Man that already believed, to follow him as one of his immediate Disciples and Attendants. Nor is it true, that Matthew precipitately deferted a beneficial Employment for he knew not whom. For he well knew who Jefus was, as he lived at Capernaum, where Chrift chiefly had his Refidence, and performed many of his mighty Works, and delivered many of his excellent Difcourfes. Our Author feems aware of this, and therefore urges, "That it is likely, if "what he had seen before had disposed him to "Discipleship, he would have had the Merit

of engaging voluntarily in the Service, with"out waiting for a particular Addrefs." But this does not follow. Suppofing him ever fo well difpofed, he might queftion, whether, as he was a Publican, Chrift would take him among the number of those Disciples that were conftantly to attend him, confidering the common Prejudices against Perfons of that Character. But when he heard Chrift himself particularly calling him to follow him, he gladly accepted the Invitation, and preferred the being his conftant Attendant to his gainful Employment. There is nothing in all this but what may reasonably be accounted for.

As to the Inftance of the Samaritans, who it feems had never heard of Chrift before, and yet believed on him readily for the Saying of the Woman: A notable Foundation truly for Confidence and Conviction, and perhaps for Mar

tyrdom!

tyrdom!* In this cafe, there is no Command of our Saviour enjoining the Samaritans to believe. The Fact only is related, that they did believe. Nor is this their believing to be understood of a complete and perfect Faith, as our Author is pleas'd to represent it in this, and all the other Cafes he mentions. It is evident to any one that is acquainted with the Language of the New Teftament, that Believing is there frequently to be understood of a Faith but just begun, and which was as yet very imperfect, and far from being well established +. So it is to be understood, when it is faid of fome of the Samaritans, that they believed on him for the Saying of the Woman. The Account the gave them of his having discovered to her the most fecret Tranfactions of her Life, as well as of his wife and excellent Difcourfe, inclined them to believe in him. This was the firft occafion, or beginning of their believing. But their Faith was afterwards mightily confirmed, and received great Acceffions from their perfonal Converfation with him, and the admirable Inftructions he gave them in a manner far exceeding whatever they had heard before. This added to the Proof he had given of a wonderful and fupernatural Knowledge, led them to conclude, that he was the Chrift, whom they, as well as the Jews, were then in ftrong Expectation of. And they seem to have had jufter Notions of the Lett. II. Defign

* P. 66. viii. 13.

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† John ii. 23, 24. vi. 66. vii. 31. Acts

Defign of the Meffiah's coming than the Jews themselves, and not to have been fo intoxicated with the Notions of his temporal Glory and Grandeur, as appears from their calling him the Saviour of the World; and from the Declaration made by the Woman, I know that Meffab cometh, when he is come, he will tell us all Things.

But if our Saviour had not required Men to believe inftantly, and without giving them time for Deliberation, would he have called his Difciples Fools, and flow of heart to believe! becaufe a Narrative of four Hours had not wrought a thorough Conviction? The Paffage here referred to is in Luke xxiv. 25. with regard to which it must be confidered, that the Perfons our Saviour here reproves were of the number of thofe Difciples that conftantly attended him. And what he reproves them for, was their not understanding that Chrift ought to fuffer before he entred into his Glory. This was not the first time he had propofed thefe facred Truths to them; he had done it at feveral times before in the plaineft manner. He had just reason therefore to reproach them for their Foolishness or Inconfideration, for that is the proper Signification of the Word there used, and their Slownefs; which was not owing to a natural Defect in their Underftanding, but to their culpable Prejudices, and to a Neglect of improving the Inftructions that had been given

them.

*P. 66. Matt. xvi. 21. xvii. 22, 23. xx. 17, 18, 19,

them. And now again after his Resurrection he took pains to open to them the Scriptures, and make them understand them, ver. 27, 32. which would have been needlefs, if, as this Gentleman infinuates, Believing had nothing to do with the Understanding.

Our Author mentions fome other Instances of fudden Converfions, which relate not directly to the time of our Saviour, but of his Apoftles, to fhew that they alfo required Men to believe in an instant, without any Conceffions of Time for Deliberation. Thus he obferves, that the "Eunuch was the Profelyte of a fhort Stage, "inftructed in one Hour, and baptized the

next." p. 39. But fuppofing what is very probable, that the Eunuch had heard a great deal at Jerufalem, from whence he was then returning, concerning Jefus, and the Miracles wrought by him; and after his Death by his Difciples, who teftified that he was rifen from the dead, and confirmed their Teftimony by the most illuftrious Atteftations, he might be well prepared for Inftruction. And when things were more diftinctly explained to him by Philip, and the Eunuch's Prejudices were removed, by convincing him from that Prophecy in Ifaiah, that the Meffiah was to undergo many and grievous Sufferings; the Suddennefs of his Converfion is very confiftent with his having a rational Conviction of the Truth of our Saviour's Million. It was to his Understanding that Philip address'd himself, Understandeft thou what

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what thou readeft? Nor did he, after inftruct ing him, require him to believe without delay; but the Eunuch himself made the Propofal to be baptized, and voluntarily declared his Belief, that Jefus Chrift was the Son of God.

But perhaps it is more to the Author's purpose, what he observes, that " whole Congregations were often gained over at a hearing, "and Thousands at a time actually convinced

by a fingle Lecture." I fuppofe, he particularly refers to the three thousand that were converted at St. Peter's first Sermon on the Day of Pentecoft. And it must be acknowledg'd, that this is very remarkable; but no Proof that their Faith was not reasonable, or without fufficient convincing Evidence. Let us take the case as it really was in all its Circumftances. It was well known to the Jews that Jefus had performed among them for fome Years together the most aftonishing Miracles; for the Truth of which St. Peter here appeals to themselves, as Facts that could not be contefted. They knew his holy Life, and had heard his wife and excellent Difcourfes, and a confiderable number of them had from time to time been brought to believe*, tho' their Faith was far from being well eftablished. And after he had been seized and condemned by the Authority of their great Council, many of them were prevailed upon by the chief Priests, Rulers, and Pharifees, to con

fent

Ste to this purpofe John ii. 23. vii. 31, 40, 41. x. 4•

42. xi. 45. Luke vii. 16. Matt. xxi. 46.