ין

that, if the Text is to be understood in this exclufive Senfe, it will affect the Proofs and Authorities of any former Revelation equally with thofe of Sense and Reason. But then, on the other fide, 'tis certain, that, if this Argument does not impeach the Authority of Mofes with regard to this fundamental Article of Faith, neither will it shut out the Proofs of Natural Religion; fince it must destroy the Evidence of both, or of neither. Now, that it does not set aside the Authority of Mofes, is evident from our Saviour's Argument to the Sadducees: Now that the Dead are raised, even Mofes fhewed at the Bush, when he calleth the Lord the God of Abraham, and the God of Ifaac, and the God of Jacob, Luke xx. 37. From whence it appears, that our Saviour thought the Law of Mofes afforded good Proof of a future Life; which is inconfiftent with the Suppofition that there was no Evidence for Life and Immortality till the Publication of the Gofpel.

But, fuppofing Mofes or the Law of Nature to afford Evidence for a future Life and Immortality, it remains to be confidered, in what Sense the Words of the Text are to be understood, which do affirm that Life and Immortality were brought to Light through the Gofpel. To bring any thing to Light

may

may fignify, according to the Idiom of the English Tongue, to discover or reveal a Thing which was perfectly unknown before: But the Word in the Original is so far from countenancing, that it will hardly admit of this Senfe. The Greek runs thus; wriσavtos δὲ ζωὴν καὶ ἀφθαρσίαν. Now φωτίζειν fignifies (not to bring to Light, but) to enlighten, illustrate, or clear up any thing. You may judge by the Ufe of the Word in other. Places: 'Tis used in John i. 9. That was the true Light, which lighteth (or enlighteneth) every Man that cometh into the World; ὁ φωτίζει πάντα ἄνθρωπον. Jefus Chrift did not by coming into the World bring Men to Light; but he did by the Gospel enlighten Men, and make thofe, who were dark and ignorant before, wife even to Salvation. In like Manner our Lord did enlighten the Doctrine of Life and Immortality, not by giving the first or only Notice of it, but by clearing up the Doubts and Difficulties under which it laboured, and giving a better Evidence for the Truth and Certainty of it, than Nature or any Revelation before had done. There is one Place more where our Tranflators render the original Word as they have done in the Text: 1 Cor. iv. 5, Therefore judge nothing before the Time, until the Lord

Evidence failed, and how it is fupplied by the latter.

It would take up too much Time to examine minutely the feveral Arguments for the Immortality of the Soul, which are to be found in the Writings of Heathen Authors; nor would it perhaps answer the Purpose of our present Inquiry: For the natural Evidence in this Cafe is not fo much to be eftimated by the Acuteness of this or that Writer, as by the common Senfe and Apprehenfion of Mankind: And this, and all other Opinions which have any Pretenfion to derive themselves from Nature, owe their Authority, not to the abftracted Reasonings of any School, but to fome general Sense and Notion, which is found in all Men, or to fome common and uncontroverted Maxim of Reason. The Unbelievers of this Age have abused their Time and Pains in their Endeavours to expose the natural Evidence of Immortality, by confronting the different Sentiments of the antient Philofophers, and by fhewing their Uncertainty and Inconfiftency: For what if Plato, if Aristotle, if Tully, are inconfiftent with one another, or with themselves, in their abstracted Arguings upon this Point? What is this to the Evidence of Nature, which is not the fingle

Opinion

the hidden Things of Darknefs are not fupposed to be perfectly unknown, but only to be fo dark and involved, that we cannot fafely pafs our Judgment on them; and to bring them to Light imports no more than to fet them in a clear Light, and to make them plain and manifeft to the Eyes of all the World. According to the Ufe then of the original Word, to bring Life and Immortality to Light fignifies to illuftrate and make plain this great Doctrine of Religion, to difpel the Doubts and Uncertainties in which it was involved, and to give evident Proof and Demonftration to the World of the Certainty of a future Life and Immortality.

The Text, thus explained, leaves us at Liberty to make the best both of the Evidence of Nature and of Mofes for a future Life and Immortality, and afferts nothing to the Gospel but this Prerogative, That it has given a furer and fuller Proof of this fundamental Article, than ever the World before was acquainted with. The true Point then now before us, and which takes in the whole View of the Text, is, to confider the Evidence which Mankind had for the Doctrine of Immortality before the Coming of Christ, and the Evidence which the Gospel now affords; and to fhew where the former Evidence

I

Evidence failed, and how it is fupplied by the latter.

It would take up too much Time to examine minutely the feveral Arguments for the Immortality of the Soul, which are to be found in the Writings of Heathen Authors; nor would it perhaps answer the Purpofe of our present Inquiry: For the natural Evidence in this Cafe is not fo much to be estimated by the Acuteness of this or that Writer, as by the common Sense and Apprehenfion of Mankind: And this, and all other Opinions which have any Pretenfion to derive themselves from Nature, owe their Authority, not to the abstracted Reasonings of any School, but to fome general Sense and Notion, which is found in all Men, or to fome common and uncontroverted Maxim of Reason. The Unbelievers of this Age have abused their Time and Pains in their Endeavours to expose the natural Evidence of Immortality, by confronting the different Sentiments of the antient Philofophers, and by fhewing their Uncertainty and Inconfiftency: For what if Plato, if Ariftotle, if Tully, are inconfiftent with one another, or with themselves, in their abstracted Arguings upon this Point? What is this to the Evidence of Nature, which is not the fingle Opinion