : and alfo from their fignal protection
and defence, whilft they kept themfelves free
from idolatry. II. This feparation of the Jew-
nation, made illuftrious the atlual Supremacy of
the one God, manifeft in the exercife of a particu
lar providence. This, the nations around Judea,
had many opportunities of obferving -, and were
often made to acknowledge. III. This feparati
on ferved to point out the family and place from
whence the promifed Mefliah mould arife.-
But in no one of thefe refpects do I difcern any
unreafonable partiality in God ; or the lead ground
of
 ToJihumous-ti6rks. 129
urireafo'nabte partiality in God % or the leaft
ground of the monftrous doctrine of predefti-
nation. A divine revelation muft abhor the doc
trine, as manifeftly incompatible with the idea of
perfection. And if it could be proved. that the
Bible taught this doctrine* a rejection of it would
be fully juftified : becaufe of its teaching a doc*
trine hateful in the eye of a benevolent and juft
being ! It is therefore a mean and bafe fubterfuge
in. the oppofers of revelation, to infinuate, that
fuch blafphemy can be found in the facred
writings.
St. Paul, in the ix, x, and xith chapters to the
Romans, has nothing to do with thofe difpen-
fations of providence, that had their reafon in
men's moral character, or affixed the final ftatei
of men. This he aflures us of, by inftancing in
"Jacob and Efatt, where no refpect was had to
their moral character in the election and rejection
fpoken of : but the determination had place be
fore they had done good or evil. And he tells us,
that a man might as well find fault with the fkill
of a potter, becaufe he knew how to make dif
ferent veffels for different ufes ; as he might with
God for making one man for toil and labour,
another for ftudy and contemplation, another for
more public and elevated ftations : ;. e. one for
more, another for lefs honourable fervice. Or,
-will any complain, becaufe in a great houfe, they
find there are veffels of gold, others of filver,
fome of brafs, others of glafs or ftone ? In God's
human family there is as great diverfity ; but all
are defigned for ufe. Indeed there are fome,
prejudiced by fchemes, who have imagined that
God's glory is to be inferred from fuch an act
of abfohite fovereignty, as that of abfolute elec
tion. Not confidering, that it is not confiftent
with truth, with his equity or goodnefs", who is
S no
 130 Ob/ervations on Mr. Chubb'*
no refpecter of perfons. Be/ides, neither fin,
nor the demerit of it can glorify God : for to fin,
is to come fhort of his glory : and he delights
not in the death of him that dies ! yet God de
lights in his own glory. Nothing fhort of the
virtue and happinefs of God's moral creation,
can reflect his glory.
Se3._ XL. But my author fays, that a partial regard was
Partiality fhewn to xhtm for the fake of their anceftors.
the lews. Indeed, there is a reafon ajjignedfor God'sfhewing
for the fitch a partial regard to the Jewifh nation ; not
fake of becaufe they were better and more worthy of his
their an- fazour t^an other people : but on account of the
refpeS God had for their anceftors, viz. Abra
ham, Ifaac, and Jacob, and particularly for their
. father Abraham' s fake ; though, I think, this is
fuch a reafon as will not well bear reafoning upon :
but this is exploded, Ezek. xviii. Vol. II.
p. 21, 22.
It is true, -St. Paul fpeaks of the Jews as be
loved for the fathers fake, or through thefathers*
( </V* «« T*TSf*t{ ) and the reafon is obvious, for
God had promifed to Abraham that he would
multiply his feed, and in his family the Meffiab
fhould arife. So the angel tells Ifaac, Gen.
xxvi. 24. that he would multiply, i. e. Jehovah
whom he reprefented, would multiply his feed
for his fervant Abraham's fake. So when the
Pfalmiff. is recounting the benefits of God1's pro
vidence to Ifrael ; he fays, God has remembered
his covenant which he made with Abraham, and
his oath unto Ifaac, Pf. cv. 8, 9. The people
were to remember the piety of Abraham as the
reafon of the promife, or covenant. And when
they faid, Abraham was one, and he inherited the
land, by promife, but we are many, the land is
given us for an inheritance, Ezek. xxxiii. 24.
