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SERM. I

IId. Point, which was to prove, we have fufficient Evidence the Miracles were actually wrought.

And in Order to this, I need not prove, that the Apostles could not be deceived themselves; fince they were Eye-Witneffes of our Saviour's Miracles, much lefs could they be deceived, as to the Miracles they themselves performed, particularly as to that of the Gift of Tongues. For they must have had as much an internal Consciousness, that they could on a fudden understand and speak a Variety of Languages, which they never learned; as they had an internal Confcioufnefs of their own Existence. They muft have an intimate Feeling of what paff ed within them.

My Bufinefs fhall be to fhew,

1, That the Apoftles had no Interest to deceive others, and

2dly, That they could not have deceived Mankind if they would.

ift, Then I am to prove,

That the Apo

ftles had no Intereft to deceive others.

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If Chriftianity was an Impofture, it was SERM. I. a ftrange Imposture indeed; an Impofture beneficial to the World, but destructive to the Authors, in the Nature and Tendency of the Thing itself: beneficial I fay to the World, fince it forbad every Vice, and enjoined every Virtue, that could make a Man more happy in himself, more ferviceable to the World, and more acceptable to God. But as vifibly, in it's genuine Confequences, deftructive to the Authors; fince they could not expect to impeach the Justice of the Jewish Government, by charging the Crime of Murther, the Murther of the Prince of Life upon the Rulers, to disturb publick Settlements, and unhinge national Religions with Impunity; fince they knew from the Indignities their Mafter met with that they were to promote it at the Expence of whatever was dear and valuable to them in this Life; fince the Pagan Priefts would every where work up the Dregs of the Populace into a Ferment, against the Propagators of a Religion, which could not take Place but at the Expence of their Intereft.

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It may be said, the Apostles were actuated by Ambition: They were impatient

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SERM. I. to fet themselves above the undistinguished Many, and to fhew the Superiority of their Parts by diffenting from the Common Herd. Ta suuta? et il

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It is granted, that Ambition is fometimes as predominant in the Vulgar, as it is in Men of Letters, or Heroes: But then it operates in a quite different Manner, and flows in another Channel

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For inftance, an ignorant Peafant, who has had a narrow and confined Education, may be defirous to be the Oracle of the Village, in which he lives, and to get and maintain an Afcendant over it. This would probably be the Height of his Ambition: It could never enter into his Head, if he were in his Senfes, without the Advantages of a refined Converfation, or the Knowledge of Books, to erect himself into a Teacher of many Nations. The Philofopher indeed might be tempted to enlarge the Scene of Action, and to spread his Fame and Knowledge throughout the World: But a Defire of Diftinction in poor unlettered Men of common Senfe, is confined within a narrower Sphere, it never prompts them to take the World for their Theatre, and Mankind for their Audience..

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If then the Apostles were Men of com- SERM. I.: mon Senfe, which is plain from that excellent System of Morality, which they have left us, explained in the cleareft Precepts, enforced by the strongest Motives, and exemplified by the brightest Pattern; they could not, were their Paffion for Glory never fo ftrong, merely upon the Strength of that Motive, have formed a wild romantic Project of propagating a new Reli, gion among the polite, as well as barbarous Nations, without either Riches or Power to obtrude their Sentiments upon the World, or Art and Address to infinuate them.

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No, if they had 'not been fwayed by a Principle of Obedience to their Creator, and, a well-grounded Belief in him, that he would profper their Endeavour; that Attempt, viz. for a few defenceless igno+ rant Men to change the Religions of all the Earth, by introducing a rational Devotion, and a pure Morality, had been a Kind of religious Knight Errantry, which fome frantic Enthufiafts might have fet on foot; but was inconfiftent with their Cha→ racter, who spoke the Words of Sobernefs and Truth. These then were the true Springs of their Actions, a fettled Convic

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SERM. I. tion of the Truth of the Refurrection, a firm Confidence that they repofed in their Maker and Saviour, and a certain Expectation of Heavenly Rewards in Reverfion. Had they not believed the Truth of the Rofurrection, and that God would give a Sanction to it by Miracles; VainGlory, it is certain, could not prompt them to embark in an Attempt which, they could not but forefee, muft terminate in their Difgrace. and Defeat; they being in themselves very incompetent Inftruments, to occafion to great a Revolution in Reli gion.

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Befides, it is plain Ambition could never have been their Motive: Had they indeed pretended to preach and write from their own Fund of Senfe, and to ftrike out an intirely new Track of Thought, without treading fervilely in the Steps of another; then there had been fome Colour for taxing them with Vain-Glory: But, instead of this, they disclaim the Vanity of being thought Originals: They refer all the Glory of being the first Author of thefe beneficial Truths to their Lord and Mafter: He was the Mafter Builder who laid the Plan; they defire only to be confidered as

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