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In answer to this charge, I think it sufficient to refer to the observations of Lord Lyttleton on this passage. Vid. his Converfion of St. Paul, from p. 151 to 153.

It is alledged as a strong instance, to shew that Christian faith is founded on immediate inspiration and infused evidence alone, that when our Lord faid to St. Matthew, follow me, " immediately he left all and followed him."

" It would furely feem strange, (says the * advancer of this " objection) humanly confidered, to see him thus deserting a " beneficial employment, for he knew not whom, at a word's " speaking;" as if it were in any degree probable that St. Matthew, who refided at Capernaum, which was the place of our Lord's general residence, as well as that of many of his disciples, and the scene of many of his most distingnished miracles, should not know who our Lord was. He had healed there, before this call, the Centurion's fon, Matth. viii. and very shortly before, the paralytic, who was let down through the roof, our Lord was furrounded by such multitudes. But, says this author, † " it is likely if what he had seen before had " had that good effect upon him, as to dispose him to difciple" ship, he would have had the merit of engaging voluntarily " in the service, without waiting for a particular address." What a likelihood is this ! - was it then in St. Matthew's power to choose whether he should become the select follower, the intimate friend, the confidential minifter, of our Lord? and would it have been decorous to obtrude himself, unasked, into fuch a fituation? or, on the other hand, when a teacher, who had fo fully proved his divine character, invited him to this sacred function, was it unreasonable to obey the gracious call?

P. 140." The character and conduct of Chrift " Jesus; without attempting to delineate all the features of this confummate character, &c." Such a minute vindication of our Lord's character seems the less neceffary, as a number of writers have pointed out its spotless perfection, by the greatest variety of arguments; and though

perhaps no one of them has confined himself strictly to the fubject of enthusiasm, yet almost any one, suggests abundant proofs of our Saviour's total freedom from any fuch weakness -particularly Duchal, in the admirable discourses on our Saviour's character, with which he begins his presumptive arguments for the Truth of the Christian Religion, printed in London, 1753. Macknight in his Truth of the Gospel History, Lond. 1733, b. 1, chap. iii. and iv. Bishop Law in his Reflections on the Life and Character of Christ, annexed to his Theory of Religion. Dr. Randolph in his View of our Saviour's Ministry, and particularly Primate Newcome, in his Obfervations on our Lord's Conduct and Character; who has enumerated the different writers who preceded him on this fubject, while his own work supplies such copious information as will, in all probability, fatisfy the ferious enquirer.

Should my young readers wish to collect from Dr. Newcome's work, at one view, the parts that most immediately relate to this circumstance in our Lord's character, they will be assisted by the following references; they will find the nature of his doctrines explained in part i, chap. i. the fix first sections; the reasonableness of his precepts vindicated, part 1, chap. ii.; his caution and referve in afferting his Meffiahship justified, part 1, chap. iii. sect. 3; and to confine ourselves to these virtues which are more immediately connected with this fubject, they will find his justice illustrated in part 2, chap. i. fect. 4.

His temperance, part 2, chap. i. fect. 5.

And above all, his con

tally free from every symptom of enthusiasm, and adorned with that perfect wisdom and fober dignity which became the teacher of righteousness and the Son of God.

P. 196." I say the truth in Christ Jesus; 1 lie “ not ; my confcience also bearing me witness in the Holy “Ghost, that I have great heaviness and continual “ forrow in my heart; for I could wish that I myself were accursed from Christ for my brethren."

The commentators on this passage (Rom. ix. 3.) labour to qualify and to soften this exclamation; I confess I fee not the neceffity of doing fo-such a wish could never be conceived as made deliberately and seriously, because it implies an impoffibility which it would be repugnant to the attributes of God to suffer, and therefore it would be impious seriously to wish. It seems to me nothing more than a natural though bold hyperbole, bursting forth from the apostle, whose quick sensibility distressed at the idea of the rejection of his countrymen, which he was under the neceffity of announcing, labours to find the strongest terms for expreffing his ardent affection for them, and his grief at this rejection. An hyperbole almost as strong occurs, when the apostle (Gal. i. 8.) anxious to impress upon the Galatians the danger of apoftatizing from the truth of the gospel, and the guilt of those who should attempt to feduce them, exclaims, " though we, or an angel from heaven, preach

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any other gospel unto you than that which we have preached " unto you, let him be accursed." Surely this does not imply that the apostle serioufly thought it poffible that he himself or an angel from heaven should preach contrary to the gospel he delivered them. Perhaps this hyperbole was suggested to the apoftle by the passage, Exod. xxxii. 32. when Mofes wishes to be blotted out of the book of God, rather than that the Ifraelites should not be forgiven their fin. Whoever wishes to fee other interpretations may confult Locke and Macknight in Loc. and Witfius's Differtation upon it in the second volume of his Mifcellanea Sacra; and especially a fermon on this text, preached before the university of Oxford, by Dr. James Bandinell, annexed to his fermons preached at Bampton's lecture in the year 1780, Oxford, 1780.