God bids Ezekiel tell them, that becaufe of their
I im-

X
 Pojlhumous-works. . . . J31-
immoralities, they fhould be.expofed to thtr fiverd,
and he would lay their land defolate^ and the pomp
of her Jirength Jbould ceafe ; and the mountains of
Ifrael JhaII be deflate that none fhall pafs through
them. . .
Where is the partiality ? what is there un^
worthy of God in performing the mercy pro-;
mifed to their fathers, and in remembering
his holy covenant, the oath which he fware to
their father Abraham ? this is a part of Zacha-
rias's fong, Luke i. 72, 73. And the reafon
will bear reafoning upon.
As to the inftances pf cruelty which the Seff.XLh
Jews pleaded a divine commiffion for : Vol. II. ^^""i
p. 29. we may be as well affured, as Mr. t0 piM(j ,
Chubb ever was, that if rhey were not re- divine
concileable with the perfections of God, they commif-
had not his authority. He can warrant no inftances l0n'
of cruelty \ for cruelty has the idea of unnatural
fiercenefs and tfury in it. But, if the inftances
of deftr.uftion are capable of being proved to have
been juft and equal punifhments ; it is vile to re-
prefent them in the fhape of cruelties. Nor can
the conduct. of the Ifraelites, in thefe refpects,
warrant any imitation ; bccaufe their writings fay,
in defence of them, that they had orders from
God for fuch executions : which, if true, he faw
the reafon of his own orders, and no doubt con .
vinced them alfo of the rerifonablenefs of them.
But if he did not give them fuch orders ; then
they, moft wickedly pretended fuch orders. The
judgment we fhould pafs on fuch pieces of hif-
tory, ought to be conformable to the eternal
rule of right : and if they are not capable of a
conformity to our natural notions of things, i. e.
fuch which the light of .nature or .reafon fuggefts ;
they are not what will require our afient. Yet,
I doubt not but critical, laborious enquirers into .
.
S 2 the
j 32 Obfervations'on Mr. Chubb' 5
the Hebrew language and idiom, will be able to
remove many more of thofe difficulties that ap
pear in pur tranfiation of the Jew writings, in
refpect to fome hiftorical events. That is an ex
cellent one, a gentleman favoured me with, of the
learned Dunlop's, upon Gen. vi. 6. who fays,
that the Hebrew text mould be read interroga
tory ; Jhall it repent the Lord that he hath made
man? Jhall it grieve him at his heart? The
hiftory confirms the reading, as one family was
fpared, and the world re-peopled from it. But
fuppofing that there are feveral miftakes in the
tranflation of thofe moft ancient writings ; they
are harmonious as to the grand fchemes which
they open. The great and important parts are
fuited to convey an adorable idea of God's go
vernment, through the ages of their hiftory:
though there may poffibly be fome defect, in
fome things of leficr moment to men in after
ages : e. g. It was of great importance to the
Jews, to be well afiured, that they were
under God's direction, in their great public
tranHiclions, and in fuch efpecially, which they
pretended to have his direction in. But then,
if at this diftance, or in any age, men, who
read their hiftory, do find fome few difficult
places, not reconcileable with the moral character
of God, they muft with-hold their belief of
them ; and conclude, that they have an imper
fect reprefentation of the facts. But when this is
done, no wife man, who finds that fo ancient an
hiftory, has the moft perfect, rational, and ufeful
difcoveries in it, of the firft ages of the world ;
and which has enabled the beft critics to diftin-
guiffi the truth or fpurioufnefs of other hiftorical
narrations by it : no wife man, I fay, would,
becaufe he finds fome obfeurities, throw con
tempt on the whole. None but fools and mad
men
 Pojihumous-works. 133
men would conduct in this manner ; for upon
fuch a rule, no hiftory could ever have had any
continued exiftence.
If a teftimony delivered in writings, hath been
transmitted only by one feries of copies ; it lofeth
not half its probability in feventy fucceffions, or in
fourteen thoufand years : but if it has been handed
down by a fucceffion of various copies ; the proba
bility muft increafe through that interval by their
cpnfent or agreement. vide Philof. Tranf. N°.
