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diff --git a/old/69824-h/69824-h.htm b/old/69824-h/69824-h.htm deleted file mode 100644 index bf6acd3..0000000 --- a/old/69824-h/69824-h.htm +++ /dev/null @@ -1,13357 +0,0 @@ -<!DOCTYPE html PUBLIC "-//W3C//DTD XHTML 1.1//EN" - "http://www.w3.org/TR/xhtml11/DTD/xhtml11.dtd"> -<html xmlns="http://www.w3.org/1999/xhtml" xml:lang="en"> - <head> - <meta http-equiv="Content-Type" content="text/html;charset=utf-8" /> - <meta http-equiv="Content-Style-Type" content="text/css" /> - <title> - The Project Gutenberg eBook of The works of Richard Hurd, Volume 8 (of 8), by Richard Hurd. - </title> - <style type="text/css"> - -a { - text-decoration: none} - -small { - font-style: normal; - font-size: small} - -body { - padding: 4px; - margin: auto 10%} - -p { - text-align: justify} - -.medium { - font-size: medium} - -.large { - font-size: large} - -.xx-large { - font-size: xx-large} - -h1, h2 { - page-break-before: always} - -h1, h2, h3 { - text-align: center; /* all headings centered */ - font-weight: normal; - clear: both; - margin: 2em auto 1em auto} - -.author { - display: block; - text-align: right; - margin: auto 10px} - -p.drop:first-letter { - float: left; - clear: left; - font-family: serif; - font-size: 300%; - line-height: 70%; - padding: 2px 6px 0 6px} - -p.drop { - text-indent: -6px} - -.uppercase { - text-transform: uppercase} - -.index { - list-style: none} - -.ifrst { - text-align: center; - font-weight: bold; - margin: 2em auto 1em auto} - -.indx { - font-weight: bold; - margin-left: 0em; - padding-left: 3em; - text-indent: -3em} - -.isub1 { - margin-left: 1em; - padding-left: 3em; - text-indent: -3em} - -.isub2 { - margin-left: 2em; - padding-left: 3em; - text-indent: -3em} - -.isub3 { - margin-left: 3em; - padding-left: 3em; - text-indent: -3em} - -/* Tables */ -.table { - display: table; - margin: auto} - -table { - margin: 2em auto} - -th { - padding-top: 20px} - -td { - padding-top: 20px; - text-indent: -1em; - padding-left: 1em} - -.tdrb { - vertical-align: bottom; - text-align: right} - -/* End Tables */ - -.copy { - font-size: small; - text-align: center} - -.smcap { - font-style: normal; - font-variant: small-caps} - -/* Images */ -img { - border: none; - max-width: 100%} - -.figcenter { - clear: both; - margin: 2em auto; - text-align: center; - max-width: 600px} - -/* Footnotes */ -.footnotes { - margin: 2em auto; - border: 4px double #004200} - -.fnanchor { - vertical-align: super; - font-style: normal; - font-weight: normal; - font-size: x-small; - line-height: .1em; - text-decoration: none; - white-space: nowrap /* keeps footnote on same line as referenced text */} - -.footnote p:first-child { - text-indent: -2.5em} - -.footnote p { - margin: 1em; - padding-left: 2.5em} - -.label { - width: 2em; - display: inline-block; - text-align: right; - text-decoration: none} - -.pagenum { /* uncomment the next line for invisible page numbers */ - /* visibility: hidden; */ - color: #004200; - position: absolute; - right: 5px; - font-style: normal; - font-weight: normal; - font-size: small; - text-align: right; -} /* page numbers */ - -/* Transcriber's notes */ -.transnote { - background-color: #E6E6FA; - border: #004200 double 4px; - color: black; - margin: 2em auto; - padding: 1em} - -/* Poetry */ - -.poetry { - margin: auto; - text-align: center} - -.poem { - margin: auto; - display: inline-block; - text-align: left} - -.poem .stanza { - margin: 1em 0em 1em 0em} - .poem span.i0 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -3em;} - .poem span.i4 {display: block; margin-left: 0em; padding-left: 3em; text-indent: -1em;} - .poem span.i20 {display: block; margin-left: 0em; padding-left: 3em; text-indent: 7em;} - </style> - </head> -<body> -<p style='text-align:center; font-size:1.2em; font-weight:bold'>The Project Gutenberg eBook of The works of Richard Hurd, Volume 8 (of 8), by Richard Hurd</p> -<div style='display:block; margin:1em 0'> -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 <a href="https://www.gutenberg.org">www.gutenberg.org</a>. 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. -</div> - -<p style='display:block; margin-top:1em; margin-bottom:1em; margin-left:2em; text-indent:-2em'>Title: The works of Richard Hurd, Volume 8 (of 8)</p> -<p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em'>Author: Richard Hurd</p> -<p style='display:block; text-indent:0; margin:1em 0'>Release Date: January 18, 2023 [eBook #69824]</p> -<p style='display:block; text-indent:0; margin:1em 0'>Language: English</p> - <p style='display:block; margin-top:1em; margin-bottom:0; margin-left:2em; text-indent:-2em; text-align:left'>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.)</p> -<div style='margin-top:2em; margin-bottom:4em'>*** START OF THE PROJECT GUTENBERG EBOOK THE WORKS OF RICHARD HURD, VOLUME 8 (OF 8) ***</div> - -<div class="figcenter"> -<img src="images/cover.jpg" alt="" /> -</div> - -<div class="transnote"> -<h3>Transcriber’s Note:</h3> - -<p>This project uses utf-8 encoded characters. If some characters are -not readable, check your settings of your browser to ensure you have a -default font installed that can display utf-8 characters.</p></div> - -<p><span class="pagenum"><a id="Page_i"></a>i</span></p> - -<h1><small>THE</small><br /> -WORKS<br /> -<small>OF</small><br /> -RICHARD HURD, D.D.<br /> -<span class="large">LORD BISHOP OF WORCESTER.</span><br /> -<span class="medium">VOL. VIII.</span><br /></h1> - -<p><span class="pagenum" id="Page_ii">ii</span></p> - -<p class="copy"> -Printed by J. Nichols and Son,<br /> -Red Lion Passage, Fleet Street, London.<br /></p> - -<p><span class="pagenum"><a id="Page_iii"></a>iii</span></p> - -<h2 class="xx-large"><small>THE</small><br /> -WORKS<br /> -<small>OF</small><br /> -RICHARD HURD, D.D.<br /> -<span class="large">LORD BISHOP OF WORCESTER.<br /> -IN EIGHT VOLUMES.<br /> -VOL. VIII.</span><br /> -<img src="images/titlepage.png" alt="" /><br /> -<span class="large">LONDON:</span><br /> -<span class="medium">PRINTED FOR T. CADELL AND W. DAVIES, STRAND.<br /> -1811.</span> -<span class="pagenum" id="Page_iv">iv</span><br /> -<span class="pagenum" id="Page_v">v</span></h2> - -<h2 class="xx-large"> -THEOLOGICAL WORKS.<br /> -<span class="large">VOL. IV.</span> -<span class="pagenum" id="Page_vi">vi</span><br /> -<span class="pagenum" id="Page_vii">vii</span></h2> - -<h2 class="xx-large"> -<span class="large">SERMONS ON PUBLIC OCCASIONS.<br /> -CHARGES TO THE CLERGY.</span><br /> -<small>AND</small><br /> -<span class="medium">AN APPENDIX:</span><br /> -<small>CONTAINING</small><br /> -<span class="large">CONTROVERSIAL TRACTS</span><br /> -<span class="medium">ON DIFFERENT SUBJECTS AND OCCASIONS.</span> -<span class="pagenum"><a id="Page_viii"></a>viii</span></h2> - -<h2 id="CONTENTS">CONTENTS<br /> -<small>OF</small><br /> -THE EIGHTH VOLUME. -<span class="pagenum"><a id="Page_ix"></a>ix</span></h2> - -<table summary="Contents"> - <tr> - <th colspan="2"><a href="#SERMONS">SERMONS.</a></th> - </tr> - <tr> - <td><i>A Sermon, preached before the House of - Lords, Dec. 13, 1776; being the Day of - the General Fast, on account of the American - Rebellion</i></td> - <td class="tdrb"><a href="#SERMON_1">1</a></td> - </tr> - <tr> - <td><i>A Sermon, preached before the Society for - the Propagation of the Gospel in Foreign - Parts, Feb. 16, 1781</i></td> - <td class="tdrb"><a href="#SERMON_2">17</a></td> - </tr> - <tr> - <td><i>A Sermon, preached before the House of - Lords, January 30, 1786; being the Anniversary - of King Charles’s Martyrdom</i></td> - <td class="tdrb"><a href="#SERMON_3">35</a></td> - </tr> - <tr> - <th colspan="2"><a href="#SIX_CHARGES">CHARGES.</a></th> - </tr> - <tr> - <td><i>A Charge to the Clergy of the Diocese of - Lichfield and Coventry, in 1775 and 1776</i></td> - <td class="tdrb"><a href="#A_CHARGE_1">55</a></td> - </tr> - <tr> - <td><i>A Charge to the Clergy of the Diocese of - Worcester, 1782</i></td> - <td class="tdrb"><a href="#A_CHARGE_2">73</a><span class="pagenum"><a id="Page_x"></a>x</span></td> - </tr> - <tr> - <td><i>A Charge to the Clergy of the Diocese of - Worcester, 1785</i></td> - <td class="tdrb"><a href="#A_CHARGE_3">87</a></td> - </tr> - <tr> - <td><i>A Charge to the Clergy of the Diocese of - Worcester, 1790</i></td> - <td class="tdrb"><a href="#A_CHARGE_4">103</a></td> - </tr> - <tr> - <td><i>A Charge to the Clergy of the Diocese of - Worcester, 1796</i></td> - <td class="tdrb"><a href="#A_CHARGE_5">117</a></td> - </tr> - <tr> - <td><i>A Charge to the Clergy of the Diocese of - Worcester, 1800</i></td> - <td class="tdrb"><a href="#A_CHARGE_6">129</a></td> - </tr> - <tr> - <th colspan="2"><a href="#APPENDIX">APPENDIX.</a></th> - </tr> - <tr> - <th colspan="2"><a href="#CONTROVERSIAL_TRACTS">CONTROVERSIAL TRACTS.</a></th> - </tr> - <tr> - <td><i>Remarks on the Rev.</i> <span class="smcap">W. Weston’s</span> <i>Enquiry - into the Rejection of the Christian Miracles - by the Heathens, 1746</i></td> - <td class="tdrb"><a href="#REMARKS_ON_A_LATE_BOOK">145</a></td> - </tr> - <tr> - <td><i>The Opinion of an eminent Lawyer, concerning - the Right of Appeal from the Vice-Chancellor - of Cambridge to the Senate, 1751</i></td> - <td class="tdrb"><a href="#THE_OPINION_OF_AN_EMINENT_LAWYER">185</a></td> - </tr> - <tr> - <td><i>On the Delicacy of Friendship, 1755</i></td> - <td class="tdrb"><a href="#AN_ADDRESS_TO_THE_REV_DR_JORTIN">255</a></td> - </tr> - <tr> - <td><i>A Letter to the Rev. Dr.</i> <span class="smcap">Thomas Leland</span>, - <i>Fellow of Trinity College, Dublin; on his - Dissertation on the Principles of Human - Eloquence, &c. 1764</i></td> - <td class="tdrb"><a href="#A_LETTER_TO_THE_REV_DR_LELAND">303</a></td> - </tr> -</table> - -<h2 class="xx-large" id="SERMONS">THREE SERMONS<br /> -<small>PREACHED ON</small><br /> -<span class="medium">PUBLIC OCCASIONS.</span> -<span class="pagenum" id="Page_1">1</span></h2> - -<h2 class="xx-large" id="SERMON_1"><small>A</small><br /> -SERMON<br /> -<small>PREACHED BEFORE</small><br /> -<span class="medium">THE RIGHT HONOURABLE</span><br /> -<span class="large">THE HOUSE OF LORDS,</span><br /> -<small>IN THE</small><br /> -<span class="medium">ABBEY CHURCH OF WESTMINSTER,</span><br /> -<small>ON FRIDAY, DECEMBER 13, 1776,<br /> -BEING<br /> -The Day appointed by <span class="smcap">Authority</span> for a <span class="smcap">General Fast</span>, -on Account of the <span class="smcap">American Rebellion</span>.</small> -<span class="pagenum" id="Page_2">2</span></h2> - -<h3><i>Die Veneris, 13ᵒ Decembris 14, 1776, Post -Meridiem.</i></h3> - -<p><span class="smcap">Ordered</span>, 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.</p> - -<p class="author"><span class="smcap">Ashley Cowper</span>,<br /> -Cler. Parliamentor.</p> - -<p><span class="pagenum" id="Page_3">3</span></p> - -<h2>SERMON, &c.</h2> - -<h3><span class="smcap">Psalm CXIX.</span> v. 59.</h3> - -<p><i>I called mine own ways to remembrance: and -turned my feet unto thy testimonies.</i></p> - -<p class="drop"><span class="uppercase">The</span> great object of this day’s solemnity, is, -<i>to humble ourselves before Almighty God, in -order to obtain pardon of our sins</i>. But this -end requires, that we enter into an earnest recollection -of our <i>ways</i>, and stedfastly resolve -to <i>forsake</i> all those, which we shall find reason -to condemn.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_4">4</span></p> - -<p>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 <i>such</i> circumstances, to be drawn.</p> - -<p>From what <i>causes</i>, and by what <i>steps</i>, 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!</p> - -<p>Yet, among the various pretences, which -have served to pervert the judgments of many, -<span class="smcap">One</span> 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.</p> - -<p><span class="pagenum" id="Page_5">5</span></p> - -<p>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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_6">6</span> -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.</p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_7">7</span></p> - -<p>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?”</p> - -<p>Far be it from me to affirm either of these -things! Yet he was a wise man, who said, -that, <i>when a man’s ways please the Lord, he -maketh even his enemies to be at peace with -him</i><a id="FNanchor_1" href="#Footnote_1" class="fnanchor">[1]</a>: 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.</p> - -<p>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,<span class="pagenum" id="Page_8">8</span> -by which the moral government of God -is administered in this world. And, <i>when such -a judgement is in the earth</i>, be our comparative -merits what they may, we shall do well to <i>learn -righteousness</i><a id="FNanchor_2" href="#Footnote_2" class="fnanchor">[2]</a>.</p> - -<p>But, after all, who, or what are we, that we -should talk of <i>merits</i>, 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 <i>calling our own ways to remembrance</i>, -and we shall presently see what -need there is for us to <i>turn our feet unto thy -testimonies</i>!</p> - -<p>1. To begin from that point, whence all true -worth and goodness, proceeds, I mean, from -<span class="smcap">Religion</span>.</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_9">9</span></p> - -<p>Infinite are the benefits, that descend upon -us from our <small>WELL-REFORMED</small> 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?</p> - -<p>But why speak I of <i>reformed</i> religion? Is -there any of us, almost, who is animated with -that zeal for <span class="smcap">Christianity</span> itself, which glowed -in the breasts of our fathers?</p> - -<p>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?</p> - -<p><span class="pagenum" id="Page_10">10</span></p> - -<p>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 <i>own</i> authority, -in it’s stead?</p> - -<p>Even we, of the Clergy, have we not some -need to be put in mind of <i>doing our first works</i>, -and of returning to <i>our first love</i><a id="FNanchor_3" href="#Footnote_3" class="fnanchor">[3]</a>? Has not -the contagion of the times sicklied over the -complexion of even <i>our</i> 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.</p> - -<p>But to come to plain <i>practical Religion</i>, as -evidenced in our churches, and houses, and in -the offices of common life.</p> - -<p>How few are there, in comparison, who -make a conscience of serving God, either in<span class="pagenum" id="Page_11">11</span> -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!</p> - -<p>2. And, if such be the state of religion -among us, who will wonder, that the <small>MORAL -VIRTUES</small>, 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 <i>fallen</i> with many, -into contempt?</p> - -<p>Our <i>natural</i> 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<span class="pagenum" id="Page_12">12</span> -them. But an overflow of wealth, and, it’s -consequence, ingenious Luxury, has now made -our <i>fantastic</i> 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?</p> - -<p>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.</p> - -<p>3. In this relaxed state of <i>private morals</i>, it -is easy to guess what must be the tone of our -<small>CIVIL</small> or <small>POLITICAL</small> virtues.</p> - -<p><span class="pagenum" id="Page_13">13</span></p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_14">14</span></p> - -<p>I <small>PASS RAPIDLY</small> 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.</p> - -<p>Still, it is <i>our</i> 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 <i>hearers</i>. -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,<span class="pagenum" id="Page_15">15</span> -and must therefore be useful, indeed is the only -thing that, in the end, can be truly so, to us.</p> - -<p>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.</p> - -<p>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 <i>law</i> and <i>order</i> -in those miserably distracted provinces, which -have now learned, from experience, the just -value of both.</p> - -<p>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<span class="pagenum" id="Page_16">16</span> -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.</p> - -<p><span class="pagenum" id="Page_17">17</span></p> - -<h2 class="xx-large" id="SERMON_2"><small>A</small><br /> -SERMON<br /> -<small>PREACHED BEFORE</small><br /> -<span class="medium">THE INCORPORATED SOCIETY</span><br /> -<small>FOR THE</small><br /> -<span class="large">PROPAGATION OF THE GOSPEL IN FOREIGN PARTS;</span><br /> -<span class="medium">AT THEIR ANNIVERSARY MEETING</span><br /> -<small>IN THE PARISH CHURCH OF ST. MARY-LE-BOW,<br /> -ON FRIDAY FEBRUARY 16, 1781.</small> -<span class="pagenum" id="Page_18">18</span></h2> - -<h3><i>At the Anniversary Meeting of the</i> Society for -the Propagation of the Gospel in Foreign -Parts, <i>in the</i> Vestry-Room <i>of St.</i> Mary-le-Bow, -<i>on</i> Friday <i>the</i> 16<i>th Day of</i> February, -1781;</h3> - -<p><span class="smcap">Agreed</span>, That the Thanks of the <span class="smcap">Society</span> -be given to the Right Reverend the Lord -Bishop of <i>Lichfield</i> and <i>Coventry</i>, for the Sermon -preached by his Lordship this day before -the <span class="smcap">Society</span>; and that his Lordship be desired -to deliver a copy of the same to the <span class="smcap">Society</span> -to be printed.</p> - -<p class="author"><i>William Morice</i>, Secretary.</p> - -<p><span class="pagenum" id="Page_19">19</span></p> - -<h2>SERMON, &c.</h2> - -<h3><span class="smcap">Hebrews</span>, xiii. 8.</h3> - -<p><i>Jesus Christ, the same yesterday, to-day, and -for ever.</i></p> - -<p class="drop"><span class="uppercase">These</span> 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.</p> - -<p><span class="pagenum" id="Page_20">20</span></p> - -<p>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.</p> - -<p>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:</p> - -<p>First, The ineffable glory of our Lord’s -<i>Person</i>;</p> - -<p>Secondly, The immensity of the scheme of -<i>Redemption through his blood</i><a id="FNanchor_4" href="#Footnote_4" class="fnanchor">[4]</a>; And</p> - -<p>Lastly, The unchangeable nature of his -<i>Religion</i>.</p> - -<p>In these several senses, it is truly and emphatically -said of Jesus Christ, That <i>he is the -same yesterday, to-day, and for ever</i>.</p> - -<p><span class="pagenum" id="Page_21">21</span></p> - -<p>I. The transcendent dignity of our blessed -Lord’s <span class="smcap">Person</span> is expressed in these words.</p> - -<p>For what less do they imply than a perfect -state of being, a proper eternity of existence? -Agreeably to what we read elsewhere, That <i>he -was in the beginning</i><a id="FNanchor_5" href="#Footnote_5" class="fnanchor">[5]</a>—<i>before all things</i><a id="FNanchor_6" href="#Footnote_6" class="fnanchor">[6]</a>—that -<i>he is Alpha and Omega, the first and the last</i><a id="FNanchor_7" href="#Footnote_7" class="fnanchor">[7]</a>—that -<i>his throne is for ever and ever</i><a id="FNanchor_8" href="#Footnote_8" class="fnanchor">[8]</a>—and <i>his -goings forth from everlasting</i><a id="FNanchor_9" href="#Footnote_9" class="fnanchor">[9]</a>: Nay, and suitably -to the very turn of phrase, which the Holy -Ghost employs in characterizing the Supreme -Majesty of Heaven, <i>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</i><a id="FNanchor_10" href="#Footnote_10" class="fnanchor">[10]</a>.</p> - -<p>When Jesus Christ, therefore, is held out to -us in the text, as being <i>the same yesterday, to-day, -and for ever</i>, we may be allowed, or rather -we are required, to elevate our thoughts to the -utmost, and to conceive with inexpressible awe -and veneration <i>of that glory which he had with -the Father, before the world was</i><a id="FNanchor_11" href="#Footnote_11" class="fnanchor">[11]</a>.</p> - -<p><span class="pagenum" id="Page_22">22</span></p> - -<p>II. We are called upon by these words to -reflect on the constant, uniform tenour of that -amazing scheme of <span class="smcap">Redemption</span>, which was -planned before the ages, was unfolded by just -degrees, and was finally completed in <i>Christ -Jesus</i>; in this sense, likewise, so interesting to -us, <i>the</i> <small>SAME</small> <i>yesterday, to-day, and for ever</i>.</p> - -<p><i>The works of the Lord</i>, says the Psalmist, -<i>are great, and sought out of all those that have -pleasure therein</i><a id="FNanchor_12" href="#Footnote_12" class="fnanchor">[12]</a>. 