umph, to restore the throne of David. The most brilliant part that Jefus could have acted was the most fafe. Armies devoted to their general, and stimulated by religious and patriotic zeal, might have fallen with fury irresistible on the furrounding heathen: the religion of Mofes and the prophets might have been impofed triumphantly on the western world, and Jerufalem, not Mecca, might have given law to the kingdoms of the east.

Such claims of temporal dominion, and fuch means of profecuting them, have uniformly been affumed by all other pretenders to the facred character of Meffiah. It was by war that the robber Barchochebas attempted to sustain the appellation and office of a conquering Meffiahd. The reputed magician of Amaria, who in Perfia, during the twelfth century, afpired to the fame title, deluded the fanatic multitude which adhered to him to erect the standard of rebellion. They, indeed, who

d Bafnage, VI. ix. 10. tranflated by T. Taylor. fol. 1708. p. 515. See fect. 12, 15, 20, 21.

• David Al-roi, a Perfian, who, it may be obferved, must have appeared at an earlier period of the twelfth century than is affigned to him by Jortin. (Jortin's Remarks, ii. 188. Kidder's Meffias, iii. 403. et fqq. 8vo. 1700. Benj. Tudelenfis Itinerar. p. 91. et fqq. Lugd. Bat. 1633.)

have adopted this obvious policy of ambition, are too many to be here enumerated. The period of one hundred and fifty years has not yet elapfed, fince the last and most confpicuous of these impoftors began his short but remarkable career. He found the credulous Ifraelites impreffed with the immediate expecta tion of fome extraordinary deliverance. He declared himself exprefsly to be the Chrift: he announced the future grandeur of the earthly monarchy which he was to establish ; and afferted, that the ftrong hand of the Almighty was even now about to reaffemble the scattered tribes from every quarter of the globe f. The anticipations and prophecies of fuccefs, which proceeded both from himself and his confederate, bore an exclufive reference to temporal dominion. It was believed among the Jews, that, at the coming of the Meffiah, their favoured nation would poffefs itself of all the riches, and of every goodly heritage, which had for a time been indulged to unbelievers. In this triumphant hope, confident that their day of empire was at hand, they abandoned their habits of industry, and

On publioit même, &c. Rocoles, Impofteurs Infignes, p. 503. Amft. 1683. 12mo.

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their pursuits of commerce, and waited with breathless expectation for the hour of conqueft. Even when their darling prophet was imprisoned at Conftantinople by that defpotic fovereign whom he had undertaken to dethrone, they still liftened fondly to the promifes of a future recovery of Palestine; and fcarcely recovered from their delufion, when they saw him in whom they had trusted abjure the character which he had affumed, and embrace the Ottoman faith g.

Such would have been the attempt of Jefus, had Jefus been an impoftor; fuch the enthu fiasm and credulity which he might have moulded to his will. The pretenfion likewise to the dignity of Meffiah was included in that moft fuccessful inftance of religious imposture, united with, and made fubfervient to temporal purposes, which is to be found in the history of Mahometifm h. And the contrast between the shifting artifices, joined with the confummate address, the fyftematic diffimulation, and interested views of the founder of that religion on one fide, and on the other fide, the fimple,

8 Rocoles, Impofteurs Infignes, p. 523, 5. 533, 4. Bafnage, VII. xxiii. 5, &c. See Appendix IV.

Jortin's Remarks, ii. 186.

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the artless, the unaffuming character of Christ, who never reforted to the temporary expedients of selfish policy, who was great, indeed, in the demonstration of spirit and of power, but who was great without presumption, and never lefs powerful in reality than impofing in appearance, has been already drawn with a precifion which infidelity cannot controvert, and an eloquence which it would be vain to rival'.

This place, and the particular occasion on which we are now affembled, must forcibly recal to the minds of those who hear me the celebrated difcourfes to which I allude; and I must be anticipated in obferving, that a new attempt to illuftrate the fame contraft would be rash rather than bold, for it would be neceffarily fruitless. Without dwelling therefore any longer on the hiftory of falfe religions, I fhall haften to notice fome of the chief corruptions of Chriftianity itself; and, from the observations which may be thence suggested, to deduce the reality and explain the nature of that distinction, which has been af ferted to exift between enlarged and partial wisdom, between thofe indirect compliances

In the Bampton Lectures for 1784.

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which folely respect prefent interefts, and that confiftent policy which is fuited to attain permanent success. Yet, previously to entering on these details, it will be neceffary to pause; for the purpose of guarding the argument against objections; of defending real Chriftianity from the charge of having ever fanctioned that mistaken though artful policy which has been reprobated. This will be the object of my next discourse.

Before I conclude, however, for the prefent, it may be proper to examine the validity of two fuppofitions refpecting the author of our religion, to which, though they include the charge of imposture, yet observations tending to vindicate his character from the charge of temporal ambition cannot be directly applied.

In the first place it may be said, that Christ voluntarily underwent mifery and death, in order to leave behind him upon earth the reputation of fanctity. He may be faid ftill to have enjoyed the fecret fatisfaction of reflecting, that, though he lived despised, and was likely to die difgraced, yet future ages would reverse the judgment of his contemporaries, and that his renown would never die.

It must be confeffed, that no traces of fuch a spirit are to be found in the history of Jesus Chrift.