- 256. upon which Dr. Rotherham of Kendal fays,
that for this reafon we converfe, not only with
the utmoft confidence, but alfo with the greateft
profit, in the beautiful monuments of antiquity,
'Thofe ancient writings are read by us, we examine
and weigh the fatls they relate, as if they were
delivering their teftimonies firft to us.——Who
dreams of the velocity or moment of uncertainty ,
whilft he reads the genuine copies of Thucydides
or Polybius, Tacitus or Livy ? who difturbs him-
felf with tormenting fcruples, when he turns his
hand, by day or by night, to Greek or Latin
copies ? who doubts more, that Julius Csefar was
killed in the fenate, or Chrift crucified at Jeru-
falem, than that Charles the Firft, King of Great
Britain was beheaded. Vide Difiertatio Theo-
logica, &c. Sell. xxiii.
It is very trifling in any man, to call in quef-
tion the validity of a written teftimony, becaufe
the hiftory was drawn up ages agon, and but by
a fingle perfon ; whereas in fuch a one, e. g. as
the Pentateuch, it adds much to its credibility,
to fuppofe the hiftory drawn up by one, and that
no other than the pen ofMofes, fo far as the end of
his miniftration. Hence it is, that the names of
places and people mentioned, by anticipation,
are eafily accounted for, which are found in the
earlier parts of his hiftory : and which muft have
con-
 I 34. Obfer-catiom on Mr. Chubb'j
confounded the chronologift*, had he fuppofed
the Pentateuch wrote by different perfons in the
different ages of it.
Staion This will at ths fame time, anfwer to the ob-
XLII. jeetton made, againft the Chriftan revelation, be-
Againtt ing pUt mtQ ^ iiamjs 0f men . unlefs Godfhould,
lation be- h a conftant an& particular application of his
ing liable power and providence, interpofe, and defend fuch
to corru£- revelation, from all corruption, alteration, addi-
^on- tion, and diminution ;-—which would render it un-
neceffary for us to be upon the watch againft fraud
and imposition. Vol. II. p. 62, 63.
Be/ides, the propriety of the divine means,
depofited in the hands of men, as free agents ;
there feems. to have been a divine care taken to
eftablifh the great doctrines of Chriflianity, by
making them fo univerfally known in the apof-
tolic age. Hence the numerous copies of the
Gofpel-hiftory, rendered it morally impoffible
that any alteration, or corruptions could be in
troduced, without being eafily detected. And
it appears to be an inconteftibta fact, that among
the various lections which the different idioms of
languages have introduced, there are no material
or important doctrines at all injured. And what
obfeurities may have happened in fome verbal ren
derings ; the current reafonings of the context,
or fome parallel place will enable one to remove
the obfeurity. Which litde difficulties, appear
to me, fo far, from being objections to the di
vinity of the Chriftian revelation, that they are
in its favour : becaufe fome caution and labour
mult be due, and will be employed by every
honeft mind to obtain the fenfe of thofe -writings,
which have in them the doctrine of eternal life !
The moft abandoned infidel, will own, that truth
lies not often upon the furface, but is like a fpring
. at the bottom ofa deep^well, which requires
labour.
 Pofthumous-works* ij^
labour. And yet its great do&rines in the gof-
pel are all plain and practical, accommodated
to the reafon and moral fenfe of mankind ; fo
. that it is impoffible that any fuch corruption of
them as would have an immoral tendency, can
ever be allowed to be the genuine fenfe of any
part of the New Teftament writings. Nor, will
the numerous copies in the world, admit of any
attempt being fuccefsful. The Papifts are conj
fcious of this, and therefore lock up the Scrip
tures from the laity.
Indeed, we are told, that experience and fa<5t 5/f'""
have been vouchers in the cafe ;—for, fome who Experi-'
preached Chriftianity were men of perverfe minds, enceand
and walked after their own lufts, i Tim. vi. 5. h&
Some preached it for envy and ftrife, Phil. i. 15. '"^J™
fome for filthy lucre, Tit. i. 11. fome allowed o/the'"eve-
idolatry. Which gives the charatler of Chriftians in lacion.
general, viz. that all fought their own, and not
the things of Jefus Chrift. thus was the gofpel
of Chrift perverted and abufed, even in the firft
age. Vol. II. p. 64, 65.