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 <i>the dispensation of Grace</i> by the -Gospel? <i>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</i>, in the fullness of time, <i>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</i><a id="FNanchor_13" href="#Footnote_13" class="fnanchor">[13]</a>? Inspired<span class="pagenum" id="Page_23">23</span> -language itself labours, we see, in setting forth -the extent of this dispensation; in declaring -to us <i>what is the breadth, and length, and depth, -and height</i> of this scheme of divine wisdom, -<i>through the love of Christ, which passeth knowledge</i><a id="FNanchor_14" href="#Footnote_14" class="fnanchor">[14]</a>.</p> - -<p><i>Known unto God</i>, indeed, <i>are</i> <small>ALL</small> <i>his works -from the beginning</i><a id="FNanchor_15" href="#Footnote_15" class="fnanchor">[15]</a>. 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, <i>through all ages, world -without end</i><a id="FNanchor_16" href="#Footnote_16" class="fnanchor">[16]</a>.</p> - -<p>Such is the idea which the Scriptures oblige -us to entertain of <i>the manifold wisdom</i> of God -in Christ Jesus: <i>manifold</i>, as it presents to us -the various evolutions of an eternal and infinitely -extended dispensation of Grace; but -<i>one and the same</i>, 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.</p> - -<p><span class="pagenum" id="Page_24">24</span></p> - -<p>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 <i>the Angels themselves<a id="FNanchor_17" href="#Footnote_17" class="fnanchor">[17]</a> desire to look into -this</i> scheme of salvation; and are surely some -way concerned in it, since it was designed to -comprehend, <i>and gather together in one, all -things in Christ, both which are in heaven, and -which are on earth, even in</i> <small>HIM</small><a id="FNanchor_18" href="#Footnote_18" class="fnanchor">[18]</a>.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_25">25</span></p> - -<p>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.</p> - -<p>Such is the uniform, immutable, everlasting -tenour of that dispensation, we call Christian; -the power and wisdom of God in <i>Jesus Christ, -the same yesterday, to-day, and for ever</i>. But</p> - -<p>III. Lastly, these words express the unchangeable -nature and perpetual obligation of -Christianity, considered as a <i>Law of Religion</i>, -or <i>Rule of Life</i>, as well as a scheme of wisdom -and mercy unspeakable for the redemption of -mankind.</p> - -<p>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<span class="pagenum" id="Page_26">26</span> -the same end, has been diversified, according -as the Legislator saw fit, <i>at sundry times, and -in divers manners, to speak in times past unto -the Fathers by the</i> <span class="smcap">Prophets</span>.</p> - -<p>But now, at length, <i>He hath spoken to us by -his</i> <span class="smcap">Son</span>; 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 <i>all that -dwell on the earth; to every nation and kindred -and tongue and people</i><a id="FNanchor_19" href="#Footnote_19" class="fnanchor">[19]</a>. The extent of it is -universal; and the obligation so indispensable, -that <i>if an Angel from Heaven preach any other -Gospel than that we have received</i>, he is to be -rejected by us; nay, an anathema rests upon -him<a id="FNanchor_20" href="#Footnote_20" class="fnanchor">[20]</a>. Since <i>the sound of the Gospel is gone -out into all the world</i><a id="FNanchor_21" href="#Footnote_21" class="fnanchor">[21]</a>, we are to listen to no -other. Nor is it to be modified to our expectations -or fancies. <i>We are complete in</i> <small>HIM</small>, -<i>which is the head of all principality and power</i><a id="FNanchor_22" href="#Footnote_22" class="fnanchor">[22]</a>; -even in <span class="smcap">Jesus Christ</span>, with regard to the<span class="pagenum" id="Page_27">27</span> -perpetuity and eternity of his Law, as well as in -the other senses before considered, <i>the</i> <small>SAME</small> -<i>yesterday, to-day, and for ever</i>.</p> - -<p><span class="smcap">After this</span> 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.</p> - -<p>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 <i>faith</i>, 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.</p> - -<p>And can either of these objects be indifferent -to us? Be it but the <i>latter</i> of the two, it -must deeply affect a good and compassionate -mind. Where the want of instruction is<span class="pagenum" id="Page_28">28</span> -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.</p> - -<p>But the <i>former</i>, 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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_29">29</span> -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?</p> - -<p>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 <i>him</i>, 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<span class="pagenum" id="Page_30">30</span> -savages; courting their offensive society, adopting -their loathsome customs, and assimilating -his very nature, almost, to their’s; in a word, -<i>enduring all things, becoming all things</i>, 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.</p> - -<p>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.</p> - -<p>The power of Religion has, no doubt, appeared -in other instances; in <small>PENANCES</small>, suppose, -in <small>PILGRIMAGES</small>, in <small>CRUSADES</small>; and we -know in what light they are now regarded by -reasonable and judicious men.</p> - -<p>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<span class="pagenum" id="Page_31">31</span> -clearly enjoined<a id="FNanchor_23" href="#Footnote_23" class="fnanchor">[23]</a> 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 <i>fanaticism</i>, or <i>superstition</i>.</p> - -<p>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 <i>in simplicity -and godly sincerity</i><a id="FNanchor_24" href="#Footnote_24" class="fnanchor">[24]</a>. He, whose <i>strength -is made perfect in weakness</i><a id="FNanchor_25" href="#Footnote_25" class="fnanchor">[25]</a>, 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.</p> - -<p><span class="pagenum" id="Page_32">32</span></p> - -<p>Thus much I could not help saying on the -behalf, and in admiration, of a <span class="smcap">Charity</span>, -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.</p> - -<p>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 -<small>VICES</small> which our boisterous passions produce, -and which He sees it not fit, in this our day of -trial, to prevent or restrain.</p> - -<p><span class="pagenum" id="Page_33">33</span></p> - -<p>Lastly, Thus shall we act as becomes the -professors of that Religion, which is divine, -universal, perfect; in one word, the gift and<span class="pagenum" id="Page_34">34</span> -the likeness of <span class="smcap">Him</span>, who is <small>THE SAME YESTERDAY, -TO-DAY, AND FOR EVER</small>.</p> - -<p><span class="pagenum" id="Page_35">35</span></p> - -<h2 class="xx-large" id="SERMON_3"><small>A</small><br /> -SERMON<br /> -<small>PREACHED BEFORE</small><br /> -<span class="medium">THE RIGHT HONOURABLE</span><br /> -<span class="large">THE HOUSE OF LORDS,</span><br /> -<small>IN THE</small><br /> -<span class="medium">ABBEY CHURCH OF WESTMINSTER,</span><br /> -<small>ON MONDAY, JANUARY 30, 1786,<br /> -BEING<br /> -The Anniversary of <span class="smcap">King Charles’s Martyrdom</span>.</small> -<span class="pagenum" id="Page_36">36</span></h2> - -<h3><i>Die Lunæ, 6ᵒ Februarii, 1786.</i></h3> - -<p><span class="smcap">Ordered</span>, 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.</p> - -<p class="author"><span class="smcap">Ashley Cowper</span>,<br /> -Cler. Parliamentor.</p> - -<p><span class="pagenum" id="Page_37">37</span></p> - -<h2>SERMON, &c.</h2> - -<h3><span class="smcap">1 St. Peter</span>, ii. 16.</h3> - -<p><i>As free, and not using your liberty for a cloak -of maliciousness, but as the servants of God.</i></p> - -<p class="drop"><span class="uppercase">Christianity</span>, 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.</p> - -<p>As an instance of this beneficent purpose, -we may observe, that the religion of Jesus is -most friendly to the <small>CIVIL AND RELIGIOUS LIBERTIES</small> -of mankind.</p> - -<p>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,<span class="pagenum" id="Page_38">38</span> -and the form of government, under which they -live, will permit.</p> - -<p>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 <span class="smcap">Liberty</span>. It allows the freedom of private -judgment, in which the essence of <i>religious</i> -liberty consists: And it indulges our natural -love of <i>civil</i> liberty, not only by giving an express -preference<a id="FNanchor_26" href="#Footnote_26" class="fnanchor">[26]</a> 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.</p> - -<p>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<span class="pagenum" id="Page_39">39</span> -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 <i>civil -government</i>: 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 <i>domestic -slavery</i>; which was the too general condition -of those converts in their heathen state.</p> - -<p>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.</p> - -<p>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 -<i>free men</i> indeed, so far as they were, or could -honestly contrive to become free (for that their -religion no way disallowed); but not as <i>misusing</i> -the liberty they had, or might have<span class="pagenum" id="Page_40">40</span> -(which every principle of their religion, as well -as prudence, forbad). <i>As free</i>, says he, <i>and -not using your liberty for a cloak of maliciousness</i>: -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—<i>but as the -servants of God</i>—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 <i>obey Magistrates</i>; -that is, to submit yourselves to the government, -under which ye live, <i>not only for wrath</i>, -for fear of punishment, <i>but for conscience sake</i>.”</p> - -<p>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 <i>Liberty</i>, while -the few only know what it means; and the -many, of all ranks, in all times, mistake it for -<i>licence</i>.</p> - -<p>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<span class="pagenum" id="Page_41">41</span> -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.</p> - -<p>I. The great quarrel of the times I speak of, -was opened with the cry of <small>RELIGIOUS LIBERTY</small>; -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.</p> - -<p>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 -<i>will</i> 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<span class="pagenum" id="Page_42">42</span> -the Protestants of all denominations from entertaining -just ideas of <i>Toleration</i>; the <i>last</i> -great point of reformed religion which was -clearly understood, and perhaps the <i>only</i> one of -real moment in which the extraordinary persons, -whom Providence raised up to be the -conductors of <i>our</i> Reformation, were deficient.</p> - -<p>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 <span class="smcap">The Discipline</span>, 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 <i>Puritans</i> (for that was the name they -went by) were possessed. The consequence -was what might be expected. A <i>toleration</i> 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;<span class="pagenum" id="Page_43">43</span> -and their iniquitous claim of <i>Dominion</i> 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.</p> - -<p>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 <i>Independency</i>; -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.</p> - -<p>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<span class="pagenum" id="Page_44">44</span> -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 -<i>being free, but not as using their liberty for a -cloak of maliciousness</i>.</p> - -<p>II. The claims of <small>CIVIL LIBERTY</small> (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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_45">45</span></p> - -<p>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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_46">46</span></p> - -<p>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.</p> - -<p>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.</p> - -<p>Such, again, were the miserable consequences -of not observing the Apostle’s rule of <i>being -free, but not as using liberty for a cloak of maliciousness</i>. -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.</p> - -<p>The <span class="smcap">Restoration</span>, which followed, redeemed -these nations from some part of the<span class="pagenum" id="Page_47">47</span> -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 <span class="smcap">Revolution</span>.</p> - -<p>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.</p> - -<p>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 <small>LIBERTY</small>, civil and<span class="pagenum" id="Page_48">48</span> -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?</p> - -<p>1. To begin with <small>RELIGIOUS</small> liberty.</p> - -<p>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 <i>cloak</i>, 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 -<i>free-thinking</i>, <i>free-speaking</i>, and <i>free-writing</i>, -been carried to an extreme?</p> - -<p>But to come to those who are not guilty of -these excesses; have <i>we</i> all of us made the<span class="pagenum" id="Page_49">49</span> -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?</p> - -<p><span class="pagenum" id="Page_50">50</span></p> - -<p>2. Thus much for our religious liberties. -Have our <small>CIVIL</small>, 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 <small>LAW</small> 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<span class="pagenum" id="Page_51">51</span> -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.</p> - -<p>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?</p> - -<p>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 <i>irreparable</i> loss,<span class="pagenum" id="Page_52">52</span> -if it had not pleased a gracious Providence to -be much kinder to us than we deserved, or -had reason to expect.</p> - -<p>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 <i>to use -our liberty for a cloak of maliciousness</i> is, at -once, the greatest impiety in those who profess -themselves <i>the servants of God</i>, and the greatest -folly in those who are, and would continue to -be, a <i>free</i> and happy people.</p> - -<p><span class="pagenum" id="Page_53">53</span></p> - -<h2 class="xx-large" id="SIX_CHARGES">SIX CHARGES<br /> -<span class="medium">DELIVERED TO THE CLERGY.</span> -<span class="pagenum" id="Page_54">54</span><br /> -<span class="pagenum" id="Page_55">55</span></h2> - -<h2 class="xx-large" id="A_CHARGE_1"><small>A</small><br /> -CHARGE<br /> -<span class="medium">DELIVERED TO THE CLERGY</span><br /> -<small>OF THE</small><br /> -<span class="medium">DIOCESE OF LICHFIELD AND COVENTRY,<br /> -AT THE BISHOP’S PRIMARY VISITATION<br /> -IN 1775 AND 1776.</span> -<span class="pagenum" id="Page_56">56</span><br /> -<span class="pagenum" id="Page_57">57</span></h2> - -<h2>A CHARGE, &c.</h2> - -<p><span class="smcap">Reverend Brethren</span>,</p> - -<p class="drop"><span class="uppercase">It</span> 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.</p> - -<p>I may, hereafter, as occasion serves, be more -<i>particular</i> in my directions to you. At this -time, it will be sufficient to lay before you -some <i>general</i> considerations on our common -<small>PASTORAL DUTY</small>, and to animate myself and -you to a faithful discharge of it.</p> - -<p><span class="pagenum" id="Page_58">58</span></p> - -<p>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>I -have chosen and ordained you</i>, <small>THAT YE SHOULD -GO AND BRING FORTH FRUIT, AND THAT YOUR -FRUIT SHOULD REMAIN</small><a id="FNanchor_27" href="#Footnote_27" class="fnanchor">[27]</a>: “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.”</p> - -<p>But what, then, is this <i>mature and perpetual -harvest</i>, 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 <i>well-informed</i>, <i>pious</i>, and <i>righteous</i>, -believers. This is the precious everlasting <i>fruit</i>, -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 -<i>capable</i> of producing.</p> - -<p>In these affecting words, then, of our divine -Master (the more affecting, because among the<span class="pagenum" id="Page_59">59</span> -last that were uttered by him) the <i>Apostles</i>, -first, and, after them, <i>all</i> succeeding ministers -of the Gospel, are called upon to bring forth,</p> - -<p>1. The fruit of a <small>RIGHT FAITH</small> in their hearers; -as resulting from the soundness of their -doctrine. 2. The fruit of <small>PIETY</small> in their flocks; -in consequence of a diligent ministration in all -the offices of their sacred function. And, 3. -The fruit of <small>CHARITY</small> in their Christian brethren; -as springing out of their godly exhortations -and blameless examples.</p> - -<p>Such, my reverend brethren, is the end for -which <small>WE</small> are <i>chosen and ordained</i> 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 <i>bring forth fruit</i>, -and that <i>our fruit remain</i>.</p> - -<p>I. The <small>FIRST</small> object of our ministry is, to -instruct our hearers in the <small>RIGHT FAITH</small>: and to -this end, we are required to <i>take heed to our -doctrine</i><a id="FNanchor_28" href="#Footnote_28" class="fnanchor">[28]</a>.</p> - -<p><span class="pagenum" id="Page_60">60</span></p> - -<p>The Religion of Jesus claiming to be from -God, the <i>doctrines</i>, it delivers, are as well to be -believed, as its <i>precepts</i> to be observed. Thus, -a <i>dogmatic theology</i> becomes essential to Christianity; -its professors are equally bound -by a certain rule of <i>faith</i>, and of <i>manners</i>.</p> - -<p>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 <i>agreed</i> in the interpretation of -them; or, if peace and charity could have consisted -with its <i>disagreement</i>, 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 -<i>catholic</i> 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<span class="pagenum" id="Page_61">61</span> -allowed to separate from all others, and unite -themselves into one distinct and <i>subordinate</i> -church.</p> - -<p>Thus, <i>Schism</i>, 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 <i>different</i> Christian communities, -which yet acknowledged the same common -Rule, <i>the Scriptures of God</i>; still, peace -was, by this means, preserved in <i>each</i> 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 <i>all the quarters</i> -of the Catholic church.</p> - -<p>This, in one word, is the <span class="smcap">Origin</span>, and, -at the same time, the <span class="smcap">Justification</span>, 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<span class="pagenum" id="Page_62">62</span> -controverted, to express and ascertain the sense, -in which <small>THEY</small> interpret that word, who communicate -together in the same Church.</p> - -<p>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 <i>equity</i> towards that religious -society, with which it is now so closely connected: -it does it, too, in <i>prudence and good -policy</i>; because it conceives its own true interests -to be concerned in maintaining those -peculiar doctrines.</p> - -<p>Thus, whether we regard the <i>Church</i>, 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 <i>peace</i>; or, whether we regard the -<i>State</i>, after it affords that countenance to the -Church, as studious to provide for its own great -object, <i>General Utility</i>, 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<span class="pagenum" id="Page_63">63</span> -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 <i>common -formulary</i> 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 <span class="smcap">Test</span> of their opinions; -and as a <span class="smcap">Rule</span>, by which, in subordination to -the general Rule of Christians, they undertake -to frame their public instructions.</p> - -<p>This Confession, or formulary of faith, with -us, is <span class="smcap">the Thirty-nine Articles</span>: to which a -subscription is required from every candidate -of the Ministry. So that <span class="smcap">the Scripture</span>, interpreted -by <i>those articles</i>, is the proper rule of -doctrine, to every Minister of our Church.