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diff --git a/old/69824-0.txt b/old/69824-0.txt deleted file mode 100644 index 2d6ee37..0000000 --- a/old/69824-0.txt +++ /dev/null @@ -1,9552 +0,0 @@ -The Project Gutenberg eBook of The works of Richard Hurd, Volume 8 -(of 8), by Richard Hurd - -This eBook is for the use of anyone anywhere in the United States and -most other parts of the world at no cost and with almost no restrictions -whatsoever. You may copy it, give it away or re-use it under the terms -of the Project Gutenberg License included with this eBook or online at -www.gutenberg.org. If you are not located in the United States, you -will have to check the laws of the country where you are located before -using this eBook. - -Title: The works of Richard Hurd, Volume 8 (of 8) - -Author: Richard Hurd - -Release Date: January 18, 2023 [eBook #69824] - -Language: English - -Produced by: Charlene Taylor, Bryan Ness and the Online Distributed - Proofreading Team at https://www.pgdp.net (This file was - produced from images generously made available by The - Internet Archive/American Libraries.) - -*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF RICHARD HURD, -VOLUME 8 (OF 8) *** - -[Transcriber’s Note: - -Italicized text delimited by underscores. - -There are many special characters in this text that require a utf-8 -compliant font. If you find characters that appear as a question mark in -a black box or a small rectangle with numbers in it, you should check -your reader’s default font. If you have a font installed with SIL after -the font name, you should use that one.] - - - - - THE - - WORKS - - OF - - RICHARD HURD, D.D. - - LORD BISHOP OF WORCESTER. - - VOL. VIII. - - Printed by J. Nichols and Son, - Red Lion Passage, Fleet Street, London. - - - - - THE - - WORKS - - OF - - RICHARD HURD, D.D. - - LORD BISHOP OF WORCESTER. - - IN EIGHT VOLUMES. - - VOL. VIII. - - [Illustration] - - LONDON: - - PRINTED FOR T. CADELL AND W. DAVIES, STRAND. - - 1811. - - - - - THEOLOGICAL WORKS. - - VOL. IV. - - - - - SERMONS ON PUBLIC OCCASIONS. - - CHARGES TO THE CLERGY. - - AND - - AN APPENDIX: - - CONTAINING - - CONTROVERSIAL TRACTS - - ON DIFFERENT SUBJECTS AND OCCASIONS. - - - - -CONTENTS - -OF - -THE EIGHTH VOLUME. - - - SERMONS. - - _A Sermon, preached before the House of - Lords, Dec. 13, 1776; being the Day of - the General Fast, on account of the American - Rebellion_ 1 - - _A Sermon, preached before the Society for - the Propagation of the Gospel in Foreign - Parts, Feb. 16, 1781_ 17 - - _A Sermon, preached before the House of - Lords, January 30, 1786; being the Anniversary - of King Charles’s Martyrdom_ 35 - - - CHARGES. - - _A Charge to the Clergy of the Diocese of - Lichfield and Coventry, in 1775 and 1776_ 55 - - _A Charge to the Clergy of the Diocese of - Worcester, 1782_ 73 - - _A Charge to the Clergy of the Diocese of - Worcester, 1785_ 87 - - _A Charge to the Clergy of the Diocese of - Worcester, 1790_ 103 - - _A Charge to the Clergy of the Diocese of - Worcester, 1796_ 117 - - _A Charge to the Clergy of the Diocese of - Worcester, 1800_ 129 - - - APPENDIX. - - - CONTROVERSIAL TRACTS. - - _Remarks on the Rev._ W. WESTON’S _Enquiry - into the Rejection of the Christian Miracles - by the Heathens, 1746_ 145 - - _The Opinion of an eminent Lawyer, concerning - the Right of Appeal from the Vice-Chancellor - of Cambridge to the Senate, 1751_ 185 - - _On the Delicacy of Friendship, 1755_ 255 - - _A Letter to the Rev. Dr._ THOMAS LELAND, - _Fellow of Trinity College, Dublin; on his - Dissertation on the Principles of Human - Eloquence, &c. 1764_ 303 - - - - - THREE SERMONS - - PREACHED ON - - PUBLIC OCCASIONS. - - - - - A - - SERMON - - PREACHED BEFORE - - THE RIGHT HONOURABLE - - THE HOUSE OF LORDS, - - IN THE - - ABBEY CHURCH OF WESTMINSTER, - - ON FRIDAY, DECEMBER 13, 1776, - - BEING - - The Day appointed by AUTHORITY for a GENERAL FAST, - on Account of the AMERICAN REBELLION. - - -_Die Veneris, 13ᵒ Decembris 14, 1776, Post Meridiem._ - -ORDERED, by the Lords Spiritual and Temporal, in Parliament assembled, -That the Thanks of this House be, and are hereby, given to the Lord -Bishop of Lichfield and Coventry, for the Sermon by him preached before -this House, this day, in the Abbey Church, Westminster; and he is hereby -desired to cause the same to be forthwith printed and published. - - ASHLEY COWPER, - Cler. Parliamentor. - - - - -SERMON, &c. - -PSALM CXIX. v. 59. - -_I called mine own ways to remembrance: and turned my feet unto thy -testimonies._ - - -The great object of this day’s solemnity, is, _to humble ourselves before -Almighty God, in order to obtain pardon of our sins_. But this end -requires, that we enter into an earnest recollection of our _ways_, and -stedfastly resolve to _forsake_ all those, which we shall find reason to -condemn. - -Such is the example set us by the royal author of the text: And, though -it might claim our respect at all times, it especially does so, at this -juncture, when our sins have brought down upon us the heaviest of those -judgments, with which it pleases God to visit, and, if it may be, to -reclaim, offending nations. - -And the hand of Heaven is not the less, but the more visible in this -calamity, for it’s befalling us, when the acknowledged power of our -country seemed to secure it against all resistance, both within and -without; and when it was not to be expected, from the usual course of -human affairs, that an attempt of this nature, so unprovoked, at once, -and so hazardous, would be made. Something there must have been, much -amiss in that people, against whom the Almighty permits the sword of -civil fury, under _such_ circumstances, to be drawn. - -From what _causes_, and by what _steps_, this portentous mischief hath -grown up to it’s present size and terror, it is not needful, and may not -be proper, for me to say. For which of us is unacquainted with these -things? And how ill suited to the modest piety of this day would be, -the vehement accusation of others, or the sollicitous justification of -ourselves! - -Yet, among the various pretences, which have served to pervert the -judgments of many, ONE is so strange, and of so pernicious a tendency, -were it to be generally admitted, that a word or two cannot be -misemployed in the censure of it. - -It is in the order of things, that they who, for any purpose, wish to -draw the people into a scheme of resistance to an established government, -should labour to impress them, first of all, with a persuasion of their -being ill governed. Acts of tyranny and oppression are, therefore, sought -out with diligence; and invented, when they cannot be found: And the -credulous multitude have but too easily, at all times, lent an ear to -such charges. - -But it is quite new, and beyond measure extravagant, to tell us, -That, although there be no considerable abuse of the government, as -it now stands, we are bound in conscience to resist it, because such -abuse is possible, and because a more desirable form of government -may be conceived. And yet, to the disgrace of an age, calling itself -philosophical, such sophistry has passed, not on the multitude only, but, -as it is said, on wise men. - -On the other hand, it would be unjust to say, that speculations on the -nature and end of government are, therefore, useless or even hurtful, -because we see them, in the present instance, so egregiously misapplied. -Theories on government, when framed by sober and thinking men, cannot -but be of great importance, as serving to remind both the governors and -governed of their respective interests and duties; nay, and as tending -ultimately to improve establishments themselves; but by degrees only, and -by constitutional means. Our own excellent establishment has, in this -way, been much improved: And we surely owe our thanks to those theorists, -whose generous labours have contributed to this end. - -But to apply these theories, how reasonable soever in themselves, -directly to the correction of established governments, and to insist, -that force may, or should, be called in to realize these visions, is -a sort of fanaticism, which, if suffered to take it’s course, would -introduce the utmost confusion into human affairs; would be constantly -disturbing, and must, in the end, subvert, the best government, that ever -did, or ever can, subsist in the world. - -Thus much, then, in reproof of so wild and destructive a principle, -I could not help saying in the entrance of a discourse, which, to -suit the occasion, should have little of altercation and dispute; and -which, agreeably to the text, must turn chiefly on the great duties of -Recollection and Repentance. - -But what, you will say, “Is a criminal enterprize, like this, which -occasions our present meeting, to be charged on those only, against -whom it is directed? And must we be the worst of sinners, because there -are those of our fellow-subjects, who have taken up arms against their -Sovereign?” - -Far be it from me to affirm either of these things! Yet he was a wise -man, who said, that, _when a man’s ways please the Lord, he maketh even -his enemies to be at peace with him_[1]: And I think it clear from the -tenour of scripture, and even from our own experience, that no national -distress is ever inflicted, before it is deserved. - -And the conviction of this sad truth is ground enough for us to turn -ourselves to the great work of Repentance; which does not require us -to form discouraging, or indeed any, comparisons between ourselves and -the enemies we contend with, but to call to mind that we have, indeed, -merited the evil, we suffer, whether brought upon us immediately by -our own sins, or those of other men. A civil war is the most dreadful -of those instruments, by which the moral government of God is -administered in this world. And, _when such a judgement is in the earth_, -be our comparative merits what they may, we shall do well to _learn -righteousness_[2]. - -But, after all, who, or what are we, that we should talk of _merits_, or -scruple to place this alarming visitation of Heaven to the account of our -sins?—Merciful God! Do thou incline our hearts to follow the example of -thy servant, David, this day, in _calling our own ways to remembrance_, -and we shall presently see what need there is for us to _turn our feet -unto thy testimonies_! - -1. To begin from that point, whence all true worth and goodness, -proceeds, I mean, from RELIGION. - -There is no people on the face of the earth, more deeply indebted to -Providence for blessings of all sorts, spiritual as well as temporal, -than we of this Christian and Protestant nation. But has our pious -gratitude kept pace with these obligations? - -Infinite are the benefits, that descend upon us from our WELL-REFORMED -Religion, and from the watchful care of Heaven in the support and -protection of it. Yet who reflects on these things? Should we so much as -hear a word on the subject, if it did not suit the purpose, sometimes, -of peevish men and parties among us, to revive the memory of it? Have we -even a decent regard for the honour of our great Reformers? And is not -the little zeal, we have left for Protestantism itself, spent in idle -cavils at the stupendous work, atchieved by their hands? - -But why speak I of _reformed_ religion? Is there any of us, almost, who -is animated with that zeal for CHRISTIANITY itself, which glowed in the -breasts of our fathers? - -Too many proclaim their disbelief of it, nay, their utter contempt of -all that is called Religion; and yet appear to give no offence (where, -methinks, it should be taken) by their manifest, their avowed, their -ostentatious impieties. Is it not even growing into a maxim, in certain -quarters, that Religion, or Irreligion, is a matter of no moment in -the characters of men, and that none, but a bigot, is affected by that -distinction? - -It is true, the wiser, and, in every sense of the word, better, part -of the public have an abhorrence of this profligacy. They profess, and -without doubt entertain, a respect for the authority of their divine -religion. Yet who has not observed, that more than a few of these reduce -that authority to just nothing, and, in a sort of philosophical delirium, -are for setting up their Reason, that is, their _own_ authority, in it’s -stead? - -Even we, of the Clergy, have we not some need to be put in mind of _doing -our first works_, and of returning to _our first love_[3]? Has not the -contagion of the times sicklied over the complexion of even _our_ zeal -and charity? while we neither repell the enemies of the faith with that -vigour, nor confirm the faithful themselves with that vigilance, which -did so much honour to our predecessors in the sacred ministry. - -But to come to plain _practical Religion_, as evidenced in our churches, -and houses, and in the offices of common life. - -How few are there, in comparison, who make a conscience of serving -God, either in public, or in private? Is there so much as the air of -piety in numberless families, even on that day, which by God and man -is set apart for the duties of it? Nay, is not that day, I had almost -said, in preference to others, prophaned by every sort of amusement -and dissipation? As if there was a full purpose to shake off even that -small appearance of religion, which the Lord’s day has hitherto, and but -barely, kept up. So little do we retain of that habitual seriousness, -that awful sense of God, and of our dependence upon him, in which the -essence of the religious character consists! - -2. And, if such be the state of religion among us, who will wonder, that -the MORAL VIRTUES, which have no firm abode in the Godless mind, are -deserting us so fast? Who can think it strange, that oaths have lost -their power? And that the most solemn engagements, even those contracted -at the altar itself, are falling apace, or rather are _fallen_ with many, -into contempt? - -Our _natural_ appetites, indeed, are impatient for their respective -gratifications; and the lower classes of men, uneducated and -undisciplined, are, at all times, too generally enslaved by them. But an -overflow of wealth, and, it’s consequence, ingenious Luxury, has now made -our _fantastic_ wants, as clamorous, as the natural; and the rage, with -which the objects of them, or what we call polite and elegant pleasures -and accommodations, are pursued in the higher ranks of life, discovers -an impotency of mind, equal to that of the lowest vulgar, and more -ruinous in its effects. For, whence is it, else, that bankruptcies are so -frequent? that every species of fraud and rapine is hazarded? that a lust -for gaming is grown epidemical and uncontroulable? that the ruin of noble -and opulent families surprizes nobody? that even suicide is the crime of -almost every day, nay and justified, too, as well as committed? - -If horrors, like these, admit of aggravation, it is, that they meet us in -a country, where the religion of Jesus is taught in it’s purity, and, as -yet, is publicly professed; in a country, that wants no means of knowing -it’s duty, and, among it’s other motives to the practice of it, has one, -as rare as it is valuable, I mean, The best example in the highest place. - -3. In this relaxed state of _private morals_, it is easy to guess what -must be the tone of our CIVIL or POLITICAL virtues. - -Vice is never so shameless, as when it pretends to public spirit. Yet -this effrontery is so common, that it scandalizes nobody. If, indeed, -noise and clamour and violence; if an affected tumour of words, breaking -out in a loud defiance of dignities; if intemperate invectives against -the most respected characters, and a contempt of all that wears the face -of authority among us——were proofs of a just concern for the common weal; -there would be no want of this virtue. - -But who sees not, that true patriotism dares not allow itself in -these liberties? that, if, in pursuit of a favourite object, it goes, -occasionally, some lengths, scarce justifiable itself, it never fails, -however, to stop at a certain point, and to respect, at least, the firm -immoveable barriers of the Constitution? But has such been the modesty -of our times? Let every one judge for himself. And, for the rest, I wish -it had not appeared of late, that such a spirit of rapine and corruption -prevails, both at home and abroad, as threatens the subversion of all our -public interests;—a spirit! which neither the vigilance of parliament, -for the severity of public justice, hath been able to controul. - -I PASS RAPIDLY over these things, and omit a thousand others, that -might be mentioned, because I would rather suggest matter to your own -reflexions, than enlarge on so unwelcome a subject, myself. Besides, -I know what is commonly thought of such representations. Some will -treat them, as decent words, on this occasion; others, as charges much -aggravated, if not groundless; even, on many well-intentioned men an -old and oft-repeated complaint will make, it is possible, but a slight -impression. - -Still, it is _our_ duty to speak plainly, on such a day, as this; and -if we speak truly too, it is very clear what must be the duty of our -_hearers_. Reason stands aghast at the sight of an “unprincipled, -immoral, incorrigible” publick: And the word of God abounds in such -threats and denunciations, as must strike terror into the heart of every -Believer. And, although Repentance may not ensure success in the great -contest, now depending, (for the All-wise Disposer of events may see fit -to decree otherwise); yet the likeliest method we can take to procure -that success will be, by rendering ourselves somewhat less unworthy of -it, than, assuredly, we now are. At all events, an amendment of life will -recommend us to the favour of God, and must therefore be useful, indeed -is the only thing that, in the end, can be truly so, to us. - -Let us then (every one for himself) try what Repentance can do, under -this conviction of a too general depravity, and in this hour of national -distress. One natural effect of it will be, A readiness to submit -ourselves to the authority of Government in all those just measures, -which it may see fit to take in the present emergency, and to give the -utmost effect to them by our entire agreement and unanimity. - -And would to God, we had always been of this mind!—But, let us, at -length, resolve to be so. Then may we hope, with the divine blessing -(which we have supplicated this day) on his Majesty’s arms and councils, -that this unnatural Rebellion will be soon composed; the just rights of -the nation restored; and a way opened for the re-establishment of _law_ -and _order_ in those miserably distracted provinces, which have now -learned, from experience, the just value of both. - -To conclude; a pious and Christian use of the present occasion, in -putting up our vows to heaven for the return of the public tranquillity, -and in forsaking, every one of us, the error of our ways, will perfectly -correspond to the views of our most religious and gracious Sovereign; -who, in calling upon us to join with him in this solemn fast, in the -midst of his successes, demonstrates, that his trust is not in his own -strength, but that of the Almighty; that He regards this necessary -chastisement of his undutiful subjects as a matter of the deepest -humiliation; and that Victory itself but redoubles his ardour to procure -for us, and for all his people, the blessings of Peace. - - - - - A - - SERMON - - PREACHED BEFORE - - THE INCORPORATED SOCIETY - - FOR THE - - PROPAGATION OF THE GOSPEL IN FOREIGN PARTS; - - AT THEIR ANNIVERSARY MEETING - - IN THE PARISH CHURCH OF ST. MARY-LE-BOW, - - ON FRIDAY FEBRUARY 16, 1781. - - -_At the Anniversary Meeting of the_ Society for the Propagation of the -Gospel in Foreign Parts, _in the_ Vestry-Room _of St._ Mary-le-Bow, _on_ -Friday _the_ 16_th Day of_ February, 1781; - -AGREED, That the Thanks of the SOCIETY be given to the Right Reverend the -Lord Bishop of _Lichfield_ and _Coventry_, for the Sermon preached by his -Lordship this day before the SOCIETY; and that his Lordship be desired to -deliver a copy of the same to the SOCIETY to be printed. - - _William Morice_, Secretary. - - - - -SERMON, &c. - -HEBREWS, xiii. 8. - -_Jesus Christ, the same yesterday, to-day, and for ever._ - - -These words, if considered with an eye to the preceding verses, may -mean, “That our Lord Jesus Christ is always attentive to the wants and -distresses of his faithful followers, and always at hand to relieve -them:” Or, if we connect them with the verse immediately following, we -may understand them as expressing this proposition, “That the doctrine of -Jesus Christ is always one and the same, independently of the wayward and -changeable fancies of men.” In either way, I say, the words may be taken; -and they do not necessarily imply more than the one or the other of these -two senses, which the context will oblige us to bestow upon them. - -But the minds of the Apostles, full of the greatest ideas, and swelling -with the suggestions of the holy Spirit, which, in no scanty measure, was -imparted to them, perpetually overflow, as it were, the subject of their -discourse, and expatiate into other and larger views, than seem necessary -to the completion of the argument, immediately presented to them. - -This being the manner of the inspired writers, it can be thought no -forced or violent construction of the text, to take it in the full extent -of the expression; which is so striking and awful, as naturally to turn -our thoughts towards the contemplation of the three following particulars: - -First, The ineffable glory of our Lord’s _Person_; - -Secondly, The immensity of the scheme of _Redemption through his -blood_[4]; And - -Lastly, The unchangeable nature of his _Religion_. - -In these several senses, it is truly and emphatically said of Jesus -Christ, That _he is the same yesterday, to-day, and for ever_. - -I. The transcendent dignity of our blessed Lord’s PERSON is expressed in -these words. - -For what less do they imply than a perfect state of being, a proper -eternity of existence? Agreeably to what we read elsewhere, That _he was -in the beginning_[5]—_before all things_[6]—that _he is Alpha and Omega, -the first and the last_[7]—that _his throne is for ever and ever_[8]—and -_his goings forth from everlasting_[9]: Nay, and suitably to the very -turn of phrase, which the Holy Ghost employs in characterizing the -Supreme Majesty of Heaven, _I am Alpha and Omega, the beginning and the -ending, saith the Lord, which is, and which was, and which is to come, -the Almighty_[10]. - -When Jesus Christ, therefore, is held out to us in the text, as being -_the same yesterday, to-day, and for ever_, we may be allowed, or rather -we are required, to elevate our thoughts to the utmost, and to conceive -with inexpressible awe and veneration _of that glory which he had with -the Father, before the world was_[11]. - -II. We are called upon by these words to reflect on the constant, uniform -tenour of that amazing scheme of REDEMPTION, which was planned before -the ages, was unfolded by just degrees, and was finally completed in -_Christ Jesus_; in this sense, likewise, so interesting to us, _the_ SAME -_yesterday, to-day, and for ever_. - -_The works of the Lord_, says the Psalmist, _are great, and sought out -of all those that have pleasure therein_[12]. But which of his works is -so stupendous, or carries the enraptured mind to so high an original, as -that which respects the redemption by Christ Jesus? Man was produced in -time, and stationed on this earth at the distance of no more years, than -our chronology easily reckons up. But who can go back to that moment, -when the Godhead sate in council on _the dispensation of Grace_ by the -Gospel? _On the mystery, which from the beginning of the world hath been -hid in God, who created all things by Jesus Christ; to the intent that_, -in the fullness of time, _unto the principalities and powers in heavenly -places might be known by the Church the manifold wisdom of God, according -to the eternal purpose which he purposed in Christ Jesus our Lord_[13]? -Inspired language itself labours, we see, in setting forth the extent of -this dispensation; in declaring to us _what is the breadth, and length, -and depth, and height_ of this scheme of divine wisdom, _through the love -of Christ, which passeth knowledge_[14]. - -_Known unto God_, indeed, _are_ ALL _his works from the beginning_[15]. -But this great work of love seems to have been ever present to him; to -have engaged and occupied, if we may presume so to speak, the constant, -the unremitting, the unwearied attention of the divine mind; and to have -entered into all the counsels of his providence, which he had formed for -the display of his glory, _through all ages, world without end_[16]. - -Such is the idea which the Scriptures oblige us to entertain of _the -manifold wisdom_ of God in Christ Jesus: _manifold_, as it presents to us -the various evolutions of an eternal and infinitely extended dispensation -of Grace; but _one and the same_, with regard to the end in view, the -redemption of a ruined world, and to the conduct and completion of them -all by the means, and in the person, of the Redeemer. - -What parts of this scheme lie out of the verge of our world, and how much -of it hath respected, or may hereafter respect, other and higher natures -by far, than the sons of men, it would be fruitless to inquire, as these -deep things of God have not been distinctly revealed to us. Yet one thing -deserves our notice, That _the Angels themselves[17] desire to look into -this_ scheme of salvation; and are surely some way concerned in it, since -it was designed to comprehend, _and gather together in one, all things -in Christ, both which are in heaven, and which are on earth, even in_ -HIM[18]. - -But conceive of the interest which celestial beings have in Jesus Christ, -as you will; there can be no doubt, that he has been invariably the -end of all God’s revelations to mankind. The history of Redemption is -coæval with that of the Globe itself, has run through every stage of its -existence, and will outlast its utmost duration. The precious hope of a -Redeemer was the support of fallen man; the theme of all the Patriarchs; -the basis of all the Covenants; the boast and exultation of all the -Prophets; and the desire of all nations. - -Look round on the shifting scenes of glory, which have been exhibited in -the theatre of this world; and see the success of mighty conquerors, the -policy of states, the destiny of empires, depend on the secret purpose of -God in his son Jesus: before whom all the atchievements and imaginations -of men must bow down, and to whose honour all the mysterious workings -of his providence are now, have hitherto been, and will for ever be, -directed. - -Such is the uniform, immutable, everlasting tenour of that dispensation, -we call Christian; the power and wisdom of God in _Jesus Christ, the same -yesterday, to-day, and for ever_. But - -III. Lastly, these words express the unchangeable nature and perpetual -obligation of Christianity, considered as a _Law of Religion_, or _Rule -of Life_, as well as a scheme of wisdom and mercy unspeakable for the -redemption of mankind. - -Salvation by the blood of Christ was the eternal purpose of God, the -ultimate end of all his counsels. But, for the attainment of it, He chose -to reveal his will gradually by several intermediate and preparatory -communications. Hence the divine Law, though still directed to the same -end, has been diversified, according as the Legislator saw fit, _at -sundry times, and in divers manners, to speak in times past unto the -Fathers by the_ PROPHETS. - -But now, at length, _He hath spoken to us by his_ SON; whose word has -become the standing law of mankind; obligatory on all, to whom it is -made known, and unalterable by any authority, or by any change of -circumstances whatsoever. The terms of salvation are irrevocably fixed. -They are proposed to all, and required of all, without distinction -of seasons or persons. The everlasting Gospel is addressed to _all -that dwell on the earth; to every nation and kindred and tongue and -people_[19]. The extent of it is universal; and the obligation so -indispensable, that _if an Angel from Heaven preach any other Gospel than -that we have received_, he is to be rejected by us; nay, an anathema -rests upon him[20]. Since _the sound of the Gospel is gone out into all -the world_[21], we are to listen to no other. Nor is it to be modified to -our expectations or fancies. _We are complete in_ HIM, _which is the head -of all principality and power_[22]; even in JESUS CHRIST, with regard to -the perpetuity and eternity of his Law, as well as in the other senses -before considered, _the_ SAME _yesterday, to-day, and for ever_. - -AFTER THIS explanation of the text, every one sees with what force -it applies to the occasion of our present meeting. For surely such a -Religion, as that of Jesus, so divine in its origin, so extensive in its -views, and so permanent in its obligations, deserves to be propagated -through the world; and justifies, or rather demands, the utmost zeal of -its professors to spread it abroad among all nations. - -And such is the end of this venerable Society; instituted for the double -purpose of converting the Heathen, who sit in darkness and the shadow -of death, to the blessed hopes of the Gospel; and of keeping up and -promoting in professed Christians that _faith_, which they have already -received, but, through indigence, ignorance, or a vicious life, have -suffered to languish and die away, or have not, at least, cultivated to -any valuable purpose. - -And can either of these objects be indifferent to us? Be it but the -_latter_ of the two, it must deeply affect a good and compassionate mind. -Where the want of instruction is extreme in those who bear the name -of Christians, and the means of obtaining it clearly not within their -power, there is no doubt that both benevolence and piety call upon us to -administer what relief we properly can to their pressing necessities. - -But the _former_, I suppose, is the main object of the Society: And if, -on this occasion, we may have leave to enlarge our ideas a little, and -to contemplate that object in the extent to which it has been carried by -the zeal not of our’s only, but of other ancient and modern missions, we -shall find it above measure interesting to all true believers in Jesus. - -For look on the various wild and uncivilized tribes of men, of whatever -name or colour, which our ambition, or avarice, or curiosity has -discovered, in the new or old world; and say, if the sight of human -nature in such crying distress, in such sordid, disgraceful, and more -than brutal wretchedness, be not enough to make us fly with ardour to -their relief and better accommodation. - -To impart some ideas of order and civility to their rude minds, is -an effort of true generosity: But, if we can find means at the same -time, or in consequence of such civility, to infuse a sense of God and -Religion, of the virtues and hopes which spring out of faith in Christ, -and which open a scene of consolation and glory to them, who but must -regard this as an act of the most sublime charity? - -Indeed, the difficulties, the dangers, the distresses of all sorts, which -must be encountered by the Christian Missionary, require a more than -ordinary degree of that virtue, and will only be sustained by _him_, whom -a fervent love of Christ and the quickening graces of his Spirit have -anointed, as it were, and consecrated to this arduous service. Then it -is, that we have seen the faithful minister of the word go forth with -the zeal of an Apostle, and the constancy of a Martyr. We have seen him -forsake ease and affluence; a competency at least, and the ordinary -comforts of Society; and, with the Gospel in his hand and his Saviour -in his heart, make his way through burning deserts and the howling -wilderness: braving the rage of climates, and all the inconveniencies -of long and perilous voyages; submitting to the drudgery of learning -barbarous languages, and to the disgust of complying with barbarous -manners; watching the dark suspicions, and exposed to the capricious -fury, of impotent savages; courting their offensive society, adopting -their loathsome customs, and assimilating his very nature, almost, to -their’s; in a word, _enduring all things, becoming all things_, in the -patient hope of finding a way to their good opinion, and of succeeding, -finally, in his unwearied endeavours to make the word of life and -salvation not unacceptable to them. - -I confess, when I reflect on all these things, I humble myself before -such heroic virtue; or, rather, I adore the grace of God in Christ Jesus, -which is able to produce such examples of it in our degenerate world. - -The power of Religion has, no doubt, appeared in other instances; in -PENANCES, suppose, in PILGRIMAGES, in CRUSADES; and we know in what light -they are now regarded by reasonable and judicious men. - -But let not things so dissimilar be compared together, much less -confounded. Uncommanded, useless, sanguinary zeal provokes your contempt -and abhorrence; and with reason: Only remember, for pity’s sake, under -what circumstances of ignorance and barbarity the provocation was given. -But when the duty is clearly enjoined[23] by the Redeemer himself; when -no weapon is employed by the enterprizing adventurer but that of the -Spirit; when the friendliest affections prompt his zeal; and the object -in view is eternal life; when, I say, the authority is unquestionable, -and the means blameless; the motive so pure, and the end so glorious—O! -let not the hard heart of Infidelity prophane such a virtue, as this, -with the disgraceful name of _fanaticism_, or _superstition_. - -Nay, Candour, methinks, should be ready to make allowance for some real -defects or miscarriages, which will ever attend the best performances -of mortal men. What though some error in judgment, some impropriety of -conduct, some infirmity of temper, I had almost said, some imbecillity of -understanding, be discernible in the zealous Missionary? Something, nay -much, may be overlooked, where so much is endured for Christ’s sake. It -is enough that the word of the Cross is preached _in simplicity and godly -sincerity_[24]. He, whose _strength is made perfect in weakness_[25], -will provide that even the frailties of his servants contribute, in the -end, to the success of so good a cause, and the display of his own glory. - -Thus much I could not help saying on the behalf, and in admiration, of a -CHARITY, which intends so much benefit to the souls of men, which brings -out so many shining virtues in its ministers, and reflects so much honour -on the Christian name. They that feel themselves unworthy to be made the -immediate instruments of carrying on this great work of conversion among -savage tribes and infidel nations, should bless God for the nobler gifts -of zeal, and resolution, and fortitude, which he has bestowed on others; -and should promote it by such means as are in their power, by their -countenance, their liberality, their counsel; by a strenuous endeavour, -in this humbler way, to spread the honour of their Saviour, and the -invaluable blessings of his Religion, to the ends of the world. - -Thus shall we make some amends for those multiplied mischiefs, and, I -doubt, injuries, which our insatiable Commerce occasions; and second -the gracious designs of an all-wise Providence, which brings good out -of evil, and turns to his own righteous ends even those VICES which our -boisterous passions produce, and which He sees it not fit, in this our -day of trial, to prevent or restrain. - -Lastly, Thus shall we act as becomes the professors of that Religion, -which is divine, universal, perfect; in one word, the gift and the -likeness of HIM, who is THE SAME YESTERDAY, TO-DAY, AND FOR EVER. - - - - - A - - SERMON - - PREACHED BEFORE - - THE RIGHT HONOURABLE - - THE HOUSE OF LORDS, - - IN THE - - ABBEY CHURCH OF WESTMINSTER, - - ON MONDAY, JANUARY 30, 1786, - - BEING - - The Anniversary of KING CHARLES’S MARTYRDOM. - - -_Die Lunæ, 6ᵒ Februarii, 1786._ - -ORDERED, by the Lords Spiritual and Temporal in Parliament assembled, -That the Thanks of this House be, and are hereby, given to the Lord -Bishop of Worcester, for the Sermon by him preached before this House, on -Monday last, in the Abbey Church, Westminster; and he is hereby desired -to cause the same to be forthwith printed and published. - - ASHLEY COWPER, - Cler. Parliamentor. - - - - -SERMON, &c. - -1 ST. PETER, ii. 16. - -_As free, and not using your liberty for a cloak of maliciousness, but as -the servants of God._ - - -Christianity, while it provides, chiefly, for the future interests of -men, by no means overlooks their present; but is, indeed, studious to -make its followers as happy in both worlds, as they are capable of being. - -As an instance of this beneficent purpose, we may observe, that the -religion of Jesus is most friendly to the CIVIL AND RELIGIOUS LIBERTIES -of mankind. - -There is something in the constitution of our nature, which leads men to -expect, and even claim, as much independence on the will and caprice of -each other, as the ends of society, and the form of government, under -which they live, will permit. - -Agreeably to these instincts, or conclusions of reason, call them -which you will, the Gospel, both in its genius and precepts, invites -its professors to the love and cultivation of LIBERTY. It allows the -freedom of private judgment, in which the essence of _religious_ liberty -consists: And it indulges our natural love of _civil_ liberty, not only -by giving an express preference[26] to it, before a state of slavery, -when by just and lawful means we can obtain it; but, also, by erecting -our thoughts, and giving us higher notions of the value and dignity of -human nature (now redeemed by so immense a price, as the blood of the -Lamb of God), and consequently by representing a servile condition as -more degrading and dishonourable to us, than, on the footing of mere -reason, we could have conceived. - -But now this great indulgence of Heaven, like every other, is liable to -be misused; and was, in fact, so misused even in the early times, when -this indulgence of the Gospel to the natural feelings of men was, with -the Gospel itself, first notified and declared. For the zealot Jews, -full of theocratic ideas, were forward to conclude, that their Christian -privileges absolved them from obedience to _civil government_: And the -believing Gentiles (who had not the Jewish prejudices to mislead them) -were yet unwilling to think that the Gospel had not, at least, set them -free from _domestic slavery_; which was the too general condition of -those converts in their heathen state. - -These notions, as they were not authorized by Christianity (which made -no immediate and direct change in the politic and personal condition of -mankind), so, if they had not been opposed and discountenanced, would -have given great scandal to the ruling powers in every country, where the -Christians resided, and have very much obstructed the propagation of the -Christian faith. - -The holy Spirit, therefore, to guard the rising Church from these -mischiefs, saw fit, by the Apostle Peter, to admonish both the Jewish -and Gentile converts to conduct themselves as _free men_ indeed, so far -as they were, or could honestly contrive to become free (for that their -religion no way disallowed); but not as _misusing_ the liberty they -had, or might have (which every principle of their religion, as well -as prudence, forbad). _As free_, says he, _and not using your liberty -for a cloak of maliciousness_: As if he had said, “Be careful to observe -a due mean in this matter: Maintain your just liberties; yet so, as -not to gratify your malignant passions under pretence of discharging -that duty.” And the better to secure the observance of this precept, he -adds—_but as the servants of God_—that is, “Remember ye are so to employ -your liberty as never to forget the service ye owe to God; who, in the -present instance, commands you to _obey Magistrates_; that is, to submit -yourselves to the government, under which ye live, _not only for wrath_, -for fear of punishment, _but for conscience sake_.” - -And this caution, so guarded by religious as well as moral -considerations, was the more important, because no word is so fascinating -to the common ear, as that of _Liberty_, while the few only know what it -means; and the many, of all ranks, in all times, mistake it for _licence_. - -And well had it been if this warning voice of the holy Apostle, which -sunk deep into the hearts of the first Christians, had continued to make -the same impression on the whole Christian world; which, unhappily, has -contemned, or at least neglected it, in almost all ages; but never more -remarkably, than in those disastrous days, which the present solemnity -calls upon us to recollect and lament. - -I. The great quarrel of the times I speak of, was opened with the cry of -RELIGIOUS LIBERTY; not without reason, it must be confessed, yet with an -ill grace in the complainants; who certainly would have denied to others -what they so peremptorily, and indeed with too much petulance, demanded -for themselves. - -The source of this evil (to do justice to all sides) is to be sought in -the Reformation itself; which, when it had succeeded in its great view -of cleansing Religion from the corruptions of Popery, concluded that no -man could have reason, thenceforth, to dissent from the national church; -and that an universal conformity to its discipline and doctrine was to -be exacted. The conclusion was natural enough in their situation; and -the benefit of such conformity, past dispute. But it was not considered, -that differences _will_ arise, many times, without reason; and, when they -do, that force is not the proper way to compose them. This oversight -continued long, and had terrible effects. It kept the Protestants of -all denominations from entertaining just ideas of _Toleration_; the -_last_ great point of reformed religion which was clearly understood, and -perhaps the _only_ one of real moment in which the extraordinary persons, -whom Providence raised up to be the conductors of _our_ Reformation, were -deficient. - -In this state of things, it unfortunately happened that the Reformation -was suddenly checked by the return of Popery, which forced many pious -and eminent men to take refuge in the Protestant churches abroad; where -they grew enamoured of certain forms of church-government, different from -those that prevailed at home; and which, on their subsequent return, they -fanatically strove to obtrude on their brethren, and to erect, under the -new name of THE DISCIPLINE, on the ruins of the established hierarchy. So -unreasonable a pretension naturally alarmed and exasperated those who had -power in their hands, and had their prejudices too, not less violent than -those by which the _Puritans_ (for that was the name they went by) were -possessed. The consequence was what might be expected. A _toleration_ -for their discipline out of the establishment, which was all they should -have aimed at, and to which they had a right, would not have satisfied -them; and their iniquitous claim of _Dominion_ was too naturally repaid -by penal laws and compulsive statutes: that is, one sort of tyranny was -repressed and counteracted by another. And thus matters continued through -several reigns; till some more pressing claims of civil liberty, mixing -with these struggles for church-dominion, overthrew, in the end, the -ancient ecclesiastical government; drove the bishops from their sees, -the liturgy from our churches, and brought in the classical regimen, -enforced, in its turn, as the episcopal one had been, with the rigours of -persecution. - -Still, the restless spirit of the times continuing, or rather increasing, -this new model was forced to give may to another, which assumed the more -popular name of _Independency_; under whose broad wing a thousand sects -sprung up, each more extravagant than the other, till, in the end, all -order in religious matters, and religion itself, disappeared, under the -prevailing torrent of fanaticism and confusion. - -Such is the brief, but just, account of the religious factions of those -days: from which we collect how miserably the zealots for religious -liberty defeated their own aims; or rather how wickedly they contended -for power and libertinism, under the mask of liberty: An evil, which -could not have happened, had they paid the least regard to the Apostle’s -injunction of _being free, but not as using their liberty for a cloak of -maliciousness_. - -II. The claims of CIVIL LIBERTY (which sprung up amid this rage of -religious parties) were better founded; were for a time carried on more -soberly; and, as was fitting, were, at first, attended with better -success. - -The mixed form of the English government, originally founded on the -principles of liberty, had, from many concurring causes, degenerated into -a kind of monarchical despotism, which an unquestionably virtuous, but -misinformed and misguided Prince, was for moulding into a regular system. -Happily the growing light and spirit of the times excited a general -impatience of that project; and produced a steady and constitutional -opposition to it. The distresses of government aided the friends of -liberty, who managed their advantage so well as, in process of time, to -support their claims, redress their grievances, establish their rights, -and, in a word, to reduce the Crown, from the exorbitances it affected, -within the ancient and legal boundaries of the Constitution. - -This the Patriots of that time effected; with great advantage to their -country, and with singular honour to themselves. Nothing indeed could -have equalled their glory, had their labours in the cause of liberty -stopped there. But, besides that some means employed by them, in the -prosecution of their best-intended services, cannot be justified; the -intention itself of many of them, hitherto so pure, began to grow -corrupt; their fears and passions transported them too far; their public -ends degenerated into selfish: having vindicated the constitution, their -own security, or some worse motive, prompted them to make free with -it, that is, to commit the very fault they had so justly resented at -the hands of their Sovereign: In a word, the patriots, in their turn, -insulted the Crown, and invaded the Constitution. - -The particulars are well known. Ambitious leaders arose, or the old -leaders in the popular cause turned ambitious. Unconstitutional claims -were made: unconstitutional schemes were meditated: what before was -self-defence and sober policy, was, now, revenge and hate: the nation -grew delirious, and the civil war followed. - -The rest is recorded in the disgusting annals of those times. Six -desolating years brought on the subversion of the monarchy; and (as if -the victors meant to insult the law itself), by I know not what forms -of mock-justice, the bloody scene was wantonly closed with the public -arraignment, trial, condemnation, and execution of the monarch. - -The tragedy of this day was the last insolent triumph of pretended -liberty. What followed, was the most avowed tyranny; upheld for a while -by force and great ability, but terminating at length in wild and -powerless anarchy. - -Such, again, were the miserable consequences of not observing the -Apostle’s rule of _being free, but not as using liberty for a cloak of -maliciousness_. Freedom was, first, justly sought after, and happily -obtained: It was, then, made the cover of every selfish and malicious -passion, till the wearers of it were enabled to throw it off, as an -useless disguise; when barefaced tyranny and licentious misrule were seen -to emerge from beneath this specious mantle of public liberty. - -The RESTORATION, which followed, redeemed these nations from some part of -the miseries, which their madness had brought on themselves. But for the -full establishment of our civil and religious rights, we were finally and -chiefly indebted to the REVOLUTION. - -From that memorable æra, we became, in every sense of the word, a free -people. Conscience was secured in the exercise of its just rights by -a legal toleration: and the civil constitution was restored to its -integrity. - -III. Such are the observations, which the sad story of the times we have -been reviewing obviously suggests to us. And now let us pause a little: -And having before us what the nation so long suffered, and what it so -late acquired; that is, the horrors of fanatical tyranny on the one hand, -and the blessings of established order and freedom on the other; let us -inquire dispassionately what improvements we have made of both. Have the -black pages of our annals given us a just abhorrence of the principles -and practices, which brought that cloud over them? And have the bright -ones, which so happily at length succeeded, affected our hearts and -lives, as, in all reasonable expectation, they ought? In particular (to -keep the momentous admonition of my text in full view) has the most -perfect LIBERTY, civil and religious, been acknowledged with that -thankfulness it calls for, or been enjoyed with that sobriety which so -inestimable a gift of Heaven should naturally inspire? - -1. To begin with RELIGIOUS liberty. - -Has this great privilege, so rightfully belonging to us, as men, as -Protestants, and as Christians, which so many ages had panted after, -and the last so happily obtained, Has this invaluable acquisition been -employed by us to the promotion of its proper ends, the cultivation -of just inquiry, and manly piety? On the contrary, has not the right -of private judgment been abused to the worst of purposes; the open -profession of libertinism in principle, and its consequent encouragement -of all corruption in practice? Has not religious liberty been the -_cloak_, under which revealed and even natural religion has been -insulted; infidelity, and even atheism, avowed; and the most flagitious -tenets propagated among the people? In a word, has not every species of -what is called _free-thinking_, _free-speaking_, and _free-writing_, been -carried to an extreme? - -But to come to those who are not guilty of these excesses; have _we_ -all of us made the proper use of the fostering liberty we enjoy in -religious matters? Have we been careful to apply it to the purpose of -dispassionately studying the sacred scriptures; of investigating their -true sense with a due veneration for the high authority they claim, -and for the awful subjects they set before us; and of maintaining our -conclusions from them with a becoming modesty, which in such inquiries -can hardly be too great? Have we betrayed no symptoms of bigotry even in -disclaiming it? Are we ready to indulge that candour to others, which we -so justly expect ourselves? And is the public wisdom itself treated by -those who speculate, at their ease, under the most tolerant establishment -of Christianity that ever existed, Has it been treated, I do not say, -with a blind submission (God forbid!) but with that decent respect, -which is surely due to it? In short, have we, in our several situations -and characters, been careful to exert the full spirit of Christianity, -which, one is ready to think, should naturally spring up from Christian -liberty; or, at least to observe that temper of mutual forbearance, which -should seem to be an easy as well as reasonable duty, now that all unjust -restraints and provoking severities are withdrawn? - -2. Thus much for our religious liberties. Have our CIVIL, on which we -equally, and with good reason, value ourselves, been secured from all -abuse? Have we that reverence of just authority, not only as lodged in -the persons of inferior magistrates, or in the sacred person of the -supreme Magistrate, but as residing in the LAW itself (in which the -public will, that is, the whole collective authority of the State is, -as it were, concentered)—Have we, I say, that ingenuous and submissive -respect for this authority, which not only reason and religion, but -true policy, and every man’s proper interest requires? Our boasted -Constitution itself, now so accurately defined and generally understood, -Does it meet with that awful regard from us, which it justly deserves? -Are we anxious, that, of its several parts, each should have its full -play, without interfering with any other? And are we sufficiently on our -guard against a spirit of innovation, which, after all our experience, -can have no probable view of effecting much good, but may easily do -unforeseen and irreparable mischief? It is true, in the less perfect -forms of government, alterations may not be so sensibly felt. But in -a Polity like our’s, so nicely and artificially adjusted, and, like a -well-constructed arch, held together by the intimate relation and mutual -pressure of its several parts, the removal or even change of any one may -loosen the connexion of the rest, and, by disjointing the whole fabrick, -bring it unexpectedly on our heads. - -Let me, then, repeat the question. Have we that religious reverence -for the Constitution which its value, its authority, its compact and -harmonious contexture, so evidently demands? And, when it hath bestowed -upon us the blessings of civil liberty, in as full measure as is perhaps -consistent with government itself, are we only solicitous to preserve -it pure, enjoy it thankfully, and transmit it, unimpaired by hasty and -hazardous experiments, to the generations to come? - -If to these, and other questions of the like sort, we can answer to our -satisfaction, it is well. If we cannot, we should lay hold on the present -occasion of recollecting the miscarriages and the miseries of past times, -and of regulating our conduct by the instructive lessons, which they read -to us. We shall see, in every instance I have suggested to you, how the -abuse of religious and civil liberty kept operating in those days, till -it produced the ruin and the loss of both—the _irreparable_ loss, if it -had not pleased a gracious Providence to be much kinder to us than we -deserved, or had reason to expect. - -Not to profit by this experience would be inexcusable; especially, when -the date of it is so recent, and when this solemn day of humiliation -(for that purpose kept up by authority) so affectingly reminds us of it. -We cannot, if we reflect on what it sets before us, but see in the most -convincing manner, that, to reap the benefits of the best government, we -must, ourselves, be moderate and wise; and that _to use our liberty for -a cloak of maliciousness_ is, at once, the greatest impiety in those who -profess themselves _the servants of God_, and the greatest folly in those -who are, and would continue to be, a _free_ and happy people. - - - - -SIX CHARGES - -DELIVERED TO THE CLERGY. - - - - - A - - CHARGE - - DELIVERED TO THE CLERGY - - OF THE - - DIOCESE OF LICHFIELD AND COVENTRY, - - AT THE BISHOP’S PRIMARY VISITATION - - IN 1775 AND 1776. - - - - -A CHARGE, &c. - - -REVEREND BRETHREN, - -It having pleased God to call me to the care of this large Diocese, I -thought it became me to take the first opportunity, which the established -course of Visitation afforded, of meeting my brethren, the Clergy: that -so we might be the sooner acquainted with each other; and that, by means -of their prudent advice and information, I might be the better enabled to -sustain the weighty office imposed upon me. - -I may, hereafter, as occasion serves, be more _particular_ in my -directions to you. At this time, it will be sufficient to lay before you -some _general_ considerations on our common PASTORAL DUTY, and to animate -myself and you to a faithful discharge of it. - -When our blessed Lord and Master sent forth his favoured servants to -labour in that ministry to which he had called them, he addressed them in -these memorable words—_I have chosen and ordained you_, THAT YE SHOULD -GO AND BRING FORTH FRUIT, AND THAT YOUR FRUIT SHOULD REMAIN[27]: “That -ye may go with this commission to plant my doctrine in the world; and -that, by your cultivation of it, it may take such root as to bring forth -a fruitful harvest of believers, and continue to do so through all ages.” - -But what, then, is this _mature and perpetual harvest_, which is here -proposed to the Disciples, as the end of their labours? Is it a harvest -of such believers, as shall barely give their name to Christ? Certainly, -not; but of such as shall be found worthy of him. It is a harvest, then, -of _well-informed_, _pious_, and _righteous_, believers. This is the -precious everlasting _fruit_, which it was entrusted to their office to -produce: and this fruit, the due discharge of their office, under the -blessing of God, makes them _capable_ of producing. - -In these affecting words, then, of our divine Master (the more affecting, -because among the last that were uttered by him) the _Apostles_, first, -and, after them, _all_ succeeding ministers of the Gospel, are called -upon to bring forth, - -1. The fruit of a RIGHT FAITH in their hearers; as resulting from the -soundness of their doctrine. 