But how does this prove any adulteration,
any corruption, any alteration in the gofpel-plan ?
They are no vouchers at all in the cafe, nor can
be, iinlefs it could be fhewn that thefe immora
lities were then patronized by it, or that in the
hiftory we now have, any of them have the lead:
connivance. The too general impurity and
worldlinefs both of preachers and people, occa-
fioned thefe complaints. But the cenfures that
are pafifed upon alL abufes of the Chriftian doc
trine, in the practices of the earlieft Chriftians,
are wholly in favour of Chriftianity, and afford
the moft important inftructions. ' All may know,
by thefe remonftr-ances, who, among the clergy
and laity do behave in the Chriftian character..
The felfifti, narrow, envious, worldly fpirit is
now
J 36 Obfer'uatiotis on Mr. Chubb'i
now as abhorrent in the eye of the Chfiftian doc
trine and fcheme, as ever it was. But Chrifti*
anity neither did in the apoftles days, nor can in
any age prevent men, who profefs it, from makJ
ing ufe thereof, to ferve the purpofes of their
lufts and paffions.
What therefore, would much better have an-
fwered the feeming defires and demands of Mr:
Chubb, would have been, that God fhould have
fo interpofed by his power and providence* as
to have made all men at firfy incapable of ufing
the revelation to any other purpofes, than thofe
for which it was defigned. And the hiftory we
have of the fuccefs of the gofpel, in the firft
ages of it, muft have been fuch as would have
difcovered an uniform, irrefiftible efficacy on the
fpirits and actions of all its profeffors. But had
this been the cafe for that age, and no more ;
would not Mr. Cbubb have had reafon to con
clude, that Chriftianity, or the gofpel-fcheme
now, could not be the fame it was then, becaufe
of its having loft that original energy ?
And will not experience and fatl be equally
as ftrong vouchers in the cafe, againfl the light
of nature ? why is the religion of nature fo much
perverted and abufed ? and what interpofitions of
power and providence are further needful to
fhew its divinity ? experience and fatl have never
been any vouchers againft the divinity of the
Chriftian fcheme ; but on the contrary. For all
men, who have fincerely practifed upon it, have
been the moft juft, equitable, and friendly ; and
that too upon the nobleft principles, and
immortal motives: viz. an imitation of God,
and Jefus ; and the certain connection that there
is between truth and life ! or holinefs and hap-
pinefs.
But
 Pojlhumous-tiorks? 14^
Yet, it is faid, that to fuppofe the prefent con
ftitution of things fo imperfetl, as that another con
ftitution of things to come is necejfary to retlify the
diforders, and fupply the deficiencies of this, is, I
think, to cafl a fevere reftection on the founder of
this world. And that our obligations to God and
men muft be the fame, -whether there will be a fu
ture retribution or not. Vol. I.' p. 401, 402.
This is mere jargon, and difcovers a great con-
fufion of ideas : for there is no manner of defeat
fuppofeable in the prefent conftitution, whilft we
allow that it is every way well fuited to the place
it has in the fcale of God's operations and infti-
tutions ; even tho' it fhould be more perfect than
a former, and lefs perfect than a fucceeding con
ftitution. But that our obligations to God and
men muft be the fame, whether there will be any
future retribution or not, is altogether untrue :
becaufe we can neither confider the relation fub-
fifting between us and God, or between us and
men to be the fame, in this fuppofition, and in
the other oppofite one. We cannot take in the
fame compafs and extent of concern we have with
God's wifdom, power, and goodnefs : nor even
retain the fame ideas of them, fuppofing no fu
ture retribution, as in the fuppofition of its cer
tainty. And in our concern with men, how dif
ferent muft be our ideas of them ?
To palliate this monftrous pofition, we are be- St3.