</p> - -<p>It follows from what has been said, that -such, as cannot honestly assent to this formulary, -<i>must</i> (if they aspire to be public Teachers -of Religion) unite themselves with some other -<i>consentient</i> Church. This compulsion may, -sometimes, be a <i>hardship</i>; but can, in no case, -be an injury: or, if some may chuse to consider<span class="pagenum" id="Page_64">64</span> -it in the light of an <i>injury</i>, it is such an one as -must be suffered by individuals for the general -good of that Society, to which they belong.</p> - -<p>It is nothing, that some object to these articles, -as <i>improper</i>, or <i>ill-drawn</i>. 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 <i>truth</i> can only be on one -side, <i>good faith</i> may be on either.</p> - -<p>Still, it may be said—“<i>These articles are -themselves liable to various interpretations</i>.” -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 <i>that</i> latitude, which the expression fairly -admits, and which the Church allows, they -will continue to answer the <i>great</i> end, hitherto<span class="pagenum" id="Page_65">65</span> -effected by them, of preserving, among the -members of our Church, <i>an unity of the spirit -in the bond of peace</i>.</p> - -<p>Such then is the fruit of a <i>right faith</i>, which -the ministers of our Church are required to -bring forth, by the <i>soundness of their doctrine</i>.</p> - -<p>II. They are, in the next place, ordained to -produce the fruit of <span class="smcap">Piety</span>, in their several congregations, -by a faithful discharge of the sacred -offices, committed to them.</p> - -<p>The <span class="smcap">Liturgy</span> 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 <i>forms</i>, prescribed -by it, may be lawfully used, few at this time -of day will dispute. That <i>other</i> forms, more -complete and perfect, <i>may</i> be devised, <i>as</i> it is -not denied by <i>us</i>, who hold those forms, however -excellent, to be of human composition -only; <i>so</i>, 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<span class="pagenum" id="Page_66">66</span> -knowing men. Much indeed, abundantly <i>too</i> -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 <i>us</i>, to the ministration -which it requires.</p> - -<p>And to this end, it must be our duty to perform -the sacred offices with <i>regularity</i>, <i>decency</i>, -and <i>fervour</i>.</p> - -<p>1. By <i>regularity</i>, 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 -<i>punctually</i> performed by the Minister will acquire -a due consideration with the people: and -the uniformity of <i>our</i> service will make the -attendance on religious offices more acceptable, -more convenient, more edifying to <i>them</i>.</p> - -<p><span class="pagenum" id="Page_67">67</span></p> - -<p>2. Nor is it enough that these offices be performed -regularly, or according to stated rules: -they must also be performed <i>decently</i>, or with -due grace and propriety in the <i>manner</i> 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 <i>posture</i>, or of impropriety in the -<i>accent</i>, or indifference in the <i>air</i>, of the officiating -Minister, sinks the credit and authority -of his ministration, and deadens the attention -and devotion of his flock.</p> - -<p>3. Still, this regular and decent discharge of -our duty, how useful soever, is but an <i>outward</i> -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 <i>internal</i> 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;<span class="pagenum" id="Page_68">68</span> -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 <i>consent</i> with our own.</p> - -<p>III. The <i>last</i> and best fruit we are to produce, -is the fruit of <span class="smcap">Charity</span>, or a good life, in -those committed to our charge; which is more -especially cultivated and matured by our <i>godly -exhortations</i>, and <i>blameless examples</i>.</p> - -<p>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, -“<i>That your Sermons cannot well be too plain; -and that they ought to be wholly Christian</i>.”</p> - -<p>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<span class="pagenum" id="Page_69">69</span> -and exercise for all the talents which the ablest -of us may possess.</p> - -<p>But, further, you will allow me to observe, -that the topics and principles, on which we -form our discourses, must be <i>wholly Christian</i>. -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 <i>preaching -ourselves</i>, and not <i>Jesus Christ</i>.</p> - -<p>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.</p> - -<p>For that <i>other</i> requisite of a <i>good example</i>, -the case is too plain to require more than one -word. Our blessed Master has told us, that -we are <i>the salt of the earth</i>: and we remember<span class="pagenum" id="Page_70">70</span> -what he pronounces of that salt, <i>when it hath -lost its savour</i>. 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 <i>excell</i> in all virtue, and in -such sort as to make it amiable in the eyes of -men. He is to take care, that even <i>his good be -not evil-spoken of</i>, and that <i>the ministry be not -blamed</i>. For there are certain decencies, which -must be ranked by us in the place of virtues. -To be wanting in <i>these</i>, 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 <i>innocent</i> amusement, -when we have reason to conclude that -others will take offence at it.</p> - -<p>How far, and in what respects, this sacrifice -must be made to the decencies of our profession, -is a matter of great <i>prudence</i> and <i>charity</i>; and -can only be determined, in particular cases, by -an honest exertion of those <i>two principles</i>.</p> - -<p>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 <i>we shall -bring forth fruit</i>, and that <i>our fruit will remain</i>:<span class="pagenum" id="Page_71">71</span> -that is, we shall be instrumental in producing a -<small>RIGHT FAITH</small>, a <small>PIOUS OBSERVANCE OF RELIGION</small>, -and a <small>TRULY CHRISTIAN LIFE</small>, 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 <i>end</i> 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 <i>sincere, and without -offence till the day of Christ; being filled with<span class="pagenum" id="Page_72">72</span> -all the fruits of righteousness, which are by -Jesus Christ unto the glory and praise of God</i><a id="FNanchor_29" href="#Footnote_29" class="fnanchor">[29]</a>. -<span class="smcap">Amen.</span></p> - -<p><span class="pagenum" id="Page_73">73</span></p> - -<h2 class="xx-large" id="A_CHARGE_2"><small>A</small><br /> -CHARGE<br /> -<small>TO THE</small><br /> -<span class="large">CLERGY</span><br /> -<small>OF THE</small><br /> -<span class="medium">DIOCESE OF WORCESTER,<br /> -DELIVERED AT THE BISHOP’S PRIMARY<br /> -VISITATION IN 1782.</span> -<span class="pagenum" id="Page_74">74</span><br /> -<span class="pagenum" id="Page_75">75</span></h2> - -<h2>A CHARGE, &c.</h2> - -<p><span class="smcap">Reverend Brethren</span>,</p> - -<p class="drop"><span class="uppercase">On</span> 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 <i>present</i> times, and from the singular -importance of them at <i>all</i> times, these Duties -deserve to be frequently and earnestly recommended -to you.</p> - -<p>The Clergy of the Reformed Church of -England have always distinguished themselves<span class="pagenum" id="Page_76">76</span> -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 <small>PERSONAL RESIDENCE</small> -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.</p> - -<p>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, <i>Incumbent</i> is the proper name of -every Parochial Minister.</p> - -<p>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<span class="pagenum" id="Page_77">77</span> -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.</p> - -<p>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, <i>by</i> occasional -visits to their benefices; <i>by</i> diligent inquiries -into the conduct of their assistants; <i>by</i> acts of -benevolence, hospitality, and piety; in short, -<i>by</i> 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.</p> - -<p><span class="pagenum" id="Page_78">78</span></p> - -<p>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, <i>better</i>, company; or sharing -in the advantages and amusements, be they -ever so innocent, of the larger and more populous -towns.</p> - -<p>Pretences of this sort are nothing, when they -come in competition <i>with</i> the decency and utility -of being where we ought to be, and among -those whom we ought to serve; <i>with</i> 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; <i>with</i> the precious opportunities, which -a personal residence affords, of knowing their -characters, and of suiting our publick and private -applications to them; <i>of</i> watching over -their lives, and contributing to reform or improve<span class="pagenum" id="Page_79">79</span> -them; <i>of</i> guarding them against the attempts -of those who lie in wait to pervert their -minds, and indispose them to our Communion; -<i>with</i> 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.</p> - -<p>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.</p> - -<p>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,</p> - -<p>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<span class="pagenum" id="Page_80">80</span> -with me in appointing none but <i>regular</i>, -<i>well-qualified</i>, and <i>exemplary Curates</i>.</p> - -<p>By <small>REGULAR</small> 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.</p> - -<p>But, if you mean to take him for your settled -Curate, you must do a great deal more. You -must send him with a <i>Title</i> and <i>Testimonial</i> 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 <i>irregular</i> persons, -but to see that you take for your assistants only -such as are in all respects <small>WELL QUALIFIED</small>: -including under this term <i>a competent degree of -knowledge for the service of the Cure to which -they are nominated; a good report of their<span class="pagenum" id="Page_81">81</span> -moral and religious conduct by credible and respectable -witnesses; and a willing conformity -to the discipline and doctrine of the Church of -England</i>.</p> - -<p>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 <i>to take -care, as much as possible, that whosoever is admitted -to serve any Cure</i> <small>DO RESIDE IN THE -PARISH WHERE HE IS TO SERVE</small>: <i>especially in -livings that are able to support a resident Curate; -and, where that cannot be done, that he do -reside at least</i> <small>SO NEAR TO THE PLACE</small>, <i>that he -may conveniently perform all the duties both in -the Church and Parish</i><a id="FNanchor_30" href="#Footnote_30" class="fnanchor">[30]</a>.</p> - -<p>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 <i>qualifications</i> and the <i>means</i> 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<span class="pagenum" id="Page_82">82</span> -others, that they execute their important trusts -with fidelity and zeal, that they be <small>EXEMPLARY</small> -in their whole conduct and conversation.</p> - -<p>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; -<i>but</i>, as the Canon directs, <i>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<span class="pagenum" id="Page_83">83</span> -ought to excell all others in purity of life, and -should be examples to the people of good and -Christian living</i><a id="FNanchor_31" href="#Footnote_31" class="fnanchor">[31]</a>.</p> - -<p>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.</p> - -<p>To this end, and that the Church may be -served with reputable and useful ministers, I -must,</p> - -<p>III. Further make it my earnest request -(and this is the <i>last</i> particular I have at present -to give in charge to you), that you take especial -care <i>what persons you recommend to me on -all occasions</i>.</p> - -<p>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<span class="pagenum" id="Page_84">84</span> -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.</p> - -<p>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 <i>neglect</i>, and the easiness of good-nature -the greatest <i>cruelty</i>.</p> - -<p>And now, my reverend brethren, by observing -these few plain directions—by residing on<span class="pagenum" id="Page_85">85</span> -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 <i>this</i> consideration will be -some inducement to you. But there are <i>others</i> -of more importance. For you will consult your -<i>own</i> honour, and that of your <i>Order</i>: You -will rejoice the hearts of your <i>friends</i>, and stop -the mouths of your <i>enemies</i>.</p> - -<p>I said, <i>of your enemies</i>; 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 <i>such</i> 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<span class="pagenum" id="Page_86">86</span> -places, intent on our proper business; and acting -in our proper characters; and we shall infallibly -secure the esteem of <i>good</i> men, and till it -please God to touch and convert their hearts, -we may defy the malice of <i>bad</i> ones.</p> - -<p>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.</p> - -<p>It only remains that <i>I pray</i>, with the holy -Apostle, <i>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</i><a id="FNanchor_32" href="#Footnote_32" class="fnanchor">[32]</a>.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_87">87</span></p> - -<h2 class="xx-large" id="A_CHARGE_3"><span class="medium"><i>The Use and Abuse of Reason in Matters of Religion</i>:</span><br /> -<small>A</small><br /> -CHARGE<br /> -<small>OF THE</small><br /> -<span class="large">BISHOP OF WORCESTER</span><br /> -<small>TO THE</small><br /> -<span class="medium">CLERGY OF HIS DIOCESE.<br /> -<br /> -DELIVERED IN THE YEAR 1785.</span> -<span class="pagenum" id="Page_88">88</span><br /> -<span class="pagenum" id="Page_89">89</span></h2> - -<h2>A CHARGE, &c.</h2> - -<p><span class="smcap">Reverend Brethren</span>,</p> - -<p class="drop"><span class="uppercase">Without</span> 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 <i>latter</i>, being -that into which we are most in danger of falling -in these times, will possibly deserve your first -and principal attention.</p> - -<p>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, <i>not to be wise in their own conceits</i><a id="FNanchor_33" href="#Footnote_33" class="fnanchor">[33]</a>.<span class="pagenum" id="Page_90">90</span> -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 <i>above</i>, or <i>beside</i>, 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.</p> - -<p>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.</p> - -<p>I. The first and principal office of Reason -on this subject is to see whether Christianity<span class="pagenum" id="Page_91">91</span> -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.</p> - -<p>Now, for this purpose, you will collect and -examine the numerous proofs, <i>external</i> and <i>internal</i>, -which have been alledged as the proper -grounds of assent to the truth of Christianity: -The proof <small>EXTERNAL</small>; first, from <i>Prophecy</i>, 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 <i>Miracles</i>, 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 <small>INTERNAL -PROOF</small>, from the history and genius, from -the claims and views and pretensions of this -Religion.</p> - -<p><span class="pagenum" id="Page_92">92</span></p> - -<p>Under this <i>last</i> 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.</p> - -<p>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 <i>facts</i> they relate be, any of them, -contradicted by authentick history, or the <i>doctrines</i> -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 <i>degree</i> 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 <i>event</i> of things, and -will reflect how far the success of so great an<span class="pagenum" id="Page_93">93</span> -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 <i>fact</i> -on any other supposition.</p> - -<p>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 <i>single</i> point to which you apply them, -the <small>DIVINE AUTHORITY</small> of your religion.</p> - -<p>To grasp all these considerations in one view -will require the utmost effort of the strongest<span class="pagenum" id="Page_94">94</span> -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.</p> - -<p>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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_95">95</span> -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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_96">96</span></p> - -<p>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 <small>BELIEVE, AND TO LIVE</small>, according to -its direction.</p> - -<p>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. “<i>The wise in their own conceits</i> will -examine this Religion, and see if it be <small>REASONABLE</small>: -for surely nothing can proceed from -Heaven but the purest and brightest reason.”</p> - -<p>Here, <i>first</i>, they perplex themselves and -others, by the use of an ambiguous term: for, -by <i>reasonable</i> is meant, either what is <i>not contrary</i> -to the clearest principles of reason, or -what is <i>clearly explicable</i>, in all respects, by -those principles. In the <i>former</i> sense, it must -be maintained that Christianity is a <i>reasonable</i> -Religion, and that no such contrariety to reason<span class="pagenum" id="Page_97">97</span> -is to be found in it. In the <i>latter</i> sense, it -may be true that Christianity is <i>not reasonable</i>, -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 <i>unreasonable</i>, -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.</p> - -<p>In the <i>next</i> 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 <i>wiser</i> to salvation, than we were before, -and possibly not <i>so wise</i>; since <i>knowledge</i>, we -know, <i>puffeth up</i>, and <i>God giveth grace to the -humble</i>.</p> - -<p>But, <i>lastly</i>, how do we arrive at this supposed -pre-eminence of wisdom? Generally, by -forcing the word of God to speak <i>our</i> sense of -it, and not his; by taking advantage of some<span class="pagenum" id="Page_98">98</span> -difficult texts, and by wresting many plain -ones; by making every thing bend, in short, -to our presumptuous fancies and preconceived -opinions.</p> - -<p>You see, then, what my meaning is—“That -the <small>EVIDENCE</small> of Christianity, and not its -<i>rationale</i> (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 <i>evidence</i> of our -religion is the proper object of inquiry;” and -“that the <i>Scriptures</i> 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 <small>AUTHORITY</small> -and <small>RIGHT INTERPRETATION</small> of Scripture are -what we ought to look after, and not the <small>REASONABLENESS</small> -of what it teaches.</p> - -<p><span class="smcap">The truth</span> is (for I would now, in conclusion, -point out to you the mischievous <i>effects</i> -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.</p> - -<p><span class="pagenum" id="Page_99">99</span></p> - -<p>1. One effect is (and can there be a more -dreadful one?) that this inquisitive humour, -thus leads directly to <i>Infidelity</i>, -and even <i>Atheism</i>. For <i>the wise in their own -conceits</i>, not being able to clear up many parts -of the divine dispensations, whether of nature -or grace, to their satisfaction, hastily conclude -that there <i>is</i> no fitness or wisdom, where they -<i>see</i> 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 <i>other</i> so fruitful -source of irreligion. But</p> - -<p>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 <i>own</i> reason, his zeal in the propagation<span class="pagenum" id="Page_100">100</span> -of what he calls <i>truth</i>, 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</p> - -<p>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 -<i>fill us with all joy and peace in believing</i>. 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 <i>trying</i> -all things, that we <i>hold fast</i> 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 <i>faith</i> 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.</p> - -<p><span class="pagenum" id="Page_101">101</span></p> - -<p>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.</p> - -<p>“Rationibus humanis scrutari divinæ naturæ -(and what he observes of the <i>divine nature</i>, -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<span class="pagenum" id="Page_102">102</span> -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 <small>HOMINEM ULTRA -HÆC HUMANIS RATIONIBUS DE REBUS DIVINIS -VESTIGARE, PERICULOSÆ CUJUSDAM ATQUE IMPIÆ -AUDACIÆ EST</small><a id="FNanchor_34" href="#Footnote_34" class="fnanchor">[34]</a>.”