SERM.

I,IV.

brought to overthrow their own Evil dence by a Denial of it, or to fupprefs it by Silence. A Compliance in either of thofe Ways might have fet them free from all their Troubles, and have entitled them to very confiderable Advantages. These were Temptations not to be refifted by Impoftors, for by yielding to them they would have gain'd their Ends. But the Apoftles would not accept of Deliverance upon thefe Terms. They would not purchase the Enjoyments of Life at this rate. Rather than retract their Teftimony, rather than defift from propagating it, they renounc'd Eafe, Convenience, Pleafure, Profit, Honour, in a word all thofe Things, the Defire of which gives Birth to Impoftures, and voluntarily underwent all those Inconveniencies and Sufferings which Cheats would have been glad by any Means in their Power to avoid. Certainly worldly Confiderations could not move them to engage in a Plot, in order to the Execution of which it was plainly neceffary for them to quit whatfoeyer is defirable

G 4

SERM.

firable in the World, and to endure III, IV every Thing that is dreadful. And if they were not acted by worldly Confiderations, it remains that Confcience along was that which induc'd them to bear this Testimony. And indeed nothing but a good Confcience could animate them to encounter fuch mighty Difficulties and Oppofition, and fupport them under fo heavy a Load of Afflictions.

IF it be faid, That they imagined they Should be recompenfed for their Sufferings in another Life; this will readily be granted; but this is a Motive which coincides with that of Confcience. If they did really believe another Life, they could never hope to be rewarded by a juft God hereafter, for having devis'd a Lye, and impos'd it in his Name on their Fellow-creatures as a Truth. And if they had not believ'd another Life, they would never of their own Accord have parted with all the good Things of this, in exchange for all the Evils of it. It is very cafy to conceive that Men who difbelieve a future State, may contrive and promote

promote ca Cheat with a View of better ing their Condition in this, but not with a View of making it worfe. It is utterly irreconcilable with the Principles of fuch Men to chuse to be miferable in this Life, which they fuppofe to be the only one, to bring upon themfelves Inconvenien cies which they may avoid, and to be fond of Suffering merely for Suffering's fake.

THE Apoftles therefore gave the utmoft Proof that Men could poffibly give of their Veracity. Whom may we cre dit, if not those who teftified to their own Difadvantage, and to their utter Ruin in this World? If a Witnefs freely lay down his Life for his Evidence, what further Confirmation of it can reasonably be demanded? Can a stronger Seal be set to any Teftimony, than that of the Blood of the Teftifier?

IT has already been made appear that the Apostles could not but foresee, and actually did foresee, that their Testimony would be very prejudicial to them, and expofe them to very unjuft and cruel

Ufage.

SERM

INJIV

SERM. III, IV.

f

Ufage. But if the contrary had been true, that at first they flattered themfelves with Hopes of being Gainers by their Testimony, yet as foon as thefe Hopes were difappointed, which muft be very quickly; when they found that the Purfuit of their Defign would neceffarily be attended with many Difficulties to appearance infuperable; that it would involve them in many inextricable Perplexities and inevitable Mifchiefs, and at length end in their Destruction; The Forefight and Experience of thefe Things must have diverted them from proceeding, and difpos'd them to retreat, had they not been fully affur'd that they were maintaining the Caufe of Truth, and might on that account depend on receiving a Recompence from the God of Truth, tho' not here, yet hereafter. In thefe Circumftances there could be no other Inducement to carry on the Work they had begun, but a firm Perfuafion that they were oblig'd in Confcience to do fo.

IT

IT is acknowledg'd to be true that Obftinacy will carry Men great Lengths for the maintaining what they have once afferted, And it is as true, that no Instances can be produc'd of Obftinacy ; the Circumftances of which are nearly parallel to the Cafe of the Apostles. Obftinacy is commonly the Confequence of Miftake, which Men are loth to own; but the Apostles, as will hereafter be fhewn, could not poffibly be mistaken in the Matter of their Teftimony. Obstinacy feldom or never fets out without fome Hopes of Advantage, tho' it remains, fometimes after thofe Hopes are defeated. The Apostles could never be defeated of fuch Hopes, becaufe, as has been already fhewn, they never entertain'd any. They did from the beginning expect whatfoever befel them afterwards. Obftinacy is incident chiefly to weak and paffionate, rafh and inconfiderate Perfons. Whereas the Apoftles, by what appears from their own Writings, and from what is delivered, concerning them by thofe who were beft acquainted

1

SERM.

III, IV.