uncontrollable power in the ufe and application of it, which muft, of course, make them greatly powerful in other respects ; the bad confequences of which, furely, are too well known. The apostles and clergy, when they went out into the world to preach the gospel, must have proposed and expected fuccefs in the exercise of their miniftry, else the attempt to convert the people must have appeared vain to themselves; and though they had been taught to expect great oppofition and ill usage in the discharge of their duty; yet that could be no bar to their just expectations of fuccefs, because they had God and his promife on their fide; and Chrift had affured them that he would be with them to the end of the world. And, as all that were discipled to Christ, and thereby became part of his family, were, according to the above conftitution, to lodge the furplus of their fortunes in the hands of the apostles and clergy, who were the appointed guardians and managers of the Church's treasure; fo, this must of neceffity have given them a fair profpect, as it gave them the opportunity, of drawing much wealth into their hands, whether great power should attend it, or not; I fay, this

muft

muft of neceffity have been the cafe. And if we add to this, the very great influence the apostles and clergy must have had upon the minds of the people, on account of that Special and extraordinary power they were intrufted with, viz. of remitting and retaining of Sins, John xx. 23. a power scarce fit to be trufted in human hands, confidering the frailty of human nature, from which the apostles themselves do not appear to have been exempt; this power must have given the apostles and clergy a great command upon the minds, and confequently upon the fortunes of the people; for, if skin after skin, and all that a man hath will he give for his life, then, what will a man give, or rather, what will he not give for the pardon of his fins and the faving of his foul? Tho' the influence of fuch power, upon the minds and fortunes of the people, is best known in the church of Rome, with whom, it is faid, that fuch power is still remaining. Befides, the minds of the difciples, at that time, muft have been greatly intimidated, and they muft, one would think, have been kept close to their duty, with regard to the aforefaid constitution, by the terrible example shewed upon Ananias

and

and Sapphira for tranfgreffing it. By this example, divine providence became, as it were, a Guarantee to the above constitution; for who would venture to offend against it, if this were the cafe? And, indeed, the historian has observed, Acts v. 11. that by this heavy judgment falling upon Ananias and Sapphira, great fear came upon all the church, and upon all that beard those things. According to this account, providence fhewed a much greater concern and regard for the above conftitution, than it did for the gofpel itself: For, as to those who had greatly corrupted chriftianity, who had perverted whole houses, teaching the things they ought not for filthy lucre fake; these went fcot free, and would, no doubt, have escaped divine vengeance, had they told twenty lyes to Ananias's one, provided the church's treasure was not affected thereby; whereas, the withholding from the church but a part of the furplus of a man's fortune, was like touching the apple of God's eye, if I may be allowed to use such a figure; and therefore, was punished moft feverely in the inftance referred to; as if the church's treasure was infinitely more valuable, and was much more worthy the care of providence, than the

truth

truth and purity of the gospel. From what is obferved above, I think, it abundantly appears, that the conftitution or scheme referred to, whoever was it's parent, was of most dangerous confequence, as the leaft knowledge of mankind does plainly fhew. Long and conftant experience has fufficiently evinced what a great share selfishness has in the direction of human actions, and in the conduct of human life; and therefore, whatever good end might have been proposed to be obtained,in lodging the church's property in the hands of the apoftles and clergy; yet that will by no means justify the introducing and fetting up fuch a constitution; because it was a trust greatly unfit to be lodged in human hands, confidering the strong propenfity men are always under to abuse it, and the very bad things such abuse is usually productive of: This, I think, is most obvious, from the nature of the thing itself, exclusive of the event; which, if that be taken into the account, then it is exemplified more abundantly; as it fhews what immenfe wealth and power the christian clergy in after-times became mafters of, by virtue, and in confequence of the above conftitution; and as it alfo fhews what mischievous pur

pofes

poses that wealth and power have been made to ferve. From what is obferved above, I think, 'it alfo appears how groundless the pretence must be, viz. that the apostles and minifters of Jefus Chrift could have no worldly advantage in view when they went forth to preach the gofpel; whereas, nothing can be more evident, than that they had a fair prospect of, and a very plausible pretence for gathering great riches into their hands, as keepers and managers of the church's property or treafure. It may be faid, with equal propriety and justice, that Mr. Whitfield, when, in the exercise of his ministry, he collected the people's bounty, could have no worldly advantage in view, as to fay this of the apostles and the chriftian miniftry of the first age; feeing there is as just a pretence' for one as the other. There is, indeed, fome difference in the two cafes; Mr. Whitfield, or his collectors, I apprehend, only held out the bafon to the people, and received what was put therein, whether little or much; whereas, according to the above constitution, a man was to deliver up all the furplus of his fortune to the apostles and clergy; elfe, whence came the enquiry after all in Ananias's cafe? I fay, the above