</p> - -<p><span class="pagenum" id="Page_103">103</span></p> - -<h2 class="xx-large" id="A_CHARGE_4"><small>A</small><br /> -CHARGE<br /> -<small>OF THE</small><br /> -<span class="large">BISHOP OF WORCESTER</span><br /> -<small>TO THE</small><br /> -<span class="medium">CLERGY OF HIS DIOCESE.<br /> -<br /> -DELIVERED IN THE YEAR 1790.</span> -<span class="pagenum" id="Page_104">104</span><br /> -<span class="pagenum" id="Page_105">105</span></h2> - -<h2>A CHARGE, &c.</h2> - -<p><span class="smcap">Reverend Brethren</span>,</p> - -<p class="drop"><span class="uppercase">It</span> 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?</p> - -<p>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.</p> - -<p>It behoves us to be on our guard against -those insinuations, and to prevent their having<span class="pagenum" id="Page_106">106</span> -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 -<i>folly</i> 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 <i>fact</i>, without derogating -in any degree from the honour of our -divine Religion.</p> - -<p>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 <i>human</i> -wisdom only, confiding in itself, and wholly -unacquainted with <i>divine</i> wisdom. These were -often at variance, and sometimes irreconcileable -with each other. No wonder then, that <i>not -many wise men after the flesh</i>, as the Apostle -expresseth it, <i>were called</i>, i. e. converted to -Christianity, and that the wisdom of Revelation -was deemed <i>folly</i> (as it is in our days, and as it<span class="pagenum" id="Page_107">107</span> -always will be) by the idolaters of their own -<i>carnal</i> wisdom.</p> - -<p>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;</p> - -<p>“<i>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<a id="FNanchor_35" href="#Footnote_35" class="fnanchor">[35]</a>.</i>”</p> - -<p>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, <i>because</i> those doctrines -are solely derived from the wisdom of -God, which is superior to our wisdom; and -will even seem <i>foolishness</i> to such a man, <i>because</i> -those doctrines are not such as his natural -reason, or wisdom, would suggest to him.”</p> - -<p><span class="pagenum" id="Page_108">108</span></p> - -<p>The text therefore, you see, consists of two -distinct <i>affirmations</i>, with a <i>reason</i> assigned for -each. 1. That the natural man receiveth not -the things of the spirit of God, <i>for</i> they are -foolishness unto him: and 2. that he cannot -know them, <i>because</i> they are spiritually discerned.</p> - -<p>I begin with the <i>last</i> of these assertions. -I. That the natural man cannot <i>know</i>, 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—<i>because -they are spiritually discerned</i>—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, <i>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.</i></p> - -<p>II. His other assertion—<i>That the natural -man receiveth not the things of God</i>, i. e. is indisposed -to receive them—is more interesting -to us, and will require a larger illustration. -His reason for this assertion is, <i>For they are -foolishness unto him</i>. The reason is very general,<span class="pagenum" id="Page_109">109</span> -and therefore obscure: for you ask how or -whence is it, <i>that those things are foolishness -unto him</i>?</p> - -<p>I answer then, 1. because, <i>he could not -discover them</i>. 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.</p> - -<p>But 2. a further reason why such things are -thought <i>foolish</i> by the natural man is, because -they are widely different from his notions and -apprehensions. He was not only unable to -<i>invent</i> 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<span class="pagenum" id="Page_110">110</span> -previous conclusions of his own understanding. -Now this prejudice is of great extent; and is -almost natural to the pride of human reason.</p> - -<p>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, -<i>they receive it not</i>, i. e. they conclude it to be -unreasonable.</p> - -<p>Thus, <i>one</i> 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. -<i>Another</i> 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 <i>faith</i>, 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 <i>third</i> person allows that <i>faith</i> -may be the proper object of reward, but<span class="pagenum" id="Page_111">111</span> -a faith in <i>God</i> 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 <i>crucified</i>; 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.</p> - -<p>Thus it appears how the <i>natural man</i> 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</p> - -<p>3. The things of the spirit seem <i>foolishness</i> -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 <i>faith</i> only. This -experienced inability to search the deep things -of God hurts his pride most of all. That the -divine counsels are <i>beyond</i> his discovery, may -be true; that they should be <i>besides</i> his first -hasty expectations, may be digested: but that, -when discovered and considered, they should<span class="pagenum" id="Page_112">112</span> -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 -<i>receive</i>, nay, he thinks the honour of his -understanding concerned in <i>rejecting</i>, such -doctrines.</p> - -<p>4. The <i>fourth</i> 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<span class="pagenum" id="Page_113">113</span> -several parts, or, as St. Paul expresses it, by -<i>comparing spiritual things with spiritual</i><a id="FNanchor_36" href="#Footnote_36" class="fnanchor">[36]</a>; 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 <i>pride</i> of reason, it here springs from -its <i>laziness and inapplication</i>.</p> - -<p>I omit other considerations, which indispose -men for the reception of the Gospel; such I -mean as arise from the perversity of the human -<i>will</i>; because I confine myself at present to -those only which respect the exercise of human -<i>Reason</i>. 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—<i>because</i>, it cares not to admit -what it could not discover—<i>because</i>, it willingly -disbelieves what it did not expect—<i>because</i>, -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 <i>the natural man receiveth not the -things of the spirit of God</i>!</p> - -<p>Very much of what his been here observed of -<i>Unbelief</i>, might be applied to what is so prevalent<span class="pagenum" id="Page_114">114</span> -in our days, and is termed <i>Socinianism</i>: -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 <i>unbeliever</i> rejects -revelation in the gross, as wholly inconsistent -with <i>human</i> reason; the <i>Socinian</i> admits -so much of it as he can bend, or torture into -some conformity with his <i>own</i> reason.</p> - -<p>But I have considered this species of <i>Unbelief</i> -on a former occasion.</p> - -<p>At present, I conclude, on the authority of<span class="pagenum" id="Page_115">115</span> -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, <i>pride</i> and <i>indolence</i>, very -fully account for his unbelief, without supposing -any want of evidence or reasonableness in the -Christian Religion.</p> - -<p>Let it then be no discredit to the Gospel, -that it requires <i>faith</i>, which is but another -term for <span class="smcap">Modesty</span>, 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<span class="pagenum" id="Page_116">116</span> -them: <i>for</i>, as the Apostle declares, and -this whole discourse testifies, <i>they are foolishness -unto him</i>.</p> - -<p><span class="pagenum" id="Page_117">117</span></p> - -<h2 class="xx-large" id="A_CHARGE_5"><small>A</small><br /> -CHARGE<br /> -<small>OF THE</small><br /> -<span class="large">BISHOP OF WORCESTER</span><br /> -<small>TO THE</small><br /> -<span class="medium">CLERGY OF HIS DIOCESE.<br /> -<br /> -DELIVERED IN THE YEAR 1796.</span> -<span class="pagenum" id="Page_118">118</span><br /> -<span class="pagenum" id="Page_119">119</span></h2> - -<h2>A CHARGE, &c.</h2> - -<p><span class="smcap">Reverend Brethren</span>,</p> - -<p class="drop"><span class="uppercase">The</span> Christian Church has, in no age, been -exempt from trials. The <i>faith and patience of -the Saints</i> have been successively exercised by -persecution, by heresies, by schisms, by superstition, -by fanaticism, by disguised or avowed -infidelity, and sometimes by downright atheism.</p> - -<p>In the midst of these perpetual changes, the -duty of <small>US</small>, the Ministers of the Gospel, is one -and the same, <span class="smcap">To preach the word</span>, <i>in season -and out of season</i>, that is, whether the circumstances -of the time be favourable to us or not<a id="FNanchor_37" href="#Footnote_37" class="fnanchor">[37]</a>.</p> - -<p>Concerning the <i>evidences</i> of the Gospel, or -the grounds on which our belief of it is founded,<span class="pagenum" id="Page_120">120</span> -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.</p> - -<p>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 <small>PREACH</small> it with diligence. But this -may be done in several <i>ways</i>: and it may be of -use to consider in <small>WHAT</small> way we shall most -effectually discharge that duty.</p> - -<p>The Apostle delivers the whole secret in one -word, when he ordains—<span class="smcap">If any man speak, -let him speak as the oracles of God</span>. And -my present business will be to unfold the meaning -of this text, or rather to deduce the <i>consequences</i> -which naturally flow from it.</p> - -<p>We are to <i>speak as the Oracles of God</i>: that -is, as men, who have it in charge to deliver -the will and word of God.</p> - -<p>I. It follows then, <small>FIRST</small>, that we are to preach -the Gospel <small>SIMPLY AND PLAINLY</small>; i. e. 1. to deliver -Scripture truths, in opposition to merely -human tenets and positions: And 2. cogent<span class="pagenum" id="Page_121">121</span> -and immediate inferences from those truths, in -exclusion of far-fetched and fanciful deductions.</p> - -<p>1. Having a <i>message</i> to deliver, our business -is to report it with fidelity, and, as a message -coming from <i>God</i>, 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 <i>the two sorts of -learning, philosophy and divinity</i> (as the wisest -man<a id="FNanchor_38" href="#Footnote_38" class="fnanchor">[38]</a> of the last age advised), <i>are on no account -to be blended together</i>. 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 <i>Faith</i>; the former, <i>Opinion</i>, or, as it -may chance, <i>Knowledge</i>.</p> - -<p>Some regard must be had to this distinction, -in discoursing on Christian <i>morals</i>, where Reason -can do most. But, as to articles of <i>faith</i>, -that is, the sum and substance of Christianity, -properly so called, the rule is to be observed -universally and inviolably.</p> - -<p><span class="pagenum" id="Page_122">122</span></p> - -<p>2. It follows also, from our speaking as the -<i>oracles of God</i>, 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 <i>conclusions</i>, 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 <i>explaining</i> 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 <i>from</i> revealed -truths, and in commenting <i>upon</i> 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, <i>The unity of the spirit in the bond of -peace</i>.</p> - -<p>II. It follows, in the next place, from our -being instructed to <i>speak as the Oracles of God</i>,<span class="pagenum" id="Page_123">123</span> -that we preach the truths of the Gospel <small>AUTHORITATIVELY</small>, -in exclusion of doubt or hesitation.</p> - -<p>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<a id="FNanchor_39" href="#Footnote_39" class="fnanchor">[39]</a>.</p> - -<p>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, <i>speaking as the oracles of God</i>, -and as <i>God</i>, astonished his auditory, for that -<i>he taught them as one having authority, and not -as the Scribes</i><a id="FNanchor_40" href="#Footnote_40" class="fnanchor">[40]</a>: as having <i>authority</i>, because -he uttered nothing but infallible truth, which -he had received from God, and had even a right<span class="pagenum" id="Page_124">124</span> -to deliver in his own name; and not as the -<i>Scribes</i>, 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<a id="FNanchor_41" href="#Footnote_41" class="fnanchor">[41]</a>. -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<a id="FNanchor_42" href="#Footnote_42" class="fnanchor">[42]</a>.</p> - -<p>This authoritative mode of preaching requires -that we carefully avoid, in our public discourses, -whatever has the air of <small>CONTROVERSY</small><a id="FNanchor_43" href="#Footnote_43" class="fnanchor">[43]</a>. 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<span class="pagenum" id="Page_125">125</span> -be properly inquired into, but not in our -Churches. We are to press <i>there</i> only what -we know to be true, and to press it <i>for that -reason</i>. Let such persons, then, as are curious -to pry into abstruse questions, have recourse to -the <i>Schools</i>, where such discussions are in their -place; or to <i>Books</i>, where they may be regaled -with this sort of entertainment to satiety. But -let them not carry this sceptical humour into -that <i>Chair</i>, whence oracles only should proceed.</p> - -<p>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 <i>the plainest truths lose much of -their weight when they are rarefied into subtleties</i><a id="FNanchor_44" href="#Footnote_44" class="fnanchor">[44]</a>; -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.</p> - -<p>To compleat the character of a Christian -Preacher, it follows as a</p> - -<p>III. Third inference from the Apostle’s rule -of <i>speaking as the oracles of God</i>, That he inculcate -his doctrine with <small>EARNESTNESS</small> and<span class="pagenum" id="Page_126">126</span> -<small>ZEAL</small>, and not with that indifference which is -usually found, and cannot be much wondered -at, in a teacher of his own inventions.</p> - -<p>The Christian preacher should, I say, speak -with <i>earnestness</i>; 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 <i>zeal</i>; -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 <i>moment</i> of what he utters.</p> - -<p>These rules, it is true, were not unknown to -the ancient masters of Rhetoric, who told their -scholars, That to <i>convince</i>, and, much more, to -<i>persuade</i>, they were to speak with force and -warmth. But to do this, they were first to be -convinced and persuaded <i>themselves</i><a id="FNanchor_45" href="#Footnote_45" class="fnanchor">[45]</a>; 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<span class="pagenum" id="Page_127">127</span> -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 <i>own heads</i>, or which we think -in some <i>small</i> degree conducive to the benefit -of our hearers. But we speak that which is -<i>indisputably</i> 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.</p> - -<p>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 <i>said</i>, and will -readily supply what I have <i>omitted</i> 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 -<small>FIDELITY</small>, because it is <i>a commission</i>—in the -way of <small>AUTHORITY</small>, because it is a <i>divine</i> commission—and -lastly with <small>ZEAL</small>, as knowing the -<i>end</i> of our commission, and the infinite importance -of it.”</p> - -<p><span class="pagenum" id="Page_128">128</span></p> - -<p>By this method of instruction (of which there -is no want of examples, or even <i>models</i>, in the -sermons of our best preachers<a id="FNanchor_46" href="#Footnote_46" class="fnanchor">[46]</a>), by this Apostolic -mode of preaching, I say, we shall do -justice at once to our ministry and ourselves. -By speaking as <i>the oracles of God</i>, 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 <i>teach all nations</i>. And if we -teach them in the <i>way</i> which the Holy Spirit -enjoins, we may confidently expect the completion -of that gracious and animating promise—<span class="smcap">Lo, -I am with you always, even to the -end of the world</span><a id="FNanchor_47" href="#Footnote_47" class="fnanchor">[47]</a>.</p> - -<p><span class="pagenum" id="Page_129">129</span></p> - -<h2 class="xx-large" id="A_CHARGE_6"><small>A</small><br /> -CHARGE<br /> -<small>OF THE</small><br /> -<span class="large">BISHOP OF WORCESTER</span><br /> -<small>TO THE</small><br /> -<span class="medium">CLERGY OF HIS DIOCESE.<br /> -<br /> -DELIVERED IN THE YEAR 1800.</span> -<span class="pagenum" id="Page_130">130</span><br /> -<span class="pagenum" id="Page_131">131</span></h2> - -<h2>A CHARGE, &c.</h2> - -<p><span class="smcap">Reverend Brethren</span>,</p> - -<p class="drop"><span class="uppercase">I found</span> 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.</p> - -<p>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.</p> - -<p>If the unprecedented <i>expences</i> of a just and -unavoidable war, against an enemy the most<span class="pagenum" id="Page_132">132</span> -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.</p> - -<p>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 <i>inclement -seasons</i>, 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 <i>their</i> Christian temper, -as well as your own watchful care and diligence.</p> - -<p>If, lastly, the <i>portentous libertinism</i> 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<span class="pagenum" id="Page_133">133</span> -engagements at your Ordination, <i>to banish and -drive away all erroneous and strange doctrine</i>.</p> - -<p>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.</p> - -<p>I mean the duty of <i>Catechizing</i> 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 <span class="smcap">Catechism</span><a id="FNanchor_48" href="#Footnote_48" class="fnanchor">[48]</a>.</p> - -<p><span class="pagenum" id="Page_134">134</span></p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_135">135</span> -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.</p> - -<p>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 <i>Catechumens</i>; I observe,</p> - -<p><span class="pagenum" id="Page_136">136</span></p> - -<p>2. Further, that the whole <i>Congregation</i> -present at these exercises must be specially -edified by them.</p> - -<p>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 -<i>questions</i> and <i>answers</i>, 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.</p> - -<p>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<span class="pagenum" id="Page_137">137</span> -of the Catechism the subject of their Sermons. -And, to induce them the rather to do this, -I add,</p> - -<p>3. Lastly, that, by exerting their industry -and talents in this way, the Clergy themselves -will derive no small use from this Catechetical -institution.</p> - -<p>From the earliest times of Christianity, care -has been always taken to provide <i>Confessions</i>, -<i>Creeds</i>, and <i>Catechisms</i>, 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 <i>Church Catechism</i>, -the most convenient and useful, because the -simplest and shortest, of all others.</p> - -<p>All these, whether of earlier or later date, -are well known to the Clergy, and without -doubt are studied by them.</p> - -<p>Besides, some of the most eminent of our -Divines have applied themselves particularly<span class="pagenum" id="Page_138">138</span> -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.</p> - -<p>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 -<i>themselves</i>; 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.</p> - -<p><span class="pagenum" id="Page_139">139</span></p> - -<p>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.</p> - -<p>We shall be told perhaps by some, that this -way of catechizing is the way to fill the minds -of the Catechumens with <i>prejudices</i>. And, -without doubt, what is taught them in this -way is <i>pre-judged</i> 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 <i>truths</i>, -and not of prejudices.</p> - -<p>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<span class="pagenum" id="Page_140">140</span> -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 <i>instructed</i> in the right way; the -way which the wisdom of the Church prescribes; -and that we ourselves be duly qualified -to <i>impart</i> that instruction.</p> - -<p>The Grace of our Lord Jesus Christ, and -the love of God, and the fellowship of the Holy -Ghost, be with you all. Amen<a id="FNanchor_49" href="#Footnote_49" class="fnanchor">[49]</a>.