Obfervations

Obfervations on the chief objections made to the morality of the gospel, as being extravagant and fanatical.

In the preface it has been shewn in what strong terms the morality of the gospel has been accused of fanaticism; and in the 6th chapter, those characters have been pointed out which feem most decidedly contrary to fuch a spirit-characters which, it is hoped, will vindicate it from this accufation. It would be extremely tedious to quote all the texts which have been overstrained or mifrepresented by the mistaken friends, or the prejudiced enemies of Christianity, so as to afford pretexts for this imputation, and it is scarcely possible to interpret doubtful or obscure passages of scripture without an immediate comparison with the original context; commentators must therefore be reforted to for the explanation of particular texts. It may be sufficient here to enumerate the general grounds on which this accufation has been fupported, hinting at the answers which may be made and referring to authors, where such questions will be found fatisfactorily discussed.

The first pretext is derived from the strong terms in which the writers of the New Testament speak of the little value which is to be fet on the things of this world, or the severity with which they condemn them, and enjoin men to look to the favour of God, and the rewards of another life, as the great, nay, almost the fole object worth their attention. "* Love not the " world, neither the things of the world." " † Take no

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thought (it should be no anxious thought) for to-morrow, " what ye shall eat or what ye shall drink, or wherewithal ye " shall be clothed; I whether ye eat or drink, or whatsoever

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ye do, do all to the glory of God: of the friendship of the " world is enmity with God." These, and fuch pafsages as these, are adduced to shew that Christianity inculcates a fcheme of morality wholly impracticable and enthusiastic, inconsistent with the feelings of human nature, and the business of human life. On this charge it may be observed, that it is most certain Chriftianity does not give any reasonable ground to suppose that

*

1 John ii. 15. + Matt. vi. 31. 1 Cor x. 31. § James iv. 4.
it

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it encourages men to * forsake the necessary business, or the ufeful relations of human life; that it supposes the stations of hufband, and wife, and children; of masters and servants, of rulers and subjects, of rich and poor, of teachers and learners; and that it gives such rules for human conduct in all these different fituations, as require strict integrity, active benevolence, unassuming humility, patience and refignation; in short, every quality which tends to promote the happiness of the individual, and the welfare of fociety; rules, which if practifed, would make the whole world a fcene of virtue, piety, and peace.

It is equally certain that † industry, attention to the interefts of those with whom we are connected, or for whom we are concerned, far from being prohibited or discountenanced, are recommended, and even enjoined. It may in the next place eafily be fhewn, that those passages which feem most strongly to condemn the world, the things of the world, and the cares of the world, mean only to condemn the † fordid pursuits, and vicious pleafures, and excessive love of the world; to condemn sensuality, ambition, covetousness, extreme folicitude, repining at the dispensations, and distrusting the providence of God. But while we vindicate the gospel from fuch misinterpretations as would pervert its exalted, but rational precepts, into fanatical rants, we must never forget that its precepts, and its motives are really § exalted, far exalted above the general ideas, and general practice of mankind. That it proposes the fear and the love of God as the leading principles of action, to which every other motive must be fubordinate, and by which every action ought to be controuled. That these sacred principles are not to confine their operations to occafional prayers, to a temporary and transitory influence in the church or the closet, but

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* Vid. Supra, p. 94, 95, and compare Rom. xii. xiii. and xv. chapters. Gal. v. and vi. Col. iii. and iv. 1 Tim. iii. and iv. v. and vi. Titus ii. and iii. How admirably the principles and precepts of Chriftianity may be ap plied to illustrate and enforce the different duties of every rank of life, confult Gisborne's Excellent Enquiry into these Duties paffim; his Conclusion on, the Truth of Christianity, is peculiarly worthy attention.

† Vid. fupra, p. 95, 96-101.

# Vid. Maclaine's Letters to Soame Jenyns, Letter 4th. § Vid. Mr. Wilberforce's excellent View of Professed Christianity, con trafted with real Chriftianity, particularly chap. iv. v. and vii.

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