2. The fruit of PIETY in their flocks; in -consequence of a diligent ministration in all the offices of their sacred -function. And, 3. The fruit of CHARITY in their Christian brethren; as -springing out of their godly exhortations and blameless examples. - -Such, my reverend brethren, is the end for which WE are _chosen and -ordained_ to serve in the church of Christ. And though, in setting this -end before you, I shall but reflect your own thoughts: yet, in doing -this, I may be a no unuseful, certainly, no ungrateful, remembrancer; -since it is the duty, the desire, and the glory of us all, that we _bring -forth fruit_, and that _our fruit remain_. - -I. The FIRST object of our ministry is, to instruct our hearers in the -RIGHT FAITH: and to this end, we are required to _take heed to our -doctrine_[28]. - -The Religion of Jesus claiming to be from God, the _doctrines_, it -delivers, are as well to be believed, as its _precepts_ to be observed. -Thus, a _dogmatic theology_ becomes essential to Christianity; its -professors are equally bound by a certain rule of _faith_, and of -_manners_. - -When the Scriptures of the New Testament were made public, these were -that Rule of faith to the whole church of Christ. And, if that Church -had _agreed_ in the interpretation of them; or, if peace and charity -could have consisted with its _disagreement_, no other provision for the -maintenance of the faith had been thought needful. But the Scriptures, -like all other writings, being liable to a different construction, -according to the different views and capacities of uninspired men; and -it being presently found that such difference of construction produced -the most violent animosities among Christians, while each sect pretended -a divine authority for its own fancies; no remedy occurred for these -disorders, but that the _catholic_ church should be held together by one -and the same confession, received and acknowledged by all its ministers; -or, when, afterwards, this extensive project was found impracticable, -that those, who agreed in the same interpretation of the sacred oracles, -should be allowed to separate from all others, and unite themselves into -one distinct and _subordinate_ church. - -Thus, _Schism_, though it be always an evil, and may be a crime, was -introduced into the church, and was even tolerated there, to prevent -other and greater evils, as well as crimes, from flowing into it. For, -though a diversity of interpretation, in consequence of this liberty, -prevailed in _different_ Christian communities, which yet acknowledged -the same common Rule, _the Scriptures of God_; still, peace was, by -this means, preserved in _each_ particular community; and, by virtue of -that general principle of mutual toleration, which the expedient itself -implied, it was, or might be, in good measure, preserved through _all the -quarters_ of the Catholic church. - -This, in one word, is the ORIGIN, and, at the same time, the -JUSTIFICATION, of Creeds and Confessions; which are only a bond of union -between the members of each Christian society. For the purpose of them -is not to set up human decisions against the word of God; but, by larger -comments, and more explicit declarations, in such points of doctrine as -have been differently apprehended, and much controverted, to express and -ascertain the sense, in which THEY interpret that word, who communicate -together in the same Church. - -Thus the case stands, before the State gives a preference to any -particular Church. Thenceforth, indeed, the State concurs with the Church -to enforce one common Confession, by confining the emoluments, which it -provides for the encouragement of Religion, to the peculiar doctrines -of the favoured Church. This, the State does, in _equity_ towards that -religious society, with which it is now so closely connected: it does it, -too, in _prudence and good policy_; because it conceives its own true -interests to be concerned in maintaining those peculiar doctrines. - -Thus, whether we regard the _Church_, before it acquires the countenance -of the State, as intent on truth and orthodoxy, and only meditating how -best to preserve that truth in the bosom of _peace_; or, whether we -regard the _State_, after it affords that countenance to the Church, -as studious to provide for its own great object, _General Utility_, of -which the preservation of peace makes so considerable a part; either way -we understand why an agreement of opinion is required in the appointed -Guides and Teachers of Religion. But, as such agreement cannot be -expected, or not maintained, where every Teacher is left to inculcate -what doctrines he thinks fit, hence some _common formulary_ of faith -(not in opposition to that delivered in the Scriptures, but by way of -more precise explanation of what is believed to be its true meaning) is -reasonably proposed to the assent of those Guides and Teachers, before -they exercise their office in any particular Christian society; as a -TEST of their opinions; and as a RULE, by which, in subordination to -the general Rule of Christians, they undertake to frame their public -instructions. - -This Confession, or formulary of faith, with us, is THE THIRTY-NINE -ARTICLES: to which a subscription is required from every candidate of the -Ministry. So that THE SCRIPTURE, interpreted by _those articles_, is the -proper rule of doctrine, to every Minister of our Church. - -It follows from what has been said, that such, as cannot honestly -assent to this formulary, _must_ (if they aspire to be public Teachers -of Religion) unite themselves with some other _consentient_ Church. -This compulsion may, sometimes, be a _hardship_; but can, in no case, -be an injury: or, if some may chuse to consider it in the light of an -_injury_, it is such an one as must be suffered by individuals for the -general good of that Society, to which they belong. - -It is nothing, that some object to these articles, as _improper_, or -_ill-drawn_. The Church will judge for itself of these points. Societies -have surely the same right of private judgement as Individuals; and, till -they revoke a constitution, it should, methinks, be presumed that they -see no cause to do it: just as it is very fitly presumed, on the other -hand, that such individuals, as will not subscribe to this constitution, -cannot. But it is forgotten in this dispute, that, although _truth_ can -only be on one side, _good faith_ may be on either. - -Still, it may be said—“_These articles are themselves liable to various -interpretations_.” Without doubt, they are: and so would any other, -which could be contrived. Yet, with all the latitude of interpretation -of which they are capable, they still answer, in a good degree, the main -end of their appointment; as may be seen from the animosity expressed by -some against them, as too strict. And, if we only use _that_ latitude, -which the expression fairly admits, and which the Church allows, they -will continue to answer the _great_ end, hitherto effected by them, of -preserving, among the members of our Church, _an unity of the spirit in -the bond of peace_. - -Such then is the fruit of a _right faith_, which the ministers of our -Church are required to bring forth, by the _soundness of their doctrine_. - -II. They are, in the next place, ordained to produce the fruit of PIETY, -in their several congregations, by a faithful discharge of the sacred -offices, committed to them. - -The LITURGY of the Church of England, in which these offices are -contained, is composed with so much wisdom, and is animated, at the time, -with so true a spirit of piety, that impartial men have generally agreed -in the commendation of it. That the _forms_, prescribed by it, may be -lawfully used, few at this time of day will dispute. That _other_ forms, -more complete and perfect, _may_ be devised, _as_ it is not denied by -_us_, who hold those forms, however excellent, to be of human composition -only; _so_, that any such forms of greater perfection are likely to be -devised by those who are the readiest to find fault with our Liturgy, -will hardly be expected by reasonable and knowing men. Much indeed, -abundantly _too_ much, has been said and written on this subject. Most -of the defects, which some have pretended to find in our Ritual, are -purely imaginary: the rest are certainly unimportant. So that our concern -is plainly to submit all deliberations of this sort to the wisdom of -the Church itself; and, in the mean time, to give all the effect, that -depends on _us_, to the ministration which it requires. - -And to this end, it must be our duty to perform the sacred offices with -_regularity_, _decency_, and _fervour_. - -1. By _regularity_, I mean such an observance of times and seasons, -and of all the modes of performance, as the Church hath thought fit -to prescribe. To this observance we are, indeed, constrained by -ecclesiastical penalties: but I mention it as a fit testimony of respect -to public authority; and as the means of promoting the true interests of -Religion. For what is _punctually_ performed by the Minister will acquire -a due consideration with the people: and the uniformity of _our_ service -will make the attendance on religious offices more acceptable, more -convenient, more edifying to _them_. - -2. Nor is it enough that these offices be performed regularly, or -according to stated rules: they must also be performed _decently_, or -with due grace and propriety in the _manner_ of discharging them. For it -is not, perhaps, enough considered, how much a becoming celebration of -the sacred offices contributes to make men delight in them, and profit -by them: or, on the contrary, how much any degree of negligence in the -_posture_, or of impropriety in the _accent_, or indifference in the -_air_, of the officiating Minister, sinks the credit and authority of his -ministration, and deadens the attention and devotion of his flock. - -3. Still, this regular and decent discharge of our duty, how useful -soever, is but an _outward_ thing, and may, to a degree at least, be -counterfeited by those who are, otherwise, very unfit to be employed in -this service. To enliven, to animate, to consecrate our ministry, we must -bring to it all the zeal of _internal_ devotion; such as is sober indeed, -but real, active, and habitual; such as flows from a religious temper, -and is wrought into the very frame and constitution of our minds. For to -this end, more especially, are we set apart from secular pursuits, to -give ourselves up to reading, to meditation, to all spiritual exercises; -that so we may be thoroughly penetrated and informed with pure affections -and heavenly dispositions. When these prevail in us, they will naturally -break forth and express themselves in all our ministrations; they will -be seen and felt by all who partake of them, and, by a kind of sympathy, -will force the hearts of others to _consent_ with our own. - -III. The _last_ and best fruit we are to produce, is the fruit of -CHARITY, or a good life, in those committed to our charge; which is -more especially cultivated and matured by our _godly exhortations_, and -_blameless examples_. - -1. As to our public exhortations, and discourses from the Pulpit, such an -audience as this cannot want to be instructed in the manner of preparing -them. Permit me only to say, “_That your Sermons cannot well be too -plain; and that they ought to be wholly Christian_.” - -The word of God is designed for the edification of all sorts and -degrees among us, and should be so dispensed as to reach the hearts -and understandings of all. And I need not say to you who hear me, that -to frame a discourse in this manner, as it is the usefullest way of -preaching, so it will afford full scope and exercise for all the talents -which the ablest of us may possess. - -But, further, you will allow me to observe, that the topics and -principles, on which we form our discourses, must be _wholly Christian_. -I do not mean to exclude natural Reason from our public exhortations, but -to employ it in giving force to those best and most efficacious arguments -for a good life, which the Gospel supplies. I would only say, That we are -not to preach morality, in exclusion of Christianity: for that would be -to incur the guilt of _preaching ourselves_, and not _Jesus Christ_. - -The various motives to virtue and all goodness, which may be drawn from -the great doctrines of the Christian Revelation, as they are infinitely -more persuasive and affecting than all others; so they should be -constantly and earnestly impressed on our hearers. To live as becometh -the Gospel, is the duty of Christians: and therefore to preach that -Gospel must be the proper duty of Christian Ministers. - -For that _other_ requisite of a _good example_, the case is too plain -to require more than one word. Our blessed Master has told us, that we -are _the salt of the earth_: and we remember what he pronounces of that -salt, _when it hath lost its savour_. This warning may suffice to guard -the minister of the word from gross vice and immorality. But much more -is expected from him. He is to _excell_ in all virtue, and in such sort -as to make it amiable in the eyes of men. He is to take care, that even -_his good be not evil-spoken of_, and that _the ministry be not blamed_. -For there are certain decencies, which must be ranked by us in the place -of virtues. To be wanting in _these_, is to scandalize the brethren, and -dishonour ourselves. Our profession is so sacred, that even our Christian -liberty must be abridged on many occasions; and we must deny ourselves an -_innocent_ amusement, when we have reason to conclude that others will -take offence at it. - -How far, and in what respects, this sacrifice must be made to the -decencies of our profession, is a matter of great _prudence_ and -_charity_; and can only be determined, in particular cases, by an honest -exertion of those _two principles_. - -Ye have now, my reverend Brethren, presented to you a brief sketch of -our ministerial duties. And our encouragement, for the performance of -them, is, That hereby _we shall bring forth fruit_, and that _our fruit -will remain_: that is, we shall be instrumental in producing a RIGHT -FAITH, a PIOUS OBSERVANCE OF RELIGION, and a TRULY CHRISTIAN LIFE, in -our several charges and congregations; and we shall, likewise, be the -means of transmitting these blessings to Posterity, and of perpetuating -these good fruits to the end of the world. Thus, that which is the _end_ -of our ministry, is also the reward of it. Nor will the recompence of -our labours end here. In saving others, by the means now recommended, -we shall assuredly save ourselves. For, by giving this full proof of -our ministry, we shall be _sincere, and without offence till the day of -Christ; being filled with all the fruits of righteousness, which are by -Jesus Christ unto the glory and praise of God_[29]. AMEN. - - - - - A - - CHARGE - - TO THE - - CLERGY - - OF THE - - DIOCESE OF WORCESTER, - - DELIVERED AT THE BISHOP’S PRIMARY - - VISITATION IN 1782. - - - - -A CHARGE, &c. - - -REVEREND BRETHREN, - -On this first occasion of our meeting, you will think it agreeable to -the relation I have the honour to bear to you, if I take leave to remind -you of such of your Clerical Duties as tend more immediately to your own -credit, and to the good order of this Diocese: Not, as if I suspected you -of being, in any peculiar degree, deficient in them; but as, from the -general state of the _present_ times, and from the singular importance of -them at _all_ times, these Duties deserve to be frequently and earnestly -recommended to you. - -The Clergy of the Reformed Church of England have always distinguished -themselves by the soundness of their learning, by the integrity of -their manners, and by a diligent discharge of the pastoral office. But -these virtues could not have flourished so much and so long, had it not -been for the PERSONAL RESIDENCE of the Clergy. Hence that leisure which -enabled them to excell in the best literature: hence those truly clerical -manners, unadulterated by too free a commerce with the world: and hence -that punctuality in performing the sacred offices, so edifying to the -people, and, from their being always upon the spot, so easy to themselves. - -Now this Residence, which the very institution of Parishes supposes, -and the Common Law intends, has, from early times, been bound upon us -by ecclesiastical canons, and, from the Reformation, also by express -Statute. So that, in the style of Law, and even in common language, -_Incumbent_ is the proper name of every Parochial Minister. - -I know, indeed, what exceptions there are to the Statute, and needs must -be in a Constitution like our’s, founded on a principle of Imparity -and Subordination. I know, too, how many more exceptions must be made -on account of the poverty of very many Cures, and the necessity there -unfortunately is of having several churches served by the same person. -Lastly, I do not forget that, in the case of ill health, and doubtless -in other cases that may occur, there will sometimes be good reason for -the Incumbent to desire, and therefore for the Ordinary to grant, an -occasional suspension, or relaxation, at least, of the general Rule. But, -when these cases are allowed for, no Clergyman, who considers the nature -of his office, and the engagements he is under, or who respects as he -ought, either the esteem of others, or the satisfaction of his own mind, -will suffer himself to solicit, or even to accept, an exemption from -Residence. - -And even they, who have to plead the privilege of the Statute, or -can alledge any other just and reasonable excuse, will endeavour to -compensate for their absence, _by_ occasional visits to their benefices; -_by_ diligent inquiries into the conduct of their assistants; _by_ -acts of benevolence, hospitality, and piety; in short, _by_ such -means as testify a readiness to do all the good they can under their -circumstances, and manifest a serious consideration of the duties which, -in some degree or other, are inseparable from the Pastoral Care. - -In short, the reason of the thing speaks so strongly for the incumbency -of Parochial Ministers, that they, who have the best excuse to make for -themselves, will lament their absence, and accept the leave granted to -them with regret. And the rest of the Clergy will not allow themselves to -desert their charge, and forfeit the dignity and almost the use of their -destination, for such slight and frivolous reasons as can neither satisfy -themselves nor others: for the convenience, suppose, of living in a -better air or neighbourhood; of seeing a little more, or, what is called, -_better_, company; or sharing in the advantages and amusements, be they -ever so innocent, of the larger and more populous towns. - -Pretences of this sort are nothing, when they come in competition _with_ -the decency and utility of being where we ought to be, and among those -whom we ought to serve; _with_ the obligation that lies upon us to -make ourselves acquainted with the spiritual and temporal wants of our -people, and, as far as we can, to relieve them; _with_ the precious -opportunities, which a personal residence affords, of knowing their -characters, and of suiting our publick and private applications to them; -_of_ watching over their lives, and contributing to reform or improve -them; _of_ guarding them against the attempts of those who lie in wait -to pervert their minds, and indispose them to our Communion; _with_ the -heart-felt satisfaction of being beloved by our flocks, or of meriting, -at least, to be so; of knowing, in short, that we discharge our duty -towards them; and, while we approve ourselves faithful ministers of the -Church in which we serve, are promoting the noblest ends which a mortal -can propose to himself, The salvation of souls, and the honour and -interest of our divine Religion. - -These considerations are so animating, that they cannot but make a deep -impression upon every serious mind; and are so obvious at the same time, -that just to have mentioned them to you must be quite sufficient. - -I return, therefore, to the duty of those who, on several accounts, may -very reasonably excuse themselves from a constant personal residence. And -with regard to such of you as may be in this situation, I must, - -II. In the second place, recommend it to you, in most particular manner, -that you be careful in looking out for proper persons to supply your -place, and that you faithfully co-operate with me in appointing none but -_regular_, _well-qualified_, and _exemplary Curates_. - -By REGULAR Curates, I mean such as lie under no legal disabilities, and -have received episcopal ordination. You will perhaps think it strange -that these cautions should be thought necessary. But in our licentious -times there are those who will presume to offer themselves to you to be -employed as Curates, although they have incurred the public censure of -their superiors, or have not perhaps been admitted into holy Orders. -You will be careful, therefore, before you allow any one to officiate -for you, though for a short time, and on a pressing occasion, to inform -yourself of his general character, and to inspect his Letters of Orders. - -But, if you mean to take him for your settled Curate, you must do a -great deal more. You must send him with a _Title_ and _Testimonial_ to -be examined and allowed by me. And then I shall have it in my power, -not only to prevent your being imposed upon by _irregular_ persons, -but to see that you take for your assistants only such as are in all -respects WELL QUALIFIED: including under this term _a competent degree of -knowledge for the service of the Cure to which they are nominated; a good -report of their moral and religious conduct by credible and respectable -witnesses; and a willing conformity to the discipline and doctrine of the -Church of England_. - -With these qualifications, it is to be presumed that your Curates will -represent you not unworthily, and will instruct and edify your people -as you yourselves would endeavour to do, if you lived amongst them. And -the rather, as both you and I are concerned _to take care, as much as -possible, that whosoever is admitted to serve any Cure_ DO RESIDE IN THE -PARISH WHERE HE IS TO SERVE: _especially in livings that are able to -support a resident Curate; and, where that cannot be done, that he do -reside at least_ SO NEAR TO THE PLACE, _that he may conveniently perform -all the duties both in the Church and Parish_[30]. - -Still, it is not enough that an officiating Minister, whether principal -or substitute, be of no ill fame, and under no disability, nay that he -possess the _qualifications_ and the _means_ of discharging his duty. -It is further expected of all who are commissioned to minister in holy -things, and therefore of Curates as well as others, that they execute -their important trusts with fidelity and zeal, that they be EXEMPLARY in -their whole conduct and conversation. - -To merit the application of this term to himself, a Clergyman will not -only perform the duties of his Church with becoming seriousness, and -with exact punctuality, but he will be ready at fit seasons to advise -or exhort, to comfort or rebuke, as occasion requires, such of his -parishioners, whether in sickness or health, as may stand in need of his -charitable assistance. He will spend much of his leisure in reading and -meditation, particularly in the study of the sacred Scriptures, that he -may adorn and purify his mind, and qualify himself the better for his -spiritual ministrations. He will even take care that his very amusements -be inoffensive, and not pursued with an eagerness or constancy that may -give occasion for censure or misconstruction. He will be so far from -drawing upon himself the imputation of any gross vice (which it would -be dreadful for a minister of the Gospel to deserve), that he will not -be suspected of levity or dissipation; _but_, as the Canon directs, -_will always be doing the things which shall appertain to honesty, and -endeavouring to profit the Church of God; having always in mind that the -ministers of religion ought to excell all others in purity of life, and -should be examples to the people of good and Christian living_[31]. - -Such is the conduct which the Church requires of those whom you employ in -the care of your parishes. I hope therefore I shall not be thought too -severe, if I give a particular attention to the appointing and licensing -of Curates, and if I expect of the beneficed Clergy that they chearfully -and heartily concur with me in this necessary circumspection. - -To this end, and that the Church may be served with reputable and useful -ministers, I must, - -III. Further make it my earnest request (and this is the _last_ -particular I have at present to give in charge to you), that you take -especial care _what persons you recommend to me on all occasions_. - -It is my duty, and if it were not, it would be my inclination, to rely -much on your advice in all things; much more, to lay the greatest stress -on your opinion and sentiments, when presented to me under your hands in -the solemn way of a Testimonial. No consideration, therefore, I hope will -ever prevail with you, no bias of acquaintance, neighbourhood, civility, -or compassion (for I shall never suspect my brethren of any worse -motive), to give the credit of your testimony to any person whatever that -is unworthy of it, whether for the purpose of obtaining holy Orders, or -my License to a Cure, or Institution to a Benefice. The most scrupulous -good faith must be observed in all these cases; or it will be impossible -for me to prevent those scandals, which an unqualified Clergy will be -sure to give to the world, and the infinite mischiefs they do to Religion. - -Whenever you set your hand to a testimonial, consider, I beseech you, -that the honour of the Church is concerned in what you are doing; that -the edification of the people, the integrity of their lives and purity -of their faith, the salvation, in short, of their souls, depends on -your signature. When such momentous interests as these are at stake, -inattention is something worse than _neglect_, and the easiness of -good-nature the greatest _cruelty_. - -And now, my reverend brethren, by observing these few plain directions—by -residing on your benefices when you can, and by improving that residence -to its proper uses—or, when you cannot reside yourselves, by employing -only resident and respectable Curates—and, lastly, by a scrupulous use -of your credit with me in recommending none but fit persons for the -several departments of the Ministry.—By complying, I say, with my earnest -request, in these several instances, you will render the government of -this Diocese easy and pleasant to me. I reckon so much on your kindness -to me as to believe that _this_ consideration will be some inducement to -you. But there are _others_ of more importance. For you will consult your -_own_ honour, and that of your _Order_: You will rejoice the hearts of -your _friends_, and stop the mouths of your _enemies_. - -I said, _of your enemies_; for enemies you will always have, so long as -there are bad men. And, while we endeavour to lessen the number of these, -it should be our utmost care that none but _such_ be ill-affected towards -us. God forbid that the friends of virtue and religion should have so -much as a pretence to speak or think ill of us! They cannot have this -pretence, but through our own fault. Be we therefore strictly observant -of our duty: Let us be seen, where the world will naturally look for us, -in our proper places, intent on our proper business; and acting in our -proper characters; and we shall infallibly secure the esteem of _good_ -men, and till it please God to touch and convert their hearts, we may -defy the malice of _bad_ ones. - -The truth is, my reverend brethren, it depends very much on ourselves, -whether the world shall conceive well or ill of us. Licentious and -unbelieving as that world is, a learned and prudent and pious Clergyman -will force respect from it. The more it may be inclined to blame, the -greater must be our diligence and circumspection. And to animate myself -and you to this care, is the whole end and purpose of this friendly -address to you. - -It only remains that _I pray_, with the holy Apostle, _that we may abound -in knowledge and in all judgment; that we may approve things that are -excellent; that we may be sincere and without offence till the day of -Christ; being filled with the fruits of righteousness, which are by Him -to the glory and praise of God_[32]. - -The grace of our Lord Jesus Christ, and the love of God, and the -fellowship of the Holy Ghost, be with us all evermore. Amen. - - - - - _The Use and Abuse of Reason in Matters - of Religion_: - - A - - CHARGE - - OF THE - - BISHOP OF WORCESTER - - TO THE - - CLERGY OF HIS DIOCESE. - - DELIVERED IN THE YEAR 1785. - - - - -A CHARGE, &c. - - -REVEREND BRETHREN, - -Without the use of Reason in Religion, we are liable to be imposed upon -by others. With the immoderate or indiscreet use of it, we impose upon -ourselves. Both extremes are to be carefully avoided: but the _latter_, -being that into which we are most in danger of falling in these times, -will possibly deserve your first and principal attention. - -Indeed the great Apostle of the Gentiles, foreseeing the mischiefs which -the pride of human reason would produce in the Church of Christ, gave -a timely warning to the Roman converts, _not to be wise in their own -conceits_[33]. And whoever considers the history of the Church from that -time to this, will find that nothing has been so injurious to it as the -affectation of being wise _above_, or _beside_, what is written; I mean, -in opposing our own sense of things to the authority of Scripture, or -(which is the commoner, because something the modester way of the two) -in forcing it out of the sacred text by a licentious interpretation. In -either way, we idolize our own understandings; and are guilty of great -irreverence towards the word of God. - -It infinitely concerns the preachers of the Gospel to stand clear of -these imputations; and therefore it may not be unsuitable to the occasion -of our present meeting, if I set before you what I take to be the whole -office of REASON on the subject of revealed Religion; what it has to do, -and what it should forbear to attempt; how far it may and should go, and -where it ought to stop; and lastly, how important it is for a Christian -teacher, and indeed for every Christian man, to confine his curiosity -within those bounds. - -I. The first and principal office of Reason on this subject is to see -whether Christianity be a divine Religion; in other words, whether the -Scriptures, especially those of the New Testament, which contain the -religion of Christians, be written by inspiration, or have no higher -authority than the compositions of mere fallible men. - -Now, for this purpose, you will collect and examine the numerous proofs, -_external_ and _internal_, which have been alledged as the proper grounds -of assent to the truth of Christianity: The proof EXTERNAL; first, from -_Prophecy_, involving in it an incredible number of probabilities, -some less striking than others, but all of them of some moment in your -deliberation; secondly, from _Miracles_, said to have been purposely -wrought to attest the truth of Christianity; recorded by persons of the -best character, who themselves performed there miracles, or saw them -performed, or had received the accounts of them immediately from the -workers and eye-witnesses of them; and not questioned, as far as we know, -by any persons of that time, or for some ages afterwards. In the next -place, you will consider the INTERNAL PROOF, from the history and genius, -from the claims and views and pretensions of this Religion. - -Under this _last_ head, you will particularly attend to the promises said -to have been made by Jesus to his disciples; and to the manner in which -those promises appear to have been made good: the promise of inspiration -to the Apostles, and the evidence they afterwards gave of their being -actually so inspired. - -Above all, you will carefully inspect those books which contain the -account of these and other momentous things, as well as the doctrines of -Christianity itself; and you will see whether the _facts_ they relate -be, any of them, contradicted by authentick history, or the _doctrines_ -they deliver be repugnant to the first and clearest principles of human -knowledge. You will next inquire whether these books, containing nothing -but what is credibly or supposeably true, were indeed written by the -persons whose names they bear, and not by persons of later times, or by -persons of that time, whose authority is more questionable. You will, -further, consider what _degree_ of inspiration these writings claim -to themselves, and whether their claims have, in any instance, been -discredited and confuted. You will, lastly, take into your account the -_event_ of things, and will reflect how far the success of so great -an undertaking has corresponded to the supposition of its having been -divinely directed; if, in short, you can any way account for what you -know and see to be clear and evident _fact_ on any other supposition. - -Such, I think, is the outline of what must be thought the duty of a -reasonable inquirer into the pretensions of Christianity. To fill up -this sketch would require a volume: but you see from these hints that -here is room enough for the exercise of the understanding, for the full -display, indeed, of its best faculties. If Christianity, which invites, -will stand the test of this inquiry, you cannot complain that Reason has -not enough to do, or that your reception of it, as a divine revelation, -is not founded on reason. Only, let me caution you against coming hastily -to a conclusion from a slight or summary view of the particulars here -mentioned. You must have the patience to evolve them all; to weigh the -moment of each taken separately, and to decide at length on the united -force of these arguments, when brought to bear on the _single_ point to -which you apply them, the DIVINE AUTHORITY of your religion. - -To grasp all these considerations in one view will require the utmost -effort of the strongest mind: And, when you have done this, you will -remember that very much (so widely extended and so numerous are the -presumptions on this subject) has probably, nay, has certainly, escaped -your best attention. - -However, on these grounds, I will now suppose that a serious man, who -would be, and is qualified to be, a believer on conviction, has fully -satisfied himself that Christianity is true, and that the Scriptures, in -which the whole of that religion is contained, are of divine authority. - -II. A second and very momentous use of Reason will then be, To scrutinize -these Scriptures themselves, now admitted to be divine; that is, to -investigate their true sense and meaning. For, whatever their authority -be, as they were written for the use of men, they must be studied, and -can only be understood, as other writings are, by applying to them the -usual and approved rules of human criticism. - -I have already supposed, that you have seen enough of these Scriptures to -be satisfied of their containing no contradictions to the clear intuitive -principles of human knowledge. For this satisfaction must precede the -general conclusion, that the Scriptures are divinely revealed; all truth -being consistent with itself, and it being impossible that any evidence -for the truth of revelation should be stronger than that of Intuition. -Still, it remains to inquire of doctrines taught in these books, and -apparently, as to the general sense of them, not inadmissible, what is -their precise and accurate interpretation. - -And here, besides the use of languages, antiquities, history, and such -other helps as are necessary to the right understanding of all ancient -books, you will have ample scope for the exercise of your sagacity in -studying the character of the sacred writers, the genius and views of -each, with the peculiarities of their style and method; in tracing -the connexion of their ideas, the pertinence and coherence of their -reasonings; in comparing the same writer with himself, or different -writers with each other; in explaining the briefer and darker passages -by what is delivered more at large and more perspicuously elsewhere; in -apprehending the harmony of their general scheme, and the consistency of -what they teach on any particular subject. - -In all these ways, and if there be any other, your Reason may be and -should be employed with all the attention of which ye are capable. And -when this task is now performed, and you have settled it in your own -minds what the true genuine doctrines of Christianity are; what our -religion teaches of divine things, and what it prescribes to us in moral -matters; What more remains to be done? Clearly, but this—To BELIEVE, AND -TO LIVE, according to its direction. - -But, instead of acquiescing in this natural and just conclusion, the -curiosity of the human mind is ready to engage us in new and endless -labours. “_The wise in their own conceits_ will examine this Religion, -and see if it be REASONABLE: for surely nothing can proceed from Heaven -but the purest and brightest reason.” - -Here, _first_, they perplex themselves and others, by the use of an -ambiguous term: for, by _reasonable_ is meant, either what is _not -contrary_ to the clearest principles of reason, or what is _clearly -explicable_, in all respects, by those principles. In the _former_ sense, -it must be maintained that Christianity is a _reasonable_ Religion, and -that no such contrariety to reason is to be found in it. In the _latter_ -sense, it may be true that Christianity is _not reasonable_, I mean, -that the reasons on which it is founded are not always apparent to us: -but then this sense of the word is not pertinent to the case in hand; -and we may as well pretend that the constitution of the natural world is -_unreasonable_, as that the system of Revelation is so, because we are -in the same ignorance, for the most part, of the grounds and reasons on -which either fabrick is erected. - -In the _next_ place, supposing that, by intense pains, and a greater -sagacity than ordinary, we are enabled to see, or guess at least, in some -instances, on what principles of reason the great scheme of revelation -or some of its doctrines at least are founded, what do we get by the -discovery? Only, the addition of a little speculative knowledge, which -does not make us at all _wiser_ to salvation, than we were before, and -possibly not _so wise_; since _knowledge_, we know, _puffeth up_, and -_God giveth grace to the humble_. - -But, _lastly_, how do we arrive at this supposed pre-eminence of wisdom? -Generally, by forcing the word of God to speak _our_ sense of it, and not -his; by taking advantage of some difficult texts, and by wresting many -plain ones; by making every thing bend, in short, to our presumptuous -fancies and preconceived opinions. - -You see, then, what my meaning is—“That the EVIDENCE of Christianity, and -not its _rationale_ (which, however justly conceived and ably executed, -cannot extend so far as curious men require, because Reason itself is so -limited); I say then that the _evidence_ of our religion is the proper -object of inquiry;” and “that the _Scriptures_ are to be admitted in that -sense which they obviously bear, on a fair unforced construction of them, -although that sense appear strange to us, or be, perhaps, inexplicable;” -in a word, that the AUTHORITY and RIGHT INTERPRETATION of Scripture -are what we ought to look after, and not the REASONABLENESS of what it -teaches. - -THE TRUTH is (for I would now, in conclusion, point out to you the -mischievous _effects_ of this curious theology, which has so much engaged -the minds of Christians), the truth, I say, is, That we know not what we -do, when we take heaven, as it were, to task, and examine a confessedly -divine Revelation by the twilight of our Reason. - -1. One effect is (and can there be a more dreadful one?) that this -inquisitive humour, thus leads directly to _Infidelity_, and even -_Atheism_. For _the wise in their own conceits_, not being able to clear -up many parts of the divine dispensations, whether of nature or grace, -to their satisfaction, hastily conclude that there _is_ no fitness -or wisdom, where they _see_ none, and make their inapprehension an -argument for their rejection of both. A perverse conduct, indeed! but so -common, that I doubt whether there be any _other_ so fruitful source of -irreligion. But - -2. When the mischief does not proceed to this extreme, still it is no -small evil, that heresies arise, and must for ever arise, among believers -themselves, from this way of subjecting the word of God to the scrutiny -of our reason. For this faculty, being a different thing, under the same -name, in every pretender to it, and, in its most improved state, being -naturally incapable, where the revelation itself is silent or obscure, -of deciding on what is fit and right in the divine counsels, must needs -lead to as many different views and conclusions, as there are capacities -and fancies of curious men. And, as every man’s reason is infallible to -himself, because his _own_ reason, his zeal in the propagation of what -he calls _truth_, will keep pace with his presumption, till all is noise -and dissonance and discord; till peace and charity forsake the world; -till Religion herself disappears; and what is left to usurp her name and -place is only an art, or rather a fit, of disputation. Then consider - -3. How immense a sacrifice we make to the indulgence of a wanton -curiosity. The Gospel was given to fix our faith and regulate our -practice; to purify our hearts and lives, and to _fill us with all joy -and peace in believing_. Instead of these substantial fruits, we reap I -know not what phantom of self-applause for our ingenious speculations: -we lose our precious time in reasoning, when we should act, and hardly -ever come to an end of our reasonings: we grope on in these dark and -intricate paths of inquiry, without ever attaining the heart-felt joy of -conviction: we are so intent on _trying_ all things, that we _hold fast_ -nothing: we spend a great part of our lives, some of us our whole lives, -in suspense and doubt: and are so long examining what our _faith_ is, -and whether it be reasonable or no, that, with a divine directory in our -hands, we drop into our graves before we come to a resolution of those -questions. - -These are the sad effects of this intemperate wisdom, which therefore we -shall do well to exchange for a little modest piety. And such has been -uniformly the advice of the ablest and wisest men, from the foundation -of Christianity down to this day. It would be endless to refer you to -particular instances in their writings. Their sentiments on this subject -are concisely and forcibly expressed in the following passage of as -great a master of reason as hath appeared in the Christian world since -the revival of letters, which I will therefore leave with you, and would -recommend to your most attentive consideration. - -“Rationibus humanis scrutari divinæ naturæ (and what he observes of the -_divine nature_, is equally true of the divine councils) cognitionem, -temeritas est: loqui de his, quæ nullis verbis explicari queunt, dementis -est: definire, impietas est.” And again—“Satis est ad consequendam -salutem æternam, ea de Deo credere, quæ palam ipse de se prodidit -in sacris literis, per selectos ad hoc viros, spiritu suo afflatos; -quæque post versans in terris ipse discipulis aperuit: ac demum per -spiritum sanctum iisdem in hoc selectis discipulis patefacere dignatus -est. Hæc simplici fide tenere, Christiana philosophia est: hæc puro -corde venerari, vera Religio est: per hæc tendere ad cœlestis vitæ -meditationem, pietas est: in his perseverare, victoria est: per hæc -vicisse, summa fœlicitatis est. Cæterum HOMINEM ULTRA HÆC HUMANIS -RATIONIBUS DE REBUS DIVINIS VESTIGARE, PERICULOSÆ CUJUSDAM ATQUE IMPIÆ -AUDACIÆ EST[34].” - - - - - A - - CHARGE - - OF THE - - BISHOP OF WORCESTER - - TO THE - - CLERGY OF HIS DIOCESE. - - DELIVERED IN THE YEAR 1790. - - - - -A CHARGE, &c. - - -REVEREND BRETHREN, - -It has been observed, that men of sense and parts are not always on the -side of Christianity: And it is asked, how the unbelief of such men can -consist with the honour of that Religion? - -We find this topic insisted upon, or insinuated at least, with much -complacency, in all the free writings of these times. And some of them, -however offensive for their impiety, being composed with vivacity, and -delivered in a popular style, gain more credit with unwary readers than -they deserve. - -It behoves us to be on our guard against those insinuations, and to -prevent their having an effect upon others. It will not therefore be -unsuitable to the design of our meeting, if I suggest to the younger -part of you (for the elder and more experienced have no need of my -instruction), if I expose in few words the _folly_ of inferring the -falshood of religion from the rejection of it by a few plausible or -learned men. And to give what I have to say the greater weight with -you, I shall deliver my sentiments on the subject in a short comment -on a remarkable text of St. Paul; who has indeed long ago obviated -this prejudice, and fully accounted for the supposed _fact_, without -derogating in any degree from the honour of our divine Religion. - -For no sooner was Christianity published to the world, than it was -opposed by all the wisdom of that age, which was, in truth, distinguished -by its wisdom. But then it was _human_ wisdom only, confiding in itself, -and wholly unacquainted with _divine_ wisdom. These were often at -variance, and sometimes irreconcileable with each other. No wonder then, -that _not many wise men after the flesh_, as the Apostle expresseth it, -_were called_, i. e. converted to Christianity, and that the wisdom of -Revelation was deemed _folly_ (as it is in our days, and as it always -will be) by the idolaters of their own _carnal_ wisdom. - -This early and popular prejudice, therefore, against the religion of -Jesus, the great Apostle of the Gentiles found it expedient to remove. -And he does it effectually in that oracular sentence delivered by him in -the first Epistle to the Corinthians, in these words; - -“_The natural man receiveth not the things of the spirit of God; for they -are foolishness unto him: neither can he know them; because they are -spiritually discerned[35]._” - -The meaning of the words is clearly this: “That no man can, by the force -of his natural understanding, however improved, discover the doctrines of -the Gospel; nor even relish them, when they are proposed to him, so long -as he judges of them by the light of his reason only: and that upon this -account, _because_ those doctrines are solely derived from the wisdom of -God, which is superior to our wisdom; and will even seem _foolishness_ to -such a man, _because_ those doctrines are not such as his natural reason, -or wisdom, would suggest to him.” - -The text therefore, you see, consists of two distinct _affirmations_, -with a _reason_ assigned for each. 1. That the natural man receiveth not -the things of the spirit of God, _for_ they are foolishness unto him: and -2. that he cannot know them, _because_ they are spiritually discerned. - -I begin with the _last_ of these assertions. I. That the natural man -cannot _know_, i. e. discover, the doctrines of the Gospel, is so clear, -that this assertion hardly requires any proof; or, if it do, the reason -given in the text is decisive—_because they are spiritually discerned_—i. -e. because the knowledge of them is derived from the spirit of God. For, -how can man’s understanding penetrate the secrets of divine counsels? -Or, as the Apostle himself manages the argument much better, _What man -knoweth the things of a man, save the spirit of man which is in him? Even -so, the things of God knoweth no man, but the spirit of God._ - -II. His other assertion—_That the natural man receiveth not the things -of God_, i. e. is indisposed to receive them—is more interesting to us, -and will require a larger illustration. His reason for this assertion is, -_For they are foolishness unto him_. The reason is very general, and -therefore obscure: for you ask how or whence is it, _that those things -are foolishness unto him_? - -I answer then, 1. because, _he could not discover them_. It is argument -enough, many times, with the natural man, to reject any doctrine, which -his own sagacity was unable to find out. For, taking for granted the -all-sufficiency of human reason, and that what is knowable of divine -things is within the reach of his own faculties, he concludes at once -that such doctrines as he could not have discovered are therefore false. -If it be only in matters of human science, a discovery, which very -much transcends the abilities of common inquirers, is for that reason -ill-received and slighted by many persons. Much more may we suppose this -prejudice to be entertained against discoveries which no human abilities -whatever could possibly have made. - -But 2. a further reason why such things are thought _foolish_ by the -natural man is, because they are widely different from his notions and -apprehensions. He was not only unable to _invent_ them himself; but, -when proposed to him, he cannot see how they should merit his regard, -being so little suited, as they are, to the previous conclusions of his -own understanding. Now this prejudice is of great extent; and is almost -natural to the pride of human reason. - -For, supposing a divine Revelation to be given at all, men form to -themselves certain notions of what it must needs be; and finding that it -does not correspond to those notions, _they receive it not_, i. e. they -conclude it to be unreasonable. - -Thus, _one_ man imagines that the Gospel could be only a republication -of the law of nature. He finds it is much more; and therefore, without -further search, infers its falshood. _Another_ man admits that the Gospel -might be an extraordinary scheme for the advancement of human virtue and -happiness: but then he presumes that these ends could only, or would -best, be answered by a complete system of moral truths, and by making the -future happiness of man depend upon moral practice only. He understands -that the Gospel proposes to reform mankind by _faith_, and holds out -its rewards only to such as are actuated by that principle. He rejects -then a scheme of religion which so little accords to his expectations. A -_third_ person allows that _faith_ may be the proper object of reward, -but a faith in _God_ only: to his surprize he perceives that this faith -is required to be in Jesus, the son of God indeed, but the son of man -too, and in him _crucified_; that the Gospel supposes mankind to have -been under the curse of mortality, and to be redeemed from it only in -virtue of Christ’s sacrifice on the cross. This strange dispensation is -nothing like that which he should have planned himself: it is therefore -disbelieved by him. - -Thus it appears how the _natural man_ is disposed to think unfavourably -of the Gospel, because its doctrines are not such as he should previously -have expected. But another and more fatal prejudice misleads him. For - -3. The things of the spirit seem _foolishness_ to the natural man, -because on the strictest inquiry he cannot perhaps find out the reasons -of them; and must admit them, many times, upon trust, as we say, or, -in the language of Scripture, on a principle of _faith_ only. This -experienced inability to search the deep things of God hurts his pride -most of all. That the divine counsels are _beyond_ his discovery, may -be true; that they should be _besides_ his first hasty expectations, -may be digested: but that, when discovered and considered, they should -yet elude his grasp, and not submit to be comprehended by his utmost -capacity, this disgrace is insupportable to him. Yet such are the -fundamental doctrines of the Christian Revelation. “The forfeiture of -life and immortality, for all mankind, in consequence of one man’s -disobedience,” implies a degree of rigour in the divine justice, of which -he cannot understand the reason. On the other hand, “The restoration -of that lost inheritance by the transcendent humiliation of the Son of -God,” is an abyss of mercy which he can still less fathom. These two -principles, on which the whole scheme of the Gospel turns, are not to be -scanned by human wisdom, and must be admitted on the authority of the -Revelation only. The natural man finds his reason so much discountenanced -and abased by its fruitless efforts to penetrate these mysteries, that -he has no disposition to _receive_, nay, he thinks the honour of his -understanding concerned in _rejecting_, such doctrines. - -4. The _fourth_ and last reason I shall mention (and but in one word) -for the natural man’s unfavourable sentiments of revealed religion, -is, That the wisdom of this scheme, so far as it may be apprehended -by us, can only appear from considering the harmony of its several -parts, or, as St. Paul expresses it, by _comparing spiritual things -with spiritual_[36]; a work of time and labour, which he is by no -means forward to undertake. So that, as, in the former instances, his -indisposition arose from the _pride_ of reason, it here springs from its -_laziness and inapplication_. - -I omit other considerations, which indispose men for the reception of the -Gospel; such I mean as arise from the perversity of the human _will_; -because I confine myself at present to those only which respect the -exercise of human _Reason_. Now it has been shewn, that this faculty, -as it is commonly employed by those who pride themselves most in it, -is unpropitious to Revelation—_because_, it cares not to admit what it -could not discover—_because_, it willingly disbelieves what it did not -expect—_because_, it is given to reject what it cannot at all, or cannot, -at least, without much pains, comprehend. So good reason had the Apostle -for asserting, that _the natural man receiveth not the things of the -spirit of God_! - -Very much of what his been here observed of _Unbelief_, might be applied -to what is so prevalent in our days, and is termed _Socinianism_: which, -though it do not disown altogether the authority of revealed religion, -yet takes leave to reduce it to a small matter, and to explain away -its peculiar doctrines, by a forced and irreverend interpretation of -Scripture. So that the difference is only this: the _unbeliever_ rejects -revelation in the gross, as wholly inconsistent with _human_ reason; the -_Socinian_ admits so much of it as he can bend, or torture into some -conformity with his _own_ reason. - -But I have considered this species of _Unbelief_ on a former occasion. - -At present, I conclude, on the authority of the text now explained and -justified, that no abilities whatsoever of the professed unbeliever -bring any the least discredit on Christianity, because we know that the -two inherent defects of the natural man, _pride_ and _indolence_, very -fully account for his unbelief, without supposing any want of evidence or -reasonableness in the Christian Religion. - -Let it then be no discredit to the Gospel, that it requires _faith_, -which is but another term for MODESTY, in its professors. With this -amiable, and surely not unreasonable, turn of mind, the sublimest -understanding will not scruple to receive the things of the spirit -of God; without it, the natural man cannot receive them: _for_, as -the Apostle declares, and this whole discourse testifies, _they are -foolishness unto him_. - - - - - A - - CHARGE - - OF THE - - BISHOP OF WORCESTER - - TO THE - - CLERGY OF HIS DIOCESE. - - DELIVERED IN THE YEAR 1796. - - - - -A CHARGE, &c. - - -REVEREND BRETHREN, - -The Christian Church has, in no age, been exempt from trials. The -_faith and patience of the Saints_ have been successively exercised by -persecution, by heresies, by schisms, by superstition, by fanaticism, by -disguised or avowed infidelity, and sometimes by downright atheism. - -In the midst of these perpetual changes, the duty of US, the Ministers of -the Gospel, is one and the same, TO PREACH THE WORD, _in season and out -of season_, that is, whether the circumstances of the time be favourable -to us or not[37]. - -Concerning the _evidences_ of the Gospel, or the grounds on which our -belief of it is founded, I say no more at present, than that they have -been accurately considered, and set forth at large, by ancient and modern -writers, and are in themselves abundantly satisfactory. - -Taking for granted therefore, as we well may, the divine authority of our -holy Religion, there can be no dispute about the obligation we are under -to PREACH it with diligence. But this may be done in several _ways_: -and it may be of use to consider in WHAT way we shall most effectually -discharge that duty. - -The Apostle delivers the whole secret in one word, when he ordains—IF ANY -MAN SPEAK, LET HIM SPEAK AS THE ORACLES OF GOD. And my present business -will be to unfold the meaning of this text, or rather to deduce the -_consequences_ which naturally flow from it. - -We are to _speak as the Oracles of God_: that is, as men, who have it in -charge to deliver the will and word of God. - -I. It follows then, FIRST, that we are to preach the Gospel SIMPLY AND -PLAINLY; i. e. 1. to deliver Scripture truths, in opposition to merely -human tenets and positions: And 2. cogent and immediate inferences from -those truths, in exclusion of far-fetched and fanciful deductions. - -1. Having a _message_ to deliver, our business is to report it with -fidelity, and, as a message coming from _God_, with all imaginable -reverence. Human ingenuity may be employed in other compositions, but -has no place here. Our own fancies, and even persuasions, so far as they -rest on our own discovery, must be kept distinct from revealed truths; -and _the two sorts of learning, philosophy and divinity_ (as the wisest -man[38] of the last age advised), _are on no account to be blended -together_. The reason is, that they stand on different foundations; the -one, on the use of our natural faculties, the other, on supernatural -illumination only. The latter we call _Faith_; the former, _Opinion_, or, -as it may chance, _Knowledge_. - -Some regard must be had to this distinction, in discoursing on Christian -_morals_, where Reason can do most. But, as to articles of _faith_, that -is, the sum and substance of Christianity, properly so called, the rule -is to be observed universally and inviolably. - -2. It follows also, from our speaking as the _oracles of God_, That -we take great care how we deviate from the sacred text, either in our -conclusions from it, or in our glosses upon it. Our _conclusions_, unless -immediate and direct, and even countenanced by the inspired writers -themselves, may easily mislead us. For the nature of the subject being -not at all, or very obscurely, known, we have but a dim view of the -truths necessarily connected with it. Great caution, then, is in this -respect necessary. It is not less so, in _explaining_ the sacred text. An -oracle of God should be delivered either in its own words, or, at least, -in words clearly, and according to the best rules of interpretation, -explicatory of them. The contrary practice is evidently irreverent, -rash, and even prophane. Had this circumspection in reasoning _from_ -revealed truths, and in commenting _upon_ them, been strictly observed, -all those heresies which have corrupted, and still corrupt the faith, -had been prevented; and the Church of Christ had happily enjoyed the -great blessing we daily pray for, _The unity of the spirit in the bond of -peace_. - -II. It follows, in the next place, from our being instructed to _speak -as the Oracles of God_, that we preach the truths of the Gospel -AUTHORITATIVELY, in exclusion of doubt or hesitation. - -This is a consideration of great weight, and puts a wide difference -between the Christian preacher and the theoretical discourser. When weak -men have no ground to stand upon in their moral or religious enquiries -but their own industry and ingenuity, they may well suspect the soundness -of their conclusions, and had need deliver them with distrust and -caution. But the word of God is unquestionable. What is built upon it is -certainly true. Our modesty therefore suffers nothing from announcing -truths, so derived, with perfect assurance[39]. - -The advantage of this mode of preaching must be obvious to every body. It -was observed by the Jews in the case of our Lord himself; who, _speaking -as the oracles of God_, and as _God_, astonished his auditory, for that -_he taught them as one having authority, and not as the Scribes_[40]: -as having _authority_, because he uttered nothing but infallible truth, -which he had received from God, and had even a right to deliver in his -own name; and not as the _Scribes_, who might indeed have spoken with -authority, if they had duly respected the Law of Moses, which was the -Law of God; but had forfeited this advantage by the liberty they took -of mixing with it their own glosses and traditions[41]. A perpetual and -awakening admonition to the Christian preacher never to forget or betray -his high privilege of speaking with that tone of authority which becomes -his office, and commands attention[42]. - -This authoritative mode of preaching requires that we carefully avoid, -in our public discourses, whatever has the air of CONTROVERSY[43]. Our -business is to speak undoubted truths, not to dispute about uncertain -opinions. There