</p> - -<p><span class="pagenum" id="Page_141">141</span></p> - -<h2 class="xx-large" id="APPENDIX"> -APPENDIX:<br /> -<small>CONTAINING</small><br /> -<span class="large">FOUR OCCASIONAL TRACTS</span><br /> -<small>ON</small><br /> -<span class="medium">DIFFERENT SUBJECTS AND OCCASIONS.</span> -<span class="pagenum" id="Page_142">142</span><br /> -<span class="pagenum" id="Page_143">143</span></h2> - -<h2 id="CONTROVERSIAL_TRACTS">OCCASIONAL TRACTS,<br /> -<small>CHIEFLY</small><br /> -<span class="medium">CONTROVERSIAL.</span> -<span class="pagenum" id="Page_144">144</span></h2> - -<h2 id="ADVERTISEMENT"><i>ADVERTISEMENT.</i></h2> - -<p><i>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</i>:</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i4">——Me quoque pectoris<br /></span> -<span class="i0">Tentavit in dulci juventâ<br /></span> -<span class="i0">Fervor——<br /></span> -<span class="i4">——nunc ego mitibus<br /></span> -<span class="i0">Mutare quæro tristia.<br /></span> -</div></div></div> - -<p class="author">R. W.</p> - -<p><span class="pagenum" id="Page_145">145</span></p> - -<h2 class="xx-large" id="REMARKS_ON_A_LATE_BOOK"> -REMARKS<br /> -<small>ON</small><br /> -<span class="large">MR. WESTON’S “ENQUIRY</span><br /> -<small>INTO</small><br /> -<span class="medium">THE REJECTION OF THE</span><br /> -<span class="large">CHRISTIAN MIRACLES</span><br /> -<span class="medium">BY THE HEATHENS.”</span><br /> -<br /> -<small>FIRST PRINTED IN 1746.</small> -<span class="pagenum" id="Page_146">146</span></h2> - -<h2>ADVERTISEMENT<br /> -<small>IN 1746.</small></h2> - -<p>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 <i>Public</i> 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 <i>Inquirer</i>, -as having <i>still</i> this merit, that he is the <small>FIRST</small> -who has paid his respects to him.</p> - -<p><span class="pagenum" id="Page_147">147</span></p> - -<h2 class="xx-large"> -REMARKS<br /> -<span class="medium">ON A LATE BOOK, ENTITLED,</span><br /> -<span class="large">AN ENQUIRY</span><br /> -<small>INTO</small><br /> -<span class="medium">THE REJECTION OF THE</span><br /> -<span class="large">CHRISTIAN MIRACLES</span><br /> -<span class="medium">BY THE HEATHENS.</span> -<span class="pagenum" id="Page_148">148</span><br /> -<span class="pagenum" id="Page_149">149</span></h2> - -<h2>REMARKS ON A LATE BOOK, &c.</h2> - -<p class="drop"><span class="uppercase">The</span> Writer of the <i>Inquiry into the Rejection -of the Christian Miracles by the Heathens</i><a id="FNanchor_50" href="#Footnote_50" class="fnanchor">[50]</a> -having, as he is well assured<a id="FNanchor_51" href="#Footnote_51" class="fnanchor">[51]</a>, an undoubted -claim to one of the two reasons for making a -work public, <i>that what it contains</i> <small>SHOULD</small> <i>be -new</i>, 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<span class="pagenum" id="Page_150">150</span> -should be reserved for him<a id="FNanchor_52" href="#Footnote_52" class="fnanchor">[52]</a>, 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 <i>good opinion</i> of it<a id="FNanchor_53" href="#Footnote_53" class="fnanchor">[53]</a>.</p> - -<p>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 -<i>the discovery of a new solution of a difficulty -about miracles<a id="FNanchor_54" href="#Footnote_54" class="fnanchor">[54]</a>, which had long perplexed the -Inquirer more than all the rest put together</i>. For, -taking into his consideration the argument for -the divinity of our holy Religion, as arising<span class="pagenum" id="Page_151">151</span> -therefrom, <i>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</i><a id="FNanchor_55" href="#Footnote_55" class="fnanchor">[55]</a>. And the embarras he was under -from this difficulty put him <i>upon looking for -some solution of it amongst the variety of authors -on this subject, both ancient and modern</i>; 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 <i>in the low opinion which the -heathens entertained of miracles</i>.</p> - -<p>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 <i>solution</i>, when the <i>objection</i> itself is <i>his</i>? -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 <i>invention</i> 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 <i>his</i>, since he fairly owns<span class="pagenum" id="Page_152">152</span> -<i>it has always been passed over</i><a id="FNanchor_56" href="#Footnote_56" class="fnanchor">[56]</a>, 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 <i>started</i>. 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 <i>new -sect</i>; 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<a id="FNanchor_57" href="#Footnote_57" class="fnanchor">[57]</a>. Nay, the Christian -apologists, we know, braved them to their very<span class="pagenum" id="Page_153">153</span> -face with the incredible progress of Christianity<a id="FNanchor_58" href="#Footnote_58" class="fnanchor">[58]</a>. -And thus, instead of its being true, as the Inquirer -candidly insinuates, <i>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</i><a id="FNanchor_59" href="#Footnote_59" class="fnanchor">[59]</a>, 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 <i>solution</i>. So -that, upon the whole (if a dealer in novelties -were not too much disgraced by so <i>stale</i> 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<span class="pagenum" id="Page_154">154</span> -hour, led the valorous Knight of <i>Manca</i> 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 <i>real</i> objections to -encounter, he was determined however to create -<i>imaginary</i> 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 <i>real armour</i>.</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">——Frustra <i>ferro</i> diverberet <i>umbras</i>.<br /></span> -</div></div></div> - -<p>But let us hear the fact itself. It is maintained -then as the basis of the Inquirer’s whole<span class="pagenum" id="Page_155">155</span> -work, <i>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</i><a id="FNanchor_60" href="#Footnote_60" class="fnanchor">[60]</a>. The Inquirer has more than once<a id="FNanchor_61" href="#Footnote_61" class="fnanchor">[61]</a> -expressed his apprehensions that the <i>novelty</i> 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:—<i>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</i> <small>FALSE</small>, <i>or of certain</i> <small>REAL</small><span class="pagenum" id="Page_156">156</span> -<i>ones, which they did not believe</i>. And where is -the wonder? Or how has the Inquirer, with -all his sagacity, been able to collect a proof of -the <i>low opinion of miracles amongst the heathen -in general</i> from the unavailing evidence of -such witnesses? For, is it strange that the -Roman præfects<a id="FNanchor_62" href="#Footnote_62" class="fnanchor">[62]</a> were not the immediate converts<span class="pagenum" id="Page_157">157</span> -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<a id="FNanchor_63" href="#Footnote_63" class="fnanchor">[63]</a> are not spoken of with <i>much</i><span class="pagenum" id="Page_158">158</span> -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 <i>true</i>, either of -him, or the others he mentions, that they were -then negligently treated by their professed admirers -and encomiasts<a id="FNanchor_64" href="#Footnote_64" class="fnanchor">[64]</a>? Or, were it <i>true</i>,<span class="pagenum" id="Page_159">159</span> -could any thing more be collected from it than -that the miracles imputed to them were too<span class="pagenum" id="Page_160">160</span> -trifling in themselves, or too weakly supported, -to be believed?</p> - -<p>But we have not yet done with the writer’s -negative testimonies. For he thinks <i>that</i> of -<i>Marcellinus</i> should not be passed over; though -the most he can make of it is, that the historian -<i>dissembles</i> a miracle<a id="FNanchor_65" href="#Footnote_65" class="fnanchor">[65]</a> wrought to the utter<span class="pagenum" id="Page_161">161</span> -confusion of his Master, and <i>relates an event, -which he was not at liberty to confute</i>.</p> - -<p>What comes next is indeed <i>positive</i>, 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<a id="FNanchor_66" href="#Footnote_66" class="fnanchor">[66]</a>, -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<a id="FNanchor_67" href="#Footnote_67" class="fnanchor">[67]</a>, 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<a id="FNanchor_68" href="#Footnote_68" class="fnanchor">[68]</a>,<span class="pagenum" id="Page_162">162</span> -that they saw through the imposture of the -heathen miracles; and rejected them <i>merely</i> on -that account? Can his Ægyptian Gymnosophists, -piqued, as they were, at the reputation -of the Indian miracles<a id="FNanchor_69" href="#Footnote_69" class="fnanchor">[69]</a>, 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 <i>Apollonius</i> brought -in to disclaim miracles, and that too in a passage -intended only to express his contempt of some -fooleries in witchcraft<a id="FNanchor_70" href="#Footnote_70" class="fnanchor">[70]</a>? But what the <i>philosophers</i> -could not do for him, the <i>law-givers</i> -he resolves shall, and therefore brings in a long -list of sages<a id="FNanchor_71" href="#Footnote_71" class="fnanchor">[71]</a>, all of them, as he thinks, concurring -to establish this point. But how? -Why, in his <i>negative</i> way of witnessing, <i>in -their making no pretence to miracles</i>—that is,<span class="pagenum" id="Page_163">163</span> -as every body sees, in their making no pretence -to what they <i>durst not</i> counterfeit, or <i>did not</i> -want; and when it is certain they <i>did pretend</i> -to them in the only safe way of a secret intercourse -and communication<a id="FNanchor_72" href="#Footnote_72" class="fnanchor">[72]</a>. But the cause -is growing still more desperate. For, are the -Christian Apologists to be charged with this -<i>evil principle</i><a id="FNanchor_73" href="#Footnote_73" class="fnanchor">[73]</a>? 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 <i>alone</i>, and if taken <i>by themselves</i>, to -establish the divinity of any revelation? an -opinion founded, as it should seem, on the express -testimony of Jesus Christ<a id="FNanchor_74" href="#Footnote_74" class="fnanchor">[74]</a>; or, if <i>false</i>, -which has not been made appear, excusable -enough in their situation, when <i>real</i> miracles<span class="pagenum" id="Page_164">164</span> -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 <small>ONE</small> much their better. For, -the <i>dignity</i> of the writer’s witnesses, whatever -becomes of their <i>evidence, is still increasing</i><a id="FNanchor_75" href="#Footnote_75" class="fnanchor">[75]</a>; -and having made free with the <i>Fathers</i> of the -Church (for I say nothing of his <i>Jews</i>, not only -because he confesses them nothing to his purpose<a id="FNanchor_76" href="#Footnote_76" class="fnanchor">[76]</a>, -but because, if their evidence has any -weight at all, it <i>determines</i> the contrary way<a id="FNanchor_77" href="#Footnote_77" class="fnanchor">[77]</a>), -having, as I said, made free with the <i>Fathers</i> of -the Church, he next claims the sanction of an -<i>Apostle</i>. Has then the Inquirer one <i>sure</i> and -<i>certain</i> retreat? And is his novelty at last, all -spent and wearied as it is, to elude our hopes<span class="pagenum" id="Page_165">165</span> -by finding refuge in the sacred writings<a id="FNanchor_78" href="#Footnote_78" class="fnanchor">[78]</a>? So -indeed he would persuade himself or his readers. -And this, it must be owned, is <i>no novel practice</i>. -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 <i>sanctuary</i> 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 <i>fugitive</i> -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 -<i>perverse disputers</i> 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 <i>foolish</i>, i. e. -the illiterate and uneducated, the better to expose -the weakness of human wisdom, and to<span class="pagenum" id="Page_166">166</span> -display, with greater force, the power and excellency -of the <i>Cross of Christ</i><a id="FNanchor_79" href="#Footnote_79" class="fnanchor">[79]</a>. 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 <i>unfit</i> or <i>inexpedient</i>, <i>destroys the wisdom -of the wise, and brings to nothing the understanding -of the prudent</i><a id="FNanchor_80" href="#Footnote_80" class="fnanchor">[80]</a>. A remarkable example -of which method of dealing with mankind, -continues the Apostle<a id="FNanchor_81" href="#Footnote_81" class="fnanchor">[81]</a>, we have in the -dispensation of the Gospel, <i>introduced</i> in such -a manner, and <i>established</i> by such means, as -both to <i>Jew</i> and <i>Gentile</i> appear absurd and -unaccountable. <i>For the Jews ask after a sign</i>, -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 <i>sign</i> or test of his coming, and -even refuse to acknowledge his Divine mission -without it<a id="FNanchor_82" href="#Footnote_82" class="fnanchor">[82]</a>. Whilst the Greeks, on the contrary,<span class="pagenum" id="Page_167">167</span> -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 <i>crucified Saviour</i>; -which therefore, as being offensive to the fond -hopes and expectations of the Jew, and not -suited to his ideas of the <i>Divine power</i> and -greatness, is to him a <i>stumbling-block</i>: And -being a method of salvation neither agreeing -to their conceptions of the Divine <i>wisdom</i>, nor -set off with the colours of heathen wit, is to -the Greeks <i>foolishness</i>. Though yet it is to -both these <i>Jews and Greeks</i>, when rightly instructed<span class="pagenum" id="Page_168">168</span> -in the ways of God’s Providence, <i>both -the power of God and the wisdom of God</i><a id="FNanchor_83" href="#Footnote_83" class="fnanchor">[83]</a>.<span class="pagenum" id="Page_169">169</span> -Thus we see, at length, what the writer’s -sacred authority is come to; which, having no<span class="pagenum" id="Page_170">170</span> -foundation but in the groundless comment -a mistaken passage is thus easily overturned<span class="pagenum" id="Page_171">171</span> -and confuted. For from hence it appears, that -the Apostle, far from attesting his whimsy of<span class="pagenum" id="Page_172">172</span> -<i>the low opinion of miracles amongst the heathens</i>, -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 <i>contempt of miracles</i>, but the <i>conceit -of wisdom</i>, which made the great difficulty -to converting the Pagan world.</p> - -<p>And now having dispersed his <i>cloud of witnesses</i> -(which, unlike the <i>sacred</i> one it would -seem to resemble, instead of illustrating and -reflecting a fuller light on the <i>fact</i> it surrounds, -serves only to obscure and conceal it) -having shewn, I say, if not the falshood of his -<i>fact</i>, at least the insufficiency of his <i>evidence</i> to<span class="pagenum" id="Page_173">173</span> -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<a id="FNanchor_84" href="#Footnote_84" class="fnanchor">[84]</a>, 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 <i>facts</i>, -to argue with him, in agreement to the design -of these slight sheets, on the weight and force -of his deductions. And here,</p> - -<p>1. Allowing him to have proved <i>the vanity -of the heathen pretensions to miracles</i>, c. iv.<span class="pagenum" id="Page_174">174</span> -v. vi. in the fullest sense he can wish; and -that no <i>real wonder</i> was ever wrought, or -<i>oracle</i> delivered, by any of the numerous pretenders -to either, what will the author say is -the proper inference from it?—That therefore -the heathens <i>could</i> 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<a id="FNanchor_85" href="#Footnote_85" class="fnanchor">[85]</a>? 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 <i>intimately</i> 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 <i>the<span class="pagenum" id="Page_175">175</span> -vanity of the Popish pretension to miracles</i>, -and then have inferred, from the frequent detection -of impostures amongst them, that -therefore the Papists cannot but have <i>a very -low opinion of miracles</i>. 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, <i>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</i>; but -observes, <i>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</i>.</p> - -<p>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<span class="pagenum" id="Page_176">176</span> -from it. The fact conceded to him is, <i>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</i>. 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 <i>all</i> miracles, -is sure concluding too fast. For, though I -could admit this to be a tolerable reason for the -rejection of <i>some Pagan</i> miracles, it does not, -we see, at all affect the <i>Christian</i>; which <i>only</i> -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 <i>trifling</i> or <i>noxious</i> purpose, to be in -the power of certain persons, acting under the -power of <i>bad dæmons</i><a id="FNanchor_86" href="#Footnote_86" class="fnanchor">[86]</a>, and by the means of -certain <i>magical, and superstitious rites</i>.—<span class="smcap">Therefore</span> -they of necessity entertained a<span class="pagenum" id="Page_177">177</span> -low opinion of <i>all</i> miracles, though wrought by -pawns, claiming their power and pretensions -from <i>God</i> himself, for purposes the most <i>momentous</i> -and <i>benevolent</i>, and without the interposition -of <i>any</i> sacrificial or superstitious rites<a id="FNanchor_87" href="#Footnote_87" class="fnanchor">[87]</a>. -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<span class="pagenum" id="Page_178">178</span> -magicians, and to assert the divinity of their -mission, in the very judgment of the magicians -themselves<a id="FNanchor_88" href="#Footnote_88" class="fnanchor">[88]</a>. 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 <i>novelty</i>, that the Heathen charge of -<i>magic</i>, was but in other words the Jewish -accusation of <i>Beelzebub</i>; 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.</p> - -<p><span class="pagenum" id="Page_179">179</span></p> - -<p>3. As to the author’s argument from the -<i>multiplication of the Heathen Gods</i> (which is -the only remaining part of his book I think -myself concerned in<a id="FNanchor_89" href="#Footnote_89" class="fnanchor">[89]</a>) if he means to conclude<span class="pagenum" id="Page_180">180</span> -from it, that in consequence of the multitude -of pretended miracles, flowing from such belief, -miracles themselves must of necessity -<i>lose their force, and sink in their esteem</i><a id="FNanchor_90" href="#Footnote_90" class="fnanchor">[90]</a>, 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 <i>certain</i> 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<span class="pagenum" id="Page_181">181</span> -his pretended fact, <i>that the Heathens entertained -a low opinion of miracles</i>, 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 <i>false</i> -miracles, and more than one degrading solution -at hand for the <i>true</i>, 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.</p> - -<p>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<span class="pagenum" id="Page_182">182</span> -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.</p> - -<p>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<a id="FNanchor_91" href="#Footnote_91" class="fnanchor">[91]</a>; 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.</p> - -<p>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,<span class="pagenum" id="Page_183">183</span> -what the chief of those <i>impediments</i> were. -They in part have been already suggested<a id="FNanchor_92" href="#Footnote_92" class="fnanchor">[92]</a>, -and were, if St. Paul may be credited, in -reality, these: 1. <i>A conceit of superior wisdom</i> -amongst the men of letters and education<a id="FNanchor_93" href="#Footnote_93" class="fnanchor">[93]</a>. -And, 2. <i>The corruptions and gross idolatries</i> -of the people at <i>large</i><a id="FNanchor_94" href="#Footnote_94" class="fnanchor">[94]</a>.</p> - -<p>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?