therefore the Chriftian religion is a divine revelation.

Now that he was not an impoftor, who faid what he knew to be falfe with an intent to deceive, I fhall endeavour to prove, by fhewing that he could have no rational motives to undertake fuch an impofture, nor could have poffibly carried it on with any fuccefs by the means we know he employed.

First then, the inducement to fuch an imposture must have been one of these two, either the hope of advancing himself by it in his temporal intereft, credit or power; or the gratification of fome of his paffions under the authority of it, and by the means it af forded.

Now these were the circumftances in which St. Paul declared his converfion to the faith of Chrift Jefus. That Jefus, who called himfelf the Meffiab, and Son of God, notwithftanding the innocence and holiness of his life, notwithstanding the miracles by which he attefted his miffion, had been crucified by the Jews as an impoftor and blasphemer; which crucifixion not only muft (humanly speaking) have intimidated others from following him,

or

or efpousing his doctrines, but ferved to confirm the Jews in their opinion that he could not be their promised Meffiah, who according to all their prejudices was not to suffer in any manner, but to reign triumphant for ever here upon earth. His apostles indeed, though at first they appeared to be terrified by the death of their mafter, and disappointed in all their hopes, yet had surprisingly recovered their fpirits again, and publickly taught in his name, declaring him to be rifen from the grave, and confirming that miracle by many they worked, or pretended to work themselves. But, the chief priests and rulers among the Jews were fo far from being converted either by their words or their works, that they had begun a fevere perfecution against them, put fome to death, imprisoned others, and were going on with implacable rage against the whole fect. In all thefe feverities St. Paul concurred, being himself a pharifee, bred up at the feet of Gamaliel*, one of the chief of that fect; nor was he content in the heat of his zeal with perfecuting the Christians who were at Jerufalem, but breath

* A&s vii. 9, 22, 23.

ing out threatening and flaughter against the difciples of the Lord, went unto the high priest, and defired of him letters to Damafcus to the Synagogues, that if he found any of this way, whether they were men or women, he might bring them bound to Jerufalem *. His request was complied with, and he went to Damafcus with authority and commiffion from the high prieftt. At this inftant of time, and under thefe circumftances, did he become a Difciple of Chrift. What could be his motives to take fuch a part? Was it the hope of increafing his wealth? The certain confequence, of his taking that part was not only the lofs of all that he had, but of all hopes of acquiring more. Those whom he left, were the difpofers of wealth, of dignity, of power in Judea: those whom he went to, were indigent men,. oppreffed and kept down from all means of improving their fortunes. They among them who had more than the reft, fhared what they had with their brethren, but with this affiftance the whole community was hardly fupplied with the neceffaries of life. And even in the Churches he afterwards planted

A

* Acts ix, 1, 26 px

+ Acts xxvi. 12.

himself

himself, which were much more wealthy than that of Jerufalem, fo far was St. Paul from availing himself of their charity, or the veneration they had for him, in order to draw that wealth to himself, that he often refused to take any part of it for the neceffaries of life.

Thus he tells the Corinthians,

Even unto this prefent hour we both hunger and thirst, and are naked, and are buffeted, and have ⚫ no certain dwelling-place, and labour, working with our own hands*?

In another Epistle he writes to them, 'Behold the third time I am ready to come to you, and I will not be burthenfome to you, for I feek not yours but you; for the chil dren ought not to lay up for the parents, but the parents for the childrent.'

To the Theffalonians he fays, As we were ⚫ allowed of God to be put in truft with the

Gospel, even fo we fpeak, not as pleasing men, but God, which trieth our hearts. For neither at any time used we flattering words, nor a cloak of covetoufnefs, God is witness; nor of men fought we glory, nei

I Cor. xv. 8.

+ 2 Cor. xii, 14.

ther

ther of you, nor yet of others, when we might have been burthenfome, as the Apoftles of Chrift. For ye remember, brethren, our labour and travel: for labouring night and day, because we would not be chargeable to any of you, we preached. unto you the Gospel of God*.' And again. in another letter to them he repeats the fame teftimony of his difinterestedness: Neither did we eat any man's bread for nought, but wrought with labour and travel night and day, that we might not be chargeable to any of yout.' And when he took his farewel of the church of Epbefus, to whom he foretold that they fhould fee him no more, he gives this teftimony of himself, and appeals to them for the truth of it; I have coveted no man's filver or gold, or apparel. Yea, you yourselves know that thefe hands • have miniftered unto my neceffities, and to them that were with me.' It is ther evident, both from the ftare of the church when St. Paul first came into it, and from his behaviour afterwards, that he had no

1 Theff. ii. 4, 5, 6, 9. 1. Acts xx. 33, 34

z Theff. iii. 8.

2TM

thoughts.