are many points, no doubt, relative to the Christian -Religion, besides the evidences of it, that may be properly inquired -into, but not in our Churches. We are to press _there_ only what we -know to be true, and to press it _for that reason_. Let such persons, -then, as are curious to pry into abstruse questions, have recourse to -the _Schools_, where such discussions are in their place; or to _Books_, -where they may be regaled with this sort of entertainment to satiety. -But let them not carry this sceptical humour into that _Chair_, whence -oracles only should proceed. - -The preacher will indeed say, his design is to recommend and illustrate -the truth by the use of reason. It may be so: but let him remember, that -_the plainest truths lose much of their weight when they are rarefied -into subtleties_[44]; and that what is readily admitted on the authority -of God’s word, becomes doubtful to the common hearer, when we would prove -it by ingenious argumentation. - -To compleat the character of a Christian Preacher, it follows as a - -III. Third inference from the Apostle’s rule of _speaking as the oracles -of God_, That he inculcate his doctrine with EARNESTNESS and ZEAL, and -not with that indifference which is usually found, and cannot be much -wondered at, in a teacher of his own inventions. - -The Christian preacher should, I say, speak with _earnestness_; that is, -with a solicitous concern to instruct and persuade, such as the known -truth of his doctrine warrants. This earnestness must also be attended -with _zeal_; by which I mean nothing extravagant or fanatical; but such -a fervour of application as must become an Instructor, who, besides the -certainty, knows the _moment_ of what he utters. - -These rules, it is true, were not unknown to the ancient masters of -Rhetoric, who told their scholars, That to _convince_, and, much more, -to _persuade_, they were to speak with force and warmth. But to do this, -they were first to be convinced and persuaded _themselves_[45]; which, -in their case, was no easy matter. For the principles they went upon -in their reasoning on moral or religious matters, were frequently such -as they could not confide in; or the end they aimed at, in applying to -the passions, was in no high degree interesting. In spite of the rule, -then, their discourses were often feeble and unimpressive. It is quite -otherwise with the Christian preacher. For we are not recommending a -scheme of notions which we have framed out of our _own heads_, or which -we think in some _small_ degree conducive to the benefit of our hearers. -But we speak that which is _indisputably_ true; and inforce that which, -out of all question, concerns us most, “The salvation of our souls, and -eternal happiness.” The coldest heart must be touched with sure truths, -and cannot impart them without vehemence. - -I intimate, rather than express, my meaning to you in few words; both -because the time allows me to do no more, and because I know to whom -these hints are addressed. For your experience in the ministry of the -word must have prevented me in all I have _said_, and will readily supply -what I have _omitted_ to say. I assure myself, therefore, you will come -with me to this short conclusion, “That in our sermons we should execute -our commission with FIDELITY, because it is _a commission_—in the way of -AUTHORITY, because it is a _divine_ commission—and lastly with ZEAL, as -knowing the _end_ of our commission, and the infinite importance of it.” - -By this method of instruction (of which there is no want of examples, -or even _models_, in the sermons of our best preachers[46]), by this -Apostolic mode of preaching, I say, we shall do justice at once to our -ministry and ourselves. By speaking as _the oracles of God_, we shall -speak as we ought to speak; and we shall speak with an energy that -can rarely fail of effect. We shall alarm the careless, instruct the -ignorant, confirm the weak, reclaim the perverse, disconcert the wise, -and silence the prophane. We shall do this, and more, in the strength of -him who bade us _teach all nations_. And if we teach them in the _way_ -which the Holy Spirit enjoins, we may confidently expect the completion -of that gracious and animating promise—LO, I AM WITH YOU ALWAYS, EVEN TO -THE END OF THE WORLD[47]. - - - - - A - - CHARGE - - OF THE - - BISHOP OF WORCESTER - - TO THE - - CLERGY OF HIS DIOCESE. - - DELIVERED IN THE YEAR 1800. - - - - -A CHARGE, &c. - - -REVEREND BRETHREN, - -I found it necessary to defer my Visitation of you somewhat longer than -the usual time; and have even now no pressing occasion to trouble you -with many words of advice or pastoral exhortation. - -For it is with great satisfaction I observe that, in the present eventful -crisis, the clergy in general, and those in particular committed to my -charge, have zealously performed their duty in those instances, that have -chiefly called for their exertions. - -If the unprecedented _expences_ of a just and unavoidable war, against an -enemy the most outrageous that has ever alarmed Christendom, have been -felt by all; you have not only supported your share of them with becoming -alacrity, but have done your utmost to infuse into others the same ready -obedience to the authority of Government, and the same zeal for the -support and maintenance of our invaluable Constitution. - -If, again, for the punishment of our sins, and to recall us to a due -sense of sobriety and piety, it has pleased God to visit us with -_inclement seasons_, and with the usual effect of them, an extraordinary -scarcity; you have every where come forth to assist the poor out of your -own, not always affluent, incomes, and to solicit the contributions of -your parishioners with such effect, as demonstrates _their_ Christian -temper, as well as your own watchful care and diligence. - -If, lastly, the _portentous libertinism_ of the times hath menaced the -destruction of all civil subordination, and even set at defiance all the -sacred ties of our holy Religion; you have not been wanting, in your -respective spheres, to admonish the people of their duty; to revive in -them that veneration of God’s word and will, which had been their support -and safety in former ages; and, agreeably to your solemn engagements -at your Ordination, _to banish and drive away all erroneous and strange -doctrine_. - -Having then so much to approve in your conduct, little remains but to -put you in mind of those standing duties of our ministry, which should -never be omitted, and cannot be too frequently recollected by us. And, of -these, one is so particularly called for in the present moment, that I -shall make it the subject of my address to you. - -I mean the duty of _Catechizing_ the children of your respective -parishes. For, since the enemies of all goodness are unwearied in their -endeavours to corrupt the young and unwary, and to eradicate from their -minds, as far as they can, the first principles of religion and virtue, -the Christian minister cannot by any means so effectually counteract -their designs, as by a contrary conduct. In other words, he must labour -incessantly to instruct the rising generation in the first grounds -and elements of Christianity, contained in that excellent summary of -faith and practice, which the Church has enjoined to be taught in its -CATECHISM[48]. - -Now the uses of discharging this part of the pastoral care with -persevering industry are evidently very great in respect, 1. To the -Catechumens; 2. To the congregation present at these exercises; And, 3. -lastly, To the officiating clergy themselves, the younger part of them -especially. - -1. The Catechumens themselves cannot but be greatly benefited by this -regimen. For the intention of the Church is, that, by the care of their -parents, and by means of those little schools which are set up in all -places, young children should be taught, as soon as they are able to -attend to any thing, the Church Catechism. And when, by some practice -in this discipline, they can repeat it well, they are to be sent to the -Minister of the parish, to be by him publicly in the Church, at appointed -seasons, proved and examined before the Congregation. This usage being -continued for some years, not only the responses to the interesting -questions in the Catechism must be deeply infixed in their memories, but -something of the sense and meaning of what they have learned, will be -gradually apprehended by them. So that, by the time they appear before -the Bishop for Confirmation, if their respective masters and teachers -be not wanting to them, they must have acquired a competent knowledge -of those important doctrines and precepts, which are contained in it. -Add to this, that, though at the time of learning their Catechism -their knowledge of it be not considerable, yet it is of the highest -importance that it be learnt, and that they can readily recite it. For, -this foundation being laid, they will, in maturer years, and as their -understandings open, the more easily call to mind the rules of their -duty, and profit the more by any future instructions conveyed to them in -sermons, in the use of the Liturgy, and otherwise. - -Such will especially be the case, if the children be accustomed, as they -should be, to make their answers distinctly and deliberately; and, if the -Minister intermix some short hints and observations of his own, tending -to make the sense of those answers easy and familiar to them. So much for -the _Catechumens_; I observe, - -2. Further, that the whole _Congregation_ present at these exercises must -be specially edified by them. - -The parents and friends of the catechized children will, for obvious -reasons, take a lively interest in this public trial of their -sufficiency. They will listen themselves, more attentively perhaps than -they had ever done before, to the _questions_ and _answers_, and will -enter further into the drift and use of them. Nay, the whole congregation -will be put in mind of those fundamental lessons of piety, which they -had heretofore learnt and repeated themselves, and be now capable of -reflecting more deeply upon them. So that the old will carry away with -them much solid instruction, while the young are training up to smaller -degrees of it. - -There is no doubt, then, of the benefit which the Congregation would -derive from this practice of Catechising. But it would rise still higher, -if the Catechizers, besides interrogating the children, and trying their -memories, would further take this opportunity of teaching all present -the momentous truths contained in this breviary: I mean, if, during -the season of Catechizing, they would make the several parts of the -Catechism the subject of their Sermons. And, to induce them the rather to -do this, I add, - -3. Lastly, that, by exerting their industry and talents in this way, -the Clergy themselves will derive no small use from this Catechetical -institution. - -From the earliest times of Christianity, care has been always taken -to provide _Confessions_, _Creeds_, and _Catechisms_, for the use of -Converts and the newly baptized. These were so contrived as to contain in -few words the fundamental doctrines and commands of our Religion; that -so they night be easily understood and remembered. Of these summaries, -several were drawn up by our Reformers; and, after some changes and -improvements, were reduced at length into our present _Church Catechism_, -the most convenient and useful, because the simplest and shortest, of all -others. - -All these, whether of earlier or later date, are well known to the -Clergy, and without doubt are studied by them. - -Besides, some of the most eminent of our Divines have applied themselves -particularly to write comments on these Catechisms, to explain their -meaning more fully, and to give the most accurate expositions of them. -These expositors are so numerous, and so well known, that I should scarce -have mentioned the names of any, if two of them, I mean Bishop Pearson -and Dr. Barrow, did not deserve to be specially recommended to the -student in Divinity, for their superlative excellence. - -Now then, by the use of our protestant Catechisms, and of the many -learned Commentators upon them, the younger clergy, as well as the more -advanced, will have such abundant materials before them, that they may, -with no great trouble, and with extraordinary benefit to themselves, -draw up a set of Sermons and Lectures to accompany their Catechetical -examinations. I say with extraordinary benefit to _themselves_; because -it is certain that he who takes due pains to teach others, teaches -himself: nor can the least prepared of our brethren be at a loss to -furnish his mind with a competent, indeed a sufficient, degree of -knowledge; so as to instruct his congregation in all the Articles of the -Church Catechism, that is, in all the necessary points of Christian faith -and practice. - -In contemplation therefore of these benefits, I recommend this mode of -catechizing, and of expounding the Catechism in occasional concomitant -discourses, to all my brethren very particularly. The children will be -trained up for Confirmation in the knowledge of the first principles of -their religion; those of riper years will be confirmed in what they had -before learnt; and the teachers of both will advance their own skill and -ability by this course of theological study. - -We shall be told perhaps by some, that this way of catechizing is the -way to fill the minds of the Catechumens with _prejudices_. And, without -doubt, what is taught them in this way is _pre-judged_ for them. But by -whom? Not by weak, or unskilful, or dishonest persons; but by men, the -ablest, the most learned, and the holiest, that have appeared in the -Christian world. Such doctrines, so derived, and, let me add, clearly -sanctioned by apostolic authority, may surely deserve the name of -_truths_, and not of prejudices. - -I am persuaded, therefore, that a Regimen, so reasonable and so salutary, -will recommend itself to your special notice, as the likeliest means of -putting some stop to the licentious principles of the times. I will -not suppose that your zeal to do good can be, at such a juncture, less -operative, than that of others to do mischief. In a word, by adapting a -set of clear, plain, earnest, and scriptural sermons to the authorized -office of catechetical examination, we shall provide, at once, that our -Congregations be _instructed_ in the right way; the way which the wisdom -of the Church prescribes; and that we ourselves be duly qualified to -_impart_ that instruction. - -The Grace of our Lord Jesus Christ, and the love of God, and the -fellowship of the Holy Ghost, be with you all. Amen[49]. - - - - - APPENDIX: - - CONTAINING - - FOUR OCCASIONAL TRACTS - - ON - - DIFFERENT SUBJECTS AND OCCASIONS. - - - - - OCCASIONAL TRACTS, - - CHIEFLY - - CONTROVERSIAL. - - - - -_ADVERTISEMENT._ - - -_The controversial Tracts, which make up this Volume, were written and -published by the Author at different times, as opportunity invited, or -occasion required. Some sharpness of style may be objected to them; in -regard to which he apologizes for himself in the words of the Poet_: - - ——Me quoque pectoris - Tentavit in dulci juventâ - Fervor—— - ——nunc ego mitibus - Mutare quæro tristia. - - R. W. - - - - - REMARKS - - ON - - MR. WESTON’S “ENQUIRY - - INTO - - THE REJECTION OF THE - - CHRISTIAN MIRACLES - - BY THE HEATHENS.” - - FIRST PRINTED IN 1746. - - - - -ADVERTISEMENT - -IN 1746. - - -The following Remarks were drawn up within a few weeks after the -publication of Mr. Weston’s Book; but without any intention of printing -them at that time, when it was conceived not unlikely that some more -elaborate Answer might come out. But nothing of that kind appearing, and -it being now no longer probable that there is in fact any such design, -the Author has been induced to review his papers, and to give them, -with some small additions and alterations, to the Public. How far that -_Public_ will esteem itself obliged to him for having suppressed them -thus long, he presumes not to say; but believes himself well intitled to -the thanks of the learned _Inquirer_, as having _still_ this merit, that -he is the FIRST who has paid his respects to him. - - - - - REMARKS - - ON A LATE BOOK, ENTITLED, - - AN ENQUIRY - - INTO - - THE REJECTION OF THE - - CHRISTIAN MIRACLES - - BY THE HEATHENS. - - - - -REMARKS ON A LATE BOOK, &c. - - -The Writer of the _Inquiry into the Rejection of the Christian Miracles -by the Heathens_[50] having, as he is well assured[51], an undoubted -claim to one of the two reasons for making a work public, _that what -it contains_ SHOULD _be new_, and not willing that so uncommon a merit -should be thrown away upon his reader, is careful to advertise us of this -point himself, and accordingly flourishes upon it with much apparent -alacrity and satisfaction through a great part of his Preface. For, not -content with this bare assertion of his claim, he grows so elate, as to -wonder this important theme should be reserved for him[52], and that no -sagacity of former times had been blessed in the discovery. Nay, lest his -very Patron should neglect him, or as if he suspected my Lord might look -no farther than the Dedication, he scruples not to mention even there -the excellency of his work; and is very frank in declaring his own _good -opinion_ of it[53]. - -An exordium like this, we know, is generally inauspicious. However, -it may serve to one end, not the least considerable, it may be, in an -author’s views, to engage the public attention. For it is indeed but -natural to inquire into the peculiar merit of a work that could inspire -its writer with such boasts, and fill a place in it, till now sacred to -a real or pretended modesty, with such unusual confidence and triumph. -And this, we are told, consists in _the discovery of a new solution of a -difficulty about miracles[54], which had long perplexed the Inquirer more -than all the rest put together_. For, taking into his consideration the -argument for the divinity of our holy Religion, as arising therefrom, -_he could not help thinking it extremely odd, that such numbers of men, -for so long a time, could reject what to Christians in general, and -himself in particular, seemed to be of so great weight_[55]. And the -embarras he was under from this difficulty put him _upon looking for -some solution of it amongst the variety of authors on this subject, both -ancient and modern_; but to no purpose, it seems, till the felicity of -his own genius had struck out a new route, and led him to seek it _in the -low opinion which the heathens entertained of miracles_. - -And now the whole discovery is out; and, to say the truth, is every way -so surprizing, that an author of less modesty than ours had assumed a -still farther merit upon it. For, wherefore else should he rest in the -honour of a new _solution_, when the _objection_ itself is _his_? And -surely at this time of day, when every species of hostility has been -tried, and the whole armoury of the enemy been exhausted in the service, -it must be deemed a higher praise of _invention_ to have furnished new -arms, than to counteract the use of them. Nor do I pay the author too -great a compliment in supposing the objection _his_, since he fairly -owns _it has always been passed over_[56], which, in an age like this, -when every difficulty relating to Revealed Religion has been sedulously -urged, and honestly examined, is in effect saying it was never _started_. -And, indeed, this is so much the case, that, instead of dreaming of any -objection from this quarter, Christian writers have universally agreed -in representing the quick and speedy conversion of the heathen world, as -an undeniable evidence of its divinity. And, for the truth of the fact, -they appeal to the testimony of the heathens themselves complaining of -the enormous growth of the _new sect_; which had spread itself over at -orders and degrees of men, insomuch that their altars were neglected, -and the temples of their gods left in a manner desolate[57]. Nay, the -Christian apologists, we know, braved them to their very face with the -incredible progress of Christianity[58]. And thus, instead of its being -true, as the Inquirer candidly insinuates, _that there was something so -exceedingly perplexed and intricate in the subject itself, or something -so critical and dangerous in the solution of it, that it was always -thought proper to be kept from view_[59], nothing, on the contrary, -can be more evident than that there is no difficulty to be accounted -for at all; or, if some more forward projector should affect to make -one of it, the pretence might easily, and without any danger, admit a -_solution_. So that, upon the whole (if a dealer in novelties were not -too much disgraced by so _stale_ an allusion), one should be apt to -regard the learned writer as having been pushed on to this Inquiry by -much the same spirit as, in an evil hour, led the valorous Knight of -_Manca_ out upon his rambles. For, struck with the conceit of his own -superior prowess, and considering withal the loss the world might sustain -by his not appearing in it, he marched forth into the land of Religious -Disputation, in quest of adventures; where, finding no _real_ objections -to encounter, he was determined however to create _imaginary_ ones, and -so, converting the next innocent thing he came at into a monster, laid -out his whole strength and force in the combat. Where too the success -of the adventurers is not unlike. For the difficulty, if it be one, -is much too hard for the abilities of our Inquirer; as, whatever his -antagonist was, the unlucky Knight had always the worst of it. For, in -examining the other part of the author’s discovery, his answer to the -supposed objection, we shall find that as he set out with a difficulty -without grounds, so he will salve it by a fact without proof. And this, -it will be owned, consistently enough: for, where a phantom only is to -be engaged, the hero but exposes himself that goes against it in _real -armour_. - - ——Frustra _ferro_ diverberet _umbras_. - -But let us hear the fact itself. It is maintained then as the basis of -the Inquirer’s whole work, _that the heathens in general had a very low -opinion of miracles; and that this was not put on by them to serve some -particular purposes, but was really a principle that influenced their -actions on the most interesting and trying occasions_[60]. The Inquirer -has more than once[61] expressed his apprehensions that the _novelty_ of -his doctrine would, at least with many of his readers, be a prejudice -against its reception; but not once, that I can find, does he appear -to have entertained any the least distrust or concern about the truth -of it. And yet the public will be apt to think this the fitter object -of his fears. For, allowing the utmost weight and force to the several -testimonies he has put together, the whole amount of their evidence is -this:—_that a few particular persons, many of them under inveterate -prejudices against Christianity, expressed but a low opinion of miracles, -which they knew to be_ FALSE, _or of certain_ REAL _ones, which they -did not believe_. And where is the wonder? Or how has the Inquirer, with -all his sagacity, been able to collect a proof of the _low opinion of -miracles amongst the heathen in general_ from the unavailing evidence of -such witnesses? For, is it strange that the Roman præfects[62] were not -the immediate converts of Jesus and Paul, on account of the wonders said -to have been done by them? If the Inquirer believes such testimonies to -his purpose, I will engage to furnish a long list of them, even as many -as there were unconverted heathens, who had the means and opportunity of -informing themselves of the truth of his history. Is it remarkable that -the miracles of one impostor[63] are not spoken of with _much_ esteem by -writers, who were not delivering the popular opinion concerning them, and -who had plainly too much sense to believe them themselves? Or is it so -much as _true_, either of him, or the others he mentions, that they were -then negligently treated by their professed admirers and encomiasts[64]? -Or, were it _true_, could any thing more be collected from it than that -the miracles imputed to them were too trifling in themselves, or too -weakly supported, to be believed? - -But we have not yet done with the writer’s negative testimonies. For he -thinks _that_ of _Marcellinus_ should not be passed over; though the -most he can make of it is, that the historian _dissembles_ a miracle[65] -wrought to the utter confusion of his Master, and _relates an event, -which he was not at liberty to confute_. - -What comes next is indeed _positive_, but still less to the writer’s -purpose. We can scarce think him serious, when he would urge the -testimony of Hierocles, Celsus, and Julian, the avowed and virulent -opposers of Christianity[66], as an evidence of a general contempt -of miracles in the heathen world. Nor has he better luck with his -philosophers. For, is the opinion of a few atheistical speculatists[67], -and perhaps one or two more of better fame, of the least weight in -deciding this matter; especially when it is plain, from the very passage -referred to[68], that they saw through the imposture of the heathen -miracles; and rejected them _merely_ on that account? Can his Ægyptian -Gymnosophists, piqued, as they were, at the reputation of the Indian -miracles[69], and yet, in effect, confessing their esteem of them by -pretending to work such themselves, can these witnesses be thought -deserving the least credit? Above all, is the wonder-working _Apollonius_ -brought in to disclaim miracles, and that too in a passage intended -only to express his contempt of some fooleries in witchcraft[70]? But -what the _philosophers_ could not do for him, the _law-givers_ he -resolves shall, and therefore brings in a long list of sages[71], all -of them, as he thinks, concurring to establish this point. But how? -Why, in his _negative_ way of witnessing, _in their making no pretence -to miracles_—that is, as every body sees, in their making no pretence -to what they _durst not_ counterfeit, or _did not_ want; and when it -is certain they _did pretend_ to them in the only safe way of a secret -intercourse and communication[72]. But the cause is growing still more -desperate. For, are the Christian Apologists to be charged with this -_evil principle_[73]? and that only for maintaining, in their occasional -disputes with the heathens; what the ablest Divines have ever done, and -still continue to maintain, the insufficiency of miracles _alone_, and -if taken _by themselves_, to establish the divinity of any revelation? -an opinion founded, as it should seem, on the express testimony of Jesus -Christ[74]; or, if _false_, which has not been made appear, excusable -enough in their situation, when _real_ miracles were owned to be in the -power of evil spirits, or when at least the general prevalency of this -persuasion amongst their heathen adversaries might render it expedient -for the Christian writers to argue on the concession of it. But, ill as -this treatment is, the venerable Apologists have no cause of complaint. -They share but the same fate, as ONE much their better. For, the -_dignity_ of the writer’s witnesses, whatever becomes of their _evidence, -is still increasing_[75]; and having made free with the _Fathers_ of the -Church (for I say nothing of his _Jews_, not only because he confesses -them nothing to his purpose[76], but because, if their evidence has -any weight at all, it _determines_ the contrary way[77]), having, as I -said, made free with the _Fathers_ of the Church, he next claims the -sanction of an _Apostle_. Has then the Inquirer one _sure_ and _certain_ -retreat? And is his novelty at last, all spent and wearied as it is, -to elude our hopes by finding refuge in the sacred writings[78]? So -indeed he would persuade himself or his readers. And this, it must be -owned, is _no novel practice_. It is ever the last expedient of a sinking -cause, when forsaken of all human help, and fearing the just vengeance -of indignant reason, to strive to support itself by laying hold on the -altar. But the Scriptures are no _sanctuary_ for falshoods. We shall -therefore esteem it no irreverence to approach the holy place, and, as -we are instructed in a like case, to take the _fugitive_ from it. The -case appears to have been this: In the Apostle’s design of breaking -an unchristian faction in the Church of Corinth, which had arose, it -seems, from a vain ostentation of human science, his business was to -discredit their misapplied learning with the people, and to check the -arrogance of these _perverse disputers_ themselves. To this end, he sets -himself to shew that it was not on account of any advantage of skill in -human learning or eloquence that God was pleased to make choice of the -preachers of the Gospel; but that, on the other hand, he rather chose -the _foolish_, i. e. the illiterate and uneducated, the better to expose -the weakness of human wisdom, and to display, with greater force, the -power and excellency of the _Cross of Christ_[79]. And this, he proceeds -to observe, is but agreeable to the general œconomy of God’s providence, -which doth not conform itself to our views of fitness or expediency; but -most commonly by the choice of such instruments and means as to us seem -_unfit_ or _inexpedient_, _destroys the wisdom of the wise, and brings -to nothing the understanding of the prudent_[80]. A remarkable example -of which method of dealing with mankind, continues the Apostle[81], we -have in the dispensation of the Gospel, _introduced_ in such a manner, -and _established_ by such means, as both to _Jew_ and _Gentile_ appear -absurd and unaccountable. _For the Jews ask after a sign_, i. e. look -for an outward ostentatious display of worldly power and pre-eminence -going along with, and attending on the Messiah; and, under the influence -of such prepossession, make that a _sign_ or test of his coming, and -even refuse to acknowledge his Divine mission without it[82]. Whilst the -Greeks, on the contrary, seduced by the charms of a studied eloquence, -or inslaved to the tenets of a conceited philosophy, require the Gospel -to be preached in agreement to their notions and prejudices; and reject a -Redeemer, whose method of salvation is not conformable to the conclusions -of their schools, and whose doctrine is unadorned by the graces of their -learning. Whereas, in fact, proceeds the Apostle, our commission is -to publish, in all plainness, a religion to the world, fundamentally -opposite to the prejudices of both. For its main doctrine, and on which -hangs all the rest, is that of a _crucified Saviour_; which therefore, -as being offensive to the fond hopes and expectations of the Jew, and -not suited to his ideas of the _Divine power_ and greatness, is to him a -_stumbling-block_: And being a method of salvation neither agreeing to -their conceptions of the Divine _wisdom_, nor set off with the colours -of heathen wit, is to the Greeks _foolishness_. Though yet it is to both -these _Jews and Greeks_, when rightly instructed in the ways of God’s -Providence, _both the power of God and the wisdom of God_[83]. Thus we -see, at length, what the writer’s sacred authority is come to; which, -having no foundation but in the groundless comment a mistaken passage is -thus easily overturned and confuted. For from hence it appears, that the -Apostle, far from attesting his whimsy of _the low opinion of miracles -amongst the heathens_, does not so much as of Miracles at all: or, if he -must be made an evidence in the cause, gives judgment against him; as -plainly enough expressing his opinion, that it was not a _contempt of -miracles_, but the _conceit of wisdom_, which made the great difficulty -to converting the Pagan world. - -And now having dispersed his _cloud of witnesses_ (which, unlike the -_sacred_ one it would seem to resemble, instead of illustrating and -reflecting a fuller light on the _fact_ it surrounds, serves only to -obscure and conceal it) having shewn, I say, if not the falshood of his -_fact_, at least the insufficiency of his _evidence_ to support it, I -might fairly dismiss the remainder of his book without any confutation; -the following chapters, as he tells us, being intended to account for -this fact, which he presumes to have fully established. But, as he -appears unwilling to rest the whole of his cause on the merit of so -slight an evidence, and has therefore engaged for a further confirmation -of it in the following pages[84], it will be proper to collect in a few -words, what additional evidence may arise from that quarter: And in doing -this, I shall think it sufficient to examine, not his premises, but -conclusion; and so, leaving him in full possession of his _facts_, to -argue with him, in agreement to the design of these slight sheets, on the -weight and force of his deductions. And here, - -1. Allowing him to have proved _the vanity of the heathen pretensions -to miracles_, c. iv. v. vi. in the fullest sense he can wish; and -that no _real wonder_ was ever wrought, or _oracle_ delivered, by any -of the numerous pretenders to either, what will the author say is the -proper inference from it?—That therefore the heathens _could_ not but -have a low opinion of miracles? That, indeed, would be to his purpose; -but nothing can be less supported. For were not such miracles and -oracles at least generally believed? Or, if several impostures were -detected, does the author imagine that such detection would utterly -sink the credit of all future miracles[85]? A writer, so skilled in the -workings of superstition, and who appears to have taken much pains to -pry into the dark corners of humanity, ought to know, that the passion -for wonder is a foible too _intimately_ connected with our nature to be -thus easily driven out from it. And the history of mankind gives the -strongest confirmation of this, in relating, as it does, notwithstanding -the presumed effect of such discoveries, the very ready reception, -which Miracles have ever met with. The truth is, the Inquirer might as -well have set himself to prove _the vanity of the Popish pretension -to miracles_, and then have inferred, from the frequent detection of -impostures amongst them, that therefore the Papists cannot but have -_a very low opinion of miracles_. This, I say, had been as logically -inferred; and yet, I believe the first traveller from Rome, or next -account he should look into of Italy, or Spain, would infallibly spoil -the argument, and confute his conclusion. And, to do the author justice, -he seems not unconscious of this, when, after all the learned pains he -had taken to establish this point, he allows, _that though his argument -had shewn, what little reason the heathens had to think, that miracles -had ever been wrought amongst them at all, yet it does not of consequence -follow, that they would certainly make use of the light, that was held -out to them_; but observes, _that whether they did or not, their esteem -of miracles will be but little increased; for if ever they were alarmed -by an appearance, which they could not tell how to account for, or -over-borne by the weight of such testimony, as they could not tell how to -invalidate, the principle of magic was one general recourse_. - -2. His strong-hold, then, we see, at last, is Magic. We shall follow -him therefore one step further, and try if we cannot dislodge him -from it. The fact conceded to him is, _that the persuasion was pretty -general in the heathen world, that by means of magic, that is, of certain -superstitious rites, and sacrifices, and by certain words and invocations -of dæmons, many things could be done exceeding the power of man; and that -accordingly many seeming miracles, wrought amongst them, were imputed -to this power of magic_. But then to infer from hence, as the Inquirer -would have us, that therefore the heathens under the persuasion of these -principles, must necessarily entertain a very low opinion of _all_ -miracles, is sure concluding too fast. For, though I could admit this -to be a tolerable reason for the rejection of _some Pagan_ miracles, -it does not, we see, at all affect the _Christian_; which _only_ are, -or ought to be, the concern of his book. So that the argument, fairly -stated, confutes itself. For it stands thus: The heathens conceived -many miraculous appearances, produced for some _trifling_ or _noxious_ -purpose, to be in the power of certain persons, acting under the power of -_bad dæmons_[86], and by the means of certain _magical, and superstitious -rites_.—THEREFORE they of necessity entertained a low opinion of _all_ -miracles, though wrought by pawns, claiming their power and pretensions -from _God_ himself, for purposes the most _momentous_ and _benevolent_, -and without the interposition of _any_ sacrificial or superstitious -rites[87]. But this is not all: We learn from the history of the -propagation of Christianity, that in certain places (and who can doubt -in all where the pretended powers of magic were opposed to the genuine -workings of the Spirit of God?) such methods were used by Christ and his -Apostles, as were sufficient to manifest the difference of their miracles -from those of magicians, and to assert the divinity of their mission, in -the very judgment of the magicians themselves[88]. And this, as it seems, -always with such illustrious evidence, as to render it inexcusable in -those, who had the opportunity of seeing and examining the difference, to -remain unsatisfied of it. For I cannot but think it worthy the Inquirer’s -regard, though no _novelty_, that the Heathen charge of _magic_, was -but in other words the Jewish accusation of _Beelzebub_; either of them -the genuine result of pure unallayed malice, and, concerning which, our -Saviour’s determination is well known. And therefore when the learned -writer contends, that the Heathens had a low opinion of miracles in -general, on account of the supposed power and efficacy of charms, and -magical incantations, he might with equal reason here have taken upon him -to shew, that the Jews also had it low opinion of miracles in general on -account of the supposed power of their diviners, and sorcerers, of which -we likewise bear much amongst them, and from their ascribing, as we know -they did, many miraculous effects and operations to them: an opinion, -which, I presume, the learned writer will not find it to his purpose to -maintain. - -3. As to the author’s argument from the _multiplication of the Heathen -Gods_ (which is the only remaining part of his book I think myself -concerned in[89]) if he means to conclude from it, that in consequence -of the multitude of pretended miracles, flowing from such belief, -miracles themselves must of necessity _lose their force, and sink in -their esteem_[90], it is very frivolous, and admits an easy answer. For, -besides its inherent weakness of bad logic, in concluding from a cause -of possible efficiency to a _certain_ effect, it has the misfortune, in -common with his other reasonings on this subject, to be confuted by plain -matter of fact. And, for his satisfaction in this point, I refer him once -more to the case of the Romanists; who, notwithstanding the multiplicity -of their saints, all of them dealers in miracles, and swarming in such -numbers as to equal, if not exceed, the rabble of Pagan divinities, -do not yet appear to have contracted from thence and disrelish, or -disesteem for miracles. The truth is, the whole additional evidence -arising from the main of his book in confirmation of his pretended -fact, _that the Heathens entertained a low opinion of miracles_, is so -very inconsiderable, that, as we now see, it hardly amounts to a bare -probability. For, after all, the reader will perhaps incline to think, -contrary to what the learned writer directs him, that such prevalency -of magic, and multiplicity of gods, is no bad proof of the esteem and -credit, that miracles were in amongst them. At least, ’tis no unfair -presumption, that a people could not be so averse to miracles, as the -author pretends, nor generally be possessed by a thorough contempt of -them, when, notwithstanding the frequent detection of _false_ miracles, -and more than one degrading solution at hand for the _true_, they -should yet be able to maintain their ground, and take such footing in -the popular belief, as to be continually affording fresh occasion to -imposture, and fresh encouragement to the dealers in this traffic to -practise on the wonder and credulity of mankind. - -2. And whoever sets out with this surmise, (which is apparently not -ill-founded) will find it greatly strengthened in observing, that of all -the reproaches cast upon the Heathen world, and of all the prejudices -objected to them by the first propagators of Christianity, this of the -contempt of miracles was not so much as once mentioned, there not being -the least hint, or remotest intimation in the sacred writings of their -labouring under any peculiar prepossession of this kind. A circumstance -perfectly unaccountable, if what the Inquirer contends for be true, since -such prepossession could not but greatly obstruct the Apostolic labours, -and make it necessary for them to bend their first care and application -that way. - -3. And it raises the wonder still higher to observe, that whilst the -Heathens escape uncensured in this respect, the Jews are severely rebuked -for their incredulity and disregard miracles[91]; where too, by the very -cast and turn of the reproof, the Heathens are to be understood as less -chargeable on this head, than the Jews. - -4. But, what has still the worst aspect on the writer’s scheme, is, that -whilst the Apostles are quite silent as to this charge upon the Gentile, -nor appear once to rank it in the list of such impediments, as retarded -the conversion of the Pagan world, they are at the same time very express -in declaring to us, what the chief of those _impediments_ were. They -in part have been already suggested[92], and were, if St. Paul may be -credited, in reality, these: 1. _A conceit of superior wisdom_ amongst -the men of letters and education[93]. And, 2. _The corruptions and gross -idolatries_ of the people at _large_[94]. - -5. But what! it will after all be asked, Is there then no truth in -what the leaned writer has advanced concerning the Heathen contempt -of miracles; and in particular, is his long detail of principles and -circumstances, concurring, as it should seem, to produce such contempt, -utterly without all force or meaning? - -This has no where been said; and the contrary is what I am now ready to -affirm. For, to do the Inquirer justice, it was upon the basis of a good, -old truth, that this wondrous novelty was erected. A fine writer[95] -will tell us what it was. “We may observe,” (says he, in accounting for -the silence of Pagan writers in respect of our Saviour’s history) “that -the ordinary practice of MAGIC in those times, with the many pretended -PRODIGIES, DIVINATIONS, APPARITIONS, and LOCAL MIRACLES amongst the -Heathens, made them less attentive to such news from Judæa, till they had -time to consider the NATURE, the OCCASION, and the END of our Saviour’s -Miracles, and were awakened by many surprizing events to allow them -any consideration at all.” We see here the ground-work of our author’s -performance, and have determined to our hands with great accuracy, how -far his general position is true, and to what extent the particular -circumstances and situation of the Heathens would in _reality_ affect -their opinion of miracles. Had the learned writer confined himself within -these limits, he would, I conceive, have had reason and history on his -side, and, whatever alarm he may be in _from the froward and contentious -spirit of party in religion_, no _enemies_ to oppose him. But then this, -it must be owned, had been saying nothing _new_: The world had lost the -benefit of a discovery, and the author, what of all things he would most -regret, the glory of INVENTION. - - - - - THE - - OPINION - - OF AN - - EMINENT LAWYER, &c. - - FIRST PRINTED IN 1751. - - - - - THE - - OPINION - - OF AN - - EMINENT LAWYER, - - CONCERNING - - THE RIGHT OF APPEAL - - FROM THE VICE-CHANCELLOR OF CAMBRIDGE, - TO THE SENATE; - - Supported by a short historical Account of - the JURISDICTION of the UNIVERSITY. - - In Answer to a late Pamphlet, intitled, - - “_An Inquiry into the Right of Appeal from - the Chancellor or Vice-Chancellor of the - University of Cambridge_,” &c. - - _Is ne erret, moneo, et desinat lacessere._ - _Habeo alia multa, nunc quæ condonabitur;_ - _Quæ proferentur post, si perget lædere._ - - BY A FELLOW OF A COLLEGE. - - - - -THE OPINION OF AN EMINENT LAWYER[96], &c. - - -The dispute _concerning Appeals_, which at present engages the attention -of the University of _Cambridge_, is apparently of such importance to the -peace and welfare of that great body; that it could not but be expected -from any one, who proposed to deliver his thoughts upon it to the world, -that he should at least have taken care to inform himself perfectly of -the merits of the question, before he presumed, in so public a manner, to -concern himself in it. - -It must, therefore, surprize the reader of a late _Inquiry into the Right -of Appeal, &c._ to find, that the writer of it, whoever he be (for as -he chuses to conceal name, I shall not take the liberty to conjecture of -it) should adventure to treat a matter of this consequence, without any -distinct knowledge of the state of the case itself, or indeed without -appearing to possess one single qualification, which is required to do -justice to it. For the question, discussed, is of such a nature, that it -cannot be determined, nor indeed tolerably treated by any one, who hath -not a pretty exact knowledge of the _History_, _Customs_, and _Statutes_, -of the University; and who is not, besides, at least competently skilled -in the _Civil and Ecclesiastical Laws_. And yet this writer, as though -nothing else was required of him, besides a confident face, and willing -mind, boldly undertakes to decide upon it, under a perfect incapacity in -all these respects. Instead of an accurate acquaintance with the Practice -and Usages of the University, it appears he had no further knowledge -of them, than what a few hasty and ill-considered extracts from the -Register had supplied him with. So far is he from being conversant in the -Statutes of the University, that he blunders in every attempt to explain -the very easiest of them. And, as to his _Law_, he has only skimmed the -surface of it for a few frothy terms, without giving the least proof of -his being possessed, in any degree, of the sense and substance of it. -This utter inability to discuss a point, he had voluntarily undertaken, -must be thought the more extraordinary in a person, who, throughout the -whole, assumes an air of authority; and though he professes modestly in -his title page to _enquire_, yet, in effect, _prescribes and dictates_ -from one end of his _pamphlet_ to the other. The tone of this disputer, -whatever becomes of his reasoning, is all along decisive; and he _does -and must insist_, as if he thought his very word of force enough to bear -down all the reason and argument, that could be opposed to him. - -Indeed the superior airs he gives himself, on all occasions, are not -without their use. For persons unacquainted, as the generality of his -readers must needs be, with the question itself, are readily enough -inclined to believe, that a person so _assured_, cannot be so entirely -_ignorant_ of the merits of it, as in fact he is. And they who know -better, cannot but apprehend somewhat from the assumed authority of a -writer, who talks so big; however his total insufficiency might, in other -respects, provoke their contempt. For my own part, I could not help -considering him as a person of eminent dignity in the University; whose -rank in it might give him a right to dictate to the school-boys of the -place; for so he gives us to understand, he conceives of _the Members -of the University Senate_[97]. In pursuing my conjectures further about -him, I was sometimes inclined to think, from the very reverend regard he -every where professeth for the Heads of colleges, that he must, himself, -be one of that illustrious body and was led to excuse the superiority -of his manner from reflecting, that a habit of governing absolutely in -his own college (for so he thinks Heads of colleges have a right to -govern[98]) had insensibly inspired that despotic style and language, -which were so disgustful, and had looked so ungracefully, in any other. -But then, again, my profound respect and esteem of that venerable order, -and my actual knowledge of the great talents, with which these reverend -personages so worthily preside in their high places, would not suffer me -to imagine, that any of their number could be _so_ unqualified to treat -a matter of a merely academical nature, as this writer had shewn himself -to be; and especially, as it immediately concerned their own authority, -which they so assiduously study, and so perfectly understand. On the -whole, I was forced to dismiss this conjecture, as having no reasonable -foundation to rest upon, and, in perfect civility and good manners -towards a set of men, for whom I have so sincere an honour, could only -conclude him, at last, to be some weak and shallow pedant; unknown and -uncountenanced by _them_; whose vanity had done him an ill turn; and -thrust him unadvisedly on a weighty office, which he had no warrant, as -he had no abilities, to discharge. - -Under this opinion, both of the writer and his performance, which, as -the reader sees, I took not up upon slight grounds, it was not likely I -should ever think of giving myself the least trouble about either; much -less that I should believe it worth the while to undertake in form, the -examination of a foolish pamphlet, which indeed, I had hardly patience -enough to peruse. The truth is, it had lain for ever unnoticed by me -among the rubbish, which of late hath so oppressed the publick, on the -subject of our academical disputes; or, at least, had been left for -some future ACADEMIC to discourse of, at his leisure; had it not been -for the _Opinions_ of two truly learned and respectable Lawyers; which -the _Inquirer_ had thought fit to intersperse, as a little needful -seasoning, in his insipid performance; and which, indeed, give it all the -real weight and authority, it can possibly carry with it to men of sense. - -The _Inquirer_, as supposing these gentlemen to afford some countenance -to the good cause, he is maintaining, thinks fit, on the mention of -their names, to drop his crest a little; and, in a lower tone of voice -than usual, affects to treat them even with some appearance of respect. -Yet this he does in so aukward a manner, as shews it was not usual or -familiar to him, to descend to such submissions; for, as the height of -that civility, which he was willing to express towards them, he chuses -to distinguish them only by the title of the _Gentlemen of the_ LONG -ROBE. What impression the idea of a sweeping train may possibly make on -the phantasy of this writer, I know not; but I, who am more concerned -about the _heads_ than the _tails_ of these learned gentlemen, should -have thought it an apter compliment to have turned our attention the -other way. Unless, perhaps, he was secretly conscious, that by a little -unfair dealing in the proposal of the _Queries_, in relation to which -their opinions were asked, their Answers themselves did no real honour -to the more essential part of a great lawyer, and so far willing to pin -the credit of them intirely on their _gowns_. In plain truth this was -the very case, as will appear from the _Queries_ themselves, and the -_Answers_; together with a few observations, which I shall beg leave to -subjoin to them. - -“After stating the _42d_ and _48th_ of Queen _Elizabeth’s_ Statues, some -circumstances of Mr. _A—’s_ behaviour, and that an appeal of the same -nature with his was not quite unprecedented, the two following Queries -were put, [_Inq. p. 28._] - - “Qu. I. Whether, in this case, the Vice-Chancellor and his - assessors have not acted solely under the _42d_ Statute; _de - Cancellarii Officio_; and whether any appeal can lie against - the suspension of _A._ by virtue of that Statute? or whether - this case must be deemed one of the _causæ forenses_, and - of consequence subject to an appeal by virtue of the _48th_ - Statute, _de Causis Forensibus_? - - “Qu. II. Whether, if in the case above stated, the said _A—_ - hath a right to appeal from his suspension; the same right - of appeal will not follow to every delinquent scholar, who - shall be punished a trifling mulct or piece of exercise by the - Vice-Chancellor?” - -_After stating_, says he, _the 42d_ and _48th Statutes_, &c. Whence it -appears, that no other evidence was laid before the Lawyers, with regard -to the right of appeals, than certain extracts from Q. _Elizabeth’s_ -Statutes: Which was not the most certain method of obtaining an accurate -decision. For, though the Queen’s Statutes alone, as we apprehend, afford -_sufficient_ evidence of our right, yet they are by no means, as will -presently be seen, the _whole_ evidence. - -But, waving this consideration, let us come directly to the _Queries_ -themselves. The _first_ is a master-piece in its kind, and may be of use -to instruct future querists, how to propose their doubts in the most -convenient manner. - -For instead of asking the Lawyers, whether the powers, given in the _42d_ -Statute, are subject to appeal, the question is put to them, whether in -suspending Mr. _A—_ they had acted under that Statute? Again; instead -of inquiring whether the _jurisdiction_ given in the _two Statutes_ be -the same or different, the Query is (on supposition of a difference) to -which class of tryals Mr. _A—’s_ case belonged? In short, the Lawyers -were made to believe, that this was the main point in dispute, whether -the case before them was of a _criminal_ or (as the _Inquirer_ expresses -it) of a _forensic_ nature. - -It would have been hard indeed if a design so well laid, and so artfully -conducted, had failed of success. Accordingly, we find both the Lawyers -expressly declaring, that the case in question belonged to the 42d -_Statute_, and from thence seeming to infer, that an appeal is not to be -allowed. - -Answers to the Queries. - - “To Q. I. I am of opinion, the Vice-chancellor’s authority in - the case above stated is well founded by the 42d Statute, _de - Cancellarii Officio_, and that the Vice-chancellor and his - assessors acted under that Statute; and that this case does not - fall under the 48th Statute. And I am of opinion that an appeal - does not lie in the present case. - - “To Q. II. This in effect is answered by what I have said upon - the first Question. And if an appeal might be allowed in the - present case, it would be of most fatal consequence to all - discipline in the University; since it would take away all - distinction between the two Statutes; and every scholar, who - should fall under any censure or punishment inflicted by the - Vice-chancellor, might have his appeal; and the 42d Statute - would be entirely of no effect. - - “_Dec. the 12th, 1750. W. N—._” - - “To Q. I. Upon consideration of the two Statutes above recited, - it seems to me that the first was calculated to give a - jurisdiction and power to the Chancellor, or, in his absence, - to the Vice-chancellor, to interpose in criminal matters, _i. - e._ in matters relating to discipline: the latter gives a - jurisdiction or cognizance in civil matters, _i. e._ matters of - controversy concerning civil rights: and therefore the first - gives power, _contumaces, &c. suspensione graduum, carcere, aut - alio leviori supplicio judicio suo castigare_: by the latter, - power is given to determine _causas et lites_, _viz._ _causas - forenses_, for that is the title of the Statute. As to the - first, I think that the jurisdiction is final in the first - instance: for his power is _judicio suo castigare_; and it must - necessarily be so, for immediate imprisonment seems to be one - of the punishments which he may inflict against which there - can be no appeal, for it may be executed before there can be - any appeal. As to the other, _viz._ the civil jurisdiction, - there the statute requires speedy determinations; but gives an - appeal from his sentences in _foro_, and prescribes the manner - of appealing. Upon these principles, I think that no appeal can - lie, the suspension of _A—_ being grounded, I think, on the - Statute _de Cancellarii Officio_; and that this is not _causa - forensis_ within the latter Statute. - - “To Q. II. If all offences against the Statutes are punishable - by this Statute, the punishments for the _minora_, as well as - the _majora delicta_, would be appealable; which I think would - be absurd. - - _Linc. Inn, Dec. the 13th, 1750. R. W—._” - -It is seen that both these opinions rest on one common foundation, _viz._ -that the 42d _Statute_ gives authority in none but _criminal_, the 48th -in none but _civil_ causes. Now if this support shall appear to be -wholly imaginary, all that is built upon it must fall to the ground. Let -us proceed then to examine the Statutes themselves; or rather simply -to represent what is contained in them. We shall have no occasion for -nice distinctions, or remote inferences; the plain literal sense of -the passages to be cited will overthrow at once the principle we are -opposing; will afford such an evidence as cannot be resisted, until a -method of interpreting shall be found out, wholly independent on the -received rules of Criticism and Grammar. - -The 42d Statute is entitled _De Cancellarii Officio_, and contains -an enumeration of the various powers conferred on him by the -University. It gives him a right _to hear and decide controversies_; -_to call congregations_; _to give and refuse degrees_; _to punish the -transgressors of the Statutes_; _to see that the University officers do -their duty_; _to inflict censures on some particular sorts of offenders -therein named, in some cases with, in others without, the consent of -the Heads_; _to give or refuse leave to Members of the Senate to go out -of a Congregation before it is ended, and to impose a mulct on those -who depart without leave_; _to require the presence of regents and -non-regents at Congregations and_ Conciones ad clerum, _and to punish -the absent_; and, lastly, _to make new Statutes, with the consent of the -University_. - -Now I think I may safely refer it to any reader, whether the single -design of this Statute was to convey authority in _criminal causes_? or, -whether it be not manifestly an enumeration of the various branches of -the Chancellor’s power, intended to give, at once, a general view of the -whole? - -If any one shall think that the administration of _civil_ justice is not -here included, I must desire him to read again the very _first_ clause. -_Cancellarius potestatem habebit ad_ OMNES—_controversias—tum audiendas -tum dirimendas_. Nothing sure but the most outrageous zeal for a -desperate cause can make any one affirm that the word _controversias_ is -necessarily confined to the _trials of offenders_. But, if not, then the -Statute gives jurisdiction of both sorts, in civil as well as criminal -causes. - -With as little foundation has it been asserted that the jurisdiction -given in the 48th Statute relates only to _civil causes_. The single -ground of this assertion is the title of the Statute, _viz. De Causis -Forensibus_. It happens that a certain set of men, by endeavouring for a -long time to deceive others, have in the end deceived themselves. For I -would, in charity, suppose them to be sincere, when they translate _causæ -forenses_, _causes between party and party_. It is true, no such use of -the words can be found in ancient authors, or, in what might have been -more convincing to them, modern Dictionaries. But what then? Admitting -that a school-boy would have construed these words _trials in court_, -or _public trials_, yet this sure cannot be alledged as a precedent to -grave and wise men: much less can it be expected they should reverence -quotations drawn from heathen writers, who had no idea at all of the ways -of supporting discipline in an University. - -But if the _title_ of the 48th _Statute_ will not confine the -jurisdiction it gives, what shall we say to the Statute itself? It -begins with these plain words, never afterwards restrained or limited, -OMNES _causæ et lites, quæ ad Universitatis notionem pertinent, tam -Procancellarii quam Commissarii judicio subjiciantur_. If this clause -be not general, I should be glad to know whether a general clause be -possible? whether any words can be invented of sufficient extent to -include trials of every sort? But it is not indeed to be thought strange -that the same profound critics, who would confine _omnes controversiæ_ -to _criminal_ causes, should confine _omnes causæ et lites_ to _civil_ -causes only. - -After all, I have a good mind to give up this point, for the sake only -of trying the experiment, what advantage can be made of it: Let it, -then, be supposed that the jurisdiction given in the 48th _Statute_, and -the appeals allowed in it, belong only to _civil_ causes; and let it -be further supposed that the 42d Statute relates merely to _criminal_ -causes. What will follow? That the Queen’s _Statutes_ allow no appeals, -for _that the omission in this Statute amounts to a prohibition_? Nothing -can be wider from the truth than this conclusion. For, 1st, the powers -given to the Chancellor may not be exercised in an arbitrary manner, but -in strict conformity to the customs and privileges of the University: -If this restriction were not always to be understood, the Chancellor -might confer _degrees_ by his _sole_ power; for no mention is made in -the Statute of the consent of the University. The powers, then, here -given to the Chancellor are to be _limited_ by the known rights of the -_Senate_; and among these rights no possible reason can be given why that -of _appeals_ should not be included: a right (as will presently appear) -of very great antiquity, perhaps not less ancient than the University -itself. 