</p> - -<p>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<a id="FNanchor_95" href="#Footnote_95" class="fnanchor">[95]</a> 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 <small>MAGIC</small> in those<span class="pagenum" id="Page_184">184</span> -times, with the many pretended <small>PRODIGIES</small>, -<small>DIVINATIONS</small>, <small>APPARITIONS</small>, and <small>LOCAL MIRACLES</small> -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 <i>reality</i> 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 <i>from the froward and contentious spirit -of party in religion</i>, no <i>enemies</i> to oppose him. -But then this, it must be owned, had been -saying nothing <i>new</i>: The world had lost the -benefit of a discovery, and the author, what -of all things he would most regret, the glory -of INVENTION.</p> - -<p><span class="pagenum" id="Page_185">185</span></p> - -<h2 class="xx-large" id="THE_OPINION_OF_AN_EMINENT_LAWYER"> -<small>THE</small><br /> -OPINION<br /> -<small>OF AN</small><br /> -<span class="medium">EMINENT LAWYER, &c.</span><br /> -<br /> -<small>FIRST PRINTED IN 1751.</small> -<span class="pagenum" id="Page_186">186</span><br /> -<span class="pagenum" id="Page_187">187</span></h2> - -<h2 class="xx-large"> -<small>THE</small><br /> -OPINION<br /> -<small>OF AN</small><br /> -<span class="large">EMINENT LAWYER,</span><br /> -<small>CONCERNING</small><br /> -<span class="medium">THE RIGHT OF APPEAL</span><br /> -<small>FROM THE VICE-CHANCELLOR OF CAMBRIDGE, TO THE SENATE;</small><br /> -<span class="medium">Supported by a short historical Account of -the <span class="smcap">Jurisdiction</span> of the <span class="smcap">University</span>.<br /> -In Answer to a late Pamphlet, intitled,<br /> -“<i>An Inquiry into the Right of Appeal from -the Chancellor or Vice-Chancellor of the -University of Cambridge</i>,” &c.</span></h2> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0"><i>Is ne erret, moneo, et desinat lacessere.</i><br /></span> -<span class="i0"><i>Habeo alia multa, nunc quæ condonabitur;</i><br /></span> -<span class="i0"><i>Quæ proferentur post, si perget lædere.</i><br /></span> -</div></div></div> - -<h3>BY A FELLOW OF A COLLEGE. -<span class="pagenum" id="Page_188">188</span><br /> -<span class="pagenum" id="Page_189">189</span></h3> - -<h2>THE OPINION OF AN EMINENT LAWYER<a id="FNanchor_96" href="#Footnote_96" class="fnanchor">[96]</a>, &c.</h2> - -<p class="drop"><span class="uppercase">The</span> dispute <i>concerning Appeals</i>, which at -present engages the attention of the University -of <i>Cambridge</i>, 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.</p> - -<p>It must, therefore, surprize the reader of a -late <i>Inquiry into the Right of Appeal, &c.</i> to<span class="pagenum" id="Page_190">190</span> -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 <i>History</i>, <i>Customs</i>, and <i>Statutes</i>, of the -University; and who is not, besides, at least -competently skilled in the <i>Civil and Ecclesiastical -Laws</i>. 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 <i>Law</i>, he has only skimmed the surface -of it for a few frothy terms, without giving the<span class="pagenum" id="Page_191">191</span> -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 <i>enquire</i>, yet, in effect, <i>prescribes and dictates</i> -from one end of his <i>pamphlet</i> to the other. -The tone of this disputer, whatever becomes -of his reasoning, is all along decisive; and he -<i>does and must insist</i>, as if he thought his very -word of force enough to bear down all the -reason and argument, that could be opposed -to him.</p> - -<p>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 <i>assured</i>, cannot be so entirely -<i>ignorant</i> 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<span class="pagenum" id="Page_192">192</span> -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 <i>the Members -of the University Senate</i><a id="FNanchor_97" href="#Footnote_97" class="fnanchor">[97]</a>. 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<a id="FNanchor_98" href="#Footnote_98" class="fnanchor">[98]</a>) 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 <i>so</i> 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<span class="pagenum" id="Page_193">193</span> -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 <i>them</i>; 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.</p> - -<p>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 <span class="smcap">Academic</span> -to discourse of, at his leisure; had it not been -for the <i>Opinions</i> of two truly learned and respectable -Lawyers; which the <i>Inquirer</i> had -thought fit to intersperse, as a little needful<span class="pagenum" id="Page_194">194</span> -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.</p> - -<p>The <i>Inquirer</i>, 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 -<i>Gentlemen of the</i> <span class="smcap">Long Robe</span>. 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 <i>heads</i> than the <i>tails</i> 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 <i>Queries</i>, in relation to which -their opinions were asked, their Answers themselves -did no real honour to the more essential<span class="pagenum" id="Page_195">195</span> -part of a great lawyer, and so far willing to -pin the credit of them intirely on their <i>gowns</i>. -In plain truth this was the very case, as will -appear from the <i>Queries</i> themselves, and the -<i>Answers</i>; together with a few observations, -which I shall beg leave to subjoin to them.</p> - -<p>“After stating the <i>42d</i> and <i>48th</i> of Queen -<i>Elizabeth’s</i> Statues, some circumstances of -Mr. <i>A—’s</i> behaviour, and that an appeal -of the same nature with his was not quite -unprecedented, the two following Queries -were put, [<i>Inq. p. 28.</i>]</p> - -<blockquote> - -<p>“Qu. I. Whether, in this case, the Vice-Chancellor -and his assessors have not -acted solely under the <i>42d</i> Statute; <i>de -Cancellarii Officio</i>; and whether any appeal -can lie against the suspension of <i>A.</i> -by virtue of that Statute? or whether this -case must be deemed one of the <i>causæ -forenses</i>, and of consequence subject to -an appeal by virtue of the <i>48th</i> Statute, <i>de -Causis Forensibus</i>?</p> - -<p>“Qu. II. Whether, if in the case above stated, -the said <i>A—</i> hath a right to appeal from -his suspension; the same right of appeal -will not follow to every delinquent scholar,<span class="pagenum" id="Page_196">196</span> -who shall be punished a trifling mulct or -piece of exercise by the Vice-Chancellor?”</p> - -</blockquote> - -<p><i>After stating</i>, says he, <i>the 42d</i> and <i>48th -Statutes</i>, &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. <i>Elizabeth’s</i> Statutes: -Which was not the most certain method of -obtaining an accurate decision. For, though -the Queen’s Statutes alone, as we apprehend, -afford <i>sufficient</i> evidence of our right, yet they -are by no means, as will presently be seen, -the <i>whole</i> evidence.</p> - -<p>But, waving this consideration, let us come -directly to the <i>Queries</i> themselves. The <i>first</i> -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.</p> - -<p>For instead of asking the Lawyers, whether -the powers, given in the <i>42d</i> Statute, are subject -to appeal, the question is put to them, -whether in suspending Mr. <i>A—</i> they had -acted under that Statute? Again; instead of -inquiring whether the <i>jurisdiction</i> given in the -<i>two Statutes</i> be the same or different, the -Query is (on supposition of a difference) to<span class="pagenum" id="Page_197">197</span> -which class of tryals Mr. <i>A—’s</i> 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 <i>criminal</i> -or (as the <i>Inquirer</i> expresses it) of a <i>forensic</i> -nature.</p> - -<p>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 <i>Statute</i>, and from -thence seeming to infer, that an appeal is not to -be allowed.</p> - -<p>Answers to the Queries.</p> - -<blockquote> - -<p>“To Q. I. I am of opinion, the Vice-chancellor’s -authority in the case above stated -is well founded by the 42d Statute, <i>de -Cancellarii Officio</i>, 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.</p> - -<p>“To Q. II. This in effect is answered by -what I have said upon the first Question.<span class="pagenum" id="Page_198">198</span> -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.</p> - -<p class="author">“<i>Dec. the 12th, 1750. W. N—.</i>”</p> - -</blockquote> - -<blockquote> - -<p>“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>i. e.</i> in matters -relating to discipline: the latter gives a -jurisdiction or cognizance in civil matters, -<i>i. e.</i> matters of controversy concerning civil -rights: and therefore the first gives power, -<i>contumaces, &c. suspensione graduum, carcere, -aut alio leviori supplicio judicio suo -castigare</i>: by the latter, power is given to -determine <i>causas et lites</i>, <i>viz.</i> <i>causas forenses</i>, -for that is the title of the Statute. As -to the first, I think that the jurisdiction is<span class="pagenum" id="Page_199">199</span> -final in the first instance: for his power is -<i>judicio suo castigare</i>; 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, -<i>viz.</i> the civil jurisdiction, there the statute -requires speedy determinations; but gives -an appeal from his sentences in <i>foro</i>, and -prescribes the manner of appealing. Upon -these principles, I think that no appeal can -lie, the suspension of <i>A—</i> being grounded, -I think, on the Statute <i>de Cancellarii Officio</i>; -and that this is not <i>causa forensis</i> -within the latter Statute.</p> - -<p>“To Q. II. If all offences against the Statutes -are punishable by this Statute, the -punishments for the <i>minora</i>, as well as -the <i>majora delicta</i>, would be appealable; -which I think would be absurd.</p> - -<p class="author"><i>Linc. Inn, Dec. the 13th, 1750. R. W—.</i>”</p> - -</blockquote> - -<p>It is seen that both these opinions rest on -one common foundation, <i>viz.</i> that the 42d <i>Statute</i> -gives authority in none but <i>criminal</i>, the -48th in none but <i>civil</i> causes. Now if this<span class="pagenum" id="Page_200">200</span> -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.</p> - -<p>The 42d Statute is entitled <i>De Cancellarii -Officio</i>, and contains an enumeration of the -various powers conferred on him by the University. -It gives him a right <i>to hear and decide -controversies</i>; <i>to call congregations</i>; <i>to give -and refuse degrees</i>; <i>to punish the transgressors -of the Statutes</i>; <i>to see that the University officers -do their duty</i>; <i>to inflict censures on some -particular sorts of offenders therein named, in -some cases with, in others without, the consent -of the Heads</i>; <i>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</i>; <i>to require the presence -of regents and non-regents at Congregations<span class="pagenum" id="Page_201">201</span> -and</i> Conciones ad clerum, <i>and to punish -the absent</i>; and, lastly, <i>to make new Statutes, -with the consent of the University</i>.</p> - -<p>Now I think I may safely refer it to any -reader, whether the single design of this Statute -was to convey authority in <i>criminal causes</i>? -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?</p> - -<p>If any one shall think that the administration -of <i>civil</i> justice is not here included, I must -desire him to read again the very <i>first</i> clause. -<i>Cancellarius potestatem habebit ad</i> <small>OMNES</small>—<i>controversias—tum -audiendas tum dirimendas</i>. -Nothing sure but the most outrageous zeal for -a desperate cause can make any one affirm that -the word <i>controversias</i> is necessarily confined -to the <i>trials of offenders</i>. But, if not, then -the Statute gives jurisdiction of both sorts, in -civil as well as criminal causes.</p> - -<p>With as little foundation has it been asserted -that the jurisdiction given in the 48th Statute -relates only to <i>civil causes</i>. The single ground -of this assertion is the title of the Statute, <i>viz. -De Causis Forensibus</i>. It happens that a certain<span class="pagenum" id="Page_202">202</span> -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 <i>causæ -forenses</i>, <i>causes between party and party</i>. 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 <i>trials in -court</i>, or <i>public trials</i>, 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.</p> - -<p>But if the <i>title</i> of the 48th <i>Statute</i> 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, -<small>OMNES</small> <i>causæ et lites, quæ ad Universitatis -notionem pertinent, tam Procancellarii -quam Commissarii judicio subjiciantur</i>. 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<span class="pagenum" id="Page_203">203</span> -profound critics, who would confine <i>omnes controversiæ</i> -to <i>criminal</i> causes, should confine -<i>omnes causæ et lites</i> to <i>civil</i> causes only.</p> - -<p>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 <i>Statute</i>, and the appeals allowed in -it, belong only to <i>civil</i> causes; and let it be -further supposed that the 42d Statute relates -merely to <i>criminal</i> causes. What will follow? -That the Queen’s <i>Statutes</i> allow no appeals, -for <i>that the omission in this Statute amounts -to a prohibition</i>? 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 -<i>degrees</i> by his <i>sole</i> 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 <i>limited</i> by the known -rights of the <i>Senate</i>; and among these rights -no possible reason can be given why that of -<i>appeals</i> should not be included: a right (as -will presently appear) of very great antiquity,<span class="pagenum" id="Page_204">204</span> -perhaps not less ancient than the University -itself. 2dly. The very same clause which impowers -the Chancellor to judge <i>omnes controversias -Scholasticorum</i>, that is (as we are now -to render the words) <i>all offences committed by -Scholars</i>, requires him to judge <i>secundum jus -civile et eorum privilegia et consuetudines</i>; and -consequently to judge not finally, but under -an obligation of having his sentence <i>re-examined</i> -on an appeal made to the University.</p> - -<p>There is another argument in Mr. <i>W—’s</i> -opinion, which seems indeed at first sight, to -be more specious. He observes that the Chancellor -is to punish <i>contumacy</i> and some other -<i>offences judicio suo</i>, and seems to think these -words might be intended to prevent <i>appeals</i>. -But the learned person must excuse my differing -from him also upon this head. The Queen’s -Statute <i>De Off. Cancell.</i> is copied, with some -alterations, from a Statute upon the same subject -in the <i>first</i> collection, she gave the University; -as that was <i>verbatim</i> from one of King -<i>Edward’s</i>. In this Statute the Chancellor was -empowered to punish <i>judicio suo et assensu -majoris partis præfectorum collegiorum</i>; that -is, he was appointed <i>judge</i>, they <i>assessors</i>. But -the latter Statute of Queen <i>Elizabeth distinguished</i> -these punishments into two sorts, regard<span class="pagenum" id="Page_205">205</span> -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 <i>judicio suo</i>; in -others, <i>non sine consensu præfectorum collegiorum</i>. -These <i>two</i> clauses being so manifestly -<i>opposed</i>, we cannot surely mistake, if we interpret -the former <i>by his sole judgment</i>, or <i>by -his single authority</i>; and suppose that nothing -further was intended than to enable him to -pass sentence, <i>without</i><a id="FNanchor_99" href="#Footnote_99" class="fnanchor">[99]</a> the concurrence of the -Heads; a circumstance which will never shew -that his decision ought to be <i>final</i>.</p> - -<p><span class="pagenum" id="Page_206">206</span></p> - -<p>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 <i>immediately</i>. But -I need not observe to so good a judge, that -an appeal <i>apud acta</i> 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.</p> - -<p>As to the <i>second Query</i>, it is a doubt altogether -superfluous; and seems to have been -proposed for no other reason than to obtain -opinions concerning the <i>expediency</i> of appeals; -which is not surely a point of <i>law</i>. 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.</p> - -<p>But I think it unnecessary to dwell any -longer on these <i>Queries</i>, or the <i>Answers</i> 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<span class="pagenum" id="Page_207">207</span> -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 <i>proper</i> 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 <i>differently</i> by the greatest Lawyer<a id="FNanchor_100" href="#Footnote_100" class="fnanchor">[100]</a> -of this or any age; from whose decision -though there lies an appeal, yet his sentence -never <i>was</i>, as indeed no good man had ever -cause to wish it <i>should</i> be, reversed.</p> - -<p>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 <i>right of appeal to the University</i>;<span class="pagenum" id="Page_208">208</span> -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 <i>a brief historical account -of the jurisdiction of the University</i>; 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.</p> - -<p>The University of <i>Cambridge</i> was possessed -of a jurisdiction over its own members, as -<i>clerici</i>, many years before <i>any</i> 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, <i>viz.</i> <i>excommunication</i>,<span class="pagenum" id="Page_209">209</span> -<i>suspension</i>, &c.<a id="FNanchor_101" href="#Footnote_101" class="fnanchor">[101]</a> or such as were appointed by -the Statues for particular crimes; and the -names of <i>places</i>, <i>offices</i>, <i>pleaders</i>, the same as -are used in Ecclesiastical Courts to this day.</p> - -<p>This jurisdiction was not usually exercised -by the University in its <i>collective</i> capacity. But -a particular officer was empowered to exercise -it, under the name of <i>Chancellor</i>; who as -<i>official</i><a id="FNanchor_102" href="#Footnote_102" class="fnanchor">[102]</a>, acted by an authority derived to him<span class="pagenum" id="Page_210">210</span> -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.</p> - -<p>When an <i>Appeal</i> was brought before the -University, they usually authorized Delegates -to hear and judge it, as was agreeable to the -practice in other Ecclesiastical Courts.</p> - -<p>The jurisdiction here described was not originally -independent; for no academical decision -appears to have been <i>final</i>. 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 <i>final</i> by -Royal Charters, confirmed by Act of Parliament.</p> - -<p>In the reign of <i>Henry</i> III. attempts were -made to carry Appeals <i>directly</i> 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 <i>Hugh de<span class="pagenum" id="Page_211">211</span> -Balsam</i>, Bishop of <i>Ely</i> (the founder of <i>Peter-House</i>), -by a rescript, dated Dec. 1264, entirely -frustrated all such attempts.</p> - -<p>Hitherto, the Appeals to the University had -been from <i>causes of correction and censure</i>. -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 <i>Cambridge</i>, in all kinds of -personal actions, before the Chancellor of the -University, <i>anno</i> 33 <i>Ed.</i> 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 <i>Simon de Montacute</i>, Bishop of <i>Ely</i>, -which bears date <i>16 cal. April, anno 1341</i>, -there is express mention of Appeals to the -University in causes of <i>both</i> kinds. For the -design of this <i>rescript</i> is to commission the -University to determine <i>finally</i> in all <i>civil</i> causes, -without a further Appeal to his Court; and to -prevent frivolous and vexatious Appeals from -the University to him in <i>criminal</i> causes, by -laying the Appellant under the obligation of an -oath.</p> - -<p><span class="pagenum" id="Page_212">212</span></p> - -<p>This addition of <i>civil</i> power did by no means -abrogate or lessen the <i>spiritual</i>. We find, in -the reign of <i>Hen.</i> VI. that all sorts of ecclesiastical -authority were adjudged to belong to the -University, by the Prior of <i>Barnwell</i>, 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 <i>probate of wills</i> hath at all times -belonged, and still belongs, to the University. -The power of <i>excommunication</i> was exercised -as late as the reign of <i>Hen.</i> VIII. and the power -of <i>absolution</i> 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.