ftanding what the fubject matter of that revelation is, and confequently, it is a subject most fit to be enquired into. By the Chriftian revelation I mean that meage or that revelation of God's will, which Chrift was fpecially appointed of God to preach to the Jews, and which he commiffioned, or gave it in charge to his Apoftles that they should publish it to the reft of the world; this being strictly and properly the Chriftian revelation, or the gofpel of Jesus Chrift. But, before I proceed, I think, it will be proper to make an observation or two, as previous to fuch enquiry. First, As diftruft and jealoufy may be carried too far, by being extended beyond their proper bounds; fo truft and confidence may likewife be carried too far, by being extended beyond, their proper limits alfo, and therefore excefs in either cafe ought to be avoided and as excefs in the latter cafe is more hazardous, as it expofes to more and greater dangers than excess in the former; therefore excess in the latter ought more especially to be guarded againft. Again: though, with regard to fuch historical propofitions or facts as we are not interested in, that is, of which we are neither gainers nor lofers, whether they

they prove true or falfe, (whether there was or was not fuch a man as Alexander the great, or as Julius Cæfar) we may not, or need not be follicitous about the bafis upon which they reft, nor about the channel through which they have paffed to us; yet, when fuch propofitions are to be admitted as guides to our judgments and behaviour, then it becomes our bounden duty, because our interest and fafety are embarked in the cafe, to examine carefully and cautiously the grounds upon which they are built, and the channels through which they have paffed; and not give farther trust than the nature and the importance of the fubject will admit. This being premised, I observe, that as the Chriftian revelation was first promulged feventeen hundred years ago; fo this great distance of time renders it abfolutely neceffary (in order rightly to direct our judgments and actions, with regard to that revelation) to enquire whether, when it was first given to the Apostles to be promulged, as aforefaid, the Deity gave with it a passport, to conduct it fafe through the world, and down to all pofterity, free from corruption and alteration? or, whether it was put (without any fuch guard upon it) into the hands of men

who were at liberty to do with it, and by it, and make it fubfervient to what purposes they pleased? If the former was the cafe, that is, if, when God first put the Chriftian revelation into the hands of men, he, by a particular and conftant application of his power * and providence, did interpose, and defend fuch revelation, wherefoever it was promulged, or whatsoever language it might be rendered into, from all corruption, alteration, addition or diminution'; I fay, had this been the cafe, then, as we may be certain God would not reveal any thing that was unworthy of himself, nor improper for us, and as it would have been conveyed to us either by oral or written tradition, fo we should have had nothing more to do than to bear or read, and believe and obey, without any further follicitation, and without any difficulty

*God might, if he pleased, have defended the Chriftian revelation from all injury, by punishing with fudden death (like as in the cafe of Ananias and Saphira) all and every one who fhould prefume to alter or corrupt it and, as the reftraint, in fuch a cafe, would not have broken in upon human agency; fo, probably, it would have obtained the end propofed; for, were judgment to have been thus fpeedily executed upon every trangreffor, then, who would have ventured to offend in fuch a way; not but, had the Christian revelation been infured, it must have been left to divine wisdom to have directed that affair.

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difficulty or perplexity attending the cafe; and there would be no need for us to be upon the watch against fraud and impofition, as knowing ourselves to be in fafe hands. But if the Chriftian revelation was put into and left in the hands of men (without any fuch guard upon it) who were at liberty to do with it, and by it as, and make it fubfervient to what purposes they pleased, which was most evidently the cafe; then, a little knowledge of mankind will enable a man to guess what the confequence would needs be. For, as there have always been men difpofed, and by art and power qualified, to make their advantages of the weakness, ignorance, and credulity of the bulk of the people; fo revelation, like a pack of cards, is capable (perhaps more capable) of being buffled and cut, compounded and divided, and fo dealt forth, as to answer all the purpofes that the depraved appetites and the various interefts of men may direct it to; this plainly and evidently appears to be the cafe from the nature of the things themselves, without calling in experience and fact to fupport it. And if the Chriftian revelation was liable to fuffer as aforefaid; then, furely, it must be our duty carefully and cautiously to examine

every thing that is offered to us under that character, and not blindly to fubmit to any thing that may be put upon us, upon a prefumption that every thing is fafe; because that would be extending our truft much beyond its proper bounds. For, though a divine revelation at first hand is of God, with whom is no variableness nor fhadow of turning, and therefore he is the proper object of our confidence; yet, when once it hath paffed into the hands of men, who are liable to all the infirmities and frailties of nature, and as fuch are not fit abfolutely to be relied upon, then it ought to pass through a proper examination, as knowing it has been liable to be adulterated, as well as to be enlarged or caftrated.

BUT that this argument may have it's due weight, I will enquire how far experience and fact have been vouchers in the case, as these have been brought to my view. When the Chriftian revelation was put into the hands of men, diffention and evil practifing, with regard to it, foon followed upon it. Some who preached Chriftianity were men of perverfe minds, who walked after their own lufts, 1 Tim. vi. 5. fome preached Chrift from bafe and unworthy mo