2dly. The very same clause which impowers the Chancellor to -judge _omnes controversias Scholasticorum_, that is (as we are now to -render the words) _all offences committed by Scholars_, requires him to -judge _secundum jus civile et eorum privilegia et consuetudines_; and -consequently to judge not finally, but under an obligation of having his -sentence _re-examined_ on an appeal made to the University. - -There is another argument in Mr. _W—’s_ opinion, which seems indeed at -first sight, to be more specious. He observes that the Chancellor is -to punish _contumacy_ and some other _offences judicio suo_, and seems -to think these words might be intended to prevent _appeals_. But the -learned person must excuse my differing from him also upon this head. The -Queen’s Statute _De Off. Cancell._ is copied, with some alterations, from -a Statute upon the same subject in the _first_ collection, she gave the -University; as that was _verbatim_ from one of King _Edward’s_. In this -Statute the Chancellor was empowered to punish _judicio suo et assensu -majoris partis præfectorum collegiorum_; that is, he was appointed -_judge_, they _assessors_. But the latter Statute of Queen _Elizabeth -distinguished_ these punishments into two sorts, regard being had to the -importance of the punishments themselves, and to the rank and condition -of the offender. In causes of less moment, and towards offenders of -inferior rank, the Chancellor was to proceed _judicio suo_; in others, -_non sine consensu præfectorum collegiorum_. These _two_ clauses being -so manifestly _opposed_, we cannot surely mistake, if we interpret the -former _by his sole judgment_, or _by his single authority_; and suppose -that nothing further was intended than to enable him to pass sentence, -_without_[99] the concurrence of the Heads; a circumstance which will -never shew that his decision ought to be _final_. - -There is one point more in which I cannot help dissenting from the -gentleman last named. He seems to think there can be no appeal from -a sentence of imprisonment; because such sentence is to be executed -_immediately_. But I need not observe to so good a judge, that an appeal -_apud acta_ may suspend this execution; and he has not favoured us with -his reasons why this manner of appealing may not be allowed (as it always -has been allowed) in the University. - -As to the _second Query_, it is a doubt altogether superfluous; and -seems to have been proposed for no other reason than to obtain opinions -concerning the _expediency_ of appeals; which is not surely a point of -_law_. The learned gentleman, who has declared his sentiments on the -question, must therefore pardon us if we do not receive them with the -same deference, as if the subject had fallen within the proper limits of -his profession. - -But I think it unnecessary to dwell any longer on these _Queries_, or -the _Answers_ to them; since it is clear that the learned persons were -abused by a partial and unfair representation of the case; of which had -they been fully informed, as they should have been, by laying before -them a just view of the question in debate, and by furnishing them with -the proper materials for decide upon it; there is no reason to doubt -that persons, so eminently qualified to judge of all disputes of this -nature, would have given much more satisfactory opinions about it, and -such as the University might safely admit, as decisive in the present -case. And I think myself authorized to say this the more confidently, as -it luckily happens that the _proper_ Queries concerning this very point -were, some years ago, put more honestly by a very excellent person, at -that time Vice-chancellor of the University; and therefore answered very -_differently_ by the greatest Lawyer[100] of this or any age; from whose -decision though there lies an appeal, yet his sentence never _was_, as -indeed no good man had ever cause to wish it _should_ be, reversed. - -These Queries, together with the Answer of this great person to them, -I purpose laying before the Reader, as a full and perfect confutation -of all that has been yet advanced against the _right of appeal to the -University_; and carrying with it more authority than any thing which -the most knowing academical advocate could possibly say for it. But, that -the reader may come the better prepared to judge of the merits of his -determination, and as some further support to it, for the satisfaction of -such as are unacquainted with the state of the case itself, I have judged -it not improper, in the first place, to draw together _a brief historical -account of the jurisdiction of the University_; collected from authentic -monuments, which are well known to such as are versed in academical -matters; and which, if there shall be occasion, will be produced at large -in a more proper place. - -The University of _Cambridge_ was possessed of a jurisdiction over its -own members, as _clerici_, many years before _any_ was granted to it by -charter from the Crown. This jurisdiction, being ecclesiastical, seems to -have been originally derived from the Bishop of the diocese. The causes -cognisable by the University were chiefly causes of correction; the rule -of proceeding in the Court was the ecclesiastical law, and Statutes -of their own making, consonant to that law. The censures inflicted -upon offenders were either ecclesiastical, _viz._ _excommunication_, -_suspension_, &c.[101] or such as were appointed by the Statues for -particular crimes; and the names of _places_, _offices_, _pleaders_, the -same as are used in Ecclesiastical Courts to this day. - -This jurisdiction was not usually exercised by the University in its -_collective_ capacity. But a particular officer was empowered to exercise -it, under the name of _Chancellor_; who as _official_[102], acted by -an authority derived to him from the University, was accountable to -them for the use of it, and liable to have his acts annulled at their -discretion; every person who thought himself aggrieved by the Chancellor -being at liberty to apply to the Body for redress. - -When an _Appeal_ was brought before the University, they usually -authorized Delegates to hear and judge it, as was agreeable to the -practice in other Ecclesiastical Courts. - -The jurisdiction here described was not originally independent; for no -academical decision appears to have been _final_. An Appeal always lay -from the judgement of the University by their Delegates to the Bishop of -the diocese, till the University was exempted from his authority, and -their jurisdiction made _final_ by Royal Charters, confirmed by Act of -Parliament. - -In the reign of _Henry_ III. attempts were made to carry Appeals -_directly_ from the Chancellor to the Bishop, and so to pass over the -Appeal to the University, which ought to have been an intermediate step. -But _Hugh de Balsam_, Bishop of _Ely_ (the founder of _Peter-House_), by -a rescript, dated Dec. 1264, entirely frustrated all such attempts. - -Hitherto, the Appeals to the University had been from _causes of -correction and censure_. The University was not as yet possessed of -jurisdiction in civil causes. Scholars were first allowed to implead -the burgesses and other laics of the town of _Cambridge_, in all kinds -of personal actions, before the Chancellor of the University, _anno_ -33 _Ed._ I. From that time, the University began to acquire a civil -jurisdiction, which, by degrees, was inlarged and established by grants -from the Crown in succeeding reigns. And now, in consequence of this -jurisdictions, Appeals were extended from criminal to civil causes. -Accordingly, in a rescript of _Simon de Montacute_, Bishop of _Ely_, -which bears date _16 cal. April, anno 1341_, there is express mention of -Appeals to the University in causes of _both_ kinds. For the design of -this _rescript_ is to commission the University to determine _finally_ in -all _civil_ causes, without a further Appeal to his Court; and to prevent -frivolous and vexatious Appeals from the University to him in _criminal_ -causes, by laying the Appellant under the obligation of an oath. - -This addition of _civil_ power did by no means abrogate or lessen the -_spiritual_. We find, in the reign of _Hen._ VI. that all sorts of -ecclesiastical authority were adjudged to belong to the University, -by the Prior of _Barnwell_, the Pope’s delegate; and it was then made -appear, that all these branches of power had both been claimed and -exercised time out of mind. It is certain, the _probate of wills_ hath -at all times belonged, and still belongs, to the University. The power -of _excommunication_ was exercised as late as the reign of _Hen._ VIII. -and the power of _absolution_ is exercised at this day. This ceremony is -constantly performed on the concluding day of each term. And here, to -observe it by the way, gentle Reader, a goodly and reverend spectacle it -is, to behold the spiritual Head of our University spreading his paternal -hands, like another Pope, over his erring and misguided flock, who, in -all humility, receive his ghostly absolution on their knees. - -It is true, the new objects of litigation, introduced by the royal -charters, occasioned an alteration in the _Law_ of the University. For -the ecclesiastical laws did not suffice for the decision of controversies -about civil rights, particularly contracts between scholars and townsmen, -and breaches of the peace. From the time, therefore, that these new -causes came before the Chancellor, to the reign of _Edward_ VI. his Court -was directed, as our Spiritual Courts are now, by a mixed kind of law, -made up of canon and civil law[103]. Yet this must not be understood -without restriction. For the University, like other corporations, had all -along a power of making _local Statutes_; and not unfrequently particular -_usages_ acquired the force of Statutes, from long continuance. - -But whatever changes were made, either by express Statute, or in -consequence of a more extended jurisdiction, the practice of appealing -from the Chancellor to the University still continued; only, as was -observed, with this difference, that it now was allowed in civil, as -before it had been in criminal causes. - -The right of appeal which then subsisted received a fresh confirmation -from the Statutes made by the University itself. In these Statutes the -right is not only referred to and presupposed, but directions are given -in regard to the manner of exercising it[104]; which directions, till -cancelled by succeeding Statutes, established the right as effectually -as if it had been originally introduced by Statute. The times when many -of these Statutes were made cannot be fixed; but it is certain they were -collected and transcribed into the Proctors’ books between the year 1490 -and 1500. - -In the reign of _Edward_ VI. a body of new Statutes was given in a -Visitation under an ecclesiastical commission; which enjoined, among -other things, that the jurisdiction of the University should be directed -by the _Civil Law_; that is, as every one understands, a mixture of the -Civil and Canon Law; or what _Oughten_ calls _Jus Ecclesiastico-Civile_; -the same which prevails in all Ecclesiastical Courts to this day. And, -in the first year of Queen _Elizabeth_, Statutes were again given to the -University in a Visitation under a like commission; which were almost -an exact transcript of those before given in the reign of _Edward_ VI. -The right of appealing from the Chancellor to the University received no -alteration from these Statutes. For there is no change in either of them -by which such Appeals are forbidden or even restrained. Accordingly, the -practice appears to have continued to the time when Queen _Elizabeth_ -gave her _second_ body of Statutes (under the broad seal indeed, but not -by Visitors under ecclesiastical commission), which was in the year 1570. -What alterations have been made by these, or by the practice of later -times, remains to be considered. - -It is plain from several passages in Queen _Elizabeth’s_ new Statutes, -that many of the ancient Statutes and customs of the University were -designed to be continued; and in Stat. 50 we have a direction given, by -which we may understand what Statutes and customs were to be preserved, -and what not. Those only she declares to be taken away, _quæ Scripturis -Sacris, institutis nostris, istis Statutis adversari videbuntur_; of -which number the practice of appealing from the Chancellor to the -University was not one. - -There is, besides, the less reason to imagine this practice was -abolished, because, in Stat. 42, the Queen requires all causes to -be heared and determined _secundum jus civile_; and in her Charter -to the University, confirmed by act of Parliament, _secundum leges -et consuetudines suas, ante tunc usitatas_, which, as appears, were -agreeable to the _Civil Law_. This _law_ allows Appeals in cases of -correction and censure; and therefore it is _certain_ that Appeals were -allowed by Queen _Elizabeth_. - -Indeed, nothing but a clear and express prohibition could make us -imagine, that the right of appealing, a right of particular importance, -was designed to be either wholly abolished, or restrained only to civil -causes. And such prohibition, had it been the Queen’s intention to -forbid Appeals in any case, might the rather have been expected, as, in -the 48th Stat. where several directions are given concerning Appeals, -_one_ ancient usage of the University[105] in relation to them is -expressly forbidden: _nec secunda provocatio omnino admittatur_. Yet -she gives not the least hint of restraining Appeals to any particular -sorts of causes; which surely were an unaccountable omission in this -place, had she actually intended to lay them under any such restriction. -And, indeed, it is evident from a _MS._ of unquestioned authority, that -neither the Body of the University, nor the Heads themselves (some of -them supposed to have been concerned in compiling the Statutes), had -the least imagination of such restraint. What I mean is, a _MS._ in _C. -C. C. Library_, containing _some Complaints of several of the Body of -the University, in the year 1572, against Queen_ Elizabeth’s _second -edition of Statutes, and the Answers of the Heads, &c._ One of their -complaints is _the frustrating_ Appellations, by transferring the power -of nominating Delegates from the _Proctors_, in whose hands it was before -lodged, to the _Caput_; and by encreasing _the forfeit of Appeals_, from -a very inconsiderable sum to 20_s._ with an addition of 2_s._ to be paid -to the Proctor; an expence which, as was then urged by the Body, would -prevent _poor scholars injured from the benefit of appealing, having not -so much money_. What, now, is the answer of the Heads to this complaint? -Why, that, _for the stay of the quietness of the University_, it was -necessary to lay Appeals under these restrictions. Not a syllable is said -against the right of appeal itself in any case; though the complainants -had expressly set forth the importance of having Appeals unincumbered -by these limitations, for the _redress of wrongs_ in _general_. Nay, -the wrongs they apprehended are even specified; such as punishments _of -a regent in the regent-house, for modestly asking a question; or of a -disputer, for modestly disputing_; which, if we are to call them _causes_ -at all, are surely _causes of correction_. - -Nay, so far are these Statutes from _prohibiting_ Appeals, that they have -actually given the strongest sanction to this practice, by admitting the -right in very general terms, and prescribing rules for the exercise of -it. _Stat._ 48. - -The subsequent practice till of late years cannot now be known, either -from the neglect or corruption of the University _Registers_, who have -not taken care to record the proceedings before Courts of Delegates. -Only a few loose papers have been accidentally preserved, from which it -appears that Appeals were allowed in _civil_ causes, and there is no -reason to imagine they were discontinued in causes of _correction_, -as no distinction was made by the Statutes on trials between civil and -criminal causes. - -But if it were true in fact, that no Appeals had been heared between -1570 and 1725, in causes of correction and censure, yet this would not -affect the right, any more than the want of Appeals from a censure of a -_peculiar_ sort would render that single kind of censure unappealable. -For, a right extending to various particulars will not surely be lessened -from want of opportunity or inclination to exercise it in _every one_ of -them. And such disuse would be the less strange in the instance before -us, because the discipline of the University hath been chiefly supported -by censures inflicted in particular Colleges. Little of this business is -left to the Vice-chancellor; and they who know the University, and wish -well to it, will not, perhaps, desire to see more of it in his hands. - -If the supposed disuse of Appeals in criminal causes shall yet be thought -to have abolished the _right_, the opinion now to be produced will at -once remove such suspicion; even though it should not be insisted, as it -may, that this pretended prescription itself is already destroyed, by -_three_ instances of Appeals in _causes of correction_, the first of them -in the year 1725. - -But, before I proceed any further, I would beg leave to make one -_general_ observation on what hath been now advanced. It is this: A great -Civilian had expressly affirmed, “_that Appeals are always admitted in -those Courts where the civil and ecclesiastical Laws are in force, where -penance, suspension, deprivation, or any censure is inflicted as the -punishment of a fault_[106].” - -To all which the writer of _the Inquiry_ gives his entire assent: _The -observation_, says he, _is undoubtedly just_. Now the capable and -impartial reader is left to judge, whether it be not most evident, from -the _facts_ here offered to his consideration, that the jurisdiction of -the University is, in the properest sense of the word, _Ecclesiastical_; -and further, whether the _Civil_ and _Ecclesiastical Laws_ be not _of -force_ in the University Court. The dispute then is brought to a short -issue. _Appeals are_, by the full consent Of the Inquirer himself, _to be -admitted_. - -I come now to the OPINION itself; of which I will only say, further, -that it was not given by the great person hastily or negligently, but -with all the care and deliberation which so important a matter deserved: -as is clear, not only from his diligence in calling for and inspecting -the _Commissary’s Patent_, which, he clearly saw, was of moment to -the determination, but from the time he took to consider it. For the -_Queries_ appear to have been put some time before _Christmas_; and this -Opinion bears date the 18th of _March_ following. - - _Qu._ I. “Whether Appeals to Delegates by the Statute _de - causis forensibus_ are restrained to _civil causes_, in which - two parties are litigant?” - - _Ans._ The Statute _de causis forensibus_ is penned in such - general terms, that I think the Appeal to Delegates thereby - allowed cannot be restrained to civil causes only, wherein two - parties are litigant, but doth extend to causes of correction - and censure; the rather because the Appeal from the Commissary - to the Vice-chancellor is given in the same clause, and in - the same manner, with the Appeal from the Vice-chancellor to - Delegates; and the words of the Commissary’s Patent extend - as well to causes of correction and censure as to civil - causes. Now there can be no doubt but that an Appeal lies - from the Commissary to the Vice-chancellor in all cases. - The entry in Mr. _Tabor’s_ Register imports that, even in - causes of correction, an Appeal lies from the sentence of the - Vice-chancellor, when he doth not act jointly with the major - part of the Heads of houses. - - _Qu._ II. “Whether by the Statute _de Cancellarii officio_, - which binds the Vice-chancellor to proceed _secundum jus - civile_, an Appeal to Delegates can now lie in a criminal cause - against a prescription of 200 years to the contrary, excepting - only the case of _Campbell_, _anno_ 1725?” - - _Answ._ There can be no prescription in this case, because the - question depends on Statutes, given within such a space of - time, as the Law calls, _time of memory_. - - _Qu._ III. “In case the Delegates should receive an Appeal, - from the Vice-chancellor’s court in a cause of this kind, - and cite the Vice-chancellor to appear before them, what the - Vice-chancellor should do? Whether appear before them, and - appeal from the sentence of the Delegates to his Majesty in - council; or not appear, but apply immediately to his Majesty - by petition; praying a prohibition, to stop the proceedings of - the Delegates?” - - _Answ._ Supposing that there is a right of appealing to - Delegates, from the sentence of the Vice-chancellor, in a cause - of correction or censure, no authority can be interposed to - stay the Delegates from proceeding. But if the Delegates should - not have a jurisdiction, his Majesty in council cannot grant - a prohibition to them: and if upon an incident of this kind, - the Vice-chancellor should think fit to bring the point to a - judicial determination; the only proper method, is by applying - to some of the courts at _Westminster_, for a prohibition to - the Delegates proceeding. - - _18 March 1730._ - -The reader sees, by this determination, that the question turns entirely -upon this point; whether, supposing there had been no Appeals in cases of -discipline from the year 1570 to 1725, as is asserted, but without proof, -the intermission of the exercise of this right for so long a space, could -amount to a legal abolition of it. To which the great Lawyer, whose -Opinion has been recited, replies expressly, NO. If any should then -ask, what evidence there is of such a _right_ subsisting at that time? -Besides the Statutes themselves, insisted on in the Opinion, I can now -refer him to the brief hints which compose the preceding account of the -jurisdiction of the University; and which the reader may be assured, are -advanced on the best grounds. Much more might, indeed, have been said; -for what I have thought fit to deliver at present on the subject, is but -a small part of that evidence, which can and will be produced, if it be -found expedient to do it. In the mean while, I may well excuse myself -from this trouble. For to talk further on these matters to a person, -who appears so wholly ignorant of the History of the University, as the -_Inquirer_, were a vain waste of time; and to take the pains of confuting -particular objections, founded on that ignorance, a still vainer. Only -I will condescend to put him in mind of one essential defect in his -argument which runs through his whole pamphlet. It is, that he all along -goes on the supposition, that the _express_ authority of Statute, is -required to make good the claim to Appeals. And he therefore very idly -lays out his whole strength, in attempting to prove, that no such express -authority is to be found, either in the _old_ or _new_ Statutes. I own, -I could not but smile, at first, to observe the Inquirer addressing -himself, with so much importance, to this task. But, when afterwards I -came to consider, the labour and difficulty, with which he was forced to -make his way, for this wise purpose, through the _discouraging_ δυσνόητα -(for so I presently saw, he found them to be) of the _old Statutes_, I -could not, upon second thoughts, but pity his unnecessary sufferings -about them; and was even tempted in my own mind, to blame the waggery -of _the Fellow of a College_, whose request had drawn him into all this -trouble, and who, to divert himself with him, had plainly put him on -so wrong a scent. The truth is, I could not think this usage fair in -his _good friend, to request him to draw out his sentiments, on such a -point_; especially, as he tells us, his time was _so precious_, and that -he had so little of it to spare, amidst _the variety of his necessary -avocations_[107]. It had, surely, been more kind to inform him at -once, as I shall have the goodness to do, that no body, who understood -the matter in debate, ever pretended to found the right of Appeal on -_express_ Statute; it being well known, that the _right_ stands entirely -on the nature of our _jurisdiction_; in consequence of which, there has -been a continued immemorial practice of appealing in the University; -supposed indeed, and admitted in both the _old_ and _new_ Statutes, and -authorized by the prescription of various rules, for the exercise of it; -but neither expressly commanded, nor prohibited in either. - -And now, having done this act of charity towards the _Inquirer_, which -may prevent his future pains, in puzzling and perplexing himself with the -study of the old Statutes; I shall have reason to expect, in return, his -good leave to expostulate with him pretty freely on the use, he proceeds -to make of this unhappy blunder. For, plumed with the vain conceit of -the University’s resting their claim on the sole express authority of -Statute, he goes on, to insult so considerable a body of men, in the -most opprobrious manner; as guilty of the most absurd and irreverent -behaviour, as well towards our illustrious Chancellor himself, as the -Vice-Chancellor, and his brethren, the Heads of Colleges. What I mean, is -in relation to the _Grace_, which the assertors of the right of appeal -thought fit to propose, in order to refer the decision of this point to -the arbitration of the Senate. He harangues, for several pages, on what -he calls, the irregularity and indecency of this proceeding; and affects -besides, to cavil at the substance of what was proposed in it. But, good -Sir, where was the _irregularity_ of the Senate’s presuming to confirm, -by their own authority, a _right_, essential to their constitution, -authorized by immemorial prescription; and which no single Statute, they -act under, in any degree contradicts? Or, where was the _indecency_ of -opposing the exercise of that power in the Vice-Chancellor, which is -inconsistent with the very nature of our jurisdiction; for which, he can -plead the sanction of _no_ Statute; and of which he was never rightfully -possessed? - -As to the _Grace_ itself, the substance of what it proposed, was to -this effect: “That the right of appeal, from the sentence of the -Vice-Chancellor to the University in all cases, should be confirmed to -every member of the _University_; but that this _right_, with regard -to persons in _statu pupillari_, should be exercised only by the -tutor of each person, interposing in his name.” This, it seems, gives -great offence to the _Inquirer_; who, in his tender concern for the -authority of the supreme magistrate, is perfectly shocked, to think of -the consequences of such a right being acknowledged; and is prophet -enough to foresee, that it would bring the lowest disgrace upon his -office, by _warranting the arraignment of him_, as he puts it, _before -Delegates, upon no very important occasions_[108]. But his fears are -as groundless, as the insinuation, which he labours to convey under -them, is impudent and unjust. For, though an appeal be claimed _ab omni -gravamine utcunque illato_ (which sure is nothing but reasonable, as the -Statutes make no distinction, and the practice, as well as _Law_ of the -University, equally authorizes Appeals in every case) yet, why should -he throw himself into this unseasonable panic, when all _frivolous and -vexatious Appeals_ are expressly provided against, by a considerable -pecuniary caution, and when the Delegates themselves are, in effect, of -the supreme magistrate’s own appointment[109]? Would the members of the -Senate, does he think, appeal from any judicial sentence, though ever -so just and statutable, _on no very important occasion_, when a certain -expence is necessarily incurred, and when there could not be the least -hopes of redress? Or, would any tutor can he imagine, who has a character -to maintain, and who is not less concerned to support good order and -discipline, than the supreme magistrate himself, interpose his claim of -Appeal for his pupil, without, at least, some fair and reasonable grounds? - -But the insinuation, as I observed, is still more impudent, than his -apprehensions are groundless. For what he would covertly signify under -this impertinent sollicitude for the honour of the supreme magistrate, -is, that the Delegates, who are the representatives of the collective -body of the University, are unworthy to take cognizance in any case of -the acts of their _officer_[110]: Nay, that the members of the Senate -itself are a company of factious, disorderly, licentious boys; who are -impatient of any authority themselves, and would be sure to concur in -all cases to countenance the irregularities of one another, or of the -youth of the place; by setting them loose from all restraint, which -the Statutes and discipline of the University have provided against -them. There is something so outrageously insolent in this abuse of the -body of the University; a body consisting of _three or four hundred -persons_; the youngest of which is of the degree of _Master of Arts_; -almost all of them _clergymen_; and the greater part of _equal age_, -and it may therefore be presumed of _equal prudence_, as many of the -Heads themselves; that I should be cautious of charging it upon him, if -he had not expressed himself in terms too clear to be mistaken. For he -has the assurance to advance in so many words, that “_if the person who -apprehends himself to be aggrieved_, may happen to be a member of the -Senate, and, _as such_, may possibly _bear with indignation the thought -of having any part of his conduct judicially animadverted upon_; if it -be further considered, that his _particular friends and acquaintance_ -may possibly think the same in his case, and that _all the advocates -for, and the warm assertors of independency_ will be sure to think so in -every case, I do and must say, _&c._” And, again, in the words of the -very provident Mr. _Tabor_, a little doting registrary of the University, -a century or two ago; whose mumpings this writer has the confidence -to oppose, to the united sense of the University, at this day: “What -dangerous cure does that state hazard, when for the sullen distemperature -of one active member, the ruling head must bleed, that suffereth enough -otherwise; and all the discontented parts of the body must sit in -judgment on it; nay when _Sense_ must disapprove or disallow the _acts -of Reason_? If this Appeal be suffered and countenanced to pass current, -farewell the power of Chancellor and Vice-chancellor; _my young masters -of the regent house_ will and must judge, examine, and rule all; yea, -_their_ censures or judgments must stand or be disallowed at their will -and pleasure. Good Sir! by all means labour to smother this _Hydra_; it -will have more heads than we shall overcome, and breed a greater mischief -than we are aware, in these times of liberty and discontent[111].” - -Such are the sentiments of this forward Inquirer of the Senate of the -University of _Cambridge_: sentiments, which must needs create in the -breast of any man of sense, who is a mere stranger to us, the strongest -resentment; and for his public declaration of which, were the author -known and considerable enough, he would judge him to deserve the severest -censure, the University has it in its power to inflict. But what must -those think, who have an opportunity of knowing the _characters_ of -the men, whom he thus vilely traduces? Almost all of them fellows of -colleges, many of them tutors, whose sobriety and good behaviour have -recommended them to places of trust and profit in their respective -colleges: Men, who are under the obligation of oaths, to maintain and -promote statutable discipline, and regularity; who are trained in the -habit of restraining and correcting academical disorders of all kinds; -and whose situations and interests require them to be as watchful -to support just authority and good order, at least, as the Heads of -Colleges, or the officers of the University themselves. And the censure -is the more grievous at this time of day, when, by the confession of the -partizans of the Heads themselves[112], extorted by the very evidence of -fact and truth, there never was a time in which the elder part of the -University were more sober, temperate, and regular; when fewer excesses -of any kind were chargeable on the fellows of colleges; or, indeed, -when they were more prudent and exemplary, in their behaviour, in all -respects. But the charge is not only unjust, but has a direct tendency to -discredit and destroy that reasonable authority in the University, which -this prater, if he means any thing by his talk, would seem ambitious to -support. For how is the great affair of education and good government -in this place to be carried on, but by means of those very persons, -whom he would represent in so ignominious a light? For, certainly, how -much soever the University may owe to the Heads of Colleges, in their -capacity of _legislators_, yet, for the _execution_ of those laws which -it seemeth good to their wisdoms to enact, they must still depend on -the concurrence, I had almost said, on the sole authority of their -_inferiors_. And how shall such authority be kept up, when they are -thus upbraided, as abettors of every act of licence; and represented to -the younger part of the University, as patronizers of that ungoverned -independent spirit, which it is their office to restrain? Nor can I think -so ill of the policy of these great lawgivers, as to believe that they -will chuse to concur with this officious _Inquirer_, in representing them -in such a light. For what will become of that balmy ease and quiet, in -which these sovereign guides of youth so delight to wrap themselves, if -the care of government must, after all, devolve on their shoulders; when -a course of injurious calumnies shall have disabled their subordinate -ministers from taking their place, and bearing, as at present they most -commonly do, the full weight of it? - -But to return to the _Grace_ itself, from which this reviler’s treatment -of the whole body of the University has a little diverted me. He labours -much, as I observed, to impress on the reader’s mind the opinion of -the frightful consequences with which a right of Appeal in all cases -would be attended; and to give a sanction to these fears, he alledges -the authority of _the learned gentlemen of the long robe_, who, it -seems, have pointed out the absurdity of such a practice, and the -pernicious effects of it[113]. But what is all this tragical declamation -to the purpose? Where is the sense, as I before asked, in supposing -the University Senate would concur in every attempt of its idle and -disorderly members to get themselves relieved from a deserved and -statutable censure? Or, how should those _learned gentlemen_, whose robe -he still hangs upon, be better able to judge of the expediency of this -practice than the Senate of the University itself? Indeed he thinks the -absurdity of this right of calling the supreme officer of the University -to account for his judicial determinations the more glaring, in as -much as, even in private colleges, _no act of discipline of the Head_, -he fancies, _was ever liable to be reversed by any of the subordinate -members_: nay, he is persuaded that his good friend, the Fellow of a -College, for whose instruction all this is designed, _were he even -authorized to new model the Statutes of his own College, would not chuse -to vest in his brethren the Fellows such a power of controuling the acts -of the Master_[114]. What the Colleges are which are here glanced at, and -which leave the Master full power to exercise every act of discipline -without controul, the _Inquirer_ himself best knows. For my part, I have -always understood that _acts of censure_ in all private societies, such -acts I mean as are of consequence to the reputation and interests of -their members, are not left to the caprice of the Master, but are passed -by the joint authority and concurrence of the Society itself; unless, -perhaps, I am to except one _little_ College, in which, it is said, the -Master claims to himself this sovereign and uncontroulable authority. -But, then, this is no fair precedent. For the members of the College have -nothing to apprehend from a licentious and wanton abuse of _such power_; -as well on account of the known candour, equity, and moderation of the -worthy president of that society, as for that a few exertions of it would -leave him no subjects to preside over. - -But, whatever may be the case of this _one_ foundation, the despotic -form is not, I believe, statutable in any other. Nay, the authority of -the fellows to controul the acts of their Head in some Colleges, I have -been told, goes so far, that they are even impowered, in case of an -_utter inability_ (such as may arise from extreme folly, dotage, or the -like) _to govern prudently_, to remove him forthwith from his place. And -surely this must be deemed a wise and sober institution; at least, were I -_authorized to new model the Statutes of any College which wanted it, it -is such an one as I should certainly chuse to vest in it_. - -But there is one circumstance in the _Grace_ which, it seems, provokes -his more _especial dislike_. And, unluckily, it is one which any other, -who considered the tenor of it, would be likely enough more especially -to approve; as shewing the singular moderation and good temper of the -persons who proposed the _Grace_, and as studiously contrived to prevent -all imaginable abuses of it. It is, that _the right of undergraduates -to appeal should be exercised no otherwise than by the interposition -of their tutors_[115]. A provision of great prudence; and which the -proposers of the _Grace_, in their concern to support authority and -just government, purposely made to obviate the only abuses that could -be possibly apprehended from it. For, if the wanton exercise of the -_right to appeal_ were to be feared from any quarter, it certainly must -be from the inferior members; whose youth and inexperience might make -them forward to appeal from any censure, however reasonable, and of -which, therefore, the _tutor_ of the person censured, who is under all -the ties of interest and duty to act discreetly and warily, is left to -judge. Yet this provision, wise and moderate as it is, _appears to the -Inquirer extremely strange; because, by means of such a limitation, a -tutor might prevent his pupil from appealing in any case, though the -supreme Magistrate of the University would be empowered to prevent it -in none_. As if the judge who passed the sentence, and was therefore -concerned to support it, were as fit to determine, whether the party -aggrieved should have the liberty to appeal from it, as an indifferent -person who had no concern at all in it. Nay, the tutor, as was observed, -would be obliged, by a regard to his own authority and character, and -(I would add, but that the _Inquirer_ is pleased to make no account of -that _obligation_[116]) by the _religion of an oath_, to proceed with all -imaginable caution in advising him to such a step. - -In every view, then, this objection to the _Grace_ must appear very -unaccountable. And the rather, when the reader understands that this -clause was, with the greater readiness and pleasure, inserted into it, -as this Vice-chancellor himself, whose goodness and candour require no -encomiums of mine, had intimated, and even declared, that a provision -of this kind was all the restriction upon _the liberty of appealing_ -which he wished to see made to it. For this excellent person was so much -convinced of the propriety and expediency of this claim in general, that -he very frankly professed his approbation of it, and only wanted to -secure his authority, where indeed the only danger lay, from a _torrent -of Appeals, which, as he apprehended, might pour in upon him from the -younger sort_. So that, I think, we shall hear no more of this objection; -and I am even not without the fond hopes, that, after this information, -the _Inquirer_ himself, whatever _displeasure_ he might conceive at this -part of the _Grace_ before, will now grow into good humour with it. - -After all, one cannot but suspect, that the _Inquirer_ must have some -better reason for his strong antipathy to this _Grace_ than any that has -yet appeared. The violent heat it puts him into, whenever he touches upon -it, demonstrates, there must still be something at the bottom of this -matter, which is the object of just offence. In looking narrowly for -it, I found it at last, half smothered under a very shrewd and indirect -insinuation, which I shall bring to light, after having presented the -reader with his own words: - - “I see not how a Grace of this kind could be offered, - consistently with the Resolution said to have been taken at one - of your first meetings, to assert the right of Appeal in such - a manner as was warranted by the Statutes of the University: - Nor am I less able to reconcile it with those professions of - deference and respect, which at the same time were thought - proper to be made for our great and illustrious Chancellor. No - person would receive a greater pleasure than myself from seeing - all the members of the University, however divided in other - points, agreed in entertaining the highest sentiments of regard - and veneration for him; but I confess, that this is a pleasure - I am not very likely to have; till one set of men shall be - pleased to give clearer and less questionable testimonies of - this, than by opposing every useful regulation he recommended, - and endeavouring to lessen and curtail an authority, which is - only vested in the Vice-chancellor as his representative and - locum-tenens[117].” - -Here, then, we have all the venom of his heart injected into one -malignant paragraph; which, under the gilding of a compliment, is to do -its office without offence. And yet, it is plain enough what he would -insinuate. It is neither more nor less than that the advocates for this -right of Appeal are an unquiet, factious set of persons, bent on opposing -all measures that tend to promote the good of the University; and, to say -all in one word, listed in a vile cabal to dishonour, revile, and abuse -their Chancellor himself. The gentlemen against whom all this is levelled -must, I am persuaded, hold such senseless and licentious calumnies in -such contempt, that I should not merit their thanks for attempting -seriously to confute them. And yet I cannot help saying for them, that -the _Resolution_ hinted at in this place was drawn up with so respectful -a regard to the authority of the Statues, and to the honour and dignity -of our great Chancellor, as, one should think, might stop the mouth of -Malice itself. Yet all this can be overlooked by our candid Inquirer. And -on what pretence? Why, because some of those persons, who came to such -a _Resolution_, had different sentiments, it seems, of the expediency -of the late regulations from this writer; and because this claim of -Appeals tends to lessen the authority of the Vice-chancellor. For this he -modestly calls _opposing the Chancellor, and curtailing his power_. - -Well, then, the crime is now out; and, to say the truth, if it be a -crime, the University is deeply involved in it. For, when the late -_regulations_ were first proposed to the consideration of the Senate, a -considerable majority were clearly of the same opinion as these culprits: -and, with regard to the present claim, the University may be almost said -to be _unanimous_ in supporting it. But what in the mean time must be -this scribbler’s sentiments of that most noble and illustrious person, -for whose honour he here professes himself concerned; and of whom, it -seems, he can think so unworthily, as to believe, that a liberty in -judging concerning the expediency of some academical laws, which he had -the goodness to propose to them, should give offence to one who has no -other aim than to serve the University in a manner the most agreeable -to their best judgments; and which, I am satisfied, they used the -more freely, on a full persuasion that such liberty could not be taken -as an instance of disrespect to him. This I should not doubt to call, -of itself, a sufficient confutation of the idle calumny. But it comes -with the worst grace imaginable from a declared enemy to _the right of -Appeals_; who must know, if he be at all acquainted with what passed at -that time, that the principal reason, which induced the University to -oppose the _regulations_, was the just apprehension they were under, of -an encroachment on this _very right_; not indeed from the Chancellor, -who had no such intention, nor even any knowledge of it, but from -certain forward directors in that affair, who gave the _clearest and -least questionable_ proofs of their designing to make the _new laws_ the -instruments of their own tyranny in this respect. So that, if any offence -_was_ given by the University on that occasion, the blame of it should -fall elsewhere, and not on those on whom it is here so invidiously cast; -persons, who on every occasion have testified the sincerest honour for -their Chancellor, who venerate him as the protector and patron of the -University, and would humbly co-operate with him to the attainment of -those good ends, which it is his sole endeavour to promote. - -But what follows, if possible, is still worse. A _second charge_ -against the University is, that they are _endeavouring to lessen and -curtail an authority, which is only vested in the Vice-chancellor, as -his representative and locum tenens_. What the collective body would -return to this accusation, I pretend not to say; I have no commission to -answer in their name. But, for myself, and those whose thoughts I have -the opportunity of knowing on this matter, I answer boldly thus: That -we are not in the least apprehensive of giving offence to this great -person, who is more solicitous for the maintenance of the just rights -of the University than any other member of it, by any respectful and -moderate endeavours to assert our own reasonable privileges; that we are -well assured, he approves, and is ready to countenance, all such honest -endeavours; and that, lastly and _chiefly_, we are _therefore_ earnest in -our endeavours to lessen an authority (if that must be called _lessening_ -which is but preventing its being usurped), because it _is_ vested in, -and must be constantly exercised _by his representative_. For, whatever -liberties he may presume to take with the assertors of this claim, I -will venture to assure him, that, were unappealable power itself to -be exercised only by our Chancellor, who is too high in rank, and too -noble in nature, to be under any temptations of abusing it, though we -might still think the authority unreasonable and dangerous in itself, we -should esteem ourselves in perfect security under him, and could safely -trust the administration of it to his care. But, as the person who by -our Constitution is vested with it, is and must be a very imperfect -_representative_ of the Chancellor, in this as well as other respects, we -hope to be forgiven by every equitable judge, if we are not forward to -_compliment_ ourselves out of our privileges; and have little inclination -to lodge our liberties in less worthy hands. - -After all, one would be glad to know a little more explicitly of this -writer, since he professes himself so little satisfied with the conduct -of the University, what those _clearer and less questionable testimonies_ -of their regard for the Chancellor are which he so loudly calls for, -and the want of which, it seems, hath made his life so distasteful and -uneasy to him. And, I think, I durst almost take upon me to guess at -them. No doubt, they are such as these: “That the University Senate -would be pleased to make no distinction in any case between the supreme -Magistrate and his representative, nay, and his representative’s -_representatives_”—“That they would courteously give that honour to his -_locum tenens_ or _locum tenentes_, without perhaps one single merit to -justify such a claim, which the illustrious rank and dignity of their -Chancellor himself, his eminent virtues, and services to the University, -all conspire to challenge and demand from them:”—In a word, “that the -University would offer themselves as willing instruments to carry into -execution every paltry project, every low and selfish design, which -little men in office are apt to form for themselves; and all this under -the notion of its being a tribute of respect to the supreme Magistrate, -and an instance of their veneration for him.” - -Such as these, I can readily believe, are the _testimonies_ of respect -the _Inquirer_ wishes to see paid to the Chancellor, and which, no doubt, -would administer that sincere pleasure, which at present he divines -(and, I trust, truly) _he is not very likely to have_. But does he think -the Chancellor is to be abused by this thin pretence of respect? that -true greatness is to be taken by this mere outside of an officious and -false compliment? On the other hand, I dare be confident that nothing is -more disgusting to him than such sycophancy; and that he is so far from -allowing this conduct in the _Inquirer_, that he even disdains to have -his cause and dignity so defended. “For, though (to use my Lord _Bacon’s_ -words on a like occasion) I observe in his book many glosses, whereby -the man would insinuate himself into his favour, yet I find it to be -ordinary, that many pressing and fawning persons do misconjecture of the -humour of men in authority; and many times seek to gratify them with that -which they most dislike.” - -But the virulence of these malignant calumnies hath held me on a very -unnecessary argument too long: I return again to the _Inquirer_, to whom -I have but one word or two more to say, and shall then take my final -leave of him. - -You have talked, Sir, very importantly of the pernicious consequences -of a right of Appeal in the University. The reasons on which you would -ground these so anxious fears have been examined, and exposed, as they -deserve. But, granting that some slight, nay, that some considerable -inconveniencies might arise from it; were this any good argument, think -you, against the subsistence of such a right? What would become of all -the liberties which just government leaves us, nay, of the blessings and -privileges which indulgent nature bestows upon us, if the accidental and -occasional abuse of them were thought a reason sufficient to extort them -out of our hands? Should you not have considered that a _right of Appeal_ -is one of the most important and valuable rights which mankind enjoy in -society, and which, indeed, is almost essential to the very being of -it? And would you have this sacred claim, _patronam illam et vindicem -libertatis_, as a great ancient calls it, rudely and inhumanly wrested -from us, on the frivolous pretence of some possible or even probable -abuse? Had you been as conversant in the civil law as an _Inquirer_ -into such a question should have been, you might have found cause to -entertain very different opinions of it. For the great masters in that -science were as well aware as you can be, that such a right was liable to -some abuse; but which of them ever thought this consideration of force -enough to decry or abolish it? On the other hand, they _acknowledge the -inconvenience_, yet assert and vindicate the _use_. Give me leave to -refer you to one passage (you will find _L._ 1. _D. De Appell._), very -express to this purpose. “Appellandi usus quam sit frequens quamque -NECESSARIUS, nemo est qui nesciat: quippe cum iniquitatem judicantium -vel imperitiam re corrigat; _licet nonnunquam bene latas sententias in -pejus reformet_, neque enim utique melius pronuntiat, qui novissimus -sententiam laturus est.” What will you say, now, to this? That _Ulpian_, -who affirmed it, was a factious, turbulent boy? one of those whom you -disgrace under the name of the _warm, assertors of independency_, and -_who bear with indignation the thought of having any part of their -conduct judicially animadverted upon_? I presume to think you would -hardly venture on this assertion. Nay, I please myself with hoping, that, -when you have well considered this so sage and venerable sentence of an -ancient Lawyer, you will even be disposed to abate of your vehemence in -declaiming against such as go on _his_ principles at this day. - -Seriously, Sir, it is a bad cause you have engaged in; and, in mere -kindness to you, I would wish you to relinquish it with all speed. The -claim itself of _Appeals_, as I have had the honour to shew you, is of -long and ancient date; indeed as _ancient_ as the Constitution of the -_English_ government itself. Of what consequence you may chance to be -in your political capacity, it is impossible for me to say; if you are -of any, and should proceed in these _Inquiries_, I should go near to -apprehend that the _House of Commons_ itself might take umbrage at them; -for the rise of that great part of our Constitution is not usually, -I think, carried higher than the point from which the right of Appeal -hath here been deduced. Or, do you think you may safely make free with -the Constitution of an University, though it were dangerous meddling -with that of the State itself? This may be true, indeed; but where is -your generosity in the mean time? Why should the thoughts of impunity -encourage you to such an attack on the rights and privileges of a body -of men, who, though unable to punish such offences against themselves as -they deserve, have yet been generally secured from all outrage, by the -very regard and reverence which the public hath ever paid to them? In a -word (for I would not hold you longer from your _necessary avocations_), -it may be worth your _inquiry_, when you shall think fit to sally forth -on another adventure, what the Learned of _Great Britain_ have done, -that they should have their liberties written and inveighed against in -so outrageous a manner; and, amidst the securest enjoyment of every -civil right, under the justest and most equal Government in the world, -what peculiar circumstances of offence have so inflamed the guilt of the -scholars of this land, that they, of _all_ his Majesty’s good subjects, -should deserve to be the only slaves. - - -FINIS. - - - - - ON THE - - DELICACY - - OF - - FRIENDSHIP - - FIRST PRINTED IN 1755. - - - - - ON THE - - DELICACY - - OF - - FRIENDSHIP. - - A SEVENTH DISSERTATION. - - ADDRESSED - - TO THE AUTHOR OF THE SIXTH. - - Si bene te novi, metues, liberrime Lolli, - Scurrantis speciem præbere, professus Amicum. - HOR. - - Nunc te _marmoreum_ pro tempore fecimus: at tu, - Si fœtura gregem suppleverit, AUREUS esto. - VIRG. - - - - -AN ADDRESS TO THE REV. DR. JORTIN. - - -REV. SIR, - -As great an admirer as I must profess myself of your writings, I little -expected that any of them would give me the pleasure that I have just now -received from the last of your SIX DISSERTATIONS ON DIFFERENT SUBJECTS. - -The other FIVE have doubtless their distinct merits. But in this, -methinks, I see an assemblage, a very constellation, as it were, of all -your virtues, all that can recommend the scholar or endear the friend. -This last, give me leave to say, is so unusual a part of a learned mind’s -character, and appears with so peculiar a lustre in this discourse, -that the public will not be displeased to have it set before them in -full view, and recommended to general imitation, with a frankness, -which though it may somewhat disgust your own delicacy, seems but very -necessary on such an occasion and in such times. - -I leave it to others therefore to celebrate the happiness of your -invention, the urbanity of your wit, the regularity of your plan, the -address with which you conceal the point you aim at in this Dissertation, -and yet the pains you take in seeming obliquely to make your way to it. -These and many other beauties which your long study of the ancients hath -enabled you to bring into modern composition, have been generally taken -notice of in your other writings, and will find encomiasts enough among -the common herd of your readers. The honour I propose to do you by this -address is of another kind; and as it lies a little remote from vulgar -apprehension, I shall have some merit with you for displaying it as it -deserves. - -To come to a point then, next to the total _want_ of FRIENDSHIP which -one has too much reason to observe and lament in the great scholars of -every age, nothing hath at any time disgusted me so much as the gross -indelicacy with which they are usually seen to conduct themselves in -their _expression_ of this virtue. - -I have by me a large collection of the civil things which these lettered -friends have been pleased to say of one another, and it would amaze you -to see with what an energy and force of language they are delivered. One -thing I thought very remarkable, that the greater the parts and the more -unquestioned the learning and abilities of the encomiast, just so much -the stronger, that is to say, according to the usual acceptation, just so -much the more _friendly_ are his encomiums. - -I have a great example in my eye. A man, for instance, hath a bosom -FRIEND, whom he takes for a person of the purest and most benevolent -virtue, presently he sets him down for such, and publisheth him to all -the world.