Fore told, that a future retribution does not fo pro- XLYII.
ferly depend upon the inequality of mens circum- A fl"UIC
fiances, as upon their having contributed to the [;"" ^
good, or to the hurt of the public. Vol. 1. p. 394— not to de-
399. . pend on
One may fee plainly how Mr. Chubb laboured p«fent
to remove what he found incommoded his fcheme. j"^"^1"
He had imagined, that this prefent conftitution this' con.
might be efteemed perfect in itfelf, irrelative to, ftitmion.
. . U and
 146 Obfervatiom on Mr. Chubb'*
and independent on another : and to fupport this*
he will not allow of any inequalities in the prefent
conftitution, that fhall make needful a fubfequent
one. But, poor man, what has he done ? why
he has fuppofed that man's being beneficent, or
injurious to fociety, may be a ground of expect
ing a future ftate of retribution. But will not this
include in its idea, neceflarily include in it, pre
fent inequalities or deficiencies in the reward; of
virtue, and in the punifhment of vice ? Surely
it will. And at the fame time it fhews, that this-
conftitution of things cannot rationally be fuppofed
irrelative unto, or independent on another. Nay
more, it will unavoidably infer the fitnefs of a.
revelation being made to man of that future con
ftitution ; and one that (hall point out clearly to
him the concern which he has in it. Which at a
fingle brufh, fweeps down the whole web of Mr.
Cbubb's reasoning.
Sea. Mr. Chubb fays, that both Jefus ChFift and St.
XLVIII. paui yyere of opinion that the Jews believed afu-
thority of ture ftate : ^ut w^at their opinion was. grounded
Jefm. and upon does not appear, otherwife than fromthe quo-
St. Paul, tation Chrift made out of the Pentateuch, Matth.
rcjeded. xxii 3 2 asfrom Exod iii. 6. And as to Chrift's
implication, Mr. Chubb fays, he thinks, theft
words may pqfjibly bear another conftrucJion, which
may not be greatly forced nor unnatural, and in
which no fuch implication is contained, nor does
fuch dotlrine follow from it : as thus, I that fpeak
unto thee out of the burning bufh, am that very
fame perfon that was with, fpoke to, and was the
God of Abraham, &c. and therefore thou mayeft
rely on me, as they have done before thee. Vol.. I.
p. 92, 93.
This is, I think, a finifhing ftroke in thefare-
wel of this writer : and could it have been fup-
portcd, would have fecured him from. a cenfure
that
 PofthumoM -works. . 147
that will unavoidably fall upon his pen, thor he
is perfonally removed out of the reach of our no
tice. But what could the unhappy man mean by
corretling our Lord ? His own more correct con-
ftruction is quite impertinent, and has no affinity
with the argument ; for our Lord is anfwering a
queftion which refpects a given cafe, viz. of a
woman who died after having had feven hufbands.
The queftion put upon it, was, whofe wife fhe
Jhould be in the refurreElion ?— Our Lord, in re
ply, fays,— in the refurreElion they neither marry',
nor are given in marriage ; but are as the angels
of God in heaven. But as touching the refurrec-
tion of the dead, have ye not read that which was-
fpoken unto you by God, faying, I am the God of
Abraham, &c.— God is not the God of the dead,
but of the living. This laft is the implication
that Mr. Chubb prefumes to call forced and un
natural. And his conftruction is, that Mofes
might rely on God, as Abraham, &c. had relied on
him. —Which conftrutJion, he fays, is to the fpeak-
er's purpofe : whereas for him to have informed
Mofes, that Abraham, Ifaac, and Jacob were then
alive, or that there would be a future exiftence to
men, feems to be lefs fo. Vol. I. p. 94. — Is not
this to declare, that he thought himfelf a better
judge of the fpeech made to Mofes, than Jefus
was ? A matchlefs piece of prefumption, furely,
to fay this, without any apology! — No founda
tion for this correction, as it will not agree at all
with our Lord's reafoning. And in the fpeech
made to Mofes, nothing could have been more
to the purpofe than to have allured him, that he
remained the God of Abraham, of Ifaac, and of
Jacob. That they had no more loft their exift
ence, than the bufh in which he dwelt : which
bufh remained unhurt, tho' in the midft of flame !
that whatever difficulties might be before him,.
