SECT. III. The wisdom and fobriety of mind which the apostles displayed, in the general government of the church, particularly ex- emplified in their conduct as to the circumcifion of the Gentiles. 104 SECT. IV. The conduct of Paul in particular was not directed or The writings of the apostles and evangelists were free from the characters of enthusiasm; proved in this chapter of the historical works of the CHA P. V. The epistles of the New Testament are free from the Characters of enthusiasm. SECT, III. St. Paul's Epistles exhibit fuch marks of fober judg ment, and even of refined address, as are directly contrary to the fpirit CHA P. VI. The doctrines of the gospel vindicated from the charge of enthusiasm. SECT. 1. The morality of the gospel could not have been dictated APPENDIX. Page 281, CONTAINING Ift. Additional references and obfervations on different facts and passages 2d. Obfervations on the objections which have been advanced against the morality of the gospel as being extravagant and fanatical. 3d. Examples to confirm the defcription which has been given of enthu- fiafm in the preceding work. i F PREFACE. THAT Chriftianity was founded on enthusiasmi, was one of the earliest imputations thrown upon it. The politicians and philosophers of the Heathen world regarded the steadiness with which the primitive Christians sustained perfecution, and the zeal they difplayed in making proselytes, as certain proofs of obstinate fanaticism; and they conceived that the faith required as effential to the Christian profeffion was founded on blind credulity; disdaining to examine the doctrines, or weigh the evidence of an upstart Jewish sect, they fatisfied themselves with fuch distant views, and fuch fuperficial objections as these, and too frequently dismissed the religion of the gofpel as a fordid and gross superstition, unworthy the attention of a philofophic mind. We find the antient apologifts complaining of this proceeding, as most uncandid and irrational, and surely with good caufe. "Some (säys Tertullian) look upon it as " madness, that when we might facrifice at the mo" ment and depart uninjured, retaining in our mind 66 a fixed refolution to continue firm to our religion, a Tertulliani Apologeticus, cap. xxvii. edit. Havercampi, Lugduni, 1718, p. 259. ६८ we should prefer our obstinacy to our lives;" and in the conclufion of his apology, "That, says he, " which you call madness and despair in us, are the 66 ८८ very actions which, under virtue's standard, lift up your fons to fame and glory, and emblazon them " to future ages." - He then adduces the examples of Mutius Scævola, Regulus, the stoick Zeno, and the Lacedemonian youths, with fome others, and he proceeds, "Not one of these contemners of death " and cruelty, in its several shapes, have had their " actions fullied with the imputation of madness and ८८ despair. A man shall fuffer with honour for his country, for the empire, for a friend, what he is " not tolerated to fuffer for his God. Strange! that 66 you should look on the patience of Christians, as " such, as an inglorious thing, and yet for the per"sons I have mentioned, cast statues and adorn figures with inscriptions and magnificent titles, " to perpetuate the memory of their actions to eter"nity to fuch an eternity as monuments can be"stow, and by this means give them a kind of re" furrection from the dead; on the contrary, he " who expects a real refurrection, and in hopes of "this fuffers for the word of God, shall pass among 66 you for a fot and a madman." And in the next paragraph he states, "That which you reproach in us as stubbornness, has been the most instructive 66 blb. p. 429. I have here adopted Reeves's Tranflation, which, though fometimes vulgar, is here spirited and faithful. Vid. Reeves's Apologies, vol. 1, p. 296. " mistress " mistress in profelyting the world; for who has not " been struck with the fight of what you call stub" bornness, and from thence been pushed on to look " into the reality and reason of it, and who ever look"ed well into our religion but came over to it, and " who ever came over to it, but was ready to fuffer " for it, to purchase the favour of God, and obtain "the pardon of all his fins, though at the price of " his blood, for martyrdom is fure of mercy." Thus in the Octavius of Minucius Felix, Cæ cilius, the advocate for idolatry, is introduced as reproaching the Christians with being a col "lection of fools only and credulous women, who " by the weakness of their fex lie fairest for delufion." Celfus urged the fame objection; he advises, fays a Origen, " that we should adopt opinions following "the guidance of reason, since every deception " arifes from men not being thus disposed; and he compares fuch as believe without reason, to those " who are delighted with observers of omens, and " jugglers, with magicians and bacchanalians, and with "the visions of Hecate, and of other dæmons, for " by fuch means artful men working on the fimpli city of those who are deceived, lead them which • Vid. Editionem Ouzeli, 4to. Lugduni, 1652, p. 8. Reeves's Apologies, vol. 2, p. 42. Origen Contra Celfum, p. 8; in fine, Spencer's Edition, Cambridge, 1677, or Origenis Opera Studio Caroli Delarue, Paris, 1733, vol. 1, p. 327. way they will, and this is the cafe among Chrif "tians: for, (fays Celfus) fome of them do not " choose to give or receive a reason for their faith, " but employ this maxim-do not enquire but believe, “ and your faith will fave you; and this, the wisdont 66 of the world is evil, but folly is good." In this passage we discover the ingenuity of the sophist mifquoting the scripture he wishes to misrepresent; and in other passages he compares the appearances of 66 66 our Lord, after his refurrection, to vulgar spectres " and vifions." Thus alfo Eufebius, in the preface to his demonstration of the truth of the gospel, " This work should be acceptable to the Greeks, if "they would be reasonable, from the wonderful " foreknowledge of futurity, and the accomplish 66 ment of events, according to predictions: thus " at once shewing the divinity and certainty of the " truth with us, and stopping the mouths of the ८८ patrons of falsehood by a rational proof, which " these calumniators contend we cannot fupply, 66 maintaining every day, in their disputes with us, " with their utmost strength, and insisting on this "accufation, that we are able to establish nothing • Vid. Ibid. p. 98-354 and 355. Vid. in answer. Infra, chap. i. fect. 5. f Vid. this preface first printed by Fabricius in Greek and Latin, and prefixed to his Delectus Argumentorum, and Syllabus Scriptorum qui Veritatem Religionis Christianz Asseruere. Hamburgi, 1725, p. 8 and 9. The fame affertion is repeated, chap. i. Vid. Eufeb. Præp. Evangel. Tranflated by Vigerus. Paris, 1628. " by |