—Or he hath an intimacy with an eminent POET: and no regard -to decency restrains him from calling him a great genius, as Horace, -you know, did his friend Virgil, almost to his face.—Or, he is loved -and honoured by a great LAWYER or two; and then be sure all the fine -things that have been said of your CICEROS, your SCÆVOLAS on your -HYDES, are squandered away upon them.—Or, he hath perchance the honour -of being well with a great CHURCHMAN, much famed for his political and -religious services; down he goes at once for a lover of his country, and -the scourge of infidels and freethinkers, with as little reserve as if -he had a JEROM or a father PAUL to celebrate.—Or, once or twice in his -life it hath been his fortune to be distinguished by great MINISTERS. -Such occasions are rare. And therefore a little gratitude, we will -say, is allowable. But can any thing be said for abominable formal -_dedications_?—Or, lastly, he thinks he sees some sparks of virtue even -in his ordinary acquaintance, and these, as fast as he observes them he -gathers up, and sticks, on the first occasion, in some or other of his -immortal volumes. - -O Doctor Jortin! if you did but see half the extravagancies I have -collected of this sort in the single instance of one man, you would stand -aghast at this degree of corruption in the learned world, and would begin -to apprehend something of your great merit in this seasonable endeavour -to put a stop to its progress. - -And what above all grieves me is that this is no _novel_ invention; for -then it might well have ranked with the other arguments of degeneracy so -justly chargeable on the present times; but the all-accomplished ancients -themselves have, to own the truth, set the example. - -I took notice just now of the INGENIUM INGENS of Horace. The other poets -of that time abound in these fulsome encomiums. But I am even shocked to -think that such men as CICERO and PLINY, men so perfect, as they were, in -the commerce of the world, and from their rank and station, so practised -in all the decencies of conversation, were far gone in the folly. And yet -there are, in truth, more instances of this weakness in their writings -than in those of any modern I can readily call to mind. - -Something I know hath been said in excuse of this _illiberal manner_, -from the VIEWS and CHARACTERS and NECESSITIES of those that use it. And -my unfeigned regard for the professors of learning makes me willing that -any thing they have to offer for themselves should be fairly heard. - -They say then, and with some appearance of truth, that as all the benefit -they propose to themselves by their labours is for the most part nothing -more than a little _fame_ (which whether good or bad, as the poet -observes, - - ——begins and ends - In the small circle of our foes or friends.) - -they think it hard to be denied this slender recompence, which each -expects in his turn, and should therefore be not unwilling to pay to -others. - -They, further, alledge, that as they are generally _plain men_, much -given to speak their mind, and quite unpractised in the arts of that -chaste reserve and delicate self-denial, to which some few of their order -have happily habituated themselves, they hope to be forgiven so natural -an infirmity, to which the circumstances of their situation and character -fatally expose them. - -But, lastly, they say, this practice is in a manner forced upon them by -the _malignity of the times_. Let a learned man deserve ever so well of -the public, none but those who are known to be of his acquaintance think -themselves at all concerned to take notice of his services. Especially -this is observed to be the constant humour of our countrymen, who rarely -speak well of any but their friends, as our polite neighbours rarely -speak ill of any but their enemies. Now this malevolent disposition -of the learned makes it necessary, they pretend, that such of them as -are connected by any bond of friendship should be indulged the greater -liberty of commending one another. Unless you will utterly exclude all -intercourse of praise and panegyric from human society, which they humbly -conceive may be attended with some few inconveniencies. To strengthen -this last observation they even add, that the public is usually more shy -in bestowing its praises on writers of eminent and superior merit than on -others. As well knowing, I suppose, that posterity will make them ample -amends for any mortification they may meet with at present; and that in -the mean time they are more than sufficiently honoured by the constant -railings and invectives of the dunces. Lastly, they observe, that in -the more frivolous and easy kinds of learning, such for instance as are -conversant about the collation of MSS, the rectification of POINTS, and -the correction of LETTERS, the general and approved custom is for all -professors of this class, whether friends or enemies, to cry up each -other as much as they please, and that it is even reckoned a piece of -incivility not to preface a citation from ever so insignificant a dealer -in verbal criticism with some superlative appellation. And why, say they, -should these nibblers of old books, “_These word-catchers that live on -syllables_,” be indulged in this amplitude of expression to one another, -when they who furnish the materials on which the spawn of these vermin -are to feed in after-ages, are denied the little satisfaction of a more -sizeable, as well as a more deserved praise? - -I have not been afraid, you see, to set the arguments of these unhappy -advocates for themselves in as strong a light as they will well bear, -because I can easily trust your sagacity to find out a full and decisive -answer to them. - -In the _first_ place, you will refer these idolaters of FAME, for their -better information, to that curious discourse on this subject, which -makes the _fourth_ in the present collection. Next you will tell them -that you by no means intend to deprive them of their just praise, but -that they must not set up for judges in their own case, and presume to -think how much of it they have reason to look for from their friends. -You will further signify to them that the truest office of friendship is -to be sparing of commendation, lest it awaken the envy of a malicious -world; that there is a kind of fascination in praise which wise men have -been justly suspicious of in all ages; and that a grain or two from those -who are not used to be prodigal of this incense, is an offering of no -small value. But chiefly and lastly, you will give them to understand -that true honour is seated not in the mouths but in hearts of men; and -that, for any thing they know, one may be forced to entertain the highest -possible esteem of their virtues, though, for their sakes, and for other -wise reasons, one has that virtuous command of one’s tongue and pen as -not to acquaint them with it. - -Then, as to the _plainness_ and _openness of mind_ which is said to make -a part in the composition of a man of letters, you will tell them that -this is the very foible you most lament, and most wish them to correct: -that it exposes them to much censure and many other inconveniencies; that -this frankness of disposition makes them bestow their praises on those -whom the world has no such esteem for, or whom it would rather see left -in obscurity and oblivion; that they often disgust their betters by this -proceeding, who have their reasons for desiring that a cloud may remain -on the characters of certain obnoxious and dangerous writers; that by -such warm and unmanaged commendations they become partners, as it were, -of their ill deserts; that they even make themselves answerable for their -future conduct; which is a matter of so very nice a consideration, that -the great master of life, though he had not the virtue always to act -up to his own maxim, delivers it for a precept of special use in the -commerce of the world, - - QUALEM COMMENDES ETIAM ATQUE ETIAM ADSPICE. - -For it signifies nothing in the case before us, whether the -recommendation be to a patron or the public. - -For all these reasons you will assure them that this ill habit of -speaking their mind on all occasions, just as nature and blind friendship -dictate, is that which more than any thing else exposes them to the -contempt of knowing and considerate men. - -_Lastly_, with regard to that other frivolous plea taken from the -_malignity of mankind_ and even those of their own family and profession, -you will convince them that this is totally a mistake, that the world -is ready enough to take notice of superior eminence in letters, that -it is even apt to grow extravagant in its admiration, and that this -humour of the public is itself a reason for that reserve with which their -friends, if they truly merit that name, ought to conduct themselves -towards them: that this splendour of reputation, which is so generally -the consequence of distinguished learning, requires to be allayed and -softened by the discrete management of those who wish them well, lest it -not only grow offensive to weak eyes, but dazzle their own with too fond -an imagination of their own importance, and so relax the ardour of their -pursuits, or betray them into some unseemly ostentation of their just -merits. You will farther suggest, that great atchievements in letters -are sufficiently recompenced by the silent complacency of self-esteem -and of a good conscience; while lesser services demand to be brought out -and magnified to public eye, for the due encouragement and consolation -of those who would otherwise have but small reason to be satisfied with -themselves. You might even observe, that silence itself is often a full -acknowledgment of superior desert, especially when personal obligations, -as well as other reasons, might provoke them to break through it. In such -cases it is to be understood, that, if a friend be sparing of his good -word, it is in violence to his inclination, and that nothing but the -tender apprehension of pushing an acknowledged merit too far, withholds -him from giving a public testimony to it. But, in conclusion, you will -not omit to set them right with regard to one material mistake in this -matter; that whereas they complain of the superior estimation in which -the professors of verbal criticism are held amongst us, whom with a -strange malignity they affect to represent as the very lowest retainers -to science, you, and all true scholars, on the other hand, maintain that -the _study_ of words is the most useful and creditable of all others; and -that this genuine class of learned men have reason to pride themselves in -their objected, but truly glorious character of VERBAL CRITICS. - -And now, Sir, having seen how little can be said in justification of that -offensive custom which the learned have somehow taken up, of directly -applauding one another, I come to the more immediate purpose of this -address, which was to shew how singularly happy you have been in avoiding -this great vice, and to take occasion from the example you have now set -us to recommend the contrary virtue to the imitation of others. - -I am sensible there are some difficulties to be encountered at setting -out. A generous mind will probably feel some reluctance, at first, to the -scheme of suppressing his natural feelings, and of withholding from his -friend that just tribute of praise which many others perhaps are but too -willing should be withheld from him. But all scruples of this sort will -be got over when the full merit of your example hath been considered; I -mean, when the inducements you had to give into the common weakness on -this occasion come to be fairly drawn out; by which it will be clearly -seen that you have the glory of setting a precedent of the most heroic -magnanimity and self-denial, and that nothing can possibly be urged in -the _case_ of any other, which you have not triumphantly gotten the -better of in your own. - -I observe it to your honour, Sir, you have ventured on the same ground -in this famous Dissertation, which hath been trodden by the most noted, -at least, of our present writers. But this is not enough. It will be -of moment to consider a little more particularly the _character_ of -the person whom you chuse to follow, or rather nobly emulate, in this -route. And lest you should think I have any design to lessen the merit -of your conduct towards him by giving it in my cool way, take it from -one of those _warm_ friends who never balk their humour in this sort of -commendations. Upon asking him what he thought of the learned person’s -character, and telling him the use I might perhaps make of his opinion in -this address to you, he began in a very solemn way. - -“The author of the D. L.” says he, “is a writer whose genius and learning -have so far subdued envy itself (though it never rose fiercer against any -man, or in more various and grotesque shapes), that every man of sense -now esteems him the ornament, and every good man the blessing, of these -times.” - -Hold, said I, my good friend, I did not mean to put your eloquence to -the stretch for this panegyric on his _intellectual_ endowments, which -I am very ready to take upon trust, and, to say the truth, have never -heard violently run down by any but very prejudiced or very dull men. His -_moral_ qualities are those I am most concerned for. - -“His _moral_,” resumed he hastily, “shine forth as strongly from all -his _writings_ as the other, and are those which I have ever reverenced -most. Of these, his love of letters and of virtue, his veneration of -great and good men, his delicacy of honour in not assuming to himself, or -depressing, the merit of others, his readiness to give their due to all -men of real desert whose principles he opposes, even to the fastidious, -scoffing Lord SHAFTESBURY and the licentious BAYLE, but above all, his -zeal for religion and for truth, these are qualities which, as often as -I look into his volumes, attract my admiration and esteem. Nor is this -enumeration, though it be far from complete, made at random. I could -illustrate each of these virtues by various instances, taken from his -works, were it not that the person you mean to address is more conversant -in them, and more ready, I may presume, to do him justice on any fitting -occasion than myself. The liberty indeed he takes of dissenting from many -great names is considerable, as well as of speaking his free thoughts of -the writers for whom he hath no esteem. But the _one_ he doth with that -respect and deference, and the _other_ with that reason and justice, and -_both_ with that ingenuous openness and candour, the characteristics of a -truly great mind, that they, whom he opposes, cannot be angry, and they -whom he censures are not misused. I mention this the rather on account of -the clamour which has so frequently been raised against the freedom and -severity of his pen. But there is no mystery in the case. No dead writer -is so bad but he has some advocates, and no living one so contemptible -but he has some friends. And the misfortune is, that, while the present -generation is too much prejudiced to do him right, posterity, to whom -the appeal of course lies, are not likely to have it in their power to -re-judge the cause: the names and writings, he most undervalues, being -such as are hastening, it seems, to that oblivion which is prepared for -such things. - -“These,” continued he, “are some of the obvious qualities of the WRITER; -and for the personal virtues of the MAN—But here I may well refer you -to Dr. JORTIN himself, who will take a pleasure to assure you, that his -private character is not less respectable than his public; or, rather, -if the one demands our veneration, that the other must secure our love. -And, yet, why rest the credit of ONE, when ALL of his acquaintance agree -in this, that he is the easiest in his conversation, the frankest and -most communicative, the readiest to do all good offices, in short the -friendliest and most generous of men.” - -Thus far our zealous friend. And, though I know how much you agree with -him in your sentiments, I dare say you cannot but smile at so egregious -a specimen of the high _complimentary manner_. But, though one is not -to expect an encomiast of this class will be very sensible of any -defects in the person he celebrates, yet it cannot be disowned that this -magnified man hath his foibles as well as another. I will be so fair as -to enumerate some of them. - -As he is conscious of _intending_ well, and even greatly, in his learned -labours, he is rather disposed to think himself injured by malicious -slanders and gross misrepresentations. And then, as he hath abundantly -too much wit, especially for a great divine, he is apt to say such things -as, though dull men do not well comprehend, they see reason enough to -take offence at. Besides, he doth not sufficiently consult his ease or -his interest by the observance of those forms and practices which are in -use amongst the prudent part of his own order. This, no doubt, begets a -reasonable disgust. And even his friends, I observe, can hardly restrain -their censure of so great a singularity. “He is so much in his study, -they say, that he hardly allows himself time to make his appearance at -a levee. Not considering that _illud unum ad laudem cum labore directum -iter qui probaverunt prope jam soli in_ SCHOLIS _sunt relicti_.” These -infirmities, it must be owned, are very notorious in him; to which it -might be added, that he is very indiscreet, sometimes, in the topics and -turn of his conversation. His zeal for his FRIEND is so immoderate, that -he takes fire even at the most distant reflection he hears cast upon him. -And I doubt no consideration could withhold him from contradicting any -man, let his quality and station be what it would, that should hazard a -joke or an argument, in his company, against RELIGION. - -I thought it but just to take notice of these weaknesses; and there may, -perhaps, be some others, which I do not now recollect. Yet, on the whole, -I will not deny that he may fairly pass for an able, a friendly, and even -amiable man. - -This person then, such as he is, such, at least, as the zealots represent -and you esteem him, you have the pleasure to call your FRIEND. Report -says, too, that he has more than a common right to this _title_: that -he has won it by many real services done to yourself. How doth the -consciousness of all this fire you! and what pains do I see you take to -restrain that impatient gratitude, which would relieve itself by breaking -forth in the praises of such a friend! - -And yet—in spite of all these incitements from _esteem_, from -_friendship_, and from _gratitude_, which might prompt you to some -extravagance of commendation, such is the command you have of yourself, -and so nicely do you understand what belongs to this intercourse of -learned friends, that, in the instance before us, you do not, I think, -appear to have exceeded the modest proportion even of a temperate and -chaste praise. - -I assure you, Sir, I am so charmed with the beauty of this conduct, that, -though it may give your modesty some pain, I cannot help uniting the -several parts of it, and presenting the entire image to you in one piece. - -I meddle not with the argument of your elaborate dissertation. It is -enough that your readers know it to be the same with that of another -famous one in the D. L. They will know, then, that, among the various -parts of that work, none was so likely as this to extort your applause. -For it is universally, I suppose, agreed that, for a point in classical -criticism, there is not the man living who hath a keener relish for it -than yourself. And the general opinion is, that your honoured friend hath -a sort of talent for this kind of writing. Some persons, I know, have -talked at a strange rate. One or two I once met with were for setting -him much above the modern, and on a level, at least, with the best of -the old, critics. But this was going too far, as may appear to any that -hath but attentively read and understood what the judicious Mr. UPTON and -the learned Mr. EDWARDS have, in their various books and pamphlets, well -and solidly, and with great delight to many discerning persons, written -on this subject. Yet still I must needs think him considerably above -MINELLIUS and FARNABY, and almost equal to old SERVIUS himself, except -that, perhaps, one doth not find in him the singular _ingenuity_[118] you -admire in the last of these critics. - -But be this as it will, it seems pretty well agreed, that the learned -person, though so great a divine, is a very competent judge, and no mean -proficient in classical criticism. There are many specimens of his -talents in this way dispersed through the large and miscellaneous work of -the D. L. But the greatest effort of his genius, they say, is seen in the -explanation of the Sixth Book of the Ænëis. And, with all its defects, -I can easily perceive you were so struck with it, that it was with -the utmost reluctance you found yourself obliged, by the regard which -every honest critic owes to truth, and by the superior delicacy of your -purpose, to censure and expose it. - -Another man, I can easily imagine, would have said to himself before -he had entered on this task, “This fine commentary, which sets the -most finished part of the Ænëis, and indeed the whole poem, in so new -and so advantageous a light, though not an essential in it, is yet a -considerable ornament of a justly admired work. The author, too, is my -particular friend; a man, the farthest of all others from any disposition -to lessen the reputation of those he loves. The subject hath been well -nigh exhausted by him; and the remarks I have to offer on his scheme are -not, in truth, of that consequence as to make it a point of duty for -me to lay aside the usual regards of friendship on their account: and, -though HE hath greatness of mind enough not to resent this liberty, his -impatient and ill-judging friends will be likely to take offence at it. -The public itself, as little biassed as it seems to be in his favour, may -be even scandalized at an attempt of this nature, to which no important -interest of religion or learning seem to oblige me.” - -After this manner, I say, would a common man have been apt to reason with -himself. But you, Sir, understand the _rights_ of literary freedom, and -the _offices_ of sacred friendship, at another rate. The _one_ authorize -us to deliver our sentiments on any point of literature without reserve. -And the _other_ will not suffer you to dishonour the man you love, or -require you to sully the purity of your own virtue, by a vicious and -vulgar complaisance. - -Or, to give the account of the whole matter in your own memorable words: - -The Sixth Book of the Ænëis, you observe, though the most finished part -of the twelve, is certainly obscure. “Here then is a field open for -criticism, and all of us, who attempt to explain and illustrate Virgil, -have reason to HOPE that we may make some _discoveries_, and to FEAR -that we may fall into some _mistakes_; and this should induce us to -conjecture with _freedom_, to propose with _diffidence_, and to dissent -with _civility_. Ἀγαθὴ δ’ ἔρις ἥδε βροτοῖσι, quoth old Hesiod[119].” - -Which shall I most admire, the dignity, the candour, or the prudence, -that shine forth in this curious paragraph, which stands as a sort of -preface to the refutation, as no doubt you designed it, of your friend’s -work? “_You have reason to hope that_, after the unsuccessful efforts -of the author of the D. L., _you may make some discoveries_.” In this -declaration some may esteem you too sanguine. But I see nothing in it -but a confidence very becoming a man of your talent at a _discovery_, -and of your importance in the literary world. You add, indeed, as it -were to temper this boldness, that “_you have reason to fear too that -you may fall into some mistakes_.” This was rather too modest; only it -would serve, at the same time, to intimate to your friend what he had to -expect from the following detection of his errors. But you lead us to the -consequence of these principles. “_They should induce us_, you say ”TO -CONJECTURE WITH FREEDOM.” Doubtless. And the dignity of your character -is seen in taking it. For, shall the authority or friendship of any man -stand in the way of my conjectures? - - ——scilicet, ut non - Sit mihi prima fides; et verè quod placet, ut non - Acriter elatrem! - -—“TO PROPOSE WITH DIFFIDENCE.” Certainly very _prudent_, especially for -one sort of _free-conjecturers_; and, by the way, no bad hint to the -person you glance at, whose vice it is thought to be, above that of most -other writers, never to trouble himself with composing a book on any -question, of whose truth he is not previously and firmly convinced——“AND -TO DISSENT WITH CIVILITY.” A _candid_ insinuation, which amounts to this, -“That, when a writer hath done his best to shew his learning or his wit, -the man at whose expence it is, especially if he be a friend, is, in -consideration of such services, not to take it amiss.” - -I have been the freer to open the meaning of this introductory paragraph, -because it lets us into the spirit with which you mean to carry yourself -in this learned contention. For a _contention_ it is to be, and to good -purpose too, if old Hesiod be any authority. Ἀγαθὴ δ’ ἔρις ἥδε βροτοῖσι, -quoth old Hesiod. Though to make the application quite pat the maxim -should have run thus, Ἀγαθὴ δ’ ἔρις ἥδε φιλοῖσι, which I do not find in -old Hesiod. - -However the reason of the thing extends to both. And as _friends_ after -all are but _men_, and sometimes none of the best neither, what need for -standing on this distinction? - -Yet still the question returns, “Why so cool in the entrance of this -friendly debate? Where had been the hurt of a little amicable parlying -before daggers-drawing? If a man, in the true spirit of ancient chivalry, -will needs break a lance with his friend, he might give him good words -at least and shake hands with him before the onset. Something of this -sort might have been expected, were it only to save the reputation of -_dissenting with civility_.” - -Now in answer to this question, which comes indeed to the point, and -which I hear asked in all companies, I reply with much confidence, -_first_, that the very foundation of it is laid in certain high fantastic -notions about the duties of friendship, and in that vicious habit of -civility that hath so long been prevalent among learned friends; both -which props and pillars of the cause I may presume with great modesty to -have entirely overturned. - -But _secondly_ and chiefly I say that the whole is an arrant -misrepresentation; for that you have indeed proceeded in this affair, -with all that civility and even friendliness that could in reason be -expected from you: I mean so far as the sobriety and _Retenuë_, as the -French term it (it is plain the virtue hath not been very common amongst -us from our having no name to call it by) of a true critical friendship -will allow. - -Now there are several ways by which a writer’s civility to his friend may -appear without giving into the formal way of _address_: just as there are -several ways of expressing his devotion to his patron, without observing -the ordinary forms of _dedication_; of which, to note it by the way, -the latest and best instances I have met with, are, “A certain thing -prefatory to a learned work, entitled, _The Elements of Civil Law_,” and -“Those curious two little paragraphs prefixed to _The Six Dissertations -on different Subjects_.” - -You see the delicacy of the learned is improving in our days in more -respects than one. And take my word for it, you have contributed your -share to this good work. For as you began, so you conclude your volume -with a master stroke of address, which will deserve the acknowledgment -and imitation of all your brethren, as I now proceed distinctly and with -great exactness of method to unfold. - -THE FIRST way of distinguishing a learned friend, without incurring the -guilt of downright compliment, is by _writing on the same subject with -him_. This is an obvious method of paying one’s court to a great writer. -For it is in effect telling him that the public attention is raised -to the argument he hath been debating; and that his credit hath even -brought it into such vogue that any prate on the same subject is sure -of a favourable reception. This I can readily suppose to have been your -first motive for engaging in this controversy. And the practice is very -frequent. So when a certain edition of SHAKESPEAR appeared, though it had -been but the amusement of the learned editor, every body went to work, in -good earnest, on the great poet, and the public was presently over-run -with editions and criticisms and illustrations of him. Thus too it fared -with the several subjects treated in the D. L. Few were competent judges -of the main argument, or disposed to give it a candid interpretation. -But every smatterer had something to say to this or that occasional -disquisition. Thus SYKES, and STEBBING grew immortal, and, as the poet -says truly, _in their own despite_. And what but some faint glimmering -of this _bright reversion_, which we will charitably hope may be still -kept in reserve for them, could put it into the heads of such men as -WORTHINGTON, H. G. C.[120] and PETERS, to turn critics and commentators -on the book of JOB? - -SECONDLY, Though I acknowledge the full merit of this way of treating -a learned friend, I am rather more taken with another, which is that -_of writing against him_. For this demonstrates the esteem one hath of -the author’s work, not only as it may seem to imply a little generous -rivalry or indeed envy, from which infirmity a truly learned spirit is -seldom quite free, but as it shews the answerer thought it worth _writing -against_; which, let me assure you, is no vulgar compliment; as many -living writers can testify, who to this hour are sadly lamenting that -their ill fortune hath never permitted them to rise to this distinction. -Now, in this view of the matter, I must take leave to think that -you have done a very substantial honour to the author of the famous -_Discourse on the_ VIth _book of Virgil_, in levelling so long and so -elaborate a disputation against him. And HE, of all other men, ought to -be of my mind, who to my certain knowledge hath never done thus much -for one in a hundred of those learned persons whose principal end in -commencing writers against him was to provoke him to this civility. - -But then, THIRDLY, this compliment of _writing against_ a great author -may be conveyed with that address, that he shall not appear, I mean to -any but the more sagacious and discerning, to be _written against_ at -all. This curious feat of _leger-de-main_ is performed _by glancing -at his arguments without so much as naming the person or referring to -him_. This I account the most delicate and flattering of all the arts -of literary address, as it expresseth all the respect, I have taken -notice of under the preceding article, heightened with a certain awe -and fear of offence, which to a liberal mind, I should think, must -be perfectly irresistible. It is with much pleasure I observe many -examples of this kind in your truly candid dissertation, where without -the least reference, or under the slight cover of—_some friends of -Virgil say_[121]—_some commentators have thought_[122]—_Virgil’s friends -suppose_[123]—and the like, you have dexterously and happily slid in -a censure of some of your friend’s principal reasonings. But, to be -impartial, though you manage this matter with admirable grace, the secret -is in many hands. And whatever be the cause, hath been more frequently -employed in the case of the author of the D. L. than any other. I could -mention, at least, a dozen famous writers, who, like the flatterers of -Augustus, don’t chuse to look him full in the face, but artfully intimate -their reverence of him by indirect glances. If I single out one of -these from all the rest it is only to gratify the admirers of a certain -eminent PROFESSOR[124] who, as an Oxford friend writes me word, hath many -delightful instances of this sort in his very edifying discourses on the -HEBREW POETRY. - -FOURTHLY, Another contrivance of near affinity to this, is, when you -oppose his principles indeed, _but let his arguments quite alone_. Of -this management a wary reader will discover many traces in your obliging -discourse. And can any thing be more generous than to ease a man of the -shame of seeing his own reasonings confuted, or even produced when the -writer’s purpose requires him to pay no regard to them? Such tenderness, -I think, though it is pretended to by others, can, of right, belong only -to the true friend. But your kindness knows no bounds. For, - -FIFTHLY, Though you find yourself sometimes obliged to produce and -confute his reasonings, _you take care to furnish him with better of -your own_. The delicacy of this conduct lies in the good opinion, which -is insinuated of the writer’s conclusion, and in the readiness which you -shew to support it even in spite of himself. There is a choice instance -in that part of your discourse, where agreeing with your friend that the -punishments of _Tartarus_ are properly _eternal_, you reject his reason -for that conclusion, but supply him with many others in its stead. - -“This alone will not prove the eternity of punishments for, _&c._—BUT -if to this you add the Platonic doctrine, that very wicked spirits were -never released from _Tartarus_, AND the silence of _Virgil_ as to any -dismission from that jail, AND the censure of the _Epicureans_, who -objected to religious systems the eternity of punishments, - - _Æternas quoniam pœnas in morte timendum_; - -AND the general doctrine of the mythologists, AND the opinion of SERVIUS, -that VIRGIL was to be taken in this sense, we may conclude that the -punishments in his Tartarus were probably eternal[125].” - -Never let men talk after this of the niggardliness of your friendship, -when, though you take from him with one hand, you restore him five-fold -with the other. - -After such an overflow of goodness, nothing I can now advance will seem -incredible. I take upon me to affirm therefore, - -SIXTHLY, That it is a mere calumny to say that you have contented -yourself, though you very well might, with mere _negative_ encomiums. -You can venture on occasion to _quote from your friend in form_, and, -as it should seem, with some _apparent approbation_. An instance is -now before me. You cite what the author of the D. L. says of “_the -transformation of the ships into sea deities_, by which, says he, VIRGIL -would insinuate, I suppose, the great advantage of cultivating a naval -power, such as extended commerce and the dominion of the ocean: which in -poetical language is becoming _deities of the sea_.” - -To which you add, “In _favour_ of this opinion it may be further -observed, that AUGUSTUS owed his empire in a great measure to his naval -victories[126].” - -Now can any thing be civiler than this, or more expressive of that -amiable turn of mind, which disposes a man to help forward a lame -argument of his friend, and give it the needful support of his authority? -For it hath been delivered as a maxim by the nice observers of decorum, -that wherever you would compliment another on his opinion, you should -always endeavour to add something of your own that may insinuate at -least some little defect in it. This management takes of the appearance -of _flattery_, a vice which the Latin writers, alluding to this -frequency of unqualified assent, have properly enough expressed by the -word ASSENTATIO. But catch you tripping in this way if one can. It is -plain you went on this just principle in the instance before us, which -otherwise, let me tell you, I should have taken for something like an -attempt towards downright adulation. As here qualified, I set it down for -another instance of just compliment, more direct indeed than the other -_five_, yet still with that graceful obliquity which they who know the -world, expect in this sort of commerce. And I may further observe, that -you are not singular in the use of this mode of celebration. Many even of -the enemies of this author have obligingly enough employed it when they -wanted to confirm their own notions by his, or rather to shew their parts -in first catching a hint from him, and then, as they believe, improving -upon it—Still I have greater things in view. For, - -SEVENTHLY, You not only with the highest address insinuate a compliment -in the way of citation, but you once or twice _express it in full -form_, and with all the circumstance of panegyrical approbation. Having -mentioned the case of the infants in Virgil’s purgatory, which hath -so much perplexed his learned commentators, you rise at once into the -following encomium. “It is an _ingenious_ conjecture proposed in the D. -L. that the poet might design to discountenance the cursed practice of -exposing and murdering infants.” - -This was very liberal, and I began to think you had forgotten yourself -a little in so explicit a declaration. But the next paragraph relieved -me. “It might be added, that Virgil had perhaps _also_ in view to please -Augustus, who was desirous of encouraging matrimony and the education -of children, and extremely intent upon repeopling Italy which had been -exhausted by the civil wars[127].” It is plain you have still in your eye -that sage rule which the men of manners lay down, of _qualifying_ your -civilities. So that I let this pass without farther observation. Only I -take leave to warn you against the too frequent use of this artifice, -which but barely satisfies for calling your friend’s notion “_an -ingenious conjecture_.” - -Not but are there others who see this contrivance in another light, and -treat it as an art of _damning with faint praise_; a censure which one -of the zealot friends presumes to cast, with much injustice and little -knowledge of the world, on the very leader and pride of our party. -Whereas I deliver it for a most certain truth, that the fainter and -feebler our praise of any man is, just so much the better will it be -received by all companies, even by the generality of those who call -themselves his best friends. And so apprehensive indeed am I of this nice -humour in mankind, that I am not sure if the very slight things I am -forced to say of yourself, though merely to carry on the purpose of this -address, will not by certain persons, inwardly at least, be ill taken. -And with this needful apology for myself I proceed to celebrate, - -EIGHTHLY, The last and highest instance of your civilities to your -admired friend, which yet I hope to vindicate from any reasonable -suspicion of flattery; I presumed to say in the foregoing article that -you had _once or twice_ hazarded even a direct compliment on the person -whose system you oppose. I expressed myself with accuracy. There is -_one other_ place in your dissertation, where you make this sacrifice -to friendship or to custom. The passage is even wrought up into a -resemblance of that unqualified adulation, which I condemn so much, and -from which, in general, your writings are perfectly free. I could almost -wish for your credit to suppress this one obnoxious paragraph. But it -runs thus, - -“That the subterraneous adventures of Æneas were intended by Virgil to -represent the _initiation_ of his heroe, is an _elegant_ conjecture, -which hath been laid before the public, and set forth to the best -advantage _by a learned friend_[128].” - -I confess to you I did not know at first sight what to do with the -two high-flown epithets, _elegant_ and _learned_, which stand so near -together in one sentence. Such accumulated praises had well-nigh overset -my system. And I began with much solicitude to consider how I should be -able to reconcile this escape of your pen with your general practice. -But taking a little time to look about me, I presently spied a way of -extricating both of us from this difficulty. For hang it, thought I, -if this notion of the heroe’s adventures in the infernal regions be -_elegant_, it is but a conjecture; and so poor a matter as this were -hardly worth pursuing, as the author of the D. L. hath done, through -almost a fourth part of a very sizeable volume. - -And then as to the term _elegant_, to be sure it hath a good sound; but -more than a _third_ part of this choice volume of yours, I observed, -is employed in making appear that the conjecture, whatever it be, hath -not the least feature of _truth_ in it. And _elegance_, altogether -devoid of truth, was, I concluded, a very pitiful thing, and indeed no -very intelligible encomium. Well, but let there be as little truth as -you will, in this conjecture, still it _hath been set forth to the best -advantage_, and to crown all _by a learned friend_. Here a swarm of fresh -difficulties attacked me. _Sed nil desperandum te duce._ For why talk of -_advantage_, when the conjecture after all would not bear the handling? -It was but mighty little (your friendship would not let you do more) -which you had brought against it. And the conjecture I saw, was shrunk to -nothing, and is never likely to rise again into any shape or substance. -So that when you added _by a learned friend_, I could not for my life, -help laughing. Surely, thought I, the reverend person tends on this -occasion to be pleasant.——Indeed you often are so with a very good grace, -but I happened not to expect it just at this moment.—For what _learning_ -worth speaking of could there be in the support of a notion, which was so -easily overturned without any? - -You may be sure I mean no reflection in these words. Nobody questions -your erudition. But it was not your fortune or your choice to make a shew -of it in this discourse. The propriety of the epithet _learned_, then, -did not evidently and immediately appear. - -However, as I knew there was in truth no small quantity of learning in -the piece referred to, and that the author of the D. L. whatever BATE, -and PETERS, and JACKSON, may say or insinuate, is unquestionably, and to -a very competent degree, learned, I began to take the matter a little -more seriously. And, upon looking attentively at the words a second -time, I thought a very natural account might be given of them upon other -principles. For, as to the substantive _friend_, why might not that -for once be put in for your own sake as well as his? The advantages of -friendship are reciprocal. And though it be very clear to other people -which is the gainer by this intercourse, who knows but Dr. JORTIN, in his -great modesty, might suppose the odds to lie on his own side? - -And then for _learned_, which had embarrassed me so much, I bethought -myself at last there was not much in that, this attribute having been -long prostituted on every man who pretends, in any degree, to the -profession of letters. - -So that, on the whole, though I must still reckon this for an instance, -amongst others, of that due measure of respect with which your politeness -teaches you to treat your friends, yet I see no reason for charging it -with any excess of civility. - -And now, Sir, having been at all this pains to justify you from the two -contrary censures of having done _too little_ and _too much_, let us see -how the account stands. Malice itself, I think, must confess that you -have not been lavish of your encomiums. You have even dispensed them -with a reserve, which, though I admire extremely, will almost expose you -to the imputation of _parsimony_. And yet, on the other hand, when we -compute the number and estimate the value of your applauses, we shalt -see cause to correct this censure. For, from the EIGHT articles I have -so carefully set down, and considered, it appears at length that you -have done all due honour to your friend, and in ways the most adapted -to do him honour. That is to say, _You have adopted his subject—You -have written against him—You have glanced at him—You have spared his -arguments—You have lent him some of your own—You have quoted him—You have -called his conjecture ingenious—Nay elegant—And you have called himself -learned_, and, what is more, _your friend_. - -And if all this will not satisfy him, or rather his friends (for I hope, -and partly believe, he himself thinks nothing of this whole matter), -I know not for my part what will. I am sure (and that should be your -satisfaction, as it is mine) that you have gone as far as was consistent -with the _delicacy_ of friendship (which may reasonably imply in it a -little jealousy), and with the virtuous consciousness of that importance -which writers of your class ought to be of to themselves. And I hope -never to see the day when you shall be induced by any considerations to -compliment any man breathing at the expence of these two virtues. - -And here, on a view of this whole matter, let me profess the pleasure -I take in observing that you (and I have remarked it in some others), -who have so constantly those soft words of _candour_, _goodness_, and -_charity_ in your mouth, and whose soul, one would think, was ready to -melt itself into all the weaknesses of this character, should yet have -force enough not to relent at the warmest influences of _friendship_. -Men may see by this instance that _charity_ is not that unmanly -enfeebling virtue which some would represent it, when, though ready on -fit occasions to resolve and open itself to a _general_ candour, it shuts -up the heart close and compact, and impregnable to any _particular_ and -personal attachment. - -I take much delight in this pleasing contemplation. Yet, as our best -virtues, when pushed to a certain degree, are on the very point of -becoming vices, you are not to wonder that every one hath not the -discernment or the justice to do you right. And to see, in truth, the -malignity of human nature, and the necessity there was for you to -inculcate in your _third_ Discourse, _The duty of judging candidly and -favourably of others_, I will not conceal from you, at parting, what -hath been suggested to me by many persons to whom I communicated the -design of this address. “They said,” besides other things which I have -occasionally obviated in the course of this letter, “that the excellent -person whom you have allowed yourself to treat with so much indignity -and disrespect (I need not take notice that I use the very terms of the -objectors), in this poor and disingenuous criticism upon him, had set -you an example of a very different sort, which you ought in common -equity, and even decency, to have followed.” They observe that his own -pen never expatiates more freely, and with more pleasure, than when it -finds or takes an occasion to celebrate the virtues of some deserving -friend. They own the natural warmth and benevolence of his temper is even -liable to some excess on these inviting occasions. And for an instance -they referred me to a paragraph in the notes on _Julian_, which, though -I know you do not forget, I shall here set down as it stands in the last -edition. He had just been touching a piece of ecclesiastical history. -“But this,” says he, “I leave with Julian’s adventures to my learned -friend Mr. JORTIN, who, I hope, will soon oblige the public with his -curious Dissertations on Ecclesiastical Antiquity, composed like his -Life, not in the spirit of _controversy_, nor, what is worse, of _party_, -but of _truth_ and _candour_[129].” - -Here, said they insultingly, is a specimen of that truly liberal spirit -with which one learned friend should exert himself when he would do -honour to another. Will all the volumes which the profound ecclesiastical -remarker hath published, or ever will publish, do him half the credit -with posterity as this single stroke, by which his name and virtues are -here adorned and ushered into the acquaintance of the public? And will -you still pretend to vindicate him from the scorn which every honest man -must have for him, after seeing how unworthily he requites this service -by his famous SIXTH DISSERTATION in this new volume? - -This, and a great deal more to the same purpose, was said by them in -their tragical way. I need not hint to you, after the clear exposition -I have given of my own sentiments, how little weight their rhetoric had -on me, and how easily I turned aside this impotent, though invenomed, -invective from falling on your fame and memory. For the _compliment_ -they affect to magnify so much, let every candid reader judge of it for -himself. But, as much had been said in this debate concerning FRIENDSHIP, -and the persons with whom it was most proper to contract it, I found -myself something struck with the concluding observation of one of these -rhetorical declaimers. As it was delivered in a language you love, and -is, besides, a passage not much blown upon by the dealers in such scraps, -I have thought it might, perhaps, afford you some amusement. He did not -say where he found it, and you would not like it the better if he had, -but, as I remember, it was delivered in these words: Ἐμοὶ πρὸς φιλοσόφους -ἐστὶ φιλία· πρὸς μέν τοι ΣΟΦΙΣΤΑΣ, ἢ ΓΡΑΜΜΑΤΙΣΤΑΣ, ἢ τοιοῦτο γένος ἕτερον -ΑΝΘΡΩΠΩΝ ΚΑΚΟΔΑΙΜΟΝΩΝ, ὄυτε ΝΥΝ ΕΣΤΙ ΦΙΛΙΑ ΜΗΤΕ ΥΣΤΕΡΟΝ ΠΟΤΕ ΓΕΝΟΙΤΟ. - -_Lincoln’s-Inn, Nov. 25, 1755._ - - - - - A - - LETTER - - TO - - THE REV. DR. LELAND. - - FIRST PRINTED IN 1764. - - - - - A - - LETTER - - TO THE - - REV. DR. THOMAS LELAND, - - FELLOW OF TRINITY COLLEGE, DUBLIN: - - IN WHICH - - HIS LATE DISSERTATION - - ON THE PRINCIPLES OF HUMAN ELOQUENCE - - IS CRITICISED; - - AND - - THE BISHOP OF GLOUCESTER’S - - _Idea of the Nature and Character of an - inspired Language_, as delivered in his - Lordship’s _Doctrine of Grace_, - - IS VINDICATED - - From ALL the Objections of the learned Author - of the DISSERTATION. - - - - -A LETTER TO THE REV. DR. LELAND. - - -REV. SIR, - -I have read your DISSERTATION _on the principles of human Eloquence_, and -shall very readily, I dare say, be indulged in the liberty, I am going -to take, of giving you my free thoughts upon it. I shall do it, with all -the regard that is due from one scholar to another; and even with all the -civility which may be required ONE, who hath his reasons for addressing -you, in this public manner, without a name. - -You entitle your work _A Dissertation on the principles of Eloquence_: -but the real subject of it, is an _Opinion_, or _Paradox_, as you -chuse to term it, delivered by the Bishop of _Gloucester_ in his late -discourse _on Grace_. This opinion, indeed, concerns, or rather, in -your ideas, subverts, _the very principles_ of Eloquence, which your -office, it seems, in a learned society obliged you to maintain: so -that you cannot be blamed for giving some attention to the ingenious -Prelate’s paradox, which so incommodiously came in your way. Only the -more intelligent of your hearers might possibly think it strange that, -in a set of rhetorical lectures, addressed to them, the _Controversial_ -part should so much take the lead of the _Didactic_: or rather, that the -_Didactic_ part should stand quite still, while the _Controversial_ keeps -pacing it, with much alacrity, from one end of your Dissertation to the -other. - -Yet neither, on second thoughts, can you be blamed for this conduct, -which one way or other might serve to the instruction of your young -auditory; if not in _the principles of Rhetoric_, yet in a better thing, -_the principles of Logic_. It might, further, serve to another purpose, -not unworthy the regard of a rhetoric lecturer. The subject of Eloquence -has been so exhausted in the fine writings of antiquity, and, what is -worse, has been so hackneyed in modern compilations from them, that your -discourse wanted to be enlivened by the poignant controversial air, you -have given to it, and to be made important, by bringing an illustrious -character into the scene. - -All this I am ready to say in your vindication, if your conduct may be -thought to require any. Having, therefore, nothing to object to the -_general design_, or _mode_ of your dissertation, I shall confine myself -entirely to the MATTER of it, after acquainting the reader, in few words, -with the occasion and subject Of this debate. - -The Bishop of _Gloucester_, in late theological treatise on _the -doctrine of Grace_, which required him to speak fully to the subject of -_inspiration_, found it necessary to obviate an objection to what he -conceived to be the right notion of _inspired scripture_, which had been -supported by some ingenious men, and very lately by Dr. MIDDLETON. The -objection is delivered by the learned Doctor, in these words. - -“If we allow the gift [of inspired languages] to be lasting, we must -conclude that some at least of the books of scripture were in this -inspired Greek. But we should naturally expect to find an inspired -language to be such as is worthy of God; that is, pure, clear, noble and -affecting, even beyond the force of common speech; since nothing can come -from God but what is perfect in its kind. In short, the purity of PLATO, -and the eloquence of CICERO. Now, if we try the apostolic language by -this rule, we shall be so far from ascribing it to God, that we shall -scarcely think it worthy of man, that is, of the liberal and polite; it -being utterly rude and barbarous, and abounding with every fault that can -possibly deform a language. And though some writers, prompted by a false -zeal, have attempted to defend the purity of the Scripture-Greek, their -labour has been idly employed[130].” Thus far the learned DOCTOR. - -‘These triumphant observations,’ says the Bishop, ‘are founded on two -propositions, both of which he takes for granted, and yet neither of them -is true: - -‘The one, That an inspired language must needs be a language of perfect -eloquence; - -‘The other, That eloquence is something congenial and essential to human -speech[131].’ - -The BISHOP then undertakes to shew the falshood of these two -propositions. YOU, Sir, contend for the truth of the _latter_: and -controvert the principles on which the Bishop would confute the _former_. -That the reader may be enabled to judge for himself between you, I shall -quote his Lordship’s own words, paragraph by paragraph, so far as any -thing said by him is controverted by you; and shall then endeavour, -with all care, to pick up the loose ends of your argument, as I find -them any where _come up_ in the several chapters of your Dissertation; -intermixing, as I go along, such reflexions of my own, as the occasion -may suggest. - -‘With regard to the FIRST proposition (resumes the Bishop) I will be bold -to affirm, that were the STYLE of the New Testament exactly such as his -[Dr. MIDDLETON’S] very exaggerated account of if would persuade us to -believe, namely that it is _utterly rude and barbarous, and abounding -with every fault that can possibly deform a language_, this is so far -from proving such language not divinely inspired, that it is one certain -mark of this original[132].’ - -By the manner, in which the learned Bishop introduces this _affirmation_, -one sees that he foresaw very clearly it would be esteemed a _bold_ -one. Nay, in another place[133], he even takes to himself the shame, -with which some readers, he well knew, would be forward enough to cover -him, and in one word confesses his general notion of eloquence to be a -PARADOX: _which yet_, says he, _like so many others, I have had the odd -fortune to advance, will be seen to be only another name, for_ TRUTH. -After this concession, it had been more generous in you to have omitted -some invidious passages; such as that where you say, _the Bishop in his -reply to this objection_ [of Dr. MIDDLETON] _seems to have displayed -that_ BOLD OPPOSITION TO THE GENERAL OPINIONS OF MANKIND, _by which his -learned labours are distinguished_; Intr. p. ii. And again in p. vii. -where you speak of his principles as _paradoxical_, and implying AN HARDY -OPPOSITION TO THE GENERAL SENSE OF MANKIND. - -But let the _boldness_ of the Bishop’s principles be what it will, there -is small hurt done, provided they turn out, what he seems persuaded they -will, only _truths_. Let us attend his Lordship, then, in the proof of -his FIRST Paradox. - -‘I will not pretend, says he, to point out which books of the N. T. were, -or were not, composed by those who had the Greek tongue thus miraculously -infused into them; but this I will venture to say, that the style of a -writer so inspired, who had not (as these writers had not) afterwards -cultivated his knowledge of the language on the principles of Grecian -eloquence, would be precisely such as we find it in the books of the New -Testament. - -‘For, if this only be allowed, which no one, I think, will contest with -me, that a strange language acquired by illiterate men, in the ordinary -way, would be full of the idioms of their native tongue, just as the -Scripture-Greek is observed to be full of Syriasms, and Hebraisms; -how can it be pretended, by those who reflect upon the nature of -language, that a strange tongue divinely infused into illiterate men, -like that at the day of Pentecost, could have any other properties and -conditions[134]?’ - -Here, the features of this bold paradox begin to soften a little. We are -something reconciled to it, 1. by being told, what the _rudeness and -barbarity_ is, which is affirmed to be _one certain mark_ of an inspired -language, namely, _its being full of the idioms of the native tongue_ of -the inspired writer: And 2. by being told, that these idioms are equally -to be expected whether the new language be infused by divine inspiration, -or acquired by illiterate men in the ordinary way. In the _latter_ -case, it is presumed, and surely with reason enough (because experience -uniformly attests the fact), that a strange language, so learnt, would -abound in the native idioms of the learner: All that remains is to shew, -that the event would be the same, in the _former_. The Bishop then -applies himself, in order, to this task. - -‘Let us weigh these cases impartially. Every language consists of two -distinct parts; the single terms, and the phrases and idioms. The -first, as far as concerns appellatives especially, is of mere arbitrary -imposition, though on artificial principles common to all men: The second -arises insensibly, but constantly, from the manners, customs, and tempers -of those to whom the language is vernacular; and so becomes, though -much less arbitrary (as what the Grammarians call _congruity_ is more -concerned in this part than in the other), yet various and different -as the several tribes and nations of mankind. The first therefore is -unrelated to every thing but to the genius of language in general; -the second hath an intimate connexion with the fashions, notions, and -opinions of that people only, to whom the language is native. - -‘Let us consider then the constant way which illiterate men take to -acquire the knowledge of a foreign tongue. Do they not make it their -principal, and, at first, their only study, to treasure up in their -memory the signification of the terms? Hence, when they come to talk or -write in the speech thus acquired, their language is found to be full of -their own native idioms. And thus it will continue, till by long use of -the strange tongue, and especially by long acquaintance with the owners -of it, they have imbibed the particular genius of the language. - -‘Suppose then this foreign tongue, instead of being thus gradually -introduced into the minds of these illiterate men, was instantaneously -infused into them; the operation (though not the very mode of operating) -being the same, must not the effect be the same, let the cause be never -so different? Without question. The divine impression must be made -either by fixing the terms or single words only and their signification -in the memory; as for instance, Greek terms corresponding to the Syriac -or Hebrew; or else, together with that simple impression, another must -be made, to inrich the mind with all the ideas which go towards the -composing the phrases and idioms of the language so inspired: But this -latter impression seems to require, or rather indeed implies, a previous -one, of the tempers, fashions, and opinions of the people to whom the -language is native, upon the minds of them to whom the language is thus -imparted; because the phrase and idiom arises from, and is dependent on, -those manners: and therefore the force of expression can be understood -only in proportion to the knowledge of the manners: and understood they -were to be; the Recipients of this spiritual gift being not organical -canals, but rational Dispensers. So that this would be a waste of -miracles without a sufficient cause; the Syriac or Hebrew idiom, to -which the Disciples were enabled of themselves to adapt the words of the -Greek, or any other language, abundantly serving every useful purpose, -all which centered in giving CLEAR INTELLIGENCE. We conclude, therefore, -that what was thus inspired was the TERMS, together with that grammatic -congruity, which is dependant thereon. In a word, to suppose such kind -of inspired knowledge of _strange tongues_ as includes all the native -peculiarities, which, if you will, you may call their _elegancies_; (for -the more a language is coloured by the character and manners of the -native users, the more elegant it is esteemed) to suppose this, is, as I -have said, an ignorant fancy, and repugnant to reason and experience. - -‘Now, from what has been observed, it follows, that if the style of the -N. T. were indeed derived from a language divinely infused as on the -day of Pentecost, it must be just such, with regard to its style, as, -in fact, we find it to be; that is to say, Greek words very frequently -delivered in Syriac and Hebrew idiom. - -‘The conclusion from the whole is this, that _nominal_ or _local_ -barbarity of style (for that this attribute, when applied to style, is no -more than nominal or local, will be clearly shewn under our next head) is -so far from being an objection to its miraculous acquisition, that it is -one mark of such extraordinary original[135].’ - -I have given this long quotation together, that the reader may comprehend -at one view the drift and coherence of the Bishop’s argument: which is so -clearly explained that what force it hath, can receive no addition from -any comment of mine upon it. - -It is true, this force appears to you no mighty matter—“We are told, you -say, that, in order to convey clear intelligence to a foreigner, nothing -more is necessary, than to use the _words_ of his language adapted to the -_idiom_ of our own. But shall we always find correspondent words in his -language[136]?” - -Shall _we always find correspondent words_?—Not always, _perfectly_ -correspondent. Where does the Bishop say, we shall? Or, how was it to -his purpose to say it? He does indeed speak of _such a correspondency of -terms_, and chiefly _of such an adaption of the terms of one language -to the idiom of another_, as shall abundantly serve to give _clear -intelligence_. And this is all he had occasion to say. - -Well, but an exact correspondency of terms is material. To what? To give -_clear intelligence_? But if this be true, no clear intelligence can -possibly be given in any translation from one language into another; -for, in all translations whatever, it is necessary to render some words -by others, that are not perfectly correspondent. You will scarcely deny -that our English translation of the Gospels conveys, in general, _clear -intelligence_ to the English reader, though many terms are used in it, -and were of necessity to be used, that do not perfectly and adequately -correspond to the Greek terms, employed by the sacred writers. Without -doubt it was your purpose to convey _clear intelligence_ to your -English reader in the elegant translations, they say, you have made of -DEMOSTHENES: and yet doubtless you will acknowledge that many words of -the Athenian orator are not perfectly correspondent to those employed by -you in your version of them. - -What follows from this? Why, either that all translations must be -exploded and set aside as insufficient to give clear intelligence, or -that we must accept them, with all their unavoidable imperfections, as, -in general, sufficiently representative of the sense of their originals, -though in some particulars that sense be inadequately conveyed to us. - -But how then, you will say, shall we gain a clear and perfect -intelligence of such particulars? Why in the way, which common sense -suggests; by inquiring, if we are able, what the precise meaning is of -those terms of the original language, to which the translated terms are -thus imperfectly correspondent. And if this be an inconvenience, ’tis an -inconvenience necessarily attending every translation in the world, in -which a writer would express the mixed modes denoted by the words of any -other. For supposing the Greek tongue, infused by divine inspiration into -the sacred writers, to have been that of PLATO or DEMOSTHENES himself, -you will hardly pretend that it could have furnished them with Greek -terms perfectly expressive of such compound ideas as certain Syriac or -Hebrew terms expressed, and of which their subject obliged them to give, -as far as the nature of the case would permit, _clear intelligence_. So -that I cannot for my life comprehend the drift of that short question, -_Shall we always find correspondent terms in a foreign language?_ or, -the pertinence of your learned comment on the text of CICERO’S letter to -SERVIUS. - -I am sensible indeed, that, if the _terms_ only of the new language -were divinely infused, _these_, whether perfectly correspondent or not, -would be insufficient of themselves to give clear intelligence. But the -Bishop supposes more than this to be infused; for, _what was inspired, -he tells us, was the terms_, TOGETHER _with that grammatic congruity -which is dependent thereon_. Now this knowledge of the _grammatic -congruity_ of any tongue, superadded to a knowledge of its _terms_, would -methinks enable a writer to express himself in it, for the most part, -_intelligibly_. - -I confess, the Bishop speaks—_of fixing the terms or single words_ ONLY, -_and their signification, in the memory_—But then he does not mean to -exclude the _grammatic congruity_ in the use of them, which, as we have -seen, he expressly requires in the very same paragraph, but merely to -expose the notion of the _phrases and idioms_ being required, too. His -Lordship speaks of the _terms, or single words_ ONLY, in opposition to -_phrases and idioms_: you seem to speak of _terms, or single words_ ONLY, -in opposition to _systematic congruity_. - -I say, you _seem_ so to speak: for, otherwise, I know not what to make -of all you say concerning the insufficiency of the _terms only_ of any -language to give intelligence. And yet, in what follows, you _seem_ to -do justice to the Bishop, and to admit that, besides the _terms_, a -_grammatic congruity in the use of them_ was divinely inspired. For you -go on to observe, “That the real purport of almost every sentence, in -every language, is not to be learned from the signification of detached -words, _and their grammatical congruity_, even where their signification -may be expressed by correspondent words in another language[137].” - -And here, Sir, your learning expatiates through several pages: the -purpose of all which is to shew, that, if the _terms_ of one language, -though _congruously used_, be strictly adapted to the _idiom_ of another, -still they would give no intelligence, or at least a very obscure -one; as you endeavour to prove by a _decent_ instance taken from your -countryman, SWIFT, in his dotages; and another, given by yourself in a -literal version of a long passage of a sacred writer. It is true, in this -last instance, you do not confine yourself to the strict observance of -_grammatic congruity_. If you had done this, it would have appeared, from -your own instance, that _intelligence_ might have been given, and with -tolerable _clearness_ too, even in a literal version. - -But be it allowed, that, if the terms of one language, even though a -congruous construction be observed, be constantly and strictly adapted -to the _idioms_ of another, the expression will still, many times, be -very dark and obscure: how is this _obscurity_ to be prevented? Take what -language you will for the conveyance instruction, it will be necessary -for the reader or hearer to gain a competent knowledge of its idioms -and phraseology, before he can receive the full benefit of it. So that, -unless there had been a language in the world, native to all nations, and -in the strictest sense of the word _universal_, I see not how inspiration -itself could remedy this inconvenience. Suppose, as I said before, that -the inspired language in which the Apostles wrote had been the purest -Greek, still its _idiomatic phraseology_ had been as strange and obscure -to all such to whom that language was not native, as the Syriac or Hebrew -idioms, by which the Apostolic Greek is now supposed to be so much -darkened. - -I conclude upon the whole, that nothing you have said overturns, or so -much as affects, the learned Prelate’s notion of divine inspiration, _as -conveying only the terms and single words of one language, corresponding -to those of another, together with that grammatic congruity in the use -of them which is dependant thereon_. This _first and grand principle_, -as you call it, of the Bishop’s new theory, _is such_, you say, _as no -critic or grammarian can admit_[138]. On the contrary, I must presume -to think, because I have now shewn, that no critic or grammarian, who -deserves the name, can reasonably object to this _principle_, as it -allows all that is necessary to be supposed of an inspired language, its -sufficiency to give clear intelligence: so _clear_, that, had the idioms -of the new language been inspired too, it could not, in the general view -of Providence, who intended this intelligence for the use of all people -and languages, have been clearer. - -But your unfavourable sentiment of the Bishop’s principle arises -from your misconception of the _circumstances_, _abilities_, and -_qualifications_ of the Apostles, when they addressed themselves to the -work of their ministry, and especially to the work of composing books -for the instruction of the faithful in this originally inspired language. - -When the Greek language was first infused, it would, no doubt, be full of -their native phrases, or rather it would be wholly and entirely adapted -to the Hebrew or Syriac idioms. This would render their expression -somewhat dark and obscure to their Grecian hearers. But then it would be -intelligible enough to those to whom they first and principally addressed -themselves, the _Hellenistic Jews_, who, though they understood Greek -best, were generally no strangers to the Hebrew idiom. - -Further still, though this Hebrew-Greek language was all that was -originally infused into the Apostles, nothing hinders but that they -might, in the ordinary way, improve themselves in the Greek tongue, -and superadd to their inspired knowledge whatever they could acquire, -besides, by their conversation with the native Greeks, and the study of -their language. For, though it can hardly be imagined, as the Bishop -says, _that the inspired writers had cultivated their knowledge of the -language on the principles of the Grecian eloquence_[139], that is, had -formed and perfected their style by an anxious and critical attention to -the rules and practice of the Greek rhetors, yet we need not conclude -that they wholly neglected to improve themselves in the knowledge and use -of this new language. So that, by the time they turned themselves to the -Gentiles, and still more by the time they applied themselves to pen the -books of the N. T. they might be tolerable masters even of the peculiar -phraseology of the Greek tongue, and might be able to adapt it, in good -measure, to the Greek idioms. - -All this, I say, is very _supposeable_; because their turning to the -Gentiles was not till near TEN years after the descent of the Holy Ghost -upon the Apostles and the date of their earliest writings, penned for -the edification of the Church, was not till near TWENTY years after that -period: In all which time, they had full leisure and opportunity to -acquire a competent knowledge of the native idiomatic Greek, abundantly -sufficient to answer all ends of clearness and instruction. - -But I go further, and say, It is not only very _supposeable_, and -perfectly consistent with all the Bishop has advanced on the subject of -inspiration, that the sacred writers _might_ thus improve themselves, -but it is, likewise, very _clear_ and _certain_ that they DID. How else -are we to account for that difference of style observable in the sacred -writers, whose expression is more or less coloured by their native Hebrew -idioms, according as their acquaintance with the Greek tongue was more or -less perfect? There were still, no doubt, very many of their own native -idioms interspersed in their most improved Greek: As must ever be the -case of writers who compose in a foreign tongue, whether acquired in the -ordinary way, or supernaturally infused into them: But these barbarisms, -as they are called, I mean these Syriasms or Hebraisms, are not so -constant and perpetual as to prevent their writings from giving _clear -intelligence_. In short, the style of the inspired writers is JUST that -which we should naturally expect it to be, on this supposition of its -being somewhat improved by use and exercise, and which the learned Bishop -_accurately_ (and in perfect _consistency_ with his main principle, _of -the terms only being inspired, with the congruous use of them_) defines -it to be, “_Greek words_ VERY FREQUENTLY _delivered in Syriac and Hebrew -idiom_[140].” - -Thus, in every view, the Bishop’s _grand_ principle may be safely -admitted. All that we _need_ suppose, and therefore all that is -_reasonable_ to be supposed, is, _That the terms of the Greek language, -and a grammatical congruity in the use of them_, was miraculously -infused: The rest would be competently and sufficiently obtained by the -application of ordinary means, without a miracle. - -After saying so little, or rather after saying indeed _nothing_, -that affects the Bishop’s principle, I cannot but think it is with -an ill grace you turn yourself to cavil at the _following incidental -observation_ of his Lordship, which yet will be found as true and as just -as any other he has made on this subject. - -To those who might expect _that, besides the simple impression of the -Greek terms only, and their signification_ on the minds of the inspired -linguists, _another should have been made to inrich the mind with all -the ideas which go towards the composing the phrases and idioms of the -language so inspired_ (all which had been necessary, if the inspired -language had been intended for a perfect model of Grecian eloquence), -the Bishop replies—‘This latter impression seems to require, or rather -indeed implies, a previous one of the tempers, fashions, and opinions, of -the people to whom the language is native, upon the minds of them to whom -the language is thus imparted; because the phrase and idiom arises from, -and is dependent on those manners[141].’ But such an impression as this, -he goes on to shew, was not to be expected. - -It is clear from this passage, that the Bishop is speaking of _an -impression_ necessary to be made on the minds of the Apostles, if the -inspired language had been so complete as to extend to all its native -phrases and idioms. If the Apostles were instantly to possess the -inspired Greek in this perfection, it is necessary to suppose that this -_last_ impression must, as well as that of the terms, be made upon them. -Can any thing, be more certain and undeniable than this _affirmation?_ -Yet, in p. 86. of your book, you have this strange passage. - -After having shewn, as you suppose, that the Bishop’s grand principle, of -the inspiration of the TERMS only, stands on a very insecure foundation, -“Perhaps,” you say, “it is no less HAZARDOUS to affirm, that a knowledge -of the idiom or phraseology of any language, _always_ implies a previous -knowledge of the customs and manners of those to whom it is vernacular.” - -You intended, no doubt, in your censure of this hazardous position, to -oppose something which the Bishop had affirmed. Be pleased now to cast -your eye on the passage you criticize, and tell me where the Bishop -asserts, _that a_ KNOWLEDGE _of the idiom or phraseology of any language_ -ALWAYS _implies a previous knowledge of the customs and manners of -those to whom it is vernacular_. What the Bishop asserts is, _That an_ -IMPRESSION _of the phrases and idioms of an inspired language implies -a previous_ IMPRESSION _of the tempers, fashions, and opinions of the -people to whom the language is native, upon the minds of them to who -the language is_ THUS _imparted_: that is, if a knowledge of the idioms -had been _impressed_, a knowledge of the customs and manners from which -those idioms arise, and without a knowledge of which they could not be -understood (as they were to be, by the recipients of this spiritual -gift), must have been _impressed_ likewise. No, you say: a _knowledge_ of -the idiom of a language does not _always_ imply a previous _knowledge_ -of the manners. Who says, it does? We may come to _know_ the idioms of -languages, without a _divine impression_: and without such impression, -for any thing appears to the contrary, the Bishop might suppose the -sacred writers came by their knowledge, so far as they possessed it, -of the Greek idioms. But the _impression_ of such idioms could only -come from another and _previous impression_ of the customs and manners: -because in this case, without a previous impression of the _customs and -manners_, the _idioms_ themselves, when impressed, could not have been -understood, nor consequently put to use, by the persons on whom this -impression was made. They had no time to recur to Lexicons, Grammars, and -Commentaries to know the meaning of the impressed idioms. How then were -they, on the instant, to know their meaning at all, but by a _previous -impression_ of the manners, from which they arose, and which would put -them into a capacity of understanding these impressed idioms? - -In a word, the Bishop is speaking of SUPERNATURAL IMPRESSION: you, of -NATURAL KNOWLEDGE. No wonder, then, your reasoning and your learning, -in the concluding pages of this chapter, should look entirely _beside_ -the matter in hand, or, at best, should look so _askew_ on the Bishop’s -_hazardous_ position. It is certain, you are far enough out of all danger -of encountering it, when you entrench yourself, at length, behind this -distant and secure conclusion—“that the knowledge of idiom is so far from -requiring, or implying a previous one of tempers, manners, _&c._ that the -very CONVERSE of this seems to be the safer principle; and that tempers -and manners are not to be learned, without some degree of previous -acquaintance with the peculiarities of a language[142]:” a proposition, -which though exceptionable enough, as you put it, and even suggesting -some pleasant ideas, I am in no humour, at present, to contest with you. - -This, SIR, IS THE WHOLE of what I find advanced by you, that hath any -shew or appearance of being intended as a Confutation of the argument -by which the Bishop supports his FIRST PARADOX; in opposition to Dr. -MIDDLETON’S opinion, _That an inspired language must needs be a language -of perfect eloquence_. The Bishop has told us in very accurate terms what -he conceives the character of an inspired language must needs be: and I -have at least shewn, that the character he gives of it may be a just -one, notwithstanding any thing you have objected to it in your learned -Dissertation. - -I now proceed to the Bishop’s SECOND PARADOX; which opposes Dr. -MIDDLETON’S _second Proposition, That eloquence is something congenial -and essential to human speech, and inherent in the constitution of -things_. - -‘This supposes, says the Bishop, ‘that there is some certain ARCHETYPE -in nature, to which that quality refers, and on which it is formed and -modelled. And, indeed, admitting this to be the case, one should be -apt enough to conclude, that when the Author of nature condescended to -inspire one of these plastic performances of human art, he would make it -by the exactest pattern of the _Archetype_. - -‘But the proposition is fanciful and false. Eloquence is not congenial -or essential to human speech, nor is there any Archetype in nature to -which that quality refers. It is accidental and arbitrary, and depends -on custom and fashion: it is a mode of human communication which changes -with the changing climates of the Earth; and is as various and unstable -as the genius, temper, and manners of its diversified inhabitants. -For what is PURITY but the use of such terms, with their multiplied -combinations, as the interest, the complexion, or the caprice of a writer -or speaker of authority hath preferred to its equals? What is ELEGANCE -but such a turn of idiom as a fashionable fancy hath brought into repute? -And what is SUBLIMITY but the application of such images, as arbitrary or -casual connexions, rather than their own native grandeur, have dignified -and ennobled? Now ELOQUENCE is a compound of these three qualities of -speech, and consequently must be as nominal and unsubstantial as its -constituent parts. So that, that mode of composition, which is a model of -_perfect eloquence_ to one nation or people, must appear extravagant or -mean to another. And thus in fact it was. Indian and Asiatic eloquence -were esteemed hyperbolic, unnatural, abrupt and puerile to the more -phlegmatic inhabitants of _Rome_ and _Athens_. And the Western eloquence, -in its turn, appeared nerveless and effeminate, frigid or insipid, to -the hardy and inflamed imaginations of the East. Nay, what is more, -each species, even of the most approved genus, changed its nature with -the change of clime and language; and the same expression, which, in -one place, had the utmost _simplicity_, had, in another, the utmost -_sublime_[143].’ - -The Bishop then proceeds to illustrate this last observation by a -famous instance, taken from the first chapter of _Genesis_, and then -recapitulates and enforces his general argument in the following manner. - -‘Apply all this to the books of the N. T. an authorized collection, -professedly designed for the rule and direction of mankind. Now such a -rule demanded that it should be inspired of God. But inspired writing, -the objectors say, implies the most _perfect eloquence_. What human -model then was the Holy Ghost to follow? And a human model, of arbitrary -construction, it must needs be, because there was no other: Or, if there -were another, it would never suit the purpose, which was to make an -impression on the minds and affections; and this impression, such an -eloquence only as that which had gained the popular ear, could effect. -Should therefore the _Eastern_ eloquence be employed? But this would be -too inflated and gigantic for the _West_. Should it be the _Western_? -But this would be too cold and torpid for the _East_. Or, suppose the -_generic_ eloquence of the more polished nations was to be preferred, -which _species_ of it was to be employed? The rich exuberance of the -Asiatic Greeks, or the dry conciseness of the Spartans? The pure and -poignant ease and flowing sweetness of the Attic modulation, or the -strength and grave severity of the Roman tone? Or should all give way -to that African torrent, which arose from the fermented mixture of the -dregs of _Greece_ and _Italy_, and soon after overflowed the Church -with theological conceits in a sparkling luxuriancy of thought, and a -sombrous rankness of expression? Thus various were the species’s! all -as much decried by a different genus, and each as much disliked by a -different species, as the eloquence of the remotest East and West, by one -another[144].’ - -Thus far the learned Bishop, _with the spirit and energy_, as you well -observe, _of an ancient orator_[145]; and, let me add, with a justness -and force of reasoning, which would have done honour to the best -ancient Philosopher. But here we separate again. You maintain, with Dr. -MIDDLETON, _that eloquence is something congenial and essential to -human speech_: While _I_, convinced by the Bishop’s reasoning in these -paragraphs, maintain that it assuredly is not. - -The subject, indeed, affords great scope to your rhetorical faculties; -and the cause, you maintain, being that, as you conceive, of the antient -orators, and even of eloquence itself, you suffer your enthusiasm to bear -you away, without controul; and, as is the natural effect of enthusiasm, -with so little method and precision of argument, that a cool examiner of -your work hardly knows how to follow you, or where to take aim at you, -in your aery and uncertain flight. However, I shall do my best to reduce -your Rhetoric to Reason; I mean, to represent the substance of what you -seem to intend by way of argument against the Bishop’s principle, leaving -your eloquence to make what impression on the gentle reader it may. - -And, FIRST, in opposition, as you suppose, to the Bishop’s tenet, “_That -eloquence is_ NOT _something congenial and essential to human speech_,” -you apply yourself to shew, through several chapters, that tropes, -metaphors, allegories, and universally what are called by Rhetoricians -_figures of speech_, are natural and necessary expressions of the -passions, and have their birth in the very reason and constitution of -things. To make out this important point is the sole drift of your I, II, -III, and IVᵗʰ Chapters; in which you seem to me to be contending for that -which nobody denies, and to be disputing without an opponent. At least, -you can hardly believe that the Bishop of _Gloucester_ is to be told, -that metaphors, allegories, and similitudes are the offspring of nature -and necessity, HE, who has, _with the utmost justness and elegance of -reasoning_, as you well observe[146], explained this very point, himself, -in the DIVINE LEGATION. - -What then are we to conclude from these elaborate chapters? Why, that by -some unlucky mistake or other, let us call it only by the softer name, of -_inattention_, you have entirely misrepresented the scope and purpose of -all the Bishop has said on the subject of eloquence. And that this is no -hasty or groundless charge, but the very truth of the case, will clearly -be seen from a brief examination of the Bishop’s theory, compared with -your reasonings upon it. - -The position, _that eloquence is something congenial and essential to -human speech, supposes_, says the Bishop, _that there is some certain -Archetype in nature, to which that quality refers, and on which it is to -be formed and modelled_. - -The Bishop, you see, requires an _Archetype_ to be pointed out to him of -that consummate eloquence, which is said to be _congenial and essential -to human speech_. The demand is surely reasonable; and not difficult -to be complied with, if such an Archetype do, in fact, subsist. But do -you know of any such? Do you refer him to any such? Do you specify that -_composition_? or do you so much as delineate that _sort_ of composition, -which will pass upon all men under the idea of an Archetype? Nothing of -all this. Permit us then to attend to the Bishop’s reasoning, by which he -undertakes to prove that no such Archetype does or can exist. - -‘The proposition [that asserts, there is such an Archetype] is fanciful -and false. Eloquence is not congenial or essential to human speech, nor -is there any Archetype in nature to which that quality refers. It is -accidental and arbitrary, and depends on custom and fashion: It is a mode -of human communication which changes with the changing climates of the -earth; and is as various and unstable as the genius, temper, and manners -of its diversified inhabitants[147].’ - -The Bishop asserts _there is no Archetype_, because eloquence is a -variable thing, depending on custom and fashion; is nothing absolute -in itself; but relative to the fancies and prejudices of men, and -changeable, as the different climes they inhabit. This _general_ reason -seems convincing: it appeals to fact, to experience, to the evidence of -sense. But the learned Prelate goes further. He analyzes the complex -idea of eloquence: he examines the qualities of speech, of which it is -made up; and he shews that they are nominal and unsubstantial. Hence -it follows, again, That there is no Archetype in nature of perfect -eloquence; its very constituent parts, as they are deemed, having no -substance or reality in them. - -But why should the Bishop condescend to this analysis, when his _general -argument_ seemed decisive of the question? For a good reason. When the -Bishop asked for an ARCHETYPE, though you are shy of producing any, he -well knew that the masters of Eloquence, those I mean who are accounted -such in these parts of the world, had pretended to give one. He knew -the authority of these masters of human speech with the sort of men, he -had to deal with: he therefore takes the Archetype, they have given, and -shews, upon their own ideas of eloquence, it is a mere phantom. - -It is not to be supposed that the Bishop, in touching incidentally the -question of Eloquence in a theological treatise, should follow the Greek -and Latin rhetors through all the niceties and distinctions of their Art, -or should amuse himself or us with a minute detail of all the particulars -which go to the making up of this mighty compound, their ARCHETYPAL IDEA -of human eloquence. If he had been so pleased, and had had no better -business on his hands, it is likely he could have told us _news_, as you -have done, out of ARISTOTLE, LONGINUS, and CICERO. But his manner is -to say no more on a subject, than the occasion makes necessary; which, -in the present case, was no more than to acquaint his reader, in very -general terms, with the constituent parts of eloquence; which he resolves -into these three, PURITY, ELEGANCE, and SUBLIMITY. - -But this you call _a most illogical division of Eloquence; for that the -Bishop hath not only enumerated the constituent parts imperfectly; but, -of the three qualities which he hath exhibited, the first is included in -the second, and the third is not necessarily and universally a part of -eloquence_[148]. - -The _enumeration_, you say, _is imperfect_. Yet _Purity_, I think, -denotes whatever comes under the idea of PROPRIETY, that is, of approved -custom, as well as grammatical use, in any language: _Elegance_, -expresses all those embellishments of composition, which are the effect -of ART: and I know no fitter term than _Sublimity_, to stand for those -qualities of eloquence, which are derived from the efforts of Genius, -or NATURAL PARTS. Now what else can be required to complete the idea of -Eloquence, and what defect of logic can there be in comprehending the -various properties of human speech under these three generic names? The -division is surely so natural and so intelligible, that few readers, I -believe, will be disposed to object with you, _that the first of the -three qualities is included in the second, and that the third is not -necessarily and universally a part of eloquence_. - -But let the Bishop’s enumeration be ever so _logical_, you further -quarrel with his _idea_ of these three constituent parts of eloquence, -and his reasoning upon them. - -‘What; says his Lordship, is PURITY but the use of such terms with their -multiplied combinations, as the interest, the complexion, or the caprice -of a writer or speaker of authority hath preferred to its equals?’ - -This idea of purity in language you think strange; and yet in the very -chapter in which you set yourself to contemplate and to reprobate this -_strange idea_, you cannot help resolving _purity_, into _usage and -custom_, that is, with QUINTILIAN, into _consensum_ (_eruditorum_); which -surely is but saying in other words with the Bishop, that it consists -_in the use of such terms, with their multiplied combinations, as the -interest, the complexion, or the caprice of a writer or speaker of -Authority hath preferred to its equals_—for _equals_ they undoubtedly -were, till that usage or custom took place. When this _consent of the -learned_ is once established, every writer or speaker, who pretends to -_purity_ of expression, must doubtless conform to it: but previously -to such consent, _purity_ is a thing arbitrary enough to justify the -Bishop’s conclusion, that this quality _is not congenial and essential to -human speech_. - -Next, the Bishop asks, ‘What is ELEGANCE but such a turn of idiom as a -fashionable fancy hath brought into repute?’ - -Here, again, you grow very nice in your inquiries into the idea of -_fancy_, the idea of _fashion_, and I know not what of that sort. In -a word, you go on _defining_, and _distinguishing_ to the end of the -chapter, in a way that without doubt would be very edifying to your young -scholars in _Trinity College_, but, as levelled against the Bishop, is -certainly unseasonable and out of place. For define _elegance_ that you -will, it finally resolves into something that _is not of the essence -of human speech_, but factitious and arbitrary; as depending much on -the taste, the fancy, the caprice (call it what you please) of such -writers or speakers, as have obtained the popular vogue for this species -of eloquence, and so had the fortune to bring the turn of idiom and -expression, which they preferred and cultivated, into general repute. - -‘Lastly,’ the Bishop asks, ‘What is SUBLIMITY but the application of such -images, as arbitrary or casual connexions, rather than their own native -grandeur, have dignified and ennobled?’ - -To this question you reply by asking another, _Whether sublimity doth -necessarily consist in the application of images?_ But, _first_, if -what is _called_ Sublimity, _generally_ consists in the application of -images, it is abundantly sufficient to the Bishop’s purpose: _Next_, -I presume to say, that the sublime of eloquence, or the impression -which a genius makes upon us by his expression, consists necessarily -and universally in the application of _images_, that is, of bright and -vivid ideas, which is the true, that is, the received sense of the word, -_images_, (however rhetoricians may have distinguished different kinds -of them, and expressed them by different names) in all rhetorical and -critical works. _Lastly_, I maintain that these bright and vivid ideas -are rendered _interesting_ to the reader or hearer from the influence of -ASSOCIATION, rather than _of their own native dignity and grandeur_: of -which I could give so many instances, that, for this reason, I will only -give your _own_, which you lay so much stress upon, of _the famous oath, -by the souls of those who fought at_ Marathon _and_ Platæa[149]: where -the peculiar ideas of _interest_, _glory_, and _veneration_, associated -to the _image_ or idea of the battle of _Marathon_ and _Platæa_, gave a -sublime and energy to this oath of DEMOSTHENES, _by the souls of those -that fought there_, in the conceptions of his countrymen, which no other -people could have felt from it, and of which you, Sir, with all your -admiration of it, have certainly a very faint conception at this time. - -I should here have dispatched this article of _Sublimity_, but that you -will expect me to take some notice of your objection to what the Bishop -observes, ‘That this species of eloquence changed its nature, with -the change of clime and language; and that the same expression, which -in one place had the utmost _simplicity_, had, in another, the utmost -_sublime_[150]:’ An observation, which he illustrates and confirms by the -various fortune of the famous passage in _Genesis, God said, Let there be -light, and there was light; so sublime_, in the apprehension of LONGINUS -and BOILEAU, and so _simple_, in that of HUETIUS and LE CLERC. - -To this pertinent illustration, most ingeniously explained and enforced -by the learned Prelate, you reply with much ease, “That this might well -be, and even in the same place,” and then proceed to _inform_ him of I -know not what union between _simplicity_ and _sublimity_; though you -_civilly_ add, “That it is a point known to every SMATTERER in criticism, -that these two qualities are so far from being inconsistent with each -other, that they are frequently united by a natural and inseparable -union[151].” - -“Simplicity and _sublimity_ may be found together.” I think the -proposition false, in your sense of it, at least. But be it true, that -these qualities in expression may be found together. What then? The -question is of a passage, where these qualities, in the apprehension of -great critics, are found separately; the one side maintaining that it is -merely _simple_, the other, that it is merely _sublime_. _Simplicity_ -is, here, plainly opposed to _sublimity_, and implies the absence of -it: BOILEAU, after LONGINUS, affirming that the expression _is_, and -his adversaries affirming that it is _not_, _sublime_. Can any thing -shew more clearly, that the _sublime_ of eloquent expression depends on -_casual associations_, and not on the nature of things? - -But the Bishop goes further and tells us, what the _associations_ were -that occasioned these different judgments of the passage in question. -The ideas suggested in it were _familiar_, to the sacred writer: they -were _new_ and admirable, to the Pagan Critic. Hence the expression would -be of the greatest _simplicity_ in MOSES, though it would be naturally -esteemed by LONGINUS, infinitely _sublime_. - -Here you cavil a little about the Effect of _familiarity_: but, as -conscious of the weakness of this part of your answer, _Not to insist_, -you say, _upon this, How comes it then that_ BOILEAU _and many other -Christian readers, to whom the ideas of creation were as familiar as to_ -MOSES _himself, were yet affected by the sublime of this passage_? You -ask, How this comes to pass? How? Why in the way, in which so many other -strange things come to pass, by _the influence of authority_. LONGINUS -had said, the expression of this passage was _sublime_. And when he had -said this, the wonder is to find two men, such as HUETIUS and LE CLERC, -who durst, after that, honestly declare their own feelings, and profess -that, to them, the expression was _not_ sublime. - -But more on this head of _Authority_ presently. - -You see, Sir, I pass over these chapters _on the qualities of Eloquence_, -though they make so large a part of your _Dissertation_, very rapidly: -and I do it, not to escape from any force I apprehend there to be in your -argument or observations, but because I am persuaded that every man, -who knows what language is, and how it is formed, is so convinced that -those qualities of it by which it comes to be denominated _pure_, and -_elegant_, and _interesting_, are the effects of _custom_, _fashion_, -and _association_, that he would not thank me for employing many words -on so plain a point. Only, as you conclude this part of your work with -_an appeal_, which you think sufficiently _warranted, against the most -positive decisions of fashion, custom, or prejudice, to certain general -and established principles of rational criticism_, subversive, as you -think, of the Bishop’s whole theory, I shall be bold to tell you, as I -just now promised, what my opinion is, _of these established rules of_ -RATIONAL CRITICISM: by which you will understand how little I conceive -the Bishop’s system to be affected by this confident appeal to _such -principles_. - -I hold then, that what you solemnly call _the established principles -of rational criticism_ are only such principles as criticism hath seen -good to establish _on the practice of the Greek and Roman speakers -and writers_; the European eloquence being ultimately the mere product -and result of such practice; and European criticism being no further -_rational_ than as it accords to it. This is the way, in which ancient -and modern critics have gone to work in forming their systems: and their -systems deserve to be called _rational_, because they deliver such rules -as experience has found most conducive to attain the ends of eloquence in -these parts of the world. Had you attended to this obvious consideration, -it is impossible you should have alarmed yourself so much, as you seem to -have done, at the Bishop’s bold Paradox, as if it threatened the downfall -of Eloquence itself: which, you now see, stands exactly as it did, and -is just as secure in all its established rights and privileges on the -Bishop’s system of _there being no Archetype of Eloquence in nature_, as -upon your’s, _that there is one_. The rules of criticism are just the -same on either supposition, and will continue the same so long as we take -the Greek and Roman writers for our masters and models; nay, so long as -the influence of their authority, now confirmed and strengthened by the -practice of ages, and struck deep into the European notions and manners, -shall subsist. - -You need, therefore, be in no pain for the interests of Eloquence, which -are so dear to you; nor for the dignity of your _Rhetorical office_ in -the University of _Dublin_; which is surely of importance enough, if you -teach your _young hearers_ how to become eloquent in that scene where -their employment of it is likely to fall; without pretending to engage -them in certain chimerical projects how they may attain an essential -universal eloquence, or such as will pass for eloquence in all ages and -countries of the world. - -You see, Sir, if this opinion of mine be a truth, that it overturns -at once the whole structure of your book. We, no doubt, who have been -lectured in Greek and Roman eloquence, think it preferable to any -other; and we think so, because it conforms to certain rules which our -criticism has established, without considering that those rules are -only established on the successful practice of European writers and -speakers, and are therefore no rules at all in such times and places -where a different, perhaps a contrary, practice is followed with the -same success. Let a Spartan, an Asiatic, an African, a Chinese system -of rhetoric be given: Each of these shall differ from other, yet each -shall be best and most _rational_, as relative to the people for -whom it is formed. Nay, to see how groundless all your fancies of -a _rational essential eloquence are_, do but reflect that even the -European eloquence, though founded on the same general principles, is -yet different in different places in many respects. I could tell you of -a country, and that at no great distance, where that which is thought -supremely _elegant_ passes in another country, not less conversant in the -_established principles of rational criticism_, for FINICAL; while what, -in this country, is accepted under the idea of _sublimity_, is derided, -in that other, as no better than BOMBAST. - -What follows, now, from this appeal to _experience_, against your -appeal to the _established rules of criticism_? Plainly this: That all -the rhetors of antiquity put together are no authority against what -the Bishop of _Gloucester_ asserts concerning the nature of eloquence; -since THEY only tell us (and we will take their word for it) what will -_please or affect_ under _certain_ circumstances, while the BISHOP only -questions whether the same rules, under ALL circumstances, will enable a -writer or speaker to _please and affect_. Strange! that you should not -see the inconsequence of your own reasoning. The Bishop says, The rules -of eloquence are for the most part, local and arbitrary: No, you say, -The rules are not local and arbitrary, FOR they were held reasonable -ones at _Athens_ and _Rome_. Your very answer shews that they were local -and arbitrary. You see, then, why I make so slight on this occasion -of all your multiplied citations from the ancient writers, which, how -respectable soever, are no decisive authority, indeed no authority at -all, in the present case. - -Hitherto, the Bishop had been considering eloquence ONLY SO FAR as it -is founded in arbitrary principles and local prejudices. For, though -his expression had been general, he knew very well that his thesis -admitted some limitation; having directly affirmed of _the various modes -of eloquence_, not that they were altogether and in all respects, but -MOSTLY, _fantastical_ (p. 67), which, though you are pleased to charge -it upon him as an _inconsistency_[152], the reader sees is only a -necessary qualification of his general thesis, such as might be expected -in so exact a writer as the learned Bishop. He now then attends to this -limitation, and considers what effect it would have on his main theory. - -‘It will be said, _Are there not some more substantial principles of -eloquence, common to all_ the various species that have obtained in the -world?—Without doubt, there are.—Why then should not these have been -employed, to do credit to the Apostolic inspiration? For good reasons: -respecting both the speaker and the hearers. For, what _is_ eloquence -but a persuasive turn given to the elocution to supply that inward, that -conscious persuasion of the speaker, so necessary to gain a fair hearing? -But the first preachers of the Gospel did not need a succedaneum to that -inward conscious persuasion. And what is the _end_ of eloquence, even -when it extends no further than to those more general principles, but to -stifle reason and inflame the passions? But the propagation of Christian -truths indispensably requires the aid of reason, and requires no other -human aid[153].’ - -Here, again, you are quite scandalized at the Bishop’s paradoxical -assertions concerning the _nature_ and _end_ of eloquence; and you differ -as widely from him now he argues on the supposition of there being _some -more substantial principles of eloquence_, as you did before, when he -contended that _most_ of those we call principles were arbitrary and -capricious things. You even go so far as to insult him with a string -of questions, addressed _ad hominem_: for, having quoted some passages -from his book, truly eloquent and rhetorical, you think you have him at -advantage, and can now confute him out of his own mouth. - -“Can any thing,” you ask, “be more brilliant, more enlivened, more truly -rhetorical, than these passages? What then are we to think of the writer -and his intentions? Is he really sincere in his reasoning? or are these -eloquent forms of speech so many marks of falshood? Were they assumed as -_a succedaneum to conscious persuasion_? And is the end and design of -them to _stifle reason and inflame the passions_[154]?” - -To blunt the edge of these sharp and pressing interrogatories, give -me leave to observe that the main question agitated by the Bishop is, -whether divine inspiration can be reasonably expected to extend so -far as to infuse a perfect model of eloquence, and to over-rule the -inspired Apostles in such sort, as that all they write or speak should be -according to the rules of the most consummate rhetoric. He resolves this -question in the _negative_: _first_, by shewing that there is no such -thing as what would be deemed a perfect model of eloquence subsisting in -nature; a great part of what is called eloquence in all nations being -arbitrary and chimerical; and, _secondly_, by shewing that even those -principles, which may be justly thought more substantial, were, for -certain reasons, not deserving the solicitous and over-ruling care of a -divine inspirer. His reasons are these: _First_, that eloquence, when -most genuine, _is but a persuasive turn given to the elocution to supply -that inward, that conscious persuasion of the speaker, so necessary to -gain a fair hearing, and which the first preachers of the Gospel had -already_, by the influence and impression of the holy Spirit upon their -minds: And, _next, that the end of eloquence, even when it extends no -further than to those more general principles, is but to stifle reason -and inflame the passions_; an _end_ of a suspicious sort, and which -the propagation of Christian truths, the proper business of the sacred -writers or speakers, did not require. - -You see these _reasons_, in whatever defective, are both of them founded -in _one common_ principle, which the Bishop every where goes upon, and -the best philosophy warrants, That, when the Deity interposes in human -affairs, he interposes no further than is _necessary_ to the end in -view, and leaves every thing else to the intervention and operation of -second causes. The Apostles wanted NO succedaneum to an inward conscious -persuasion, which the observance of the general principles of eloquence -supplies; they were not, therefore, supernaturally instructed in them. -They wanted NO assistance from a power that tends _to stifle reason and -inflame the passions_: it was not, therefore, miraculously imparted to -them. Every thing here is rational, and closely argued. What was not -necessary was not done. Not a word about the inconvenience and inutility, -in all cases, of recurring to the rules and practice of a chaste -eloquence: not a word to shew that, where eloquence is employed, there is -nothing but fraud and _falshood_, no inward persuasion, no consciousness -of truth: not a word to insinuate that either you or the Bishop should -be restrained from being as eloquent on occasion as you might have it -in your power to be, or might think fit: nay, not a word against the -Apostles themselves having recourse to the aids of human eloquence, if -they had access to them, and found them expedient; only these aids were -not REQUIRED, that is, were not to be claimed or expected from divine -inspiration. - -Thus stands the Bishop’s reasoning, perfectly clear and just. The only -room for debate is, whether his ideas of the _nature_ and _end_ of -eloquence be just, too. _Eloquence_, he says, _is but a persuasive turn -given to the elocution, to supply that inward, that conscious persuasion -of the speaker, so necessary to gain a fair hearing_. The general -affirmation you do not, indeed cannot, reject or controvert; for, the -great master of eloquence himself confirms it in express words—_Tum -optimè dicit orator, cum_ VIDETUR _vera dicere_. QUINCTIL. l. iv. c. 2. -And, again, _Semper ita dicat_, TANQUAM _de causâ optimè sentiat_. l. -v. c. 13; that is, an inward conscious persuasion is to be supplied by -the speaker’s art. The Bishop’s idea then of the _nature_ of eloquence -is, as far as I can see, the very same idea which QUINCTILIAN had of it. -Both agree, that eloquence is _such a turn of the elocution as supplies -that inward conscious persuasion so necessary to the speaker’s success_. -The Bishop adds, that this _supply_ the inspired writers did not want. -But you will say, perhaps, that merely human writers may have this -_inward conscious persuasion_, as well as the inspired. What then? if -human writers can do without this succedaneum, which human eloquence -supplies to inward persuasion, who obliges them to have recourse to -it? Yes, but they cannot do _so well_ without it. Who then forbids -them to have recourse to it? For, neither are the inspired writers -barred of this privilege: only, as being simply UNNECESSARY, it was not -præternaturally supplied. Your perplexity on this subject arises from -not distinguishing between what is _absolutely necessary_, and what is -_sometimes expedient_: Divine inspiration provides only for the _first_; -the _latter_ consideration belongs to human prudence. - -But it would be, further, a mistake to say, _that merely human writers -have their inward conscious persuasion as well as the divine_. They may -have it, indeed, from the conclusions of their own reason, but have they -it in the same degree of strength and vivacity, have they the same _full -assurance of faith_, as those who have truth immediately impressed upon -them by the hand of God? I suppose, not. - -But the Bishop’s idea of the END of eloquence revolts you as much as -his idea of its _nature_. _What_, says he, _is the_ END _of eloquence, -even when it extends no further than to those more general principles, -but to stifle reason and inflame the passions_? And what other end, I -pray you, can it have? You will say, To adorn, recommend, and enforce -truth. It may be so, sometimes: this, we will say, is its more legitimate -end. But even this end is not accomplished but by _stifling reason -and inflaming the passions_: that is, eloquence prevents reason from -adverting _simply_ to the truth of things, and to the force of evidence; -and it does this by agitating and disturbing the natural and calm -state of the mind with rhetorical _diminutions or amplifications_. VIS -_oratoris_ OMNIS, says QUINCTILIAN, _in_ AUGENDO MINUENDOQUE _consistit_. -[l. viii. c. 3. sub fin.] Now what is this but _stifling reason_? But -it goes further: it _inflames the passions_, the ultimate end it has in -view from _stifling reason_, or putting it of its guard. And for this, -again, we have the authority of QUINCTILIAN, _affectibus perturbandus -et ab intentione auferendus orator. Non enim solum oratoris est docere, -sed plus eloquentia_ CIRCA MOVENDUM _valet_. l. iv. c. 5. Or, would -you see a passage from the great master of rhetoric, where his _idea_ -of this double end of eloquence is given, at once; it follows in these -words—_Ubi_ ANIMIS _judicum_ VIS _afferenda est, et_ AB IPSA VERI -CONTEMPLATIONE _abducenda mens_, IBI PROPRIUM ORATORIS OPUS EST. l. -vi. c. 2. That is, where the _passions are to be inflamed, and reason -stifled, there is the proper use and employment of the rhetorical art_. -So exactly has the Bishop traced the footsteps of the great master, when -he gave us his idea of the END of eloquence! - -Well, but this _end_, you say, is IMMORAL. So much the worse for -your system; for such is the undoubted end of eloquence, even by the -confession of its greatest patrons and advocates themselves. But what? -Is this end immoral in all cases? And have you never then heared, _that -the passions_, as wicked things as they are, _may be set on the side of -truth_? In short, Eloquence, like Ridicule, which is, indeed, no mean -part of it, may be either well or ill employed; and though it cannot be -truly said that the end of either is simply _immoral_, yet it cannot be -denied that what these _modes of address_ propose to themselves in ALL -cases is, _to stifle reason and inflame the passions_. - -The Bishop’s idea, then, of the end of eloquence, I presume, is fairly -and fully justified. But your complaint now is, that the Bishop does not -himself abide by this idea. For you find a contradiction between what his -Lordship says here—_that the_ END _of eloquence, even when it extends -no further than to those more general principles, is but to style -reason and inflame the passions_, and what he says elsewhere—_that the_ -PRINCIPAL _end of eloquence_, AS IT IS EMPLOYED IN HUMAN AFFAIRS, _is to -mislead reason and to cajole the fancy and affections_[155]. But these -propositions are perfectly consistent; nor was the _latter_ introduced -so much as for the purpose of _qualifying and palliating_ any thing -that might be deemed offensive in the _former_. For though eloquence, -chastely employed, goes no further than to _stifle reason and inflame the -passions_ (and the chastest eloquence, if it deserves the name, goes thus -far), yet _the principal end of eloquence, as it is employed in human -affairs_, is to _mislead_ reason, which is something more than _stifling_ -it; and to _cajole_, which is much worse than to _inflame_, the passions. -Reason may be STIFLED, and the passions INFLAMED, when the speaker’s -purpose is to inculcate _right and truth_: Reason is only in danger of -being MISLED, and the fancy and affections of being CAJOLED, when wrong -and error are enforced by him. So very inaccurate was your conception of -the Bishop’s expression! which I should not have explained so minutely, -but to shew you that, when you undertook to expose such a writer, as -the Bishop, you should have studied his expression with more care, and -should have understood the force of words at another rate, than you seem -to have done in this instance. - -Still you will ask, if the _end_ be so legitimate, why should not the -inspired writers be trusted with this powerful engine of human eloquence? -The Bishop gives several reasons: It is a _suspicious instrument_, p. -57. It was an _improper_ instrument for heaven-directed men, whose -strength was not to be derived from _the wisdom of men_, but from _the -power of God_, p. 59. But the direct and immediate answer is contained, -as I observed, in these words—_The propagation of Christian truths -indispensably requires the aid of reason, and requires no other aid_. -1. Christianity, which is _a reasonable service_, was of necessity to -be propagated by force of reason; in the Bishop’s better expression, IT -INDISPENSABLY REQUIRED THE AID OF REASON; but _Reason_, he tells us in -the next words, _can never be fairly and vigorously exerted but in that -favourable interval which precedes the appeal to the passions_. 