U 2 and
 148 Observations on Mr. Chubb'j
and perils, he would have him take courage ; for
in obeying his voice, he would remain his God
after death, as he did the God of the patriarchs. —
Our Lord's implication will admit no blemifh,
from the very impertinent correction. Befides,
as to his faying, that neither our Lord, nor St.
Paul, appear to have any other ground of their
opinionr is notoriouly falfe ; for there are num-
btris ot other paffages. I will mention a few ; the
tranflauon of Enoch, and Elijah, the Jews gave
credit to ; tho' Mr. Chubb did not. And the
manner of Mofes, their law-giver's dying, was
another event, on which the Jews moft probably
«lid believe a future ftate, as well as from Pf. xvi.
8,9, 10, 11. xvii. 15. Eccl. xii. 14. Ezek. xviii.
19. —end. Dan. xii. 2. y^xxvii. 5, 8. Befides,
both our Lord and St. Paul knew, by their con-
verfe with the Jews, that the moft reigning fed:,
the Pharifees, did profeffedly believe in a future
ftate.
How could Mr. Chubb fay of Jefus Chrift and
St. Paul being on the ,x^iwrjative fide the quefti-
on, (w'x. that the Jews did believe a future ftate)
iho' .uhat fuch their opinion was grounded upon, I
think, does no otberwife appear, than from the
quotation Chrift ifiade from the Pentateuch.
Admit that the argument Mr. Chubb is upon,
refers to the divine legation of Mofes,—the tranf-
\z(\or\ of Enoch, and the hiftory of Abel, of Abra
ham, and the other patriarchs, were fufficient in
timations of a future ftate. Especially when we
add, that our Lord, by this anfwer, put thtSad-
ducees to filence, Matth. xxiii. 34. a Droof, that
as they owned the pentateuch to be of divine au
thority, fo| they fawthe force of the argument -y
and they only were affected by it, not the Phari
fees; fince the former difbelieved, and the latter
believed a future ftate. -. . . .
More-

s
 Pojihumous-ivorks. 149
Moreover, Mr. Chubb's manner of expreflion
will bear no limitation to the time of Mofes's mi-
niftration ; but, I think, mult be referred to the
ftate of the Jews in general, and till the time of
the Meffiah's being raifed up among them.
I might farther obferve, upon the implication,
or inference our Lord made from the fpeech to
Mofes, that it was very juft and natural, and eafy
for the Jews to have made ; Jince in Jehovah'*
being the God of Abraham, &c. it did appear that
the patriarchs had a perfonal concern in the ful
filment of the promife made to them, viz. that in
their feed all the nations of the earthfhould be blef-
fed: and as they had a concern personally in the
promifes made to the patriarchs ; fo it would fol
low , that there muft be a future ftate -, or that the
patriarchs had notfinijbed their exiftence. On this
promife the Jews valued themfelves, as the de
fendants of Abraham. Ifaiab bids the righteous
comfort themfelves under the public calamities,
by looking back to what God did to Abraham and
to Sarah, If. li. 2. David fpeaks of the Jew na
tion, as the people of the God ofAbraham, Pf. xlvii.
9. Micah comforts them by this finifhing of his
prophecy, thou wilt perform the truth to Jacob,
the mercy to Abraham, which thou haft fworn to
cur fathers from the days of old. So that the im
plication had much propriety, as well as truth in
it ; and was an appeal to the national fenfe : for
they were, at this time, expecting a fulfilment
of the promife made to Abraham.
If thefe remarks upon Mr. Tho. Chubb's Poft-
humous-worh (hall be found to be rational, fair,
and juft ; no more, I apprehend, will be needful
to fhew the incompetency of his judgment, the
fallacy of his reafonings, and the dangerous ten
dency of his farewel : as it is not my province to
fit in judgment upon his moral character, farther
than
 Obfervations, &c.

bepanwj-> j it would give me no

^ his heart notwithftanding the error.;. ot his

&££*« he (hares, or participates the e.er-
Jafting Ueffednefs of the upright.

FINIS.

- '.

.. ~>

.. 3