</p> - -<p>It is true, the new objects of litigation, introduced -by the royal charters, occasioned an -alteration in the <i>Law</i> 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<span class="pagenum" id="Page_213">213</span> -time, therefore, that these new causes came -before the Chancellor, to the reign of <i>Edward</i> -VI. his Court was directed, as our Spiritual -Courts are now, by a mixed kind of law, -made up of canon and civil law<a id="FNanchor_103" href="#Footnote_103" class="fnanchor">[103]</a>. Yet this -must not be understood without restriction. -For the University, like other corporations, had -all along a power of making <i>local Statutes</i>; -and not unfrequently particular <i>usages</i> acquired -the force of Statutes, from long continuance.</p> - -<p>But whatever changes were made, either by -express Statute, or in consequence of a more<span class="pagenum" id="Page_214">214</span> -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.</p> - -<p>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<a id="FNanchor_104" href="#Footnote_104" class="fnanchor">[104]</a>; 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.</p> - -<p>In the reign of <i>Edward</i> 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 <i>Civil Law</i>; -that is, as every one understands, a mixture of<span class="pagenum" id="Page_215">215</span> -the Civil and Canon Law; or what <i>Oughten</i> calls -<i>Jus Ecclesiastico-Civile</i>; the same which prevails -in all Ecclesiastical Courts to this day. -And, in the first year of Queen <i>Elizabeth</i>, -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 <i>Edward</i> 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 -<i>Elizabeth</i> gave her <i>second</i> 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.</p> - -<p>It is plain from several passages in Queen -<i>Elizabeth’s</i> 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, <i>quæ Scripturis<span class="pagenum" id="Page_216">216</span> -Sacris, institutis nostris, istis Statutis adversari -videbuntur</i>; of which number the practice -of appealing from the Chancellor to the -University was not one.</p> - -<p>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 <i>secundum jus civile</i>; and in her -Charter to the University, confirmed by act of -Parliament, <i>secundum leges et consuetudines -suas, ante tunc usitatas</i>, which, as appears, -were agreeable to the <i>Civil Law</i>. This <i>law</i> -allows Appeals in cases of correction and censure; -and therefore it is <i>certain</i> that Appeals -were allowed by Queen <i>Elizabeth</i>.</p> - -<p>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, <i>one</i> ancient usage of the University<a id="FNanchor_105" href="#Footnote_105" class="fnanchor">[105]</a><span class="pagenum" id="Page_217">217</span> -in relation to them is expressly forbidden: <i>nec -secunda provocatio omnino admittatur</i>. 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 <i>MS.</i> 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 <i>MS.</i> in <i>C. C. C. -Library</i>, containing <i>some Complaints of several -of the Body of the University, in the year 1572, -against Queen</i> Elizabeth’s <i>second edition of Statutes, -and the Answers of the Heads, &c.</i> One -of their complaints is <i>the frustrating</i> Appellations, -by transferring the power of nominating -Delegates from the <i>Proctors</i>, in whose hands -it was before lodged, to the <i>Caput</i>; and by -encreasing <i>the forfeit of Appeals</i>, from a very -inconsiderable sum to 20<i>s.</i> with an addition of -2<i>s.</i> to be paid to the Proctor; an expence -which, as was then urged by the Body, would -prevent <i>poor scholars injured from the benefit -of appealing, having not so much money</i>. What, -now, is the answer of the Heads to this complaint? -Why, that, <i>for the stay of the quietness<span class="pagenum" id="Page_218">218</span> -of the University</i>, 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 <i>redress -of wrongs</i> in <i>general</i>. Nay, the wrongs they -apprehended are even specified; such as punishments -<i>of a regent in the regent-house, for -modestly asking a question; or of a disputer, -for modestly disputing</i>; which, if we are to call -them <i>causes</i> at all, are surely <i>causes of correction</i>.</p> - -<p>Nay, so far are these Statutes from <i>prohibiting</i> -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. <i>Stat.</i> 48.</p> - -<p>The subsequent practice till of late years -cannot now be known, either from the neglect -or corruption of the University <i>Registers</i>, 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 -<i>civil</i> causes, and there is no reason to imagine -they were discontinued in causes of <i>correction</i>,<span class="pagenum" id="Page_219">219</span> -as no distinction was made by the Statutes on -trials between civil and criminal causes.</p> - -<p>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 <i>peculiar</i> 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 <i>every one</i> -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.</p> - -<p>If the supposed disuse of Appeals in criminal -causes shall yet be thought to have abolished -the <i>right</i>, 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 <i>three</i> instances of Appeals in <i>causes -of correction</i>, the first of them in the year 1725.</p> - -<p><span class="pagenum" id="Page_220">220</span></p> - -<p>But, before I proceed any further, I would -beg leave to make one <i>general</i> observation on -what hath been now advanced. It is this: -A great Civilian had expressly affirmed, “<i>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</i><a id="FNanchor_106" href="#Footnote_106" class="fnanchor">[106]</a>.”</p> - -<p>To all which the writer of <i>the Inquiry</i> gives -his entire assent: <i>The observation</i>, says he, <i>is -undoubtedly just</i>. Now the capable and impartial -reader is left to judge, whether it be not -most evident, from the <i>facts</i> here offered to -his consideration, that the jurisdiction of the -University is, in the properest sense of the -word, <i>Ecclesiastical</i>; and further, whether the -<i>Civil</i> and <i>Ecclesiastical Laws</i> be not <i>of force</i> -in the University Court. The dispute then is -brought to a short issue. <i>Appeals are</i>, by the -full consent Of the Inquirer himself, <i>to be -admitted</i>.</p> - -<p>I come now to the <small>OPINION</small> itself; of which -I will only say, further, that it was not given -by the great person hastily or negligently, but<span class="pagenum" id="Page_221">221</span> -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 <i>Commissary’s Patent</i>, which, he clearly -saw, was of moment to the determination, but -from the time he took to consider it. For the -<i>Queries</i> appear to have been put some time -before <i>Christmas</i>; and this Opinion bears date -the 18th of <i>March</i> following.</p> - -<blockquote> - -<p><i>Qu.</i> I. “Whether Appeals to Delegates by the -Statute <i>de causis forensibus</i> are restrained -to <i>civil causes</i>, in which two parties are -litigant?”</p> - -<p><i>Ans.</i> The Statute <i>de causis forensibus</i> 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<span class="pagenum" id="Page_222">222</span> -the Commissary to the Vice-chancellor in -all cases. The entry in Mr. <i>Tabor’s</i> 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.</p> - -<p><i>Qu.</i> II. “Whether by the Statute <i>de Cancellarii -officio</i>, which binds the Vice-chancellor -to proceed <i>secundum jus civile</i>, 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 <i>Campbell</i>, <i>anno</i> 1725?”</p> - -<p><i>Answ.</i> 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, <i>time of memory</i>.</p> - -<p><i>Qu.</i> 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<span class="pagenum" id="Page_223">223</span> -petition; praying a prohibition, to stop -the proceedings of the Delegates?”</p> - -<p><i>Answ.</i> 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 <i>Westminster</i>, for a prohibition to the -Delegates proceeding.</p> - -<p class="author"><i>18 March 1730.</i></p> - -</blockquote> - -<p>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<span class="pagenum" id="Page_224">224</span> -of such a <i>right</i> 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 <i>Inquirer</i>, 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 <i>express</i> 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 <i>old</i> or <i>new</i> Statutes. I own, I -could not but smile, at first, to observe the<span class="pagenum" id="Page_225">225</span> -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 <i>discouraging</i> -δυσνόητα (for so I presently saw, he found -them to be) of the <i>old Statutes</i>, 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 <i>the Fellow of a College</i>, 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 <i>good friend, to -request him to draw out his sentiments, on such -a point</i>; especially, as he tells us, his time -was <i>so precious</i>, and that he had so little of it -to spare, amidst <i>the variety of his necessary -avocations</i><a id="FNanchor_107" href="#Footnote_107" class="fnanchor">[107]</a>. 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 <i>express</i> Statute; it -being well known, that the <i>right</i> stands entirely -on the nature of our <i>jurisdiction</i>; in consequence -of which, there has been a continued<span class="pagenum" id="Page_226">226</span> -immemorial practice of appealing in the University; -supposed indeed, and admitted in -both the <i>old</i> and <i>new</i> Statutes, and authorized -by the prescription of various rules, for the -exercise of it; but neither expressly commanded, -nor prohibited in either.</p> - -<p>And now, having done this act of charity -towards the <i>Inquirer</i>, 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 <i>Grace</i>, 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<span class="pagenum" id="Page_227">227</span> -besides, to cavil at the substance of what was -proposed in it. But, good Sir, where was the -<i>irregularity</i> of the Senate’s presuming to confirm, -by their own authority, a <i>right</i>, essential -to their constitution, authorized by immemorial -prescription; and which no single -Statute, they act under, in any degree contradicts? -Or, where was the <i>indecency</i> 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 <i>no</i> Statute; and of -which he was never rightfully possessed?</p> - -<p>As to the <i>Grace</i> 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 <i>University</i>; but that this <i>right</i>, with -regard to persons in <i>statu pupillari</i>, should -be exercised only by the tutor of each person, -interposing in his name.” This, it -seems, gives great offence to the <i>Inquirer</i>; -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<span class="pagenum" id="Page_228">228</span> -upon his office, by <i>warranting the arraignment -of him</i>, as he puts it, <i>before Delegates, -upon no very important occasions</i><a id="FNanchor_108" href="#Footnote_108" class="fnanchor">[108]</a>. 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 <i>ab omni gravamine utcunque illato</i> -(which sure is nothing but reasonable, as the -Statutes make no distinction, and the practice, -as well as <i>Law</i> of the University, equally -authorizes Appeals in every case) yet, why -should he throw himself into this unseasonable -panic, when all <i>frivolous and vexatious Appeals</i> -are expressly provided against, by a considerable -pecuniary caution, and when the Delegates -themselves are, in effect, of the supreme magistrate’s -own appointment<a id="FNanchor_109" href="#Footnote_109" class="fnanchor">[109]</a>? Would the<span class="pagenum" id="Page_229">229</span> -members of the Senate, does he think, appeal -from any judicial sentence, though ever so -just and statutable, <i>on no very important occasion</i>, -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?</p> - -<p>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 <i>officer</i><a id="FNanchor_110" href="#Footnote_110" class="fnanchor">[110]</a>: Nay, that the members of the<span class="pagenum" id="Page_230">230</span> -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 <i>three or four hundred persons</i>; -the youngest of which is of the degree -of <i>Master of Arts</i>; almost all of them <i>clergymen</i>;<span class="pagenum" id="Page_231">231</span> -and the greater part of <i>equal age</i>, and it -may therefore be presumed of <i>equal prudence</i>, -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 “<i>if the person -who apprehends himself to be aggrieved</i>, may -happen to be a member of the Senate, and, -<i>as such</i>, may possibly <i>bear with indignation -the thought of having any part of his conduct -judicially animadverted upon</i>; if it be further -considered, that his <i>particular friends and -acquaintance</i> may possibly think the same in -his case, and that <i>all the advocates for, -and the warm assertors of independency</i> will -be sure to think so in every case, I do and -must say, <i>&c.</i>” And, again, in the words -of the very provident Mr. <i>Tabor</i>, 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 <i>Sense</i> must disapprove or disallow<span class="pagenum" id="Page_232">232</span> -the <i>acts of Reason</i>? If this Appeal be suffered -and countenanced to pass current, farewell -the power of Chancellor and Vice-chancellor; -<i>my young masters of the regent house</i> -will and must judge, examine, and rule all; -yea, <i>their</i> censures or judgments must stand -or be disallowed at their will and pleasure. -Good Sir! by all means labour to smother -this <i>Hydra</i>; 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<a id="FNanchor_111" href="#Footnote_111" class="fnanchor">[111]</a>.”</p> - -<p>Such are the sentiments of this forward Inquirer -of the Senate of the University of <i>Cambridge</i>: -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 <i>characters</i> of the -men, whom he thus vilely traduces? Almost -all of them fellows of colleges, many of them -tutors, whose sobriety and good behaviour<span class="pagenum" id="Page_233">233</span> -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<a id="FNanchor_112" href="#Footnote_112" class="fnanchor">[112]</a>, 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<span class="pagenum" id="Page_234">234</span> -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 <i>legislators</i>, -yet, for the <i>execution</i> 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 <i>inferiors</i>. -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 <i>Inquirer</i>, 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,<span class="pagenum" id="Page_235">235</span> -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?</p> - -<p>But to return to the <i>Grace</i> 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 -<i>the learned gentlemen of the long robe</i>, who, it -seems, have pointed out the absurdity of such -a practice, and the pernicious effects of it<a id="FNanchor_113" href="#Footnote_113" class="fnanchor">[113]</a>. -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 <i>learned gentlemen</i>, 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<span class="pagenum" id="Page_236">236</span> -officer of the University to account for his judicial -determinations the more glaring, in as -much as, even in private colleges, <i>no act of -discipline of the Head</i>, he fancies, <i>was ever -liable to be reversed by any of the subordinate -members</i>: nay, he is persuaded that his good -friend, the Fellow of a College, for whose instruction -all this is designed, <i>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</i><a id="FNanchor_114" href="#Footnote_114" class="fnanchor">[114]</a>. 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 <i>Inquirer</i> himself best -knows. For my part, I have always understood -that <i>acts of censure</i> 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 <i>little</i> 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<span class="pagenum" id="Page_237">237</span> -licentious and wanton abuse of <i>such power</i>; 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.</p> - -<p>But, whatever may be the case of this <i>one</i> -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 <i>utter inability</i> (such as may arise from extreme -folly, dotage, or the like) <i>to govern prudently</i>, -to remove him forthwith from his place. -And surely this must be deemed a wise and -sober institution; at least, were I <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</i>.</p> - -<p>But there is one circumstance in the <i>Grace</i> -which, it seems, provokes his more <i>especial -dislike</i>. 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 <i>Grace</i>, -and as studiously contrived to prevent all imaginable<span class="pagenum" id="Page_238">238</span> -abuses of it. It is, that <i>the right of -undergraduates to appeal should be exercised -no otherwise than by the interposition of their -tutors</i><a id="FNanchor_115" href="#Footnote_115" class="fnanchor">[115]</a>. A provision of great prudence; and -which the proposers of the <i>Grace</i>, 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 <i>right to appeal</i> -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 <i>tutor</i> 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, <i>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</i>. 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<span class="pagenum" id="Page_239">239</span> -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 <i>Inquirer</i> -is pleased to make no account of that -<i>obligation</i><a id="FNanchor_116" href="#Footnote_116" class="fnanchor">[116]</a>) by the <i>religion of an oath</i>, to proceed -with all imaginable caution in advising -him to such a step.</p> - -<p><span class="pagenum" id="Page_240">240</span></p> - -<p>In every view, then, this objection to the -<i>Grace</i> 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 <i>the liberty of appealing</i> -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 <i>torrent of Appeals, which, as he apprehended, -might pour in upon him from the younger sort</i>. -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 <i>Inquirer</i> -himself, whatever <i>displeasure</i> he might conceive -at this part of the <i>Grace</i> before, will now grow -into good humour with it.</p> - -<p>After all, one cannot but suspect, that the -<i>Inquirer</i> must have some better reason for his -strong antipathy to this <i>Grace</i> than any that has -yet appeared. The violent heat it puts him -into, whenever he touches upon it, demonstrates,<span class="pagenum" id="Page_241">241</span> -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:</p> - -<blockquote> - -<p>“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<span class="pagenum" id="Page_242">242</span> -in the Vice-chancellor as his representative -and locum-tenens<a id="FNanchor_117" href="#Footnote_117" class="fnanchor">[117]</a>.”</p> - -</blockquote> - -<p>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 -<i>Resolution</i> 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<span class="pagenum" id="Page_243">243</span> -of those persons, who came to such a <i>Resolution</i>, -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 <i>opposing the Chancellor, -and curtailing his power</i>.</p> - -<p>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 <i>regulations</i> -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 <i>unanimous</i> -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<span class="pagenum" id="Page_244">244</span> -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 <i>the -right of Appeals</i>; 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 <i>regulations</i>, was the -just apprehension they were under, of an encroachment -on this <i>very right</i>; 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 <i>clearest and least questionable</i> proofs -of their designing to make the <i>new laws</i> the -instruments of their own tyranny in this respect. -So that, if any offence <i>was</i> 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.</p> - -<p><span class="pagenum" id="Page_245">245</span></p> - -<p>But what follows, if possible, is still worse. -A <i>second charge</i> against the University is, that -they are <i>endeavouring to lessen and curtail an -authority, which is only vested in the Vice-chancellor, -as his representative and locum tenens</i>. -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 -<i>chiefly</i>, we are <i>therefore</i> earnest in our endeavours -to lessen an authority (if that must be -called <i>lessening</i> which is but preventing its -being usurped), because it <i>is</i> vested in, and -must be constantly exercised <i>by his representative</i>. -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<span class="pagenum" id="Page_246">246</span> -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 <i>representative</i> 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 <i>compliment</i> -ourselves out of our privileges; and have little -inclination to lodge our liberties in less worthy -hands.