2. The -Propagation of Christianity, which indispensably required the aid of -reason, REQUIRED NO OTHER HUMAN AID: that is, no other human means were -simply REQUISITE or NECESSARY. God, therefore, was pleased to leave -his inspired servants to the prudential use and exercise of their own -natural or acquired talents; but would not supernaturally endow them with -this _unnecessary_ power of eloquent words. The inspired writers, even -the most learned and, by nature, the most eloquent of them, made a very -sparing use of such talents, _proudly sacrificing them_, as the Bishop -nobly and eloquently says, _to the glory of the everlasting Gospel_. -But as the _end_ was not, so neither was the _use_ of eloquence, simply -immoral or evil in itself. They were considerations of _propriety_, -_prudence_, and _piety_, which restrained the Apostles generally, but not -always, in the use of eloquence; which was less _decent_ in their case, -and which they could very well do without. When the same considerations -prompt other men, under other circumstances, to affect the way of -eloquence, it may safely, and even commendably, for any thing the Bishop -has said on this subject as it concerns divine inspiration, be employed. - -Admitting then the Bishop’s ideas both of the _nature_ and _end_ of -eloquence, the _want_ of this character in the sacred writings is only -vindicated, not _the thing itself_ interdicted or disgraced. - -The conclusion from the whole of what the Bishop has advanced on this -argument, follows in these words: - -‘What, therefore, do our ideas of fit and right tell us is required in -the _style_ of an universal law? Certainly no more than this—To employ -those aids which are common to _all_ language as such; and to reject -what is peculiar to _each_, as they are casually circumstanced. And -what are these aids but CLEARNESS and PRECISION? By these, the mind and -sentiments of the Composer are intelligibly conveyed to the reader. These -qualities are essential to language, as it is distinguished from jargon: -they are eternally the same, and independent on custom or fashion. To -give a language _clearness_ was the office of Philosophy; to give it -_precision_ was the office of Grammar. Definition performs the first -service by a resolution of the ideas which make up the terms: Syntaxis -performs the second by a combination of the several parts of speech into -a systematic congruity: these are the very things in language which are -least positive, as being conducted on the principles of metaphysics and -logic. Whereas, all besides, from the very power of the elements, and -signification of the terms, to the tropes and figures of composition, -are arbitrary; and, what is more, as these are a deviation from those -principles of metaphysics and logic, they are frequently vicious. This, -the great master quoted above [QUINCTILIAN] freely confesseth, where -speaking of that ornamented speech, which he calls σχήματα λέξεως, -he makes the following confession and apology—esset enim omne schema -VITIUM, si non peteretur, sed accideret. Verum auctoritate, vetustate, -consuetudine, plerumque defenditur, sæpe etiam RATIONE QUADAM. Ideoque -cum sit a simplici rectoque loquendi genere deflexa, _virtus_ est, si -habet PROBABILE ALIQUID quod sequatur[156].’ - -There is no part of your book in which you exult more than in the -confutation of this obnoxious paragraph. It is to be hoped, you do it on -good grounds—but let us see what those grounds are. - -The Bishop, in the paragraph you criticize in your vᵗʰ Chapter, had said -_that tropes and figures of composition_, under certain circumstances, -there expressed, are frequently _vicious_. You make a difficulty of -understanding this term, and doubt whether his Lordship means _vice_ in -a _critical_, or _moral_ sense. I take upon me to answer roundly for the -Bishop, that he meant _vice_ in the _critical_ sense: for he pronounces -such tropes and figures _vicious_, ONLY _as they are a deviation from -the principles of_ METAPHYSICS AND LOGIC; and therefore I presume he -could not mean _vice_ in the other sense, which is _a deviation from the -principles of_ ETHICS. All you say on this subject, then, might have been -well spared. - -This incidental question, or doubt of your’s, being cleared up, let us -now attend to the _more substantial grounds_ you go upon, in your censure -of the learned Bishop. - -He had been speaking of _clearness_ and _precision, as the things in -language, which are least positive. Whereas, all besides, from the very -power of the elements and signification of the terms, to the tropes and -figures of composition, are arbitrary; and, what is more, as these are a -deviation from the principles of metaphysics and logic, are frequently -vicious._ - -In _the first place_, you say, _it were to be wished that his Lordship -had pleased to express himself with a little more precision_—_Want of -precision_ is not, I think, a fault with which the Bishop’s writings -are commonly charged; and I wish it may not appear in this instance, -as it did lately in another, that your misapprehension of his argument -arises from the very _precision_ of his expression. But in what does -this supposed _want of precision_ consist? Why, in not qualifying this -sentence, passed on _the tropes and figures of Composition_, which, from -the general terms, in which it is delivered, falls indiscriminately upon -ALL writers and speakers; for that “ALL men, who have ever written and -spoken, have _frequently_ used this mode of elocution, which is said to -be _frequently_ vicious[157].” Well, but from the word, _frequently_, -which you make yourself so pleasant with, it appears that the Bishop -_had_ qualified _this bold and dangerous position_.—Yes, but this makes -the position _still more bold_. Indeed! The Bishop is then singularly -unhappy, to have his position, _first_, declared bold for want of being -qualified, and, _then_, bolder still, for being so. But your reason -follows. - -“What makes this position still more hardy is, that, however the -conclusion seems confined and restrained by the addition of that -qualifying word [frequently], yet the premises are general and unlimited. -It is asserted without any restriction, that figurative composition is -a deviation from the principles of metaphysics and logic. If then it be -vicious _as_ it is, i. e. _because_ [_quatenus_] it is such a deviation, -it must be not only _frequently_ but _always_ vicious; a very severe -censure denounced against almost every speaker, and every writer, both -sacred and prophane, that ever appeared in the world[158].” - -Here your criticism grows very logical; and, notwithstanding the -confidence I owned myself to have in the _precision_ of the Bishop’s -style, I begin to be in pain how I shall disengage him from so exact and -philosophical an objector. Yet, as the occasion calls upon me, I shall -try what may be done. _As these_ [tropes and figures of composition] -_are a deviation from the principles of metaphysics and logic, they are -frequently_ VICIOUS. Since the _Attribute_ of this proposition is so -peculiarly offensive to you, your first care, methinks, should have been -to gain precise and exact ideas of the _subject_; without which it is not -possible to judge, whether what is affirmed of it be exceptionable, or no. - -By _tropes and figures of composition_, you seem to understand -_metaphors_, _allegories_, _similitudes_, and whatever else is vulgarly -known under the name of _figures of speech_. For in p. 27, you speak -of _Allegories, Metaphors and_ OTHER _tropes and figures, which, you -say, are no more than comparisons and similitudes expressed in another -form_: And your concern, throughout this whole chapter, is for the -vindication of _such tropes and figures_ from the supposed charge of -their being _a deviation from the principles of metaphysics and logic_. -But now, on the other hand, I dare be confident that the Bishop meant -these terms, not in this _specific_, but in their _generic_ sense, as -expressing any kind of change, deflexion, or deviation from the plain and -common forms of language. I say, I am _confident_ of this, 1. because -the precise sense of the words _is_ such as I represent it to be; and -I have observed, though, it seems, you have not, that the Bishop is of -all others the most _precise_ in his expression. 2. Because QUINCTILIAN -authorizes this use of those terms, who tells us that—_per tropos verti -formas non verborum modo, sed et sensuum, et compositionis_, l. viii. -c. 6. And as to _figuram_, he defines it to be (as the word itself, he -says, imports) _conformatio quædam orationis, remota à communi et primum -se offerente ratione_, l. ix. c. 1. _words_, large enough to take in -every possible change and alteration of common language. So that _all -manners and forms_ of language, different from the common ones, may, -according to QUINCTILIAN, be fitly denominated _tropes and figures of -composition_. 3. I conclude this to be the Bishop’s meaning, because the -_specific sense_ of these words was not sufficient to his purpose, which -was to speak of ALL kinds of tropical and figured speech. Now though -_allegories, metaphors and other tropes and figures, which are no more -than comparisons and similitudes, expressed in another form_, belong -indeed to the _genus_ of figured language, they are by no means the whole -of it, as so great a master of rhetoric, as yourself, very well knows. -4. I conclude this, from the _peculiar mode_ of his expression: if the -Bishop had said simply _tropes and figures of speech_, I might perhaps -(if nothing else had hindered) have taken him to mean, as you seem to -have done, only _metaphors, allegories, and other tropes and figures, -expressing, in another form, comparisons and similitudes_, which, in -vulgar use, come under the name of _tropes and figures of speech_: But -when he departs from that common form of expression, and puts it, _tropes -and figures of_ COMPOSITION, I infer that so exact a writer, as the -Bishop, had his reasons for this change, and that he intended by it to -express _more_ than _tropes and figures of speech_ usually convey, indeed -ALL that can any way relate to the tropical and figurative use of words -in _literary composition_. - -It is now seen what the SUBJECT of this bold proposition is: namely, -_tropical or figured language, in general_. This figured language, -as it is a deviation from the principles of metaphysics and logic, -is frequently _vicious_; i. e. is an acknowledged vice or fault in -composition, as such. We now then see the force of the PREDICATE. - -Well; but if this figured language “be vicious _as_ it is, _i. e._ -_because_, _quatenus_, it is such a deviation, it must not only be -_frequently_, but _always_ vicious.” The premises are general and -unlimited: so must, likewise, be the conclusion. What sense, then, is -there in the word, _frequently_? or what room, for that qualification? - -See, what it is to be a great proficient in logic, before one has well -learnt one’s Grammar! As, i. e. _because_, _quatenus_, say you. How -exactly and critically the English language may be studied in _Dublin_, -I pretend not to say: But we in _England_ understand the particle as, -not only in the sense of _because_, _quatenus_, but also, and, I think, -more frequently, in the sense of _in proportion as_, _according as_, -or, if you will needs have a Latin term to explain an English term, -_prout, perinde ac_. So that the proposition stands thus: _These tropes -and figures_, ACCORDING AS _they are a deviation from the principles of -metaphysics and logic, are frequently vicious_. The premises, you now -see, are qualified, as well as the conclusion. Figured language, WHEN it -deviates from the principles of metaphysics and logic, is—what? _always_ -vicious? But the Bishop did not say, that figured language is _always_ -a deviation from those principles. He only says, _when_ it so deviates, -it is vicious. It is implied in the expression that figured language -at least _sometimes_ deviates from those principles, and the Bishop, -as appears, is of opinion that it _frequently_ deviates: He therefore -says, consistently with his premises, and with his usual accuracy, It is -_frequently_ vicious. - -In short, the Bishop’s argument, about which you make so much noise, if -drawn out in mood and figure, would, I suppose, stand thus—“Tropical and -figured language, WHEN it deviates from the principles of metaphysics -and logic, is vicious—Tropical and figured language FREQUENTLY deviates -from those principles—Therefore tropical and figured language is -FREQUENTLY vicious.” And where is the defect of sense or logic, I want -to know, in this argumentation? But you impatiently ask, Are _metaphors, -allegories, and comparisons_ then included in this _figured language_, -which is pronounced _vicious_? To this question I can only reply, That I -know not whether _metaphors, allegories, and comparisons_, are, in the -Bishop’s opinion, _deviations_ from the principles of metaphysics and -logic; for I cannot find that he says any thing, in _particular_, of -this kind of tropes and figures. But if you, or any one for you, will -shew clearly, that _metaphors, allegories, and comparisons_ are such -_deviations_, the Bishop, for any thing I know, might affirm, and might -be justified in affirming, that they were in themselves _vicious_. But -be not too much alarmed for your favourites, if he should: They would -certainly keep their ground, though convicted of such _vice_; at least -unless the Rhetoricians of our time should be so dull as not to be able -to find out what QUINCTILIAN calls _probabile aliquid_, some probable -pretext to justify or excuse them. - -But, instead of troubling ourselves to guess what the Bishop _might_ -say on a subject on which he has said nothing, it is to better purpose -to attend to what he _has_ said, on the subject in question. The Bishop -_has_ said, _That tropical and figured language is frequently vicious_. -You ask when? He replies, _When it deviates from the principles of -metaphysics and logic_. But in what particular instances does this -appear? He tells you this too. He gives you instances enough, to justify -his affirmation, that tropical and figured language is _frequently_ -vicious; for he exemplifies his affirmation in ONE WHOLE class of -such figured speech, as deviates from the principles of metaphysics -and logic, and is therefore vicious, namely, _in the class of verbal -figures_. ‘This, [_i. e._ the truth of the affirmation, That figured -language, according as it is found to be a deviation from the principles -of metaphysics and logic, is frequently vicious] the great master, -QUINCTILIAN, freely confesseth, where, speaking of that ornamented -speech, which he calls σχήματα λέξεως, he makes the following confession -and apology—esset enim omne schema VITIUM, si non peteretur, sed -accideret. Verum auctoritate, vetustate, consuetudine, plerumque -defenditur, sæpe etiam RATIONE QUADAM. Ideoque cum sit à simplici -rectoque loquendi genere deflexa, _virtus est_, si habet PROBABILE -ALIQUID quod sequatur[159].’ - -The difficulty, I trust, now begins to clear up. Figured language, is -frequently vicious. Of this we have an instance given in one entire -species of figured or ornamented speech, namely σχήματα λέξεως, or -_verbal figures_. Can any thing be clearer and plainer? Yet, because you -had taken it into your head that by _tropes and figures of composition_ -the Bishop understood, nay could only understand, _metaphors, allegories, -and comparisons_, you dreamt of nothing, here, but the same fine things. -And though QUINCTILIAN lay before the Bishop, when he quoted these -words, though the Bishop’s own express words shew the contrary, for he -speaks not of tropes and figures in general, much less of such tropes -and figures as you speak of, but solely of _that ornamented speech_, -called σχήματα λέξεως, you will needs have him quote QUINCTILIAN in -this place as speaking of _Rhetorical figures_. But let us attend to -QUINCTILIAN’S words. _Esset omne schema vitium, si non peterentur, -sed acciderent._ What! Shall we think the Bishop could mean to affirm -of _rhetorical figures_, that they would _always be vicious_, if they -_were not sought for, but occurred of themselves_? For that, I think, -is the translation of—_si non peterentur, sed acciderent_. Surely one -way, and that the chief, in which _rhetorical figures, metaphors, -allegories, and comparisons_, become vicious, is, when they ARE _sought -for, sollicitously hunted after, and affectedly brought in_. The very -contrary happens with regard to these verbal figures: they are vicious, -when they _are_ NOT _sought for and purposely affected_. I conclude -then, that his Lordship, who surely does not want common sense, and, I -think, understands Latin, did not, and could not intend to exemplify his -observation in the case of _rhetorical figures_. - -Still you are something puzzled and perplexed by the Bishop’s -observation. Admitting him to mean, as his author does, _verbal figures_, -how can these be considered _as a deviation from the principles of -metaphysics and logic_? How? Why, has not the Bishop told us, or, if -he had not, is it not certain in itself, that _to give a language -clearness is the office of philosophy; and that Definition, a part of -Logic, performs that service by a resolution of the ideas, which make up -the terms_? But these verbal figures are often a deviation from, nay a -willful defiance of, _all logical definition_. Witness the very instance -you and QUINCTILIAN give us, in VIRGIL’S _timidi damæ_. Logic defines -_Damæ_ to be the _females_ of that species of animals called _Deer_. The -figurative VIRGIL confounds this distinction by using this term for the -_males_, as well as females. But, universally, _Grammar_ itself, whose -peculiar office is to _give precision to language_, is a part of logic: -the Bishop says, _its rules are conducted on the principles of Logic_. -But _verbal figures_, even when they do not offend against the strictness -of definition, are universally violations, in some degree or other, of -_Grammar_, i. e. of _Logic_. Yet these violations of _Logical Grammar_, -QUINCTILIAN tells us, may be allowed, _si habent probabile aliquid quod -sequantur_; that is, for some fantastical reason or other, by which the -masters of Rhetoric are pleased to recommend them to us. - -And now, Sir, let me ask, what becomes of your fine comment on -QUINCTILIAN’S chapter concerning _verbal figures_, and, particularly, -of your nice distinction between these, and _rhetorical figures_, which -the Bishop, no doubt, wanted to be informed of? The issue of your -exploits in Logic and Criticism is now seen to be this, That you have -grossly misrepresented the Bishop; and needlessly, at least, explained -QUINCTILIAN. _First_, you make the Bishop talk of _rhetorical figures_ -ONLY, in the _specific_ sense of these terms, when his Lordship was all -the while speaking of _figured language, in general_. _Next_, you make -him deliver a bold position concerning rhetorical figures, as being -_frequently_ vicious, because _always_ deviations from the principles of -metaphysics and logic; when all he maintains, is, That figured language -is FREQUENTLY vicious, according as it deviates from those principles; -and, in particular, that _that_ part of figured speech, called -grammatical or verbal figures, is ALWAYS vicious. - -To conclude, if you had shewn any compunction, or even common respect in -exposing what you took to be the Bishop’s absurdities on this subject, -I should have made a conscience of laying you open on this head of -_Rhetorical and Grammatical figures_. As it is, your unmerciful triumph -over the poor Bishop makes it allowable for me to lay your dealing with -him before the reader in all its nakedness; and, after what has been -said, I cannot do it better than by letting him see how the Bishop’s -argumentation is represented by you, as drawn out in your own words, and -that in full mood and figure. - -“I should by no means,” say you, “willingly misrepresent the argument of -my Lord Bishop; but upon repeated examination of the passage here quoted, -I must state it thus: - -“Quinctilian declares, that what are called grammatical figures are -really no more than faulty violations of grammatical rules, unless when -purposely introduced upon some reasonable or plausible grounds.” - -Therefore, - -“He confesses that tropes and figures of composition, as they are a -deviation from the principles of metaphysics and logic, are frequently -vicious.” - -You add, “If this be a fair representation, it were to be wished that the -learned author _had so far condescended to men of confined abilities_, as -to explain the connexion between these two propositions[160].” - -As the _learned author_, I guess, may be better employed than in this -unnecessary task, which you _wish_ to impose upon him, I have taken -upon me to discharge that office, with less able hands; and, yet, have -_explained the connexion between these two propositions_ in such sort, -that, if I mistake not, we shall never hear more from you, of any -inconsistency between them. - -I have NOW, Sir, gone through the several particulars of your -Dissertation, and have shewn, I think, clearly and invincibly, that all -your objections to the Bishop’s paradoxical sentiments on the subject of -Eloquence are mistaken and wholly groundless. - -The TWO propositions his Lordship took upon him to confute, 1. _That an -inspired language must needs be a language of perfect eloquence_; and, -2. _That eloquence is something congenial and essential to human speech, -and inherent in the constitution of things_: These two propositions, -I say, are so thoroughly confuted by the Bishop, that not one word of -all you say in any degree affects his reasoning, or supports those two -propositions against the force of it. I am even candid enough to believe -that, on further thoughts, you will not yourself be displeased with this -ill success of your attack on the learned Prelate’s _principles_; which -are manifestly calculated for the service of religion and the honour of -inspired scripture. For, though you attempt to shew us in your two last -chapters, how the honour of inspired scripture may be saved on _other -principles_, yet allow me to say that, for certain reasons, I much -question the validity of those principles; at least, that the persons, -most concerned in this controversy, will by no means subscribe to them. -If there be an Archetype of eloquence in nature, ‘one should be apt -enough, as the Bishop says, to conclude, that when the Author of nature -condescended to inspire one of these plastic performances of human art, -he would make it by the exactest pattern of the Archetype[161].’ Or, -whatever you and I and the Bishop might conclude, assure yourself that -the objectors to inspired scripture will infallibly draw that conclusion. -And, when they do so, and fortify themselves, besides, with the authority -of so great a master of eloquence, as yourself, it will be in vain, I -doubt, to oppose to them your ingenious harangues and encomiums on the -eloquent composition of the sacred scriptures. Nay, it would give you, no -doubt, some pain to find that, though they should accept your authority -for the truth of their favourite principle of there being _an Archetype -in nature of perfect eloquence_, they would yet reject your _harangues -and encomiums_ with that disdain which is so natural to them. The -honour of sacred scripture will then hang on a question of _Taste_: and -unluckily the objectors are of such authority in that respect, that there -is no appeal from their decisions of it. - -The contemplation of these _inconveniencies_, together with the _love of -truth_, determined me to hazard this address to you. I will not deny, -besides, that the mere _justice_ due to a great character, whom I found -somewhat freely, not to say injuriously treated by you, was also, _one_ -motive with me. If I add still _another_, it is such as I need not -disown, and which you, of all men, will be the last to object to, I mean -a motive of _Charity_ towards yourself. - -I am much a stranger to your person, and, what it may perhaps be scarce -decent for me to profess to you, even to your writings. All I know of -YOURSELF, is, what your book tells me, that you are distinguished by -an honourable place and office in the University of _Dublin_: and what -I have heared of your WRITINGS, makes me think favourably of a private -scholar, who, they say, employs himself in such works of learning and -taste, as are proper to instill a reverence into young minds for the best -models of ancient eloquence. While you are thus creditably stationed, -and thus usefully employed, I could not but feel some concern for the -hurt you were likely to do yourself by engaging in so warm and so -unnecessary an opposition to a _writer_, as you characterize him, _of -distinguished eminence_[162]. Time was, when even with us on this side -the water, the novelty of this writer’s positions, and the envy, which -ever attends superior merit, disposed some warm persons to open, and -prosecute with many hard words, the unpopular cry against him, of his -being a bold and PARADOXICAL writer. But reflexion and experience have -quieted this alarm. Men of sense and judgment now consider his Paradoxes -as very harmless, nay as very sober and certain truths; and even vye with -each other in their zeal of building upon them, as the surest basis, -on which a just and rational vindication of our common religion can be -raised. This is the present state of things with us, and especially, they -say, in the Universities of this kingdom. - -It was, therefore, not without some surprize, and, as I said, with much -real concern, that I found a gentleman of learning and education revive, -at such a juncture, that stale and worn-out topic, and disgrace himself -by propagating this clamour, of I know not what _paradoxical boldness_, -now long out of date, in the much-approved writings of this great -Prelate. Nor was the dishonour to yourself, the only circumstance to be -lamented. You were striving, with all your might, to infuse prejudices -into the minds of many ingenious and virtuous young men; whom you would -surely be sorry to mislead; and who would owe you little thanks for -prepossessing them with unfavourable sentiments of such a man and writer, -as the Bishop of _Gloucester_, they will find, is generally esteemed to -be. - -These, then, were the considerations, which induced me to employ an hour -or two of leisure in giving your book a free examination. I have done it -in as few words as possible, and in a _manner_ which no reasonable and -candid man, I persuade myself, will disapprove. I know what apologies -may be requisite to the learned Bishop for a stranger’s engaging in -this officious task. But to you, Sir, I make none: It is enough if any -benefits to yourself or others may be derived from it. - -I am, with respect, &c. - - -FINIS. - -Printed by J. Nichols and Son, Red Lion Passage, Fleet Street, London. - - - - -FOOTNOTES: - - -[1] Prov. xvi. 7. - -[2] Isaiah, xxvi. 9. - -[3] Rev. ii. 4, 5. - -[4] Eph. i. 7. - -[5] John i. 1. - -[6] Col. i. 17. - -[7] Rev. i. 17. xxii. 13. - -[8] Heb. i. 8. - -[9] Micah v. 2. - -[10] Rev. i. 8. - -[11] John xvii. 5. - -[12] Ps. iii. 2. - -[13] Eph. iii. 9, 10, 11. - -[14] Eph. iii. 18, 19. - -[15] Acts x. 18. - -[16] Eph. iii. 21. - -[17] 1. Pet. i. 12. - -[18] Eph. i. 10. - -[19] Rev. xiv. 6. - -[20] Gal. i. 6. - -[21] Rom. x. 18. - -[22] Col. xi. 10. - -[23] Matth. xxviii. 19. - -[24] 2 Cor. i. 12. - -[25] 2 Cor. xii. 9. - -[26] 1 Cor. vii. 21-24. - -[27] John xv. 16. - -[28] 1 Tim. iv. 16. - -[29] Phil. i. 10, 11. - -[30] Archbishop’s Injunctions, S. xi. - -[31] Canon LXXV. - -[32] Phil. i. 9-11. - -[33] Rom. xii. 16. - -[34] Erasmi in Evang. Joannis Paraphrasis, cap. i. - -[35] 1 Cor. ii. 14. - -[36] 1 Cor. ii. 14. - -[37] 2 Tim. iv. 2. - -[38] Lord Bacon, A. L. B. i. p. 417. - -[39] _Fiduciam_ orator præ se ferat, semperque ità dicat tanquàm de causâ -optimè sentiat. Quint. l. v. c. 13, p. 422. - -[40] Matth. vii. 29. - -[41] Matth. xv. 6. - -[42] “In omnibus quæ dicit tanta auctoritas inest, ut dissentire pudeat; -nec advocati studium, sed testis aut judicis afferat fidem.” Said of -Cicero by Quintilian. The Roman orator acquired this praise by consummate -art and genius. The plainest Christian homilist, who does his duty in -_speaking as the oracles of God_, attains it with ease, and deserves it -much better. Such is the pre-eminence of what the Apostle calls _the -foolishness of preaching_! - -[43] Tanta in oratione auctoritas, ut _probationis_ locum obtineat. -Quintil. p. 422. - -[44] Bishop Stillingfleet, Sermon IV. - -[45] _Afficiamur_, antequam afficere conemur. Quint. p. 461. _moveamur_ -ipsi. Ib. - -[46] If I mention the names of the Bishops BEVERIDGE and BLACKALL, it -is not in exclusion of many others, but because I suspect they are less -known to the younger clergy than they deserve to be. - -[47] Matth. xxviii. 20. - -[48] “Parentes et Pædagogi pueros olim cum primum per ætatem sapere, et -intelligere cœpissent, primis Christianæ religionis rudimentis diligenter -instituebant, ut pietatem unà penè cum lacte nutricis imbiberent, et -à primis statim cunis, virtutis incunabilis ad vitam illam beatam -alerentur. Quem etiam ad usum breves libri, quos _Catechismos_ nostri -appellant, conscribebantur.” - - Noelli Catechismus de Baptismo. - -[49] 2 Cor. xiii. 14. - -[50] W. Weston, B. D. Fellow of St. John’s College, Cambridge; and vicar -of Campden, Gloucestershire. Camb. 1746. - -[51] Pref. p. ii. - -[52] Pref. p. ii. - -[53] Ded. p. iv.—“The best compliment I can make your Lordship on the -occasion is the true one, _that I have a good opinion of the present -performance myself_,” &c. - -[54] Pref. p. iii. - -[55] Pref. p. iii. - -[56] Pref. p. ii. - -[57] The following passages brought to confirm this _fact_ are so well -known, that, if there was not something uncommonly strong, and subversive -of the writer’s objection in the very turn of expression, I should scarce -think myself at liberty to transcribe them.—Visa est mihi res digna -consultatione, maximè propter perielitantium _numerum_. Multi enim _omnis -ætatis, omnis ordinis_, utriusque sexûs etiam vocantur in periculum -et vocabuntur. Neque enim civitates tantum, sed vicos etiam atque -_agros_ superstitionis istius contagio pervagata——_propè jam desolata -templa,——sacra solemnia diu intermissa_.—Plin. - -[58] Hesterni sumus, et _vestra omnia implevimus, urbes, insulas, -castella, municipia, conciliabula, castra ipsa, tribus, decurias, -palatium, senatum, forum_; sola vobis relinquimus templa. Tertull. -Apol. c. 37. And before speaking of the heathens, _Obessam vociferantur -civitatem, in agris, in castellis, in insulis_ Christianos, _omnem -sexum, ætatem, conditionem & dignitatem_ transgredi ad hoc nomen quasi -detrimento mærent. c. i. See also Arnobius, contr. Gentes, insisting on -the same fact.—Vel hæc saltem fidem vobis faciunt argumenta credendi, -quod jam per _omnes terras_ in _tam brevi tempore et parvo immensi -nominis hujus sacramenta diffusa sunt_? &c. L. ii. sub fin. - -[59] Pref. p. iii. - -[60] Chap. iii. p. 38. - -[61] Speaking of I know not what _sour and dogmatical_ divines, “I am not -sure (says he) that I shall escape _their anathema_; since it is their -custom generally to be displeased with every thing that does not fall in -with their _fixed and settled sentiments_; and every defence of religion -that is _out of their way_ wants another to support it.” Pref. p. viii. -And again: “With some, I suppose, the _novelty_ of this matter will be -for ever a bar to its reception.” P. 370. - -[62] The reader sees I complaisantly allow the writer’s representation -of the cases both of _Pilate and Gallio_; though much might, with good -reason, be objected to each of them. For, 1. If I should lay any stress -on the _acts of Pilate_, which, he owns, if admitted, would overturn -the whole use of his evidence, I should but follow in this the best -authorities, and those too supported by such reasonings as the Inquirer -would find it difficult to confute. And, 2. As to Gallio’s case, however -inattentive he might be to the fame of Paul’s miracles, the passage -alledged is certainly insufficient to prove it. Acts, chap. xviii. 17. -For, indeed, the Inquirer did not so much as apprehend the purpose of -the sacred writer in that whole narration; which manifestly was not -to signify to us Gallio’s inattention to the Apostle’s miracles, but -his candour, and prudent conduct in refusing to interfere in religious -matters, and in chusing rather to overlook an act of violence done in -his presence (which, though strictly speaking illegal, he might probably -think not altogether undeserved of the malicious intolerating Jew), than -gratify the complainant’s passion in punishing either Paul or his heathen -advocates. For this is the sense of those words, _He cared for none of -these things_; which the writer ought to have seen is so far from proving -Gallio’s disregard of miracles, that, had he been Paul’s convert, the -very same thing had been observed of him. - -[63] Aristeas.—The writers referred to in the margin are _Strabo_, -_Maximus Tyrius_, _Pliny_, and _Herodotus_. Of these, the three first -mention Aristeas _occasionally_ only; and yet Strabo calls him ανηρ -γοης ει τις αλλος; and _Max. Tyrius_ and _Pliny_, though they explode -miracles, yet plainly enough declare the common creed to run in his -favour. Max. Tyrius in particular, after having given us his opinion of -his miracles, together with his reasons for pretending to them, adds, -_And Aristeas gained more credit by this pretension to wonders and -supernatural communications, than Xenagoras, Xenophanes, or any other -philosopher could have acquired by relating the plain truth_. Και ην -πιθανωτερος ταυτα λεγων ὁ Αριστεας η ὁ Ξεναγορας η Ξενοφανης, η τις αλλος -των εξηγησαμενων τα οντα ὡς εχει. Lastly, the account Herodotus gives us -is so much to the credit of his miracles, that one cannot imagine how -the writer should think it to his purpose to refer to him. For he _was_, -indeed, delivering the popular history of Aristeas; and therefore did, -as might be expected, represent him, not only as a worker of miracles, -but as much reverenced and _esteemed_ for them. This he attests upon his -own knowledge of several cities, all concurring in the firm belief of -his miracles; and one of them in particular transported by so religious -a veneration of him, as to erect a statue to his memory; which they also -caused to be set up in the most public part of their city, and even close -to one they had at the same time decreed to Apollo. And for the historian -himself, though in truth the story be even foolish enough, yet so far -is he from speaking of it with disregard, that I am not certain if he -did not believe it, at least that part which relates to the Metapontini; -which, after the mention of some other things from hearsay only, he -introduces in the following assured manner: “Thus far the report of these -cities: But what I am now going to relate, I _certainly know_ to have -happened to the Metapontini in Italy, &c.” Ταυτα μεν αἱ πολεις αὑται -λεγουσι, τα δε οιδα Μεταποντινοισι εν Ιταλιη συγκυρησαντα, &c. L iv. 15; -and then mentions the affair which gave occasion to the statue; which, he -tells us, he saw himself, placed, as I have said, and inscribed to the -memory of Aristeas. - -[64] The other impostors mentioned as not much esteemed for their -miracles are _Pythagoras_, _Jamblichus_, and _Adrian_; though it -is certain the writers of their lives lay great stress upon them. -_Jamblichus_ and _Porphyry_, after enlarging on several of Pythagoras’s -miracles, which drew the applause and admiration of his followers, appeal -to current fame for the credit of these, and of other still _diviner -miracles_, which, say they, _are related of him with an uniform_ and -constant belief, μυρια δ’ ἑτερα θαυμαστοτερα και θειοτερα περι τ’ ανδρος -ὁμαλως και συμφονως ειρηται. (_Porph._ S. 28 and to the same purpose, and -nearly in the same words, _Jambl._ S. 135). Jamblichus even goes so far, -in speaking of the Pythagorean fondness for miracles, as to assure us, -that they were conceived to prove the _divinity_ of their authors, and -by that means to give a sanction to their _opinions and doctrines_. την -πιστιν των παρ’ αυτοις ὑποληψεων ἡγουνται ειναι ταυτην, &c. S. 140. _They -conceive it, says he, to add a_ CREDIT _and authority to their doctrines, -that the author of them was a_ GOD; _and therefore to the question, Who -was Pythagoras? their answer was, The hyperborean Apollo; and in proof -of this they alledge the miracle of his golden thigh. And yet_, says the -Inquirer, _Pythagoras was not much more esteemed for his thigh of gold -than one of flesh_. What pity is it, the wit of this antithesis should be -no better supported! - -As for _Eunapius_, though he plainly disbelieved the silly tale of the -two boys of Gadara, yet, in relating it circumstantially as he does, he -clearly enough expresses his own opinion of miracles, and acknowledges -thereby the credit they would bring his master, were they better -attested, or but fairly received. - -The miracles of the emperors are well known. And as their manifest intent -was, of the one of them, to add a credit, or, as Suetonius more strongly -expresses it, an _authority, and certain awfulness, befitting majesty_, -to the person of _Trajan_, and of the _other_, to inspire the hopes of -recovery into _Adrian_, so the relation of them by their historians, as -useful and subservient to those ends, is a thorough confutation of what -the author pretends about the little regard paid to them. And here it -may be proper to observe, once for all, that the frequent narrations of -prodigies and miracles, of which all Pagan story and antiquity is full, -is infinitely a stronger argument for the high credit of miracles amongst -the heathens in general, than any pretended _coolness, tranquillity, -and indifference_, which the writer’s warmth, in the prosecution of his -favourite novelty, leads him to imagine in the narrations themselves, -is, or can be, for the contrary opinion. Since _this_ could only shew -the incredulity of the relaters; whilst the _relating_ them at all -demonstrates the general good reception they met with from the people. - -[65] This miracle was that of the fiery eruptions which hindered the -building of the temple at Jerusalem by _Julian_; and which, falling -into the hands of _Marcellinus_, might be expected to be spoken of as -a natural event. But this is all: for, as to that _wonderful coolness -and tranquillity_, which the writer pretends to have discovered in the -narration, it is so far from appearing to me, that, on the contrary, I -see not how the historian could have expressed himself with more emotion, -without directly owning the miracle. His words are these: Quum itaque rei -fortiter instaret Alypius, juvaretque provinciæ rector, _metuendi globi -flammarum prope fundamenta crebris assultibus erumpentes, fecere locum, -exustis aliquoties operantibus, inaccessum: hoc modo elemento destinatius -repellente cessavit Inceptum_. - -[66] Pp. 40, 54, 57. - -[67] Epicurus, Democritus, &c. p. 58. - -[68] For the passage referred to (Orig. contr. Cels. l. 8) is in -answer to an harangue of Celsus, wherein he had expatiated largely on -the heathen miracles, and opposed them with great confidence to the -Christian. Upon which the excellent Father observes with much force, -“I know not how it is that Celsus thinks proper to alledge the heathen -miracles as incontestably evident, and undoubted facts; and yet affects -to treat the Jewish and Christian miracles recorded in our books as -mere fables. For why should not ours rather be thought true, and those -which Celsus preaches up fabulous? Especially, since those were never -_credited_ by their own philosophers, such as _Democritus_, _Epicurus_, -and _Aristotle_; who yet, had they lived with Moses or Jesus, on account -of the exceeding great clearness and evidence of the facts, δια την -εναργειαν, would in all probability have believed ours.” Having thus -fairly laid the passage before the reader, it is submitted to his -judgment with what colour of reason the learned writer could think of -deducing a proof of the _low opinion of miracles in general amongst the -philosophers_ from it. - -[69] P. 62. - -[70] P. 63. Philost. L., v. c. 15. - -[71] P. 64. - -[72] This was remarkably the case of Mahomet and Numa; the former of -whose _converse with the angel Gabriel, his journey to heaven, and -the armies of angels attending on his battles_—as well as the other’s -pretended _intercourse with the goddess Egeria_, is well known. - -[73] It may seem odd that any of the Fathers of the Church should retain -such a strong tincture of this _evil principle_; yet this, &c. p. 66. - -[74] Matthew, xxiv. 24. For there shall arise false Christs and false -Prophets, and shall shew _great signs and wonders_, insomuch that (if it -were possible) they shall deceive the very Elect. - -[75] Our evidence is still increasing, and is in the next place confirmed -even by Divine authority. P. 70. - -[76] But I could not lay too great a stress on the authority of the Jews, -because it _neither properly belongs to the present case_, nor, &c. P. 74. - -[77] For this would shew that the _heathen_ rejection of miracles _might_ -not be owing to any contempt of them as _such_, since the _Jewish_ was -plainly owing to a very different reason. - -[78] 1 Cor. i. 22. The Jews require a _sign_, and the Greeks seek after -wisdom, &c. - -[79] V. 17. - -[80] V. 19. - -[81] V. 20, 21, 22. - -[82] It is remarkable that Maimonides pushes this prejudice so far -as to deny that the true Messiah was to work any miracles at all, -except that of restoring the temporal dominion of Israel. _If he_ (the -person pretending to be the Messiah) PROSPERS _in what he undertakes, -and subdues all the neighbouring nations round him, and rebuilds the -Sanctuary in its former place, and gathers together the dispersed of -Israel, then_ HE IS FOR CERTAIN THE MESSIAH. Maimon. in Yad Hachazekah -Tract. de Reg. et Bell. eorum. c. 11. s. 4. - -[83] The right understanding of what is meant by the Jews _requiring a -sign_ is of such importance to the perfectly comprehending several parts -of the Gospel history, that I shall be allowed to justify and illustrate -the interpretation here given by some further considerations. And, - -1. If by σημειον is to be understood simply a _miracle_, then it is not -true that Jesus, whom Paul preached, was or could be on that account a -_stumbling block_ to the Jews, it being allowed on all hands that many -and great miracles _did shew forth themselves through him_. See John vii. -31. xi. 47. But, - -2. Notwithstanding this, and though it was owned in the fullest manner -by the chief priests and Pharisees themselves, yet we find them very -pressing for a _sign_, σημειον [Matth. xii. 38. xvi. 1. Luke xi. 29.] and -that too (which is very remarkable) at the instant our Saviour had been -working a miracle before them; a degree of perversity not rashly to be -credited of the Jews themselves. - -It is true this _sign_ is sometimes called σημειον απο του ουρανου, -_a sign from Heaven_; which, if meaning any thing more than σημειον, -as explained above, i. e. a _test_ or credential of his heavenly or -divine mission (and what can be more natural than that the Jews should -express by this name the _only_ mark they would admit of the Messiah’s -coming from Heaven?) I say, if any thing further be intended in it, it -must be either, 1. An outward, sensible display of the Divine power, -_indicating_, by some prodigious and splendid appearance in the heavens, -or actually _interposing_, in some signal way, to _accomplish_ the -deliverance of Israel; and then either way it falls in with and includes -the interpretation here given. Or else, 2. It must mean a _mere_ prodigy, -asked out of wantonness, and for no other end than to gratify a silly -curiosity in beholding a wondrous sight from Heaven: an interpretation, -which, though maintained by some good writers, is utterly unsupported by -the sacred accounts, calling it σημειον indiscriminately, without as with -the addition of του ουρανου; and shocking to common sense, which makes it -incredible that so frivolous a reason as the being denied a _sign_, thus -understood, could be, as St. Paul asserts it was, _the stumbling-block_ -of infidelity to the Jewish nation. - -3. But what above all confirms and fixes this interpretation is the -tenor of our Saviour’s answer to the question itself. For, upon the -inquiry, _Master, shew us a sign_, &c. his constant reply was, _A wicked -and adulterous generation seeketh after a sign, and there shall no sign -be given them but that of the prophet Jonas: For_, &c. As though he -had said, “A perverse and degenerate people, disregarding the wisdom -of my doctrines, and the power of my miracles—the genuine marks and -characteristics of the Messiah—are yet crying out for the _test_, -σημειον, of my coming. I know the proud and ambitious sentiment of your -heart: but assure yourselves, God will not accommodate his proceedings to -your fond views and prejudices. No such _test_ shall be given you. One -sure and certain TEST indeed there shall be, over and above what has yet -been afforded; but to shew you how widely different the Divine conduct -is from your prescriptions, it is such a one as ye shall least expect; -the very reverse of your hopes and expectations. It shall be that of the -prophet _Jonas_. _For, as Jonas was three days and three nights in the -whale’s belly_, so shall Christ (sad contradiction to your conceit of -temporal dominion!) be put to death by the Jews, and _lie three days and -three nights in the heart of the earth_. And this event, so degrading of -my character with you, and so repugnant to your wishes, shall, I readily -foresee, so scandalize you, that, though my return from the grave, like -that of _Jonas_ from the whale, shall be in the demonstration of power, -yet shall ye, through the inveteracy of that prejudice, be so hardened, -as not to be convinced by it.” - -The answer of our Saviour is related by _Matthew_ and _Luke_ with some -addition, but such as is further favourable to this interpretation. For, -upon their asking a sign, it is plain he understood them to mean not a -_miracle_, but a TEST, by the question immediately put to them: _When it -is evening, ye say it will be fair weather; for the sky is red. And in -the morning, it will be foul to-day; for the sky is red and lowering. O! -ye hypocrites, ye can discern the face of the sky, but can ye not discern -the face of the times?_ “Are the appearances which, in the order and -constitution of nature, precede the changes of weather, a sign or test to -you of those changes? And are ye stupid and perverse enough to neglect -those which, by the Divine appointment, are made the _sign_ or _test_ of -the TIMES, of the change of the Mosaic for the Christian dispensation? -How is it that ye do not collect this from my _miracles_ and _doctrine_, -the ordinary and stated marks of this change, but ye must perversely -demand a _test_ of it, which the Scriptures nowhere promise, and the -order and course of God’s Providence disclaim?” - -If, after all this, there can yet remain any doubt of the truth of this -comment, it will be effectually removed by an authority or two from the -other Evangelist, which the reader will indulge me in just mentioning. In -our Saviour’s exerting an act of civil power, in scourging and driving -the money-changers out of the temple, the Jews require him to shew the -credentials of his authority, _What sign shewest thou that thou doest -these things?_ The asking a miracle in this case were impertinent; for -that, how extraordinary soever, could never prove to the Jews that he -came invested with the powers of the civil magistrate. The sign they -expected, then was evidently of another kind: an express declaration, -or open display, of the regal character and office, evidencing his -commission _to do such things_. Accordingly, the reply of our Saviour was -to the same effect as before. _Jesus said unto them, destroy this temple, -and in three days I will raise it up_; for he spake, we know, _of the -temple of his body_. c. ii. - -The next authority is in the sixth chapter, where we have an account -of the miracle of feeding _the five thousand_. Upon the multitude’s -following him after this, our Saviour objects to them their neglect of -miracles, which he presses upon them as motives to their belief. _Ye seek -me not, because ye saw the miracles_, &c. Now what do the Jews return to -this charge? Why, they fairly own it to be just, and, what is more, give -a reason for their conduct. Their answer is to this effect: “Wherefore do -you urge your miracles thus constantly to us, as motives for our belief? -If you would have us trust and confide in you as the Messiah, _Where -is the sign?_ For, as to your miracles so often insisted on by you, we -cannot admit them as proper evidences of your commission. And indeed -how should we? for Moses wrought as great, if not greater wonders than -you. To confront your late boasted miracle of feeding _the five thousand -with five loaves_, did not he, as it is written, _give our fathers bread -from heaven_? What miracle of yours can be more extraordinary? Yet -_Moses_ could do this. The Messiah, therefore, of whom greater things are -promised, we expect to be _characterized_ by other _signs_. What work -takest thou in hand, τι εργαζη?” Here, at last, we see (and the reader -will forgive the length of the note for the sake of so clear conviction) -that the _sign_ asked for, of what kind soever it might be, neither _was_ -nor _could_ be a miracle, since all such _signs_ were rejected by these -inquirers upon _principle_. - -[84] I have now done with this head [the low opinion of miracles in the -heathen world] and am not aware that any reasonable exceptions can be -made to the testimonies which have been brought to confirm it; but if any -one should think otherwise, and maintain that something else is necessary -for the establishment of so _singular_ an opinion, he will be _gratify’d_ -in his expectations, as we _go along_; and will find the principles -and practices of much the greater part of the heathens on this point -_strengthening and confirming_ each other. P. 77. - -[85] For this he must say, and not that the credit of miracles would -hereby be something weakened: a point, that, as we shall see hereafter, -may be allowed, and yet be of no manner of service to his conclusion. - -[86] I have said _bad Dæmons_; for miracles wrought by the assistance of -_good Dæmons_ were, as the Inquirer observes, p. 247, in great repute. - -[87] For that this was the obvious and essential difference betwixt the -genuine miracles of the gospel, and the tricks of magic, is apparent -from many strong expostulations of the Christian apologists, who, when -encountered with this frivolous, but _malicious_ objection, used to -exclaim: _Potestis aliquem nobis designare, monstrare ex omnibus illis -magis, Qui unquam fuere per sæcula, consimile aliquid Christo millesimâ -ex parte qui fecerit? Qui_ SINE ULLA VI CARMINUM SINE HERBARUM AUT -GRAMINUM SUCCIS, SINE ULLA ALIQUA OBSERVATIONE SOLLICITA SACRORUM, -LIBAMINUM, TEMPORUM? &c. Arnob. contr. Gen. L. i. And again, ibid. Atqui -constitit Christum SINE ULLIS ADMINICULIS RERUM, SINE ULLIUS RITUS -ORSERVATIONE TEL LEGE, _omnia illa, quæ fecit, nominis sui possibilitate -fecisse; et quod proprium, consentaneum, Deo dignum fuerat vero, nihil -nocens, aut noxium, sed_ OPIFERUM, SED SALUTARE, SED AUXILIARIBUS PLENUM -BONIS _potestatis munificæ liberalitate donâsse_. - -[88] Acts, C. viii. and xix. - -[89] For as to the remaining chapters on the _idolatry of the Heathens, -the parallel betwixt the Heathen and Protestant rejection of miracles, -and his Conclusion_, they seem very little to concern either him, or me. -For, 1. The influence of idolatry is urged to prove, that the _religion_, -not _miracles_, of Jesus, _was hard to be admitted_ (p. 352); which, -though true, has nothing _new_ in it, and is, besides, intirely foreign, -if not contradictory, to his purpose. 2. _The parallel betwixt the -Heathen and Protestant rejection of miracles_ derives all its little -illustrative force from this poor presumption, already confuted, that the -Heathens had universally _a contempt of miracles_. I said the parallel -drew its whole force from this fact, for unless it be true that the -Heathens universally disbelieved all miracles said to be wrought amongst -them, the case of their rejection of Christian miracles, the reader sees, -is widely different from that of the Protestant rejection of the Popish. -This one circumstance then, to mention no others, overturns the whole use -of his parallel. But, 3. As to his conclusion, the design and business -of that is, I allow, something extraordinary. It is to shew us, that -his whole force was not spent in this wearisome Inquiry, but that, was -he disposed for it, he _could_ go on to answer other objections against -miracles (p. 408-9) and our common Christianity, which had been already -confuted to his hands. For, having shewn us what he _could not_ do with -an argument of his _own_, he was willing, it seems, to shew us what he -_could_ do with those of _other writers_. For which meritorious service -he has my compliments and congratulations: - - Labore alieno magno, partam Gloriam - Verbis sæpè in se transfert, qua sal habet, - Quod in TE est. - -[90] Page 348, and in another place he says, it has been fairly shewn -from _their own accounts_, and from THE NATURE OF THEIR PRINCIPLES, that -the Heathens neither _had_, nor _could_ have an high opinion of miracles. -P. 383. - -[91] Matth. xi. 20. Luke x. 13. - -[92] Page 172. - -[93] 1 Cor. i. Col. ii. 8. - -[94] Rom. i. Eph. v. and elsewhere _passim_. - -[95] Mr. Addison of the Christian Religion, S. 1. - -[96] Lord Chancellor Hardwicke. - -[97] Page 70. - -[98] Page 12. - -[99] Or, by _judicio suo_ may be understood that the Chancellor is -impowered to inflict which of the several censures mentioned in the -Statute he shall think fit, on offenders. The words are _ignavos, &c. -suspensione graduum, carcere, aut alio leviore supplicio_, JUDICIO SUO -_castigandos_. And the same is the meaning of PRO ARBITRIO SUO in the -Statute _de Officio Procuratorum_; on which the _Inquirer_ affects to -lay some stress (p. 32). “_Eum, qui deliquerit, primò pecuniâ præfinitâ -mulctabit; iterum delinquenti duplicabit mulctam; tertiò verò si -deliquerit, gravius, pro_ ARBITRIO SUO, coercebit.” But take it in which -sense you will, either of _passing sentence by his single authority_ -or _determining the kind of punishment at his discretion_, neither -way can this expression be made to serve the cause in hand. No art of -construction can pick, out of the words _judicio suo_, the sense of -_final determination_. - -[100] Lord Chancellor Hardwicke. - -[101] The ignorance of the _Inquirer_, who asserts _that the University -has nothing to do with ecclesiastical censures_, and that _suspension_ -from degrees, in particular, _is a punishment merely academical_ (p. 26), -is amazing. Had he been in the least qualified to treat the matter he has -undertaken, he would have known that _suspension_ is not merely an usage -of the University Court, as such, but was practised by the Ecclesiastical -Court of the Bishops or Archbishops, as long as they had jurisdiction in -the University. To let in one ray or two of light, in mere compassion, on -that utter darkness which environs him, and shuts out all law, _canon_ -as well as _civil_, I will just refer him to _Arundel’s Constitutions_ -in a provincial Council; where Members of the University offending in -the premisses are declared _suspended_, _ab omni actu scholastico_, and -_deprived_, _ab omni privilegio scholastico_. [_Lyndwood_, de _Hæret._ -cap. _Finaliter_.] And the same appears in a Constitution of Archbishop -_Stratford_. [Ib. _De Vit. & Honest. Clericorum_, cap. _Exterior_.] - -[102] So Mr. Attorney General _Yorke_, in his _Argument for the -University in Dr._ Bentley’s _Case_,—“The congregation are to be -considered as the judges of the Court, and the _Vice-chancellor_ as their -_official_.” The _Inquirer_ hath himself desired the reader to observe -(p. 10) that the _V. C._ in the absence of the _Chancellor_, hath all the -power which the University delegates to this great officer. - -[103] That his Court was directed by this law, appears from a -determination of Delegates, concerning _second Appeals in the same -cause_, which I will take the liberty to transcribe. - -De Appellationibus à Delegatis. - -In Dei nomine, Amen. Nos D. Buckmaister, Inceptor Dakyns, M’ri Myddylton, -Longforth, et Pomell, authoritate nobis ab Universitate commissâ, -decernimus ac pro firmâ sententiâ determinamus, quòd liceat unicuique in -suâ causâ appellare à judicibus delegatis per Universitatem ad eandem -Universitatem, modò id fiat juxta juris exigentiam, hoc est, si antea ab -eodem secundâ vice in eâdem causâ appellatum non fuerit. Quod si anteà -bis appellaverit, neutiqùam tertiò appellare licebit, quum id prorsus -sit vetitum _tam per jus civile quàm canonicum_: Cæterum unicuique tam -actori quàm reo maneat sua libertas appellandi in suâ causâ à judicibus -delegatis per Universitatem modo supradicto et à jure præscripto. [_Lib. -Proc. Jun. fol._ 132.] - -[104] See old Statutes _De Judiciis et Foro scholarium_; _De pœnis -Appellantium_; _De tempore prosequendi Appellationes_. - -[105] See _Determination of Delegates_, before cited, p. 25. - -[106] P. 26. - -[107] P. 1. - -[108] P. 62. - -[109] _Delegates_ are nominated by the _Caput_; and the Caput is, in -effect, appointed by the Vice-chancellor and Heads of Colleges, who are -commonly parties in all appellations. [See Stat. _De capite Eligendo_.] -So (as the University complained, in their remonstrance against this -very Statute of Q. _Elizabeth_) “when they [the V. C. and Masters of -Houses] offer wrong, and themselves appoint judges to redress that -wrong; it is too true, which _Livy_ writeth in the state of _Decemvira, -siquis Collegam appellaverit_, (meaning Appius’s judgment), _ab eo, ad -quem venerit, ità discessurum, tanquam pæniteret prioris decreto non -stetisse_.” [C. C. C. MSS.] So little reason is there on the part of the -Vice-chancellor, to fear any thing from _partial Delegates_! - -[110] The _Inquirer_ hath even had the hardiness to advance this in -the plainest terms. He harangues at large from p. 9. to 13. on the -impropriety of appealing from the _determination of a superior to an -inferior_; and, in another place, p. 39. derides the notion of _citing -the supreme Magistrate before more supreme Delegates_. But how different -were the sentiments of a late learned Civilian on this head, from -those of this _little academical Lawyer_! Speaking of Mr. _Campbell’s_ -case, in 1725. “There is, says he, a subordination of jurisdiction in -the University. The Vice-chancellor’s jurisdiction is _inferior_ to -that of the Senate; and upon Mr. _C—’s_ saying, that he appealed to -the University, the _inferior jurisdiction_ ceased and devolved to the -Senate, even before the inhibition. And, afterwards in considering the -proctor’s inhibition; _upon the Appeal_, the Proctors represent the -University, and are in that case superior to the Vice-chancellor.