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have faid, in conceiving how the converfion of the idolatrous Gentiles, and the terms on which they were received into the fellowship of Christ, was kept fecret for thirteen years from the church at Jerufalem; yet perhaps there will be much greater in supposing it made known to them immediately, or at the third time of Paul's being at Jerufalem, ann. 49: as may appear from the Fourth Effay.

BESIDES; St. Paul expreffly tells us, that he communicated the gospel, which he preached to the Gentiles, to Peter, James, and John, fourteen years after his converfion; that is, ann. 49. And we know, that he first preached this gospel ann. 45f. So that we are certain it was not known to the three chief apostles till about four years after it was preached. Now it will not be much more difficult to conceive how it might be kept fecret from the whole church thirteen years, than for about four from these three apostles; whose thoughts were wholly taken up about the success that attended the preaching of the gospel in the world.

FARTHER, St. Paul tells us in the fame place, that he then communicated this gofpel to the three apostles only privately; "left

* Gal. ii. 1.

See the Abstract.

" by " by any means he had run, or should run " in vain." It is therefore implied, that he communicated it thus privately to them, that he might keep it a fecret from all the rest of the church of Jerufalem; especially fince, if it had been communicated to others, it might have come to the knowledge of those " false " brethren, who wanted to spy out this (full) "liberty, that they (the Heathen converts) " had in Chrift s."

IT is plain, therefore, that the gofpel which was preached to the idolatrous Gentiles, and confequently the converfion of them, was defigned to be kept fecret for fome longer time. And who shall fay for how much longer a time time that was, or that it might not be for nine years longer? especially fince St. Luke seems to mention that, at the time when Paul communicated this news to James, " all the elders being presenth."

AND if God (who referves " the times “ and feafons (χρίνες ἢ καιρὲς) in his own " hands") faw fit, either for these reafons which I have mentioned, or for others, to conceal this matter from the Jewish church at Jerufalem, and that those methods, which I have supposed to be the means of it, were not fufficient; other methods could never be wanting to his infinite wisdom and power. He that confiders how God preferved Canaan from being invaded by its neighbours for fo many ages, when all the males were to go up thrice a year to Jerufalem; the double portion of manna that fell on a Friday in the wilderness; and the double produce of every fixth year in the promised land: he, I fay, that duly confiders these things, will not find much difficulty in conceiving how this great event might be kept from all the Jewish apostles about four years, and from all the church of Jerufalem, except three of the apoftles, for about thirteen. Or, if these reflections should not reconcile his mind entirely to this notion, let him but carefully confider the two following phænomena, and I dare say it will; namely, 1. That when so severe a perfecution as that which arose on the death of St. Stephen scattered all the difciples abroad except the apostles, yet the apostles, who were the prime ministers of Chrift's kingdom, and were thought by the Jews to be the heads of the Chriftian fect, should continue there unmolested, at leaft alive, from about the year 33 to about the year 34*. 2. That though, when the Jews were a free and powerful government, they were prone to idolatry, and to marrying strange wives; yet that now they have been dispersed all over the world for above 160 years without any form of government, they alone, of all the other nations in the world that were their contemporaries, continue still an unmixed and separate people, and at the same time remain free from idolatry, and very tenacious of all their religious rites; while the very accounts of the rites of the Greeks and Romans, those powerful nations, scarce continue to our time.

* See the Fourth Effay. * Acts xxi. 18-21. See the Third and Fourth Eflays. Acts i. 7.

See the Abstract of the Abstract.

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HOWEVER, if this does not fatisfy, and other exceptions to this answer, or other objections to this scheme, shall occurr to the learned, on confidering it; I shall hold myfelf obliged to any one who will fet me right; and will give him my public acknowledgements for it. For I have nothing in view but truth, which, next to virtue, is the most valuable possession of mankind.

I WILL add, before I conclude my Preface, that I give these four Essays but as specimens of the usefulness of this way of reading the scriptures; though they will take in what is most remarkable in the history that St. Luke gives us of the apostles; which is the reason of my giving these four, rather than any others:

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others: several things seeming to unfold themselves to me by this means, which perhaps I may some time or other publish, if the world think these of any value.

I WILL also add, that as I have only attempted to state the periods of the ministry of Jefus and of the Spirit; I could with with all my heart, that fome able pen would state the several periods previous to that of Jefus. As the period of innocence; the period after the fall to the flood; after the flood to the confufion of languages; from thence to the calling of Abraham; from thence to the death of Jofeph; from thence to the fending of Mofes; from thence to the giving of the law; from thence to the death of Mofes; from thence to the death of Joshua; from thence to the last of the Judges; from thence to the kingdom's becoming hereditary; from thence to the division of the kingdom, and the last of the Kings; from thence during the captivity; from the restoration to the finishing of the fecond temple; from thence to the reviving of prophecy, about the birth of John Baptift; from thence to his ministry; and from his ministry to the miniftry of Jefus. Light broke still more into the world in most of these periods. And I am satisfied the true

way to get a thorough understanding of the VOL. I. fcriptures

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