But would any man, acting on the principles of human wisdom, only, have given an assurance of this kind (an assurance, too, that seemed not necessary) to those whom he thought fit to entrust with the care of his imposture, when yet he must certainly know that he could not make good to them what he had promised; and when they, to whom such assurance was given, might easily, and, as he must foresee from his knowledge of human nature, would certainly abuse it, to selfish ends of their own, not consistent with his, and to the hurt of that very cause, which he wanted to promote?
Say, that he had, only, told them—this divine spirit shall instruct you in many things concerning my religion, which I have not, myself, thought fit to reveal to you—would not this general promise have opened a door to all sorts of fraud, or extravagance? And could he reasonably expect that any well-concerted scheme of religion, such as was likely to make its fortune in the world, would be delivered and established by men, who were commissioned to enlarge his system, at pleasure, and as their various passions, or fancies, might suggest? And all this, on the same authority with that which he had claimed to himself?
Suppose, they were honest, or, faithful to him, that is, disposed to teach nothing but what should agree to their Master’s doctrine, yet who could answer for their skill or judgment? And, if they were dishonest, or unfaithful, what ruin must not this license of building on his doctrine, have brought on the structure, he had already raised?
When Mark Antony was allowed to forge a will for Cæsar, we know the use he made of that liberty. But had he been a better man, than he was, and inclined to give out that only for Cæsar’s will, which might probably seem to be so, yet his capacity to make a will for Cæsar, in all respects uniform, and consistent with that great man’s known views and character, might well be called in question, notwithstanding the whole contrivance depended on himself; much more, if the arduous task had been entrusted to eleven persons, besides, of different abilities and dispositions.
Still, the case is more desperate, than we have hitherto supposed. Besides a liberty of adding what new consistent doctrines, they pleased, to the doctrine of Jesus, the disciples have a greater and more dangerous power committed to them, a power of prophesying, or foretelling things to come.
To see how the case stands on this last supposition, consider, 1. What is implied in this PROPHETIC power. 2. What abuses are likely to be made of such an assumed power by ANY men whatsoever. And, 3. What peculiar abuses of it were to be expected from SUCH men, as the disciples. Consider, I say, these three particulars, and then, upon the whole, determine for yourselves, whether any man of ordinary prudence would have commissioned his followers to exercise such a power; or, if he had done so, and had been an impostor, whether the event could possibly have been what it clearly was.
1. The prophetic power, implies an ability of looking into the future history of mankind; of foreseeing what revolutions shall happen in states and kingdoms; what shall be the issue of depending wars, or counsels: what the prosperous, or adverse fortune shall be of public, or private persons; of those, who have any authority over us, or connexion with us; of individuals, or collective bodies of men; of friends, or enemies. Whoever has this extraordinary power committed to him, or who thinks he has, has the characters of all men at his mercy; can blast the reputation of, the wisest and best men, by a charge of follies and crimes, not yet committed; or can raise the credit of the worst and weakest, by covering their future life with wisdom and honour. He can intimidate the greatest men by announcing their disgrace and ruin; or exalt the meanest by bringing out to view their successes and triumphs. In a word, he can speak peace or war, fame or infamy, life or death, to any state or person, against whom he thinks fit to level this powerful engine of inspiration.
And as all men, so all times, are equally within his reach. He can pursue the objects of his love or hate through ages to come; and can excite hopes and fears in the breasts of those, who are not to appear on the stage of the world, till many centuries after he has left it, and when himself has nothing to apprehend, let his predictions take what turn they will, from the shame of detection.
Such then being the nature of this mighty privilege to foretell things to come, you cannot but see
2. In the next place, how liable this power is to be abused by ANY men whatsoever, who have a pretence to assume it.