—And -I am of opinion, that the Delegates in Mr. _C—’s_ cause may, upon -the Proctor’s applying to them, _primo et ante omnia_ reverse the -whole proceedings against him, in the V. C’s court, _as an attentat -upon the University’s jurisdiction_; and may likewise inflict such -censures, as the Statutes impower them to make use of, for the breach -of the inhibition; all inhibitions being by Law, _sub pænâ juris et -contemptûs_.” Dr. ANDREWS. - -[111] P. 70. - -[112] We have this confession from the candid writer of _Considerations -on the late Regulations, &c._ “I must enter, says he, upon this subject -with acknowledging, as I do with equal truth and pleasure, that there -never was, within my remembrance, nor, I believe, within any one’s -memory, a set of more able and industrious tutors than we have at -present; more capable of discharging that useful office, or more diligent -and careful in the discharge of it,” p. 12. And, again, “I think there -prevails in general and through all degrees among us, a great disposition -to sobriety and temperance,” p. 14. - -[113] P. 64. - -[114] P. 13. - -[115] P. 65. - -[116] “You will urge—that, as a previous _oath_ must be taken by the -tutor, that he believes _in his conscience_ that his pupil has a just -cause of appeal, all Appeals would by this means be prevented, but such -as were founded upon good reasons. But the force of this argument will -not be thought very great, if, _&c._” - -Reader, I can easily guess the sentiments which must arise in thee, at -the sight of this shocking paragraph. But think not I have abused thee -in this citation. They are the author’s own words, as they lie in p. 65 -of the _Inquiry_. Well, but his reason? Why, “if it be remembered, that, -though oaths of this kind were exacted in order to prevent the frequency -of Appeals, they by no means had their proper effect, the same number -having been commenced for the three years next after this regulation, as -in that towards the close of which it was first made.” This provision of -_oaths had not_, he says, _its proper effect_. And how does this appear? -Why, _because Appeals were as frequent afterwards as before_. Now, any -other man would, surely, have inferred from hence, that “therefore the -Appeals made were not without good reason.” Not so the _Inquirer_. He -is of another spirit. Rather than give any quarter to _Appeals_, let -every tutor in the University be an abandoned perjured villain. In very -tenderness to this unhappy writer, whoever he be, I forbear to press him -farther on such a subject. - -[117] P. 66. - -[118] Diss. VI. p. 259. - -[119] Diss. VI. p. 251. - -[120] Hodges, Garnet, Chappelow. - -[121] P. 296. - -[122] P. 255. - -[123] P. 296. - -[124] Dr. Lowth. - -[125] Page 261. - -[126] Page 253. - -[127] Page 269. - -[128] Page 293. - -[129] Julian, p. 316. - -[130] _Essay on the Gift of Tongues_, Works, vol. ii. p. 91. - -[131] DOCTRINE OF GRACE, b. i. c. viii. p. 41. 2ᵈ Ed. 8ᵛᵒ. - -[132] Ib. - -[133] D. G. p. 51. - -[134] P. 41, 42. - -[135] From p. 42 to p. 45. - -[136] Dissertation, p. 82. - -[137] Dissert. p. 82. - -[138] Dissert. p. 86. - -[139] _Doctrine of Grace_, p. 41. - -[140] _Doctrine of Grace_, p. 45. - -[141] _Doctrine of Grace_, p. 43. - -[142] Dissert. p. 88. - -[143] _Doctrine of Grace_, p. 52, 53. - -[144] _Doctrine of Grace_, p. 55, 56. - -[145] Dissert. p. 19. - -[146] Dissert. p. 4. - -[147] _Doctrine of Grace_, p. 52. - -[148] Dissert. p. 41. - -[149] Dissert. p. 45. - -[150] _Doctrine of Grace_, p. 53. - -[151] Dissert. p. 58. - -[152] Dissert. p. 80, n. - -[153] _Doctrine of Grace_, pp. 56, 57. - -[154] Dissert. p. 20. - -[155] Dissert. p. 80. n. - -[156] _Doctrine of Grace_, p. 58. - -[157] Dissert. p. 24. - -[158] Dissert. p. 25. - -[159] QUINCT. l. ix. c. 3. - -[160] Dissert. p. 34. - -[161] _Doctrine of Grace_, p. 52. - -[162] Adv. to the Dissert. - - - - -INDEX - -TO - -VOLUMES V. VI. VII. AND VIII. - - - A. - - ADULTERY, absolution of the woman taken in, vi. 319, 327. - gives no encouragement to think slightly of the sin, 330. - - ÆNEID, the sixth book of, finely criticized in the D. L. viii. 277. - the same subject discussed by Dr. Jortin, 283, 285, 287. - - ALEMBERT, M. D’, his opinion on Antichrist, v. 202. - - ALPHONSUS the Wise, blasphemed the system of nature, vi. 31. n. - - AMUSEMENTS, LAWFUL, may not be expedient, vii. 300. - - ANTICATO, a name once assumed by Cæsar, v. 181. - - ANTICHRIST, prophecies concerning, v. 172. - characters which distinguish that power, _ib._ - meaning of the term, 179, 180. - how construed and applied by the early Christian writers, 181. - how by the Church of Rome, 187. - application of the term to that Church at various periods, 190 to 201. - deduction from those facts, 202. - prejudices against the doctrine, 205, 214. - how to be removed, 207. - term not applied against the person of the Pope, 216. - prophecies respecting the downfal of, 218. - disagreeing opinions of learned men concerning, 220. - time and other circumstances relating to, not to be ascertained, 224. - main prejudice against it, whence arising, 232. - prophetic characters of, 286. - testimony of St. Paul, 299. - another symbol from St. John, 302. - tyrannical, intolerant, and idolatrous, 304. - time of appearance in the world, 326. - declared expressly by the prophets, 328. - the several marks of, enumerated, 331. - uses of this inquiry, 334. - - ANTICHRISTIAN SUPERSTITION, prevailed not against the Church of Christ, - vii. 364. - - ANTINOMIANS, of the last century, their profligacy, vi. 16. - - APOLOGIES for Christianity, wherein generally faulty, vi. 26. - - APPEALS. See CAMBRIDGE. - - APHORISMS, why a favourite mode of instruction with the inspired writers, - vi. 175. - - APOSTOLIC AGE, Christianity how propagated in, vii. 116, 117. - - APOSTLES, conveyed instruction by general precepts, vi. 175. - preached not themselves but Christ Jesus the Lord, vii. 176. - used no arts to set off their moral character, 178. - or their intellectual, 186. - preached therefore by the direction of the Holy Spirit, 191. - the Spirit promised them by our Saviour, 222. - to guide them into all truth, 224. - to shew them things to come, 225. - their character, 229. - and situation considered, 231. - the promise not abused by them, 232. - admonition of the angels to them on our Lord’s ascension, 240. - under what circumstances the Greek language was inspired into them, - viii. 325. - had time to improve themselves in it, ere they turned to the Gentiles, - 326. - their style such as might be expected, 327. - needed no aid from eloquence, 357, 363. - By what considerations generally restrained from the use of it, 364. - - APOSTROPHE, of Solomon to youth, vi. 405. - - APOCALYPSE. See REVELATIONS. - - ARISTEAS, an impostor, esteemed as a worker of miracles, viii. 157. n. - - ARISTOTLE, at one time gave law to the Christian world, vii. 266. - - ARNULPHUS, bishop of Orleans, styled the Pope Antichrist, v. 191. - - ARTICLES, the Thirty-nine, are the formulary of faith with us, viii. 63. - - ARTS, FINE, administer to luxury, vii. 299, 302. - - ASIATIC CHRISTIANS, their condition different from that of the Jews, v. - 149. - - ASCENSION of Jesus into Heaven, vii. 237. - his coming to be in like manner, 238. - - ASSENTATIO, a species of flattery, viii. 289. - - ATHEISM, adopted as a release from the restraints of morality, vi. 19. - - AVENTINUS, JOANNES, points out the beginning of the reign of Antichrist, - v. 193. - - AUGURY, of the duration of the Roman Empire, v. 84. - - AUTHORITY, an air of, its effect in orators, viii. 124. n. - - ——, of our Saviour’s teaching, in what consisting, vii. 130. - - - B. - - BABYLON, a Pagan idolatrous city, of what an emblem, v. 196, 309. - - BACON, Lord, his observation on the double sense of prophecy, v. 55. - - BAPTISM, its reference to the typical washings of the law, vi. 155. - - BAPTIST, THE, his food and raiment emblematical, vii. 402. - - BARROW, Dr. an eminent expositor of the Catechism, viii. 138. - - BEAST, in the Revelations, its seven heads a double type, v. 296. - - BENEVOLENCE, how perverted, vi. 120. - in the Gospel takes the name of Charity, 135. - - BERENGARIUS, styles Rome the seat of Satan, v. 192. - - BERNARD, St. denounces the church of Rome as Antichristian, v. 194. - - BIBLE, only, the religion of Protestants, v. 349. - - BLOOD of Christ, its efficacy and value how signified by him, vi. 151, - 154. - danger of refusing to be washed by it, 157. - its benefits how to be secured, 158. - - BONIFACE III. begged the title of Œcumenical Bishop, v. 190. - - BOSSUET, M. his remark on the conduct of the primitive Christians, v. - 168. n. - on Mr. Mede’s work on the Revelations, 272. - on the terms _fornication_ and _adultery_, as applied to Rome, 307. n. - justifies persecution, 315. n. - his unreasonable jocularity on the Reformation, 318. n. - - BRITISH PEOPLE, zeal for religion abated among them, viii. 9. - private morals relaxed, 11. - civil or political virtues disappearing, 13. - - BRUTUS, erred from excess of virtue, vi. 309. - - - C. - - CÆSAR, his baldness a mark of infamy, vi. 403. - his admirable way of recording his own achievements, vii. 179. - - CAMBRIDGE UNIVERSITY, dispute concerning appeals at, viii. 189. - historical account of its jurisdiction, 208. - addition of civil power to the spiritual, 211. - power of making local statutes, 213. - body of new statutes given, 214. - appeals not forbidden, 216. - the right of appealing not affected by disuse, 219. - grace proposed by the assertors of the right of appeal, 226. - delegates by whom nominated, 228. n. - subordination in the jurisdiction, 230. n. - objections against the grace answered, 235. - right of under-graduates exercised by the interposition of their - tutors, 238. - insinuations against the advocates for the right of appeal exposed, - 241, 242, 245. - the claim as ancient as the English Constitution, 250. - - CASUISTS, have perverted the precepts of the Gospel, vi. 237. - - CATECHIZING, the duty of, viii. 133. - its uses to the catechumens, 134. - to the congregation present, 136. - to the clergy themselves, 137. - - CATILINE, described by Cicero, vi. 314. - - CATO, his virtue contrasted with that of Cæsar, vi. 308. - - CELSUS, how he represents the Jews, v. 6. n. - his objections against their oracles, 14. n. - - CHANCE, by some considered, as supplying the place of inspiration, v. 81. - could not have accomplished the spiritual prophecies, 90. - - CHARACTER, moral, artifices which men use to display it, vii. 178, 181, - 184. - intellectual, two ways of displaying, 186. - - CHARITY, Christian, its genealogy, vi. 116, 121, 123. - genuine how to be distinguished from false, 126. - the proper cure for learned pride, 278, 287. - - CHARLES I. the religious troubles in his reign whence originating, viii. - 41. - struggles for civil liberty, 44. - - CHILLINGWORTH, and others, established the old principle of the - Protestant religion, v. 349. - - CHRIST, the spirit of prophecy, his testimony, v. 21. - his appeal to that spirit, 30. - all the prophets bear witness to him, 35. - great purpose of his coming, 37. - fortunes of his dispensation not yet perfectly disclosed, 69. - his prophecy concerning the treachery of Judas, 74. - its use, 100. - prophecies concerning his first coming, 102. - how enforced among the Jews, 107, 110. - concerning his second coming, 132. - his prophecy of the destruction of Jerusalem, 136. - fulfilled, 141. - his sublime command to his followers, to teach all nations, 163. - foretold the appearance of false Christs, 177. - his mediatorial office not to be interfered with by the worship of - saints, 324. - time of his appearing how foretold, 326. - vast scheme of prophecy relating to his first and second coming, 336. - benefits of his death extend to all men, vi. 63. - faith in him the condition of salvation, 71. - declared to the believing Jews, how they were to be judged, 79. - to his disciples, that they had seen the Father, 84. - why he spake in parables, 94. - his promise to manifest himself, to whom given, 100. - why he condescended to wash the feet of his disciples, 145. - his answer to Peter on that occasion, 149. - his death a propitiation for sin, 154. - his admonition respecting the hearing of the word, 209. - his sentence on those who receive it not, 212. - his reply to the Pharisees concerning blindness and sin, 260. - denounces a woe against those of whom all men speak well, 305. - his question of the Jews who stoned him, 311. - his admonition to the woman taken in adultery, 319. - his address to those who accused her, 325. - why he did not condemn her, 328. - HE first acknowledged humility as a virtue, 334. - particulars of his humility, 339. - why derided by the Pharisees, who were covetous, 351, 352. - the author of eternal life, vii. 18, 24. - duties which we owe him, 29. - made manifest in the flesh, 64. - justified in the spirit, 66. - seen of angels, 68. - preached to the Gentiles, 70. - believed on in the world, 72. - received up into glory, 74. - never man spake like him, 124. - as to the matter of his discourses, 125. - the authority with which they were delivered, 130. - their wisdom, 133. - their divine energy, 137. - why he spake to the unbelieving Jews in parables, 145, 151. - why he wrought few miracles among them, 159. - why he preached the Gospel to the poor, 194. - the goodness of his character thus displayed, 203. - his wisdom equally, 206. - his Father’s house, of many mansions, 210. - his sincerity conspicuous in this declaration, 213, 214. - what was truly his character, 218. - what our expectations from him, 220. - promised the spirit of truth to his disciples, 222. - fulfilment of the promise, 234. - his ascension graced by the ministry of angels, 237. - prejudices of his countrymen against him, 253. - his triumphs over the kingdom of Satan, 271. - forbade strict retaliation, 310. - his declaration to those who shall be ashamed of him, 328. - and of his words, 341. - his memorable promise to Peter a two-fold prophecy, 357, 367. - his driving the buyers and sellers out of the temple, 386. - in what light understood, 390. - acted thus not as a zealot but a prophet only, 400. - prophecy to which he appealed, 405, 408. - in what light regarded by the Jews, 416. - why he used this mysterious method of information, 423. - the same yesterday, to-day, and for ever, viii. 19. - dignity of his person here expressed, 21. - immense scheme of redemption through him, 22. - unchangeable nature of his religion, 25. - - CHRISTIAN, bound by principle to be modest and humble, vi. 180. - character of a wise one, 227. - his body the temple of God, 382. - he is bought with a price, 386. - encouraged to reason on the subject of religion, vii. 115. - not bound to inquire curiously into the doctrinal and moral part of - the gospel, 119. - - CHRISTIANITY, attested by prophecy, v. 69. - in a secondary as well as a primary sense, 98. - weight of the general evidence, 100. - argument from prophecy of no less weight to us because the Jews were - not convinced by it, 128. - proof of its divine institution, 338. - why propagated by mean instruments, vi. 90. - its evidences many and various, 99. - philosophy how far serviceable to it, 196, 199. - objections on its mysterious nature answered, 272. - questions to those who sincerely reject it, 298. - danger and crime of disbelief, 300. - its evidences a subject of inquiry in different ages, vii. 111, 118. - the faith early adulterated by vain speculations, 245, 246. - purified in part after the Reformation, 247, 248. - use of reason in its support, 250. - force of prejudice against, 254, 258, 262. - in modern times, against its evidences and doctrines, 264. - what the only exorcism it permits, 274. - doctrine of not resisting evil, 310. - does not supersede the use of resentment, 314. - except in case of persecution, 316. - liberties taken with it to render it not mysterious, 347. - zeal for it abated among us, viii. 9. - its unchangeable nature, as a rule of life, 25. - - CHRISTIANS, Primitive, idea formed of Antichrist by them, v. 184. - their advantages of acquiring religious knowledge, vi. 191. - precept addressed to them of giving a reason for their hope, 111, 116. - - CICERO, palliated the desertion of his principles, vii. 181. - abounded in fulsome encomiums, viii. 261. - - CLEMENS ALEXANDRINUS, his opinion on the persecution of Christianity, - vii. 360. - - CHURCH, its union with Christ, how prefigured, v. 23. - on what rock founded, vii. 355. - Jewish and Gentile persecutions raised against it, 358. - internal commotions when settled under Constantine, 361. - endangered by the Mahometan imposture, 362. - by the Antichristian superstition, 363. - its trial by the enlightened reason of mankind, 365. - by the learned Jews, 368. - by the Gentiles, 369. - after the revival of letters, 374. - by modern infidel writers, 377. - the gates of Hell prevail not against it, 381. - - CLARKE, Dr. SAMUEL, his remark on the book of Revelations, v. 267. - - CLERGY, why chosen and ordained, viii. 59. - first object of their ministry to teach a right faith, 59. - the second, to produce the fruits of piety, 65. - and of charity, 68. - benefits of personal residence, 76. - directions respecting curates, 80. - none but fit ones to be recommended, 84. - what the office of reason on the subject of revealed religion, 90, 94. - requisites of a Christian preacher, fidelity, 120. - an air of authority, 123. - zeal, 125. - duty of catechizing, 133. - benefit of sermons to accompany the examinations, 138. - - COBHAM, Lord, why committed to the flames, v. 200. - - CONCEIT, admonition against, vi. 178, 181. - proper remedy for, 185. - - CONJECTURES, in the way of prophecy, frequently verified, v. 82. - - CONSCIENCE, defined, vi. 44, 121. - - CONSTANTINOPLE, not the residence of Antichrist, v. 291. - - CONTROVERSY, in public discourses, to be avoided, viii. 124. - - CORINTHIANS, how addressed by the Apostle on their impurity, vi. 380. - their city a market of prostitution, 387. - - COVENANT, New, the christian dispensation so called, v. 163. - - COURAGE, the affectation of, a snare to those who seek the honour of - men, vi. 252. - - CREEDS, origin and justification of, viii. 61. - - CREVIER, M., defends persecution, v. 315. n. - - CRITICISM, as of late improved, of what use in explaining the Scriptures, - vi. 199. - rational, what its established principles, viii. 349. - - CURATES, directions respecting, viii. 80. - - CURIOSITY, anxious, its folly, vi. 408. - tends to create quick resentments, 412. - leads to peevish complaints, 413. - breeds uneasy suspicions, 415. - its injustice, 416. - - CYAXARES, of Xenophon, supposed to be Darius the Mede, v. 381, 396. - - - D. - - DAILLÉ, M., on the use of the Fathers, v. 348. - - DANIEL, his vision of the four kingdoms, and of Antichrist, v. 287, 297. - foretold the rise of that power, 328. - antiquity of the book questioned, 365. - objections answered, 387. - cause of his advancement, 390. - - DARIUS the Mede, doubts respecting his existence, v. 380. - - DEDICATION, two good instances of, pointed out, viii. 282. - - DEMOSTHENES, his sublime and energetic oath, viii. 345. - - DEVIL, if resisted, will flee, vii. 267. - terms applied to that wicked spirit in Scripture, 269. - Christ’s triumphs over, 271. - powers permitted him over the bodies and fortunes of men, 272. - over the souls of men, 274. - objections answered, 277. - religious and moral uses of the doctrine, 280. - whole scheme of Christianity depends on it, 348. - - DISTRESS, National, never inflicted before it is deserved, viii. 7. - - DIVINATION, idea of pagan philosophers concerning, v. 9. - from augury, instances of, v. 83. - - D. L. the author of, his character by a warm friend, viii. 270. - his personal virtues,—reference to Dr. Jortin, 272. - some of his foibles enumerated, 273. - his talents for classical criticism, 277. - - DRAGON, a symbol of the Roman Government, v. 303. - - DREAMS, a mode of prophecy, v. 17, 248. - - DRUSILLA, her character, vii. 2. - - - E. - - EAGLES, a figurative expression for the standards of the Roman army, - v. 138. - - ECLIPSE, why an emblem of the ruin of empires, v. 246. - - ELEGANCE, of speech, what, viii. 334, 342. - - ELOQUENCE, among the ancients, studied from vanity, vi. 284. - Dr. Middleton’s notion of, confuted, viii. 333. - no archetype of it in nature, 339. - its rules for the most part, local and arbitrary, 352. - what its end, 354, 356. - - EGYPTIANS, retained their hieroglyphics after the invention of the - alphabet, v. 239. - - ENERGY, of our Saviour’s discourses, vii. 137. - - ENVY, excited by eminent virtue, vi. 306. - a striking picture of, vii. 253. - - ERASMUS, his observation on the use of reason in religion, viii. 101. - - ERROR, in matters of religion, notion of its innocency considered, vi. - 297. - - EVIDENCE, moral, gradation in the scale of, vi. 88. - - EZEKIEL, foretold the cessation of prophecy among the Jews, v. 116. n. - - - F. - - FAITH, the condition of salvation, vi. 71. - the parent of charity, 123, 125. - why said to come by hearing, 201. - some inclined too much to it, at the expence of morality, 218. - not at variance with knowledge, 262. - See CHRISTIANITY. - - FALKLAND, Lord, his glorious excess of virtue, vi. 309. - - FAME, the love of, to be controuled by the love of truth, vi. 259. - - FASHION, the rule of life with men of the world, vii. 286. - - FATHERS of the Church, their application of the term Antichrist, v. 182. - question respecting their authority in the interpretation of scripture, - 347, 348. - plainness of their discourses, vii. 8. - - FEAR OF GOD, the proper guide of life, vii. 284. - contrasted with fashion, 286. - with law, 288. - with philosophy, 291. - inclines men to depart from evil, 293. - - FELIX the Procurator, his character, vii. 2. - effect of Paul’s preaching on him, 5. - his subsequent treatment of the apostle, 15. - - FIGURATIVE language, a cause of obscurity in prophecy, v. 68. - - FIG-TREE, cursed, a sign, vii. 403. - connected with that of purging the temple, 413. - - FIRE, allusion to its effects, frequent in Scripture, vi. 168. - - FLESH, the vices of, to be put away from us, vii. 48. - - FLEURY, Abbé, his observation on the authority of the Pope, v. 314. - - FREE-THINKING, modern, to be resolved into two sophisms, vii. 379. - - FRIENDSHIP, among the great scholars of every age, indelicacy in the - expression of, viii. 259. - various arguments in exercise for, 261. - answered, 264. - specimen of the high complimentary manner, 270. - delicate ways of conveying encomium, 282. - See Dr. JORTIN. - - - G. - - GADARENES, their sordid prejudice against our Saviour, vii. 260. - - GALATIA, Churches of, early infested with false teachers, vi. 177. - - GALLIO, his disregard of miracles not proved, viii. 156. - - GENEALOGIES, system of, reprobated by St. Paul, vi. 116. - - GENESIS, a famous passage in, how regarded by different critics, viii. - 346. - - GENTILES, method of the early Christians to convert, v. 125. - how convinced by the argument of prophecy, 126. - their conversion foretold, 155. - took its rise by small beginnings, 164. - prevailed by pacific means only, 165. - are a law unto themselves, vi. 37, 38. - force of conscience among them, 43. - diversity of human judgment accounted for, 44. - their debates concerning right and wrong evinced their sense of - natural law, 49. - benefits of redemption extend to them, 63. - their notion of a temple, 383. - their conversion quick and general, vii. 73. - condition of the poor among them, 198. - adversaries of the Christian religion among them, vii. 371. - the calling of, predicted by the expulsion of buyers and sellers from - the temple, vii. 409. - - GIBBON, Mr. his anonymous letter to Dr. Hurd, v. 363. - answered, 386. - character of his _History_, 401. - - GLORIFYING of God, in our body and spirit, vi. 378. - - GLOUCESTER, Bishop of, his idea of the nature and character of an - inspired language vindicated, viii. 307. - obviates an objection made by Dr. Middleton, 309, 311. - avows his notion of eloquence to be a paradox, and at the same time - truth, 312. - nominal barbarity of the style of the New Testament, a mark of its - miraculous original, 317. - the inspiration comprehended the terms, and their grammatical - congruity, 321. - circumstances, abilities, and qualifications of the Apostles who - received it, 324. - opposes Dr. Middleton’s proposition concerning eloquence, 333. - proves that no archetype of that quality exists, 339. - that the sublime of eloquent expression depends on casual - associations, 334, 347. - shews that eloquence was not necessary to the Apostles, 354. - his idea of the end of eloquence justified, 354, 362. - considers clearness and precision as the aids common to all - language, 365. - tropes and figures when and in what sense vicious, 367, 373. - - GOD, what must be done to obtain his favour, vii. 81. - what that favour is, 89. - - GODLINESS, the great mystery of, vii. 62. - - GOSPEL, its connection with prophecy, iv. 42. - with that concerning its promulgation, v. 156. - by whom announced, 160. - contrary to the structure of the Jewish law, 161. - its use not discredited by the natural moral law, vi. 57. - its necessity not superseded, 59. - the eternal purpose of God declared in it, 76. - why not forced on the minds of men by irresistible evidence, 93. - stress laid on Faith, 95. - binds men together as brethren, 136. - illuminates and sanctifies men by successive improvements, vi. 208. - its doctrines and precepts forbid us to seek the honour of men, 247. - its rapid propagation, vii. 73. - if hid, is hid to them that are lost, 96. - appealed to, when written, as the ground of belief, 117. - preached to the poor, 193. - - ——, Sermon before the society for propagating, viii. 23. - - GRACE, the law of, vi. 70, 71. - some had rather trust to the law of nature, 73. - obligatory on those who do not receive it, 77, 78. - - GREGORY I., his dispute with the Bishop of Constantinople, v. 188. - disclaimed the title of universal Bishop, 189. - - GROTIUS, HUGO, undertook to prove that the Pope was not Antichrist, v. - 221. - from what motives, 222. - a conjecture of his confuted by Bishop Newton, 300. - his comment on the washing of the disciples’ feet, vi. 152. n. - - - H. - - HALF-BELIEF, a vice of the spirit, vii. 50. - - HARDWICKE, Lord Chancellor, his opinion concerning appeals at the - University of Cambridge, supported, viii. 189, 221. - - HEARING, the way by which faith cometh, vi. 201. - admonitions concerning, 203. - diligence in, why requisite, _ib._ 205, 207. - - HEATHENS, their quick conversion to Christianity, viii. 152. - inquiry into their opinion of miracles, 155, 181. - - HELL, the gates of, their signification in Scripture, vii. 356. - - HERESIES, their origin, vii. 102. - - HESIOD, his maxim on contention, viii. 279, 281. - - HIEROGLYPHICS, their origin, v. 239. - means of learning them, 245. - - HIPPIAS, the Elean, boasted that he knew every thing, vi. 285. - - HOLY GHOST, the living in communion with, vi. 382. - the possessor of the body of Christians, 386. - See SPIRIT. - - HONOUR, the duty of preferring one another in, explained, vi. 130. - its nature and grounds, 132. - right application of it in practice, 137. - that only which cometh of God, to be sought, 245. - the Gothic principle of, inflames pride, 337. - - HOPE, Christian, the precept of giving a reason for, explained, vii. 110. - to be given with meekness and fear, 122. - - HORACE, his indelicate encomium on Virgil, viii. 259. - - HUMANITY, its duties never overlooked by the inspired writers, vi. 130. - - HUMILITY, Christian, how best expressed, vi. 186. - first acknowledged as a virtue by our Saviour, 334. - why so rare among men, _ib._ 336, 337. - of whom to be learned, 339. - ensures rest to our souls, 343. - - HYPOCRITES, those who embrace Christianity from corrupt motives, vi. 302. - - - I. and J. - - JAMES I. remark of Hume on his commentary on the Revelations, vi. 266. - - IDOLATRY, how designated in the language of Scripture, v. 305, 311. - of two sorts, 316. - - JEROM, states the notion of the ancient Fathers respecting Antichrist, - v. 184. - Speaks of the fall of the Roman empire, 230. - - JERUSALEM, destruction of, v. 135. - by the Romans, 138. - of the temple, 140. - its mystical sense, 301. - its destruction, of what emblematical, vii. 328. - - JEWS, their erroneous notion of the use and end of prophecy, v. 10. - divine communications concerning Christ, why appropriated to them, 64. - origin of their principal mistake respecting the Messiah, 99. - prophetic spirit, how employed under their system of polity, 106. - why many of them not convinced by the argument of prophecy, 119. - their incredulity foretold by their own prophets, 120. - their invincible prejudices, 122. - driven to the necessity of supposing a two-fold Messias, 123. - destruction of their city and temple, 135. - their dispersion, 143. - their number comparatively small in Judæa, 152. - distinguished by descent, as well as by religion, 153. - their language why figurative, 241. - hieroglyphic style common among them, 243. - their ritual abounding in symbols, 263. - their idolatry considered as adultery, 306. - how far enabled to compute the time of the Messiah’s appearing, 327. - a plain frugal people, vi. 2. - to what purpose their law was given, 53. - how to be judged for disbelieving the Gospel, 79. - questions respecting wars and fightings among them, 101. - their practice of conveying information by action, 146. - heterodoxy with them disloyalty, 292. - their notion of a temple, 383. - why our Lord spake to them in parables, vii. 143, 151. - and wrought few miracles among them who believed not, 159. - condition of the poor among them, 197. - their prejudices against our Saviour, 256. - abused the right of retaliation, 311. - ashamed of Christ, 327. - the Christian religion prevailed over their prejudices, 369. - the rejection of them prefigured, 412. - conduct of their rulers, when our Lord had purged the temple, 414. - - IMMANUEL, prophecy of Isaiah concerning, v. 108. - - IMMORTALITY, a free gift to man, how forfeited, and restored, vi. 70. - vii. 19. - - IMPENITENCE, final, the issue of procrastination and vice, vii. 14. - - INCENSE, a symbol of prayer, v. 263. - - INCUMBENT, the proper name of a parochial minister, viii. 76. - - INDEPENDENCY, a name comprehending a thousand sects, viii. 43. - - INFIDELITY, may proceed from the pride of reason, vii. 99. - - INFIDELS, their main argument against prophecy answered, v. 82. - - INQUIRIES, religious, how to be conducted, vii. 116, 119, 122. - - INTERCESSION, of Christians for each other, a duty, v. 322. - distinguished from the worship of saints, 323. - - INTEGRITY, requisite in judging of religion, vi. 34. - an admiration of, may lead to irreligion, vi. 254. - - JOB, his complaint of being made to possess the iniquities of his youth, - vi. 393. - - JOHN, St. his vision of the marriage of the Lamb, v. 23, 24. - his mention of Antichrist, v. 175. - designates the appearance of Antichrist, v. 329, 330. - - JORTIN, Dr. an address to, on the delicacy of friendship, viii. 257. - happy in avoiding the offensive custom into which the learned have - fallen, 268. - his conduct towards his friend the author of the D. L. 274. - adopted his subject, 275, 283. - wrote against him, 277, 285. - glanced at him, _ib._ 286. - spared his arguments, _ib._ - furnished him with others, 287. - quoted him, 288. - called his conjecture ingenious, 290. - nay elegant, 293. - and the writer a learned friend, 297. - - JOSEPHUS, his account of the religion of his countrymen, v. 356. - his praise of Daniel, 370. - - IRRELIGION, not so general as is imagined, v. 354. - - ISAIAH, a remarkable prophecy addressed by him to Ahaz, v. 107. - how he claimed belief of the Jews, 110. - his prophecy respecting parables, vii. 148. - considered two ways, 149, 150. - his prophecies, to what chiefly relating, 405. - - JUDAS, his treachery foreseen, vi. 150. - had no part with Jesus, 158. - - JUS TALIONIS, why necessary in the Mosaic institute, vii. 311. - - JUSTICE, Civil, perverted by the lusts of men, vi. 109. - - JUSTIN MARTYR, urges the argument from prophecy in his apology to the - Antonines, v. 125. - - - K. - - KEY to the Revelations, by Mr. Mede, examined, v. 275. - - KINGDOM of Christ, import of the prayer, that it may _come_, v. 103. - - KNOWLEDGE, requisite to judge of Christianity, vi. 32. - why productive of pride and vanity, vi. 277. - its remedy, not ignorance, but charity, _ib._ - error in considering it the supreme good, 278. - - —— religious, of the present age, compared with that in the times of - the Reformation, vi. 189. - - KNOWLEDGE OF LIFE, a name for fraud and disingenuity, vi. 233. - - - L. - - LACTANTIUS, his confidence in the spread of the Gospel, v. 355. - - LANGUAGE, original, of all nations imperfect, v. 237. - - —— inspired, needs not be perfectly eloquent, viii. 311. - must necessarily abound in the native idioms of the persons inspired, - 314. - correspondency of terms, to give clear intelligence, 319. - impression of phrases and idioms not to be expected, 328. - no archetype in nature, to which eloquence refers, 333. - clearness and precision the aids common to all language, 365. - - LAW of the magistrate, by whom deemed an adequate rule of action, vii. - 288. - - —— Jewish, to what end instituted, v. 48, 52. - - —— Natural, written in the heart, vi. 39, 40. - appealed to by heathens as well as Christians, 48. - necessary to the support of revelation, 54. - does not discredit the use of the Gospel, 57. - its existence presupposed by the Christian law, 64. - its penalties, 69. - - LEBANON, a symbol of a city, v. 263. - - LELAND, Dr. letter to, viii. 307. - Real subject of his dissertation on the principles of eloquence, _ib._ - his remark on the imperfect correspondency of words in languages, 318. - his objections to the Bishop of Gloucester’s notion of inspired - language refuted, 328, 330. - his opinion respecting eloquence controverted, 337. - his appeal to the rules of rational criticism answered, 349. - his misrepresentation of the Bishop’s remark on tropes and figures, - exposed, 366, 370, 378. - - LEO X. issued an edict against the use of the term Antichrist, v. 201. - - LETTER, anonymous, to Dr. Hurd, concerning the Apocalypse, v. 364. - answer to it, 386. - Mr. Gibbon the writer of the letter, 400. - - LEVITY of mind, a spiritual vice, vii. 53. - - LIBERTY, misused, its fatal effects, vi. 103. - civil and religious, favoured by religion, viii. 38. - questions respecting the abuse of the latter, 48. - of the former, 49. - - LIFE ETERNAL, doctrine of, first delivered to us through Jesus Christ, - vii. 18. - scheme of God’s providence respecting, 22. - different degrees of happiness or misery in, 27. - may be taken in two senses, 34. - - LIGHT, the emblem of knowledge, vii. 78. - that of revelation the most certain, 79. - - LIGHTFOOT, Dr. his idea of the apocalyptic style, v. 266. - - LITIGATION, ancient, a picture of, vi. 112, 113. - - LITURGY of the church of England, generally commended, viii. 65. - - LONGINUS, his opinion of a famous passage in Genesis, viii. 346. - - LOWTH, Dr. distinguished for a species of literary address, viii. 286. - - LUSTS, the origin of wars and fighting among men, vi. 102. - perverted religion, 104. - and civil justice, 109. - - LUTHER, his resolution to break through the papal servitude, v. 209. - dreaded the charge of schism, 211. - - - M. - - MAHOMETAN imposture, its success, to what owing, vii. 362. - - MALACHI, foretold the precursor of the Messiah, v. 115. - - MALMESBURY, the philosopher of, how misled into infidelity, vi. 253. - - MAMMON of unrighteousness, the precept of making friends of, vi. 351, - 377. - - MANICHÆAN doctrine, early prevalent in the East, vii. 245, 268. - spirit of Christianity abhorrent from it, 271. - - MANSIONS, many in the house of our heavenly Father, vii. 210. - - MANTUAN, his character of a pope, v. 303, 304. - - MARCELLINUS, his mention of the fiery eruptions of Jerusalem, viii. 160. - - MEAUX, Bishop of. See Bossuet. - - MEDE, his observation on the prophetic chronology of Daniel, v. 66. n. - on the use and intent of prophecy, 106. n. - on the doctrine of Antichrist, 195. n. - his opinion on the Apocalypse, 261. - sketch of his character, 271. - his disinterestedness and impartiality, 273. - his Key to the Revelations considered, 275. - - MEDES and Persians, their law unalterable, v. 376, 392. - - MEEKNESS, the virtue of, nearly dismissed from the world, vi. 338. - not absolutely incompatible with resentment, 347. - - MESSIAS, a particular prophecy concerning, v. 75. - various specific characters in the prophecies respecting him, 82. - contrast of the Christian and the Jewish interpretations, 123. - - METAPHORS, in the Oriental style, frequent, vi. 171. - the offspring of nature and necessity, viii. 338. - - MIDDLETON, Dr. his objection to the notion of an inspired language, - viii. 309. - - MILTON, his allusion to an eclipse as ominous, v. 246. n. - - MINISTER of the Gospel, for what use his stores of knowledge are - destined, vi. 5. - his office, 7. - decorum of his character, 8. - the word to be dispensed to those who most need it, 11. - - MIRACLES, a great foundation of our faith, 266. - few wrought by our Saviour among the unbelieving Jews, vii. 159. - because many were not necessary to their conviction, 163. - or to give a just proof of his mission, 165. - would have hindered the success of his ministry, 167. - and have violated a general rule of his conduct, 170. - opinion of the heathens concerning, viii. 155. - many seeming ones imputed to the power of magic, 176. - difference of those wrought by Christ and his apostles, 177. - - MISSIONARY, Christian, his arduous duties, vii. 30. - - MORALIST, Pagan, his reproof of a young reveller, vi. 210. - - MORALITIES, the lesser, what, vi. 131. - - MORALITY, some incline too much to it, at the expence of faith, vi. 218. - how relaxed by casuistry, 237. - - MOSES, weight of his prophecy with the Jews, v. 109, 110. - foretold their dispersion, 143. - - MYSTERIES of God’s kingdom, declared in parables, vii. 155. - - MYSTICAL meanings, in the prophetic style, v. 301. - - - N. - - NAHUM, his prediction of the overthrow of Nineveh, v. 254. - - NAMES of eminent persons, custom of changing in the ancient world, - iii. 354. - - NATURE, human, not a sufficient guide in religion, vi. 269. - a generous pride why implanted in it, 334. - - NAZARETH, why our Saviour wrought few miracles there, vii. 160. - evil disposition of the people towards him, 168, 253. - - NERO, by some considered as the Antichrist of a future age, v. 183. - - NEWTON, Sir ISAAC, his remark on the prophecy of Revelations, v. 226. n. - on the prophetic characters of Antichrist, 289. - his illustration of prophecy how considered by the infidels, vi. - 265. n. - - NICODEMUS, ashamed of Christ, vii. 337. - - - O. - - OBEDIENCE, perfect, to be attained by degrees, vi. 208. - the promise annexed to it, vii. 20. - - OECUMENICAL (or universal) Bishop, a title assumed by the Bishop of - Constantinople, v. 188. - accepted by Boniface VI. 190. - - OFFENCES, or scandals, mentioned by our Lord, what, vi. 161. - - ONEIROCRITICS, v. 246. - their rules of use in explaining prophecy, 248. - - ORACLES, Pagan, their design, v. 8. - wherein unlike scriptural prophecies, 60. - - ORIGEN, his reply to a remark of Celsus on miracles, viii. 161. n. - - - P. - - PAGANS, their superstitions whence derived, v. 246. - two religious topics on which their wise men were chiefly intent, - vii. 241. - ashamed of Christ, vii. 332. - - PARABLES, all the prophecies written in, v. 260. - why addressed by our Saviour to the Jews, vii. 143, 145. - what their subject, 154. - - PARIS, MATTHEW, his testimony respecting the charge of Antichristianism - on the see of Rome, v. 197. - - PASCAL, his remark on the dispensation of prophecy, v. 62. - on the danger of disbelief, 301. - - PATIENCE, requisite in judging of Christianity, vi. 32. - - PAUL, St. his characteristic of Antichrist, v. 299. - his remark on his appearance, 329. - his awful warning against unbelief, 359. - his zeal of persecution while a Jew, vi. 290. - why he called himself the chief of sinners, 295. - his error not innocent, 303. - his address in reproving the Corinthians, 379. - substance of his remonstrance, 387. - his preaching before Felix, vii. 2. - his divine encomium on our Lord’s ministry, 205. - his labours at Ephesus how overturned, 259. - effects of his preaching at Athens, 261. - - PEARSON, Dr. an excellent commentator on the Catechism, viii. 138. - - PERSECUTION, almost sanctioned by the Jewish law, vi. 293. - - —— of the Apostles, resistance to it forbidden, vii. 316. - of the first Christians by the Jews and Gentiles, 358. - - PETER, St. denied his Lord through shame, vii. 334. - and fear, 335. - his name why conferred on him, 355. - two prophecies thus given, 357. - - PETRARCH, applies the name of Babylon to Rome, v. 198. - - PHARISEES, how reproved by our Saviour for infidelity, vi. 261. - with what view they heard the word of the Lord, vi. 212. - why they derided our Saviour’s precepts, 350, 352. - - PHILIP, one of the Apostles, asks of Christ that he would shew them the - Father, vi. 84. - - PHILOLOGIST, Italian, his objection to reading the Bible, vii. 343. - - PHILOSOPHERS of the Gentiles, ill treated the poor, vii. 198. - - PHILOSOPHY, an inadequate rule of life, vii. 291. - progress in, since the reformation, how far serviceable to religion, - vi. 196, 199. - - PHINEHAS, his act of zeal, vii. 393. - had relation to religion and not morals, 396. - - PLATO, at one time gave law to the Christian world, vii. 246. - - PLAY, the favourite amusement, because the most violent, vii. 299. - - PLEASURE, the lover of, cannot be rich, vi. 403. - - PLEASURES, the pursuit of, to be restrained, vii. 298. - when lawful, may not be expedient, 300. - the mind should be independent of, 305. - - PLINY, abounded in fulsome encomiums, viii. 261. - - POETS, Greek and Latin, their works of use in the exposition of the - ancient Prophets, v. 249. - - POLITENESS, true, distinguished from false, vi. 139. - - POMPEY, his generosity in burning the papers of an enemy, vi. 414. - - POOR, the Gospel preached to the, vii. 193. - their condition when Saviour appeared among them, 197, 198. - their hearts less perverse than those of the rich and great and - wise, 200. - - POPE, the, styled Antichrist at the synod of Rheims in the tenth - century, v. 191. - his authority defined by the Abbé Fleury, v. 314. - - POPERY, how brought into disrepute among us, vi. 19. - - PORPHYRY, illustrated the book of Daniel, v. 365. - - POSSESSIONS, demonic, explained, vii. 273. - - PRAISE, general, a woe denounced against those who obtain it, vi. 304. - implies a mediocrity of virtue, 306. - frequently positive ill desert, 310. - and sometimes depravity and prostitution of character, 313. - - PRAYER, its efficacy considered, vii. 82. - - —— THE LORD’S, an instance of Oriental construction in, vi. 165. - - PREACHER, Christian, character of one, viii. 120, 122, 125. - - PREJUDICE, the strange power of, exemplified, vii. 255. - among the Jews, 254. - among the Gentiles, 258, 261. - among the Heathens in the fourth century, 262. - in later times, 263. - - PRETENCES, continued, become realities, vi. 257. - - PRIDE, how generated, vi. 132, 133. - to be corrected by philanthropy, 134. - why a vice, 277. - how counteracted by charity, 278, 287. - mistaken for a natural principle, 336. - made sacred by fashion, 337. - danger of indulging it, 343. - intellectual and moral, productive of infidelity, vii. 99, 106. - - PROCRASTINATION, the usual support of vice, vii. 5, 6. - is itself supported by sophistry, 9. - leads to final impenitence, 14. - - PROPHECY, scriptural meaning of the term, v. 3. - origin of false ideas respecting its subjects, 4. - its ultimate purpose, 8. - and dispensation, 12. - questions to be answered by enquirers into its divine character, 15. - true idea of it, 21, 26, 27. n. - our reasonings on the subject how to be regulated, 32. - what its ultimate accomplishment, 34. - its extent, 37. - considered as a system, 39. - conclusions from the true idea of it, 44. - why obscurely delivered, 45, 46. - what its _double sense_, 51. - how distinguished from Pagan oracles, 60. - why confined to one nation, 62. - its obscurity affords no objection to it, 67. - general argument from it, 74, 76. - instances of casual conjecture fulfilled by events, 83, 85. - answer to objection on this ground, 88. - examples illustrating the general scheme of prophetic writings, 96. - prophecies concerning the Messiah’s first coming, 103. - unity of design with all the prophets, 113. - amount of evidence on comparing predictions with facts, 118. - the Jews why not convinced, 119. - its weight with the Gentiles, 125. - how connected with the evidence from miracles, 130. - prophecies concerning Christ’s second coming, 132. - and the Christian Church, 133. - destruction of Jerusalem, 135. - dispersion of the Jews, 143. - call and conversion of the Gentiles, 156. - concerning Antichrist, 171. - what its declared end, 226. - style of prophetic writing considered, 233. - why more figurative than ours, 236. - tinctured with the Hieroglyphic spirit, 240. - means of rendering it intelligible to us, 244. - some important prophecies delivered in the way of dreams, 248. - causes of the obscurity of prophecy, 251. - suspicions taken up against it, unfounded, 256. - the symbolic style expedient in such writings, 258. - its chronology not defined with historical exactness, 326. - uses of the inquiry into, 351. - chief evidences of religion drawn from, 263. - nature of the prophetic power, vii. 226. - how liable to be abused by pretenders to it, 227. - - PROPHETS, Jewish, used similitudes, vii. 402. - - PROPITIATION, doctrine of, how inculcated by our Lord, vi. 151, 155. - - PROTESTANTS, their tenets respecting Antichrist, v. 173. - how far their aversion to the Church of Rome properly extends, 217. - their divines censured for temerity in fixing the fall of Antichrist, - 229. - justified by the Apocalyptic prophecies, 342. - how secured against the charges of schism and heresy, 350. - - PUNISHMENTS, future, how proved to be eternal, vi. 164. - - PURITANS, their struggles for Church dominion, viii. 42, 43. - - PURITY of speech, what, viii. 334, 342. - - - Q. - - QUERIES, respecting the right or appeal in the University of Cambridge, - viii. 195. - answers to, 197. - the proper ones formerly put, and differently answered, 207, 221. - - QUINTILIAN, his admiration of Plato’s eloquence, vii. 125. - his idea of the nature of eloquence, viii. 358, 360. - his observation on verbal figures, 366. - - - R. - - REASON, its use, on the argument of prophecy, v. 19. - how to be employed on the evidences of religion, vi. 97, 98. - compared with revelation as a guide in matters of religion, vii. 80, - 92. - why given to man, 99. - what its pride, 102. - its true use in support of Christianity, vii. 250, viii. 90. - how abused, 99. - how unpropitious to revelation, 109, 112. - - REBELLION, American, Sermon preached on account of, viii. 3. - - REDEMPTION, the great scheme of Providence, v. 57. - through Christ extends to all men, vi. 63. - brief account of, 70. - vastness of the scheme, viii. 22. - - REFORMATION, in Germany, not effected wholly in the spirit of the - Gospel, v. 167. - begun and prosecuted on the principle that the Pope was Antichrist, - 200. - that doctrine not an innovation, 207. - two great principles on which it was conducted, 346. - question respecting the interpretation of Scripture, _ib._ - various considerations decisive of the controversy with the Papists, - 350. - an evil originating in, vii. 42. - - REFORMERS, their advancement in religious knowledge, vi. 190. - formed their idea of Religion from the scriptures, _ib._ - how enabled to understand them, 192. - especially the most important points of doctrine, 194, 196. - - RELIGION of Nature, and of the Gospel, defined, vi. 67. - - —— Christian, designed for the instruction of all degrees of men, vi. 24. - its truths how to be explained to wise men, 25. - high demands of evidence impertinent, 88. - improper to be complied with, 90. - presumptuous and unwarrantable, 96. - mischiefs arising from misapplication of, 104. - early attacked by superstition, 108. - by worldly policy, 106. - its whole system in what founded, 124. - its doctrines objects of faith, and not of knowledge, 197. - its chief evidences drawn from prophecies, 263. - and miracles, 266. - its doctrines consistent with reason, 268. - does not oblige us to profess poverty, 375. - hath descended to us through two, the most enlightened ages of the - world, vii. 367. - its power shewn in the zeal of Missionaries, viii. 30. - most friendly to civil and religious liberty, 37. - use and abuse of reason in, 89. - its evidence the proper subject of enquiry, 98. - - REPENTANCE, what its merits and claims, vii. 85, 94. - the great duty of, viii. 6. - in the hour of national distress, 15. - - RESIDENCE, personal, of the clergy, its benefits, viii. 76. - - RETALIATION, strict, forbidden by our Saviour, vii. 310. - natural resentment not therefore superseded, 314. - true patriotism not injured, 318. - nor military spirit weakened, 319. - the injunction consistent with the true interest of individuals, 321. - - REVELATION, the only sure guide in matters of religion, vii. 79. - how opposed by the pride of reason, 104. - why not accompanied with the strongest possible evidence, 91. - - REVELATIONS, book of, its prophecies in part fulfilled, v. 127. - its character and authority, 261. - its style, 262, 265. - its method, 268. - examined by means of Mr. Mede’s discovery, 275. - what the chronological order of the visions, 276. - the prophecy made up of two great parts, 279. - the book, of three, 280. - of the residence of Antichrist, 290. - proved to be Rome Christian, 297. - its predictions respecting the time of his appearing, 326. - foretels all the events of the Christian dispensation, 341. - utility of studying this prophecy, 351. - - REVOLUTION, the æra of our liberty, viii. 47. - - RICHARD I. heard a lecture against Antichrist at Messina, v. 195. - - RIDICULE, the resource of sinners, vi. 353, 357, 359. - especially when reproof comes home to them, 363. - - ROMAN EMPIRE, its reverse of fortune ascribed by the Heathens to - Christianity, vii. 262. - - ROMANS, their nice sense of right and wrong, vi. 50. - abuses in the administration of justice, 111. - - ROME, ancient, a supposition concerning, v. 57. - Virgil’s allusion to its seven hills, 293. - modern, the throne of Antichrist, v. 291. - ecclesiastical and not civil, 297. - its idolatry how described, 309. - why a harlot and not an adulteress, 312. - her pride and intolerance, 313. - professes and enjoins the worship of Saints, 317. - its tenets respecting Antichrist, v. 173. - the Antipopes branded each other with that name, 186. - denounced as Antichristian at various periods, 191 to 201. - - ROMULUS, famous omen of his twelve vultures, v. 83. - - ROUSSEAU, disclaims the authority of prophecy, v. 77. n. - his reasons examined, 78. - his strange boast of probity, vi. 257. - - - S. - - SACRAMENTS, Christian, on what principle founded, vii. 402. - - SAINTS, the worship of, in the Romish Church, v. 317. - apology for, controverted, 319. - - SALLUST, in his writings, appears a model of frugality, vii. 185. - - SALT, allusion of our Saviour to, its two interpretations, vi. 163, 164. - applied to discipline as well as faith, 170. - - SALVATION through the blood of Christ, the eternal purpose of God, - viii. 25. - danger of neglecting it, vi. 67, 81. - faith and morality its appointed means, 218. - - SANHEDRIN, could not punish with death but by leave of the Roman - governor, vi. 323. - - SCHISM, import and application of the term by the Church of Rome, v. 208. - how introduced into the Church, viii. 61. - - SCIENCE, human, very limited, vi. 184. - - SCIPIO, his continence, and frivolous curiosity, vii. 306. - - SCRIBE, Christian, compared with a Jewish householder, vi. 3. - - SCORN, irreligious, the sources of, vi. 353. - admonition against, 364. - - SECTS, fanatical, of the last century, confusion caused by, vi. 16. - - SELDEN, his notion on the expulsion of the buyers and sellers from the - temple, vii. 393. - where apparently taken up, 398. - - SELF-DENIAL, its uses, vii. 306. - - SELF-LOVE, too frequently the parent of pride, vi. 132, 133. - its ends how answered by philanthropy, 137. - an instinctive sentiment, 335. - - SENECA, an oracle of his, predicting the discoveries of Columbus, v. 85. - - SERMONS, advice respecting, viii. 68, 120, 124. - models proposed, 128. n. - - SHAKESPEAR, various editions and criticisms of, how occasioned, viii. - 283. - - SHAME of Christ, what, vii. 329. - cases which imply its existence among unbelievers, 330. - among professors of Christianity, 334, 338. - shame of his words, 342. - of the doctrines contained in them, 346. - of the precepts, 349. - - SHERLOCK, Bishop, his remark on the figurative language of prophecy, - v. 68. n. - - SIBYLLINE oracles, general opinion concerning, v. 369. - - SIGN, what is meant by the Jews requiring one, viii. 168. n. - - SILVER, the lover of, shall not be satisfied, vi. 366. - - SIMPLICITY concerning evil, the virtue of, in what consisting, vi. 231. - the neglect of it has degraded religion, 234. - relaxed morality, 237. - and polluted common life, 239. - caution against evasive pleas and pretences to part with it, 240. - - SLAVERY, personal, common among the Heathen, vi. 386. - - SOCIETY for the Propagation of the Gospel, its objects, viii. 27, 28. - - SOCINIANISM, what, viii. 114. - - SOCRATES, his prediction of his own death fulfilled, v. 80. n. - confessed that he knew nothing, vi. 285. - uncertain in his hope of immortality, vii. 215. - - SOLOMON, prescribes the Fear of God as a rule of life, vii. 283. - peculiar deference due to his judgment from men of the world, 293. - from politicians and philosophers, 294. - - SOULS of Men, influence of evil spirits on, vii. 274. - - SPEAKING, the rules of, more arbitrary than they are taken to be, vii. - 344. - - SPENDTHRIFT, more to be reprobated than the miser, vi. 370. - - SPENSER, his general purpose in the Faery Queen, v. 97. - - SPIRIT, Holy, he that soweth in, shall reap life everlasting, vii. 32. - in what sense the assertion understood, 33. - in what way the blessing conferred, 37. - returns of duty thereby required, 40. - justification of God in, 66. - - —— Human, its vices, vii. 49. - —a fluctuating faith, 50. - levity of mind, 53. - deadness of heart, 56. - perverse sophistry, 58. - - STATE, why it countenances the Church, viii. 62. - - STATUTES, relating to the jurisdiction of Cambridge university, - examined, viii. 200. - - SUBLIMITY of speech, what, viii. 334, 342. - the definition illustrated, 345. - not united with simplicity, 347. - - SULLY, the great, his situation somewhat similar to that of Daniel, - v. 374. - - SUPERSTITION, its early inroads into the Christian religion, vi. 105. - - SYMBOLS, an early way of writing, v. 238. - - SYNCHRONISMS of the book of Revelations, v. 275, 279, 283. - - - T. - - TABOR, Mr. his mumpings against university-appeals, viii. 231. - - TEMPLE, what the notion of one implies, vi. 383. - of God, an emblem of the Church of Christ, v. 301. - - —— of Jerusalem, utterly destroyed, v. 140. - buyers and sellers driven from, vii. 386. - the act a prediction of the call of the Gentiles, 408. - - TEMPTATION, God’s providence respecting, vii. 280. - - TERTULLIAN, his remark on the rapid progress of Christianity, viii. 153. - - TESTAMENT, Old, considered by St. Austin, a prophecy to the New, v. - 53. n. - the divinity of both inferred from the completion of prophecy, 127. - - TESTIMONY of Jesus, the spirit of prophecy, v. 21, 24. - - TEXT, which the most difficult in the four Gospels, vi. 160. - - THEOLOGY, dogmatical, essential to Christianity, viii. 60. - - THEOPHRASTUS, a name, why given, vii. 125. - - THOMAS the Apostle, admonished respecting faith, vi. 95. - - TIBERIUS, the religion of Jesus first published in his reign, vii. 367. - - TILLOTSON, Abp. his zeal against Antinomianism, vi. 17. - - TIME, scriptural division of, respecting the coming of Christ, v. 17. - - TOLERATION, not yet perfectly understood, vi. 195. - - TRINITY in Unity, where accurately distinguished, vii. 44. - - TROPES and figures, when and in what sense vicious, viii. 366. - what forms of language so denominated by Quintilian, 371. - often a deviation from logical definition, 377. - when they may be allowed, 378. - - TRUTH, the spirit of, promised by our Lord to his apostles, vii. 222. - the promise fulfilled by the event, 235. - - - U. & V. - - VANITY, why a vice, vi. 127. - - VETTIUS VALENS, augured the duration of the Roman empire, v. 83. - - VICE, naturally breeds a disposition to ridicule, vi. 353. - what its usual support, vii. 5. - - VIRGIL, purpose of his predictions in the Æneid, v. 96. - a passage from, descriptive of Rome, 292. - allusion to the predictions in his fourth eclogue, 368. - the sixth book of his Æneid by whom finely criticized, viii. 277. - - VIRTUE, superior, excites envy, vi. 306. - runs at times into excesses, 308. - can never obtain general praise, 309. - an intermitting state of, most miserable, 399. - what its reasonable reward, vii. 91. - the pride of, by which the Gospel may be hid from us, 106. - - VIRTUES of the Heathen, vi. 42. - - ULPIAN, his observation on the right of appeal, viii. 249. - - UNBELIEF, always owing to some or other of the passions, vi. 245. - accounted for, from man’s pride, viii. 109. - and indolence, 113. - - UNCLEANNESS, arguments against the sin of, vi. 382, 385. - its heinousness, 391. - inexcusable in Christians, 392. - - VOLTAIRE, his sarcasm on Sir Isaac Newton, vi. 265. n. - - - W. - - WALDENSES, or ALBIGENSES, in what age they first appeared, v. 195. - leading principle of their heresy, 196. - crusades employed against them, _ib._ - - WAR, civil, a most dreadful instrument of God’s government, viii. 8. - - WASHING of the disciples’ feet, a lesson of humility, vi. 145. - its other, and more important signification, 149, 150. - - WEALTH, pernicious when over-rated, vi. 368. - or when misapplied, 370. - always a snare, and too often a curse, 375. - has a tendency to corrupt manners, vii. 293. - - WESTON, Mr. remarks on his inquiry into the rejection of Christian - miracles by the heathens, viii. 150. - his negative testimonies examined, 155. - his positive testimonies, 161. - his charge on the fathers of the Church, 163. - claims the sanction of an apostle, 165. - his strong hold proves to be magic, 175. - answer to his argument from the multiplication of Heathen Gods, 179. - ground-work of his performance, 183. - - WESTERN EMPIRE, the period of its dismemberment that of the rise of - Antichrist, v. 330. - - WICLIF exposed the Antichristianism of the Roman pontiff, v. 199. - great effects of his writings, 200. - - WILL-WORSHIP, condemned in Scripture, v. 325. - - WISDOM, infinite, in the dispensation of prophecy, v. 6, 70. - - —— Christian, its properties and characters, vi. 215. - defects in our nature which hinder the attainment of it, 217. - virtues, how to be rendered most graceful, 220. - how most reasonable, 222. - and how most attractive and efficacious, 225. - character of a wise Christian, 227. - the duty of being simple concerning evil, 231. - - WISE MEN, invited to judge of Christianity, vi. 8. - qualities requisite for this, 32. - - WIT, the ostentation of, leads to infidelity, vi. 248. - - WOE to those of whom all men speak well, vi. 304. - - WORD OF GOD, admonitions respecting the hearing of, vi. 203, 205. - the ministry of it, for what purposes destined, 207. - men will finally be judged by it, 211. - - - X. - - XENOPHON, character of his writings, v. 382. - his admirable way of recording his own acts, vii. 179. - - - Y. - - YOUTH, its peculiar sins, vi. 394. - just decrees of God against them, 395. - guilt and remorse, _ib._ - tyrannous habits produced by them, 399. - temporal afflictions which they entail, 401. - value of innocency and rectitude, 405. - - - Z. - - ZEDEKIAH, two ænigmatical prophecies respecting him fulfilled, v. 253. - - ZELOTISM, its object, vii. 396. - - -THE END. - -Nichols and Son, Printers, Red Lion Passage, Fleet Street, London. - - -[Transcriber’s Note: - 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