</p> - -<p>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 <i>clearer and less -questionable testimonies</i> 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<span class="pagenum" id="Page_247">247</span> -<i>representatives</i>”—“That they would courteously -give that honour to his <i>locum tenens</i> or <i>locum -tenentes</i>, 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.”</p> - -<p>Such as these, I can readily believe, are the -<i>testimonies</i> of respect the <i>Inquirer</i> 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) <i>he is -not very likely to have</i>. 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 <i>Inquirer</i>,<span class="pagenum" id="Page_248">248</span> -that he even disdains to have his cause and -dignity so defended. “For, though (to use -my Lord <i>Bacon’s</i> 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.”</p> - -<p>But the virulence of these malignant calumnies -hath held me on a very unnecessary argument -too long: I return again to the <i>Inquirer</i>, -to whom I have but one word or two more to -say, and shall then take my final leave of him.</p> - -<p>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<span class="pagenum" id="Page_249">249</span> -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 <i>right of Appeal</i> 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, <i>patronam -illam et vindicem libertatis</i>, 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 <i>Inquirer</i> 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 <i>acknowledge the inconvenience</i>, yet -assert and vindicate the <i>use</i>. Give me leave to -refer you to one passage (you will find <i>L.</i> 1. -<i>D. De Appell.</i>), very express to this purpose. -“Appellandi usus quam sit frequens quamque -<small>NECESSARIUS</small>, nemo est qui nesciat: quippe -cum iniquitatem judicantium vel imperitiam -re corrigat; <i>licet nonnunquam bene latas sententias -in pejus reformet</i>, neque enim utique<span class="pagenum" id="Page_250">250</span> -melius pronuntiat, qui novissimus sententiam -laturus est.” What will you say, now, to -this? That <i>Ulpian</i>, who affirmed it, was a -factious, turbulent boy? one of those whom -you disgrace under the name of the <i>warm, assertors -of independency</i>, and <i>who bear with indignation -the thought of having any part of -their conduct judicially animadverted upon</i>? 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 <i>his</i> principles at this day.</p> - -<p>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 <i>Appeals</i>, as I have had the -honour to shew you, is of long and ancient -date; indeed as <i>ancient</i> as the Constitution of -the <i>English</i> 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 -<i>Inquiries</i>, I should go near to apprehend that -the <i>House of Commons</i> itself might take umbrage -at them; for the rise of that great part of<span class="pagenum" id="Page_251">251</span> -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 -<i>necessary avocations</i>), it may be worth your -<i>inquiry</i>, when you shall think fit to sally forth -on another adventure, what the Learned of -<i>Great Britain</i> have done, that they should have -their liberties written and inveighed against in -so outrageous a manner; and, amidst the securest<span class="pagenum" id="Page_252">252</span> -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 <i>all</i> his Majesty’s good subjects, -should deserve to be the only slaves.</p> - -<h3>FINIS.</h3> - -<p><span class="pagenum" id="Page_253">253</span></p> - -<h2 class="xx-large" id="AN_ADDRESS_TO_THE_REV_DR_JORTIN"> -<small>ON THE</small><br /> -<span class="large">DELICACY</span><br /> -<small>OF</small><br /> -FRIENDSHIP<br /> -<br /> -<small>FIRST PRINTED IN 1755.</small> -<span class="pagenum" id="Page_254">254</span><br /> -<span class="pagenum" id="Page_255">255</span></h2> - -<h2 class="xx-large"> -<small>ON THE</small><br /> -<span class="large">DELICACY</span><br /> -<small>OF</small><br /> -FRIENDSHIP.<br /> -<span class="medium">A SEVENTH DISSERTATION.</span><br /> -<small>ADDRESSED</small><br /> -<span class="medium">TO THE AUTHOR OF THE SIXTH.</span></h2> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">Si bene te novi, metues, liberrime Lolli,<br /></span> -<span class="i0">Scurrantis speciem præbere, professus Amicum.<br /></span> -<span class="author"><span class="smcap">Hor.</span><br /></span> -</div></div></div> - -<p><span class="pagenum" id="Page_256">256</span></p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">Nunc te <i>marmoreum</i> pro tempore fecimus: at tu,<br /></span> -<span class="i0">Si fœtura gregem suppleverit, <small>AUREUS</small> esto.<br /></span> -<span class="author"><span class="smcap">Virg.</span><br /></span> -</div></div></div> - -<p><span class="pagenum" id="Page_257">257</span></p> - -<h2>AN ADDRESS TO THE REV. DR. JORTIN.</h2> - -<p><span class="smcap">Rev. Sir</span>,</p> - -<p class="drop"><span class="uppercase">As</span> 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 <span class="smcap">Six -Dissertations on different Subjects</span>.</p> - -<p>The other <small>FIVE</small> 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<span class="pagenum" id="Page_258">258</span> -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.</p> - -<p>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.</p> - -<p>To come to a point then, next to the total -<i>want</i> of <small>FRIENDSHIP</small> which one has too much -reason to observe and lament in the great -scholars of every age, nothing hath at any<span class="pagenum" id="Page_259">259</span> -time disgusted me so much as the gross indelicacy -with which they are usually seen to -conduct themselves in their <i>expression</i> of this -virtue.</p> - -<p>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 <i>friendly</i> are his encomiums.</p> - -<p>I have a great example in my eye. A man, -for instance, hath a bosom <small>FRIEND</small>, 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 -<span class="smcap">Poet</span>: 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 <span class="smcap">Lawyer</span> or two; and then be sure all the<span class="pagenum" id="Page_260">260</span> -fine things that have been said of your <span class="smcap">Ciceros</span>, -your <span class="smcap">Scævolas</span> on your <span class="smcap">Hydes</span>, are squandered -away upon them.—Or, he hath perchance the -honour of being well with a great <span class="smcap">Churchman</span>, -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 -<span class="smcap">Jerom</span> or a father <span class="smcap">Paul</span> to celebrate.—Or, -once or twice in his life it hath been his fortune -to be distinguished by great <span class="smcap">Ministers</span>. -Such occasions are rare. And therefore a little -gratitude, we will say, is allowable. But can -any thing be said for abominable formal <i>dedications</i>?—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.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_261">261</span></p> - -<p>And what above all grieves me is that this -is no <i>novel</i> 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.</p> - -<p>I took notice just now of the <span class="smcap">Ingenium ingens</span> -of Horace. The other poets of that time -abound in these fulsome encomiums. But I -am even shocked to think that such men as -<span class="smcap">Cicero</span> and <span class="smcap">Pliny</span>, 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.</p> - -<p>Something I know hath been said in excuse -of this <i>illiberal manner</i>, from the <small>VIEWS</small> and -<small>CHARACTERS</small> and <small>NECESSITIES</small> 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.</p> - -<p>They say then, and with some appearance -of truth, that as all the benefit they propose to<span class="pagenum" id="Page_262">262</span> -themselves by their labours is for the most part -nothing more than a little <i>fame</i> (which whether -good or bad, as the poet observes,</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i20">——begins and ends<br /></span> -<span class="i0">In the small circle of our foes or friends.)<br /></span> -</div></div></div> - -<p>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.</p> - -<p>They, further, alledge, that as they are -generally <i>plain men</i>, 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.</p> - -<p>But, lastly, they say, this practice is in a -manner forced upon them by the <i>malignity of -the times</i>. 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<span class="pagenum" id="Page_263">263</span> -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 <small>MSS</small>, the rectification of <small>POINTS</small>, and -the correction of <small>LETTERS</small>, 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<span class="pagenum" id="Page_264">264</span> -dealer in verbal criticism with some superlative -appellation. And why, say they, should these -nibblers of old books, “<i>These word-catchers -that live on syllables</i>,” 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?</p> - -<p>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.</p> - -<p>In the <i>first</i> place, you will refer these idolaters -of <small>FAME</small>, for their better information, to -that curious discourse on this subject, which -makes the <i>fourth</i> 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<span class="pagenum" id="Page_265">265</span> -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.</p> - -<p>Then, as to the <i>plainness</i> and <i>openness of -mind</i> 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<span class="pagenum" id="Page_266">266</span> -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,</p> - -<blockquote> - -<p><span class="smcap">Qualem commendes etiam atque etiam -adspice.</span></p> - -</blockquote> - -<p>For it signifies nothing in the case before us, -whether the recommendation be to a patron or -the public.</p> - -<p>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.</p> - -<p><i>Lastly</i>, with regard to that other frivolous -plea taken from the <i>malignity of mankind</i> 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<span class="pagenum" id="Page_267">267</span> -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<span class="pagenum" id="Page_268">268</span> -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 <i>study</i> 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 <small>VERBAL CRITICS</small>.</p> - -<p>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.</p> - -<p><span class="pagenum" id="Page_269">269</span></p> - -<p>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 -<i>case</i> of any other, which you have not triumphantly -gotten the better of in your own.</p> - -<p>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 <i>character</i> -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<span class="pagenum" id="Page_270">270</span> -by giving it in my cool way, take it from one -of those <i>warm</i> 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.</p> - -<p>“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.”</p> - -<p>Hold, said I, my good friend, I did not mean -to put your eloquence to the stretch for this -panegyric on his <i>intellectual</i> 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 <i>moral</i> qualities are those I am most concerned -for.</p> - -<p>“His <i>moral</i>,” resumed he hastily, “shine -forth as strongly from all his <i>writings</i> as the -other, and are those which I have ever reverenced -most. Of these, his love of letters<span class="pagenum" id="Page_271">271</span> -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 -<span class="smcap">Shaftesbury</span> and the licentious <span class="smcap">Bayle</span>, 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 <i>one</i> he doth with that respect -and deference, and the <i>other</i> with that -reason and justice, and <i>both</i> 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<span class="pagenum" id="Page_272">272</span> -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.</p> - -<p>“These,” continued he, “are some of the -obvious qualities of the <small>WRITER</small>; and for the -personal virtues of the <small>MAN</small>—But here I -may well refer you to Dr. <span class="smcap">Jortin</span> 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 <small>ONE</small>, when <small>ALL</small> 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.”</p> - -<p><span class="pagenum" id="Page_273">273</span></p> - -<p>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 <i>complimentary -manner</i>. 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.</p> - -<p>As he is conscious of <i>intending</i> 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<span class="pagenum" id="Page_274">274</span> -appearance at a levee. Not considering -that <i>illud unum ad laudem cum labore directum -iter qui probaverunt prope jam soli in</i> -<small>SCHOLIS</small> <i>sunt relicti</i>.” 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 <small>FRIEND</small> 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 -<span class="smcap">Religion</span>.</p> - -<p>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.</p> - -<p>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 <small>FRIEND</small>. -Report says, too, that he has more than a common -right to this <i>title</i>: that he has won it by -many real services done to yourself. How<span class="pagenum" id="Page_275">275</span> -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!</p> - -<p>And yet—in spite of all these incitements -from <i>esteem</i>, from <i>friendship</i>, and from <i>gratitude</i>, -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.</p> - -<p>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.</p> - -<p>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<span class="pagenum" id="Page_276">276</span> -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. <span class="smcap">Upton</span> and the learned -Mr. <span class="smcap">Edwards</span> 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 <span class="smcap">Minellius</span> and <span class="smcap">Farnaby</span>, -and almost equal to old <span class="smcap">Servius</span> himself, except -that, perhaps, one doth not find in him the -singular <i>ingenuity</i><a id="FNanchor_118" href="#Footnote_118" class="fnanchor">[118]</a> you admire in the last of -these critics.</p> - -<p>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<span class="pagenum" id="Page_277">277</span> -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.</p> - -<p>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 <small>HE</small> hath greatness of<span class="pagenum" id="Page_278">278</span> -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.”</p> - -<p>After this manner, I say, would a common -man have been apt to reason with himself. But -you, Sir, understand the <i>rights</i> of literary freedom, -and the <i>offices</i> of sacred friendship, at -another rate. The <i>one</i> authorize us to deliver -our sentiments on any point of literature without -reserve. And the <i>other</i> 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.</p> - -<p>Or, to give the account of the whole matter -in your own memorable words:</p> - -<p>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 -<small>HOPE</small> that we may make some <i>discoveries</i>, -and to <small>FEAR</small> that we may fall into some <i>mistakes</i>;<span class="pagenum" id="Page_279">279</span> -and this should induce us to conjecture -with <i>freedom</i>, to propose with <i>diffidence</i>, -and to dissent with <i>civility</i>. Ἀγαθὴ δ’ ἔρις -ἥδε βροτοῖσι, quoth old Hesiod<a id="FNanchor_119" href="#Footnote_119" class="fnanchor">[119]</a>.”</p> - -<p>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? “<i>You have -reason to hope that</i>, after the unsuccessful -efforts of the author of the D. L., <i>you may -make some discoveries</i>.” 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 <i>discovery</i>, and of your -importance in the literary world. You add, -indeed, as it were to temper this boldness, that -“<i>you have reason to fear too that you may fall -into some mistakes</i>.” 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. “<i>They should induce us</i>, you say -”<small>TO CONJECTURE WITH FREEDOM</small>.” Doubtless. -And the dignity of your character is seen in<span class="pagenum" id="Page_280">280</span> -taking it. For, shall the authority or friendship -of any man stand in the way of my conjectures?</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i20">——scilicet, ut non<br /></span> -<span class="i0">Sit mihi prima fides; et verè quod placet, ut non<br /></span> -<span class="i0">Acriter elatrem!<br /></span> -</div></div></div> - -<p>—“<span class="smcap">To propose with diffidence.</span>” Certainly -very <i>prudent</i>, especially for one sort of -<i>free-conjecturers</i>; 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——“<span class="smcap">And to -dissent with civility</span>.” A <i>candid</i> 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.”</p> - -<p>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 <i>contention</i> it is to be, and to good purpose -too, if old Hesiod be any authority. Ἀγαθὴ<span class="pagenum" id="Page_281">281</span> -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.</p> - -<p>However the reason of the thing extends to -both. And as <i>friends</i> after all are but <i>men</i>, -and sometimes none of the best neither, what -need for standing on this distinction?</p> - -<p>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 <i>dissenting with civility</i>.”</p> - -<p>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, <i>first</i>, 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<span class="pagenum" id="Page_282">282</span> -and pillars of the cause I may presume with -great modesty to have entirely overturned.</p> - -<p>But <i>secondly</i> 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 <i>Retenuë</i>, 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.</p> - -<p>Now there are several ways by which a -writer’s civility to his friend may appear without -giving into the formal way of <i>address</i>: just -as there are several ways of expressing his devotion -to his patron, without observing the -ordinary forms of <i>dedication</i>; 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, <i>The Elements -of Civil Law</i>,” and “Those curious -two little paragraphs prefixed to <i>The Six -Dissertations on different Subjects</i>.”</p> - -<p>You see the delicacy of the learned is improving -in our days in more respects than one.<span class="pagenum" id="Page_283">283</span> -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.</p> - -<p><span class="smcap">The first</span> way of distinguishing a learned -friend, without incurring the guilt of downright -compliment, is by <i>writing on the same -subject with him</i>. 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 <span class="smcap">Shakespear</span> 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,<span class="pagenum" id="Page_284">284</span> -or disposed to give it a candid interpretation. -But every smatterer had something to say to -this or that occasional disquisition. Thus -<span class="smcap">Sykes</span>, and <span class="smcap">Stebbing</span> grew immortal, and, as -the poet says truly, <i>in their own despite</i>. And -what but some faint glimmering of this <i>bright -reversion</i>, which we will charitably hope may -be still kept in reserve for them, could put it -into the heads of such men as <span class="smcap">Worthington</span>, -H. G. C.<a id="FNanchor_120" href="#Footnote_120" class="fnanchor">[120]</a> and <span class="smcap">Peters</span>, to turn critics and -commentators on the book of <span class="smcap">Job</span>?</p> - -<p><span class="smcap">Secondly</span>, Though I acknowledge the full -merit of this way of treating a learned friend, -I am rather more taken with another, which is -that <i>of writing against him</i>. 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 <i>writing against</i>; 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<span class="pagenum" id="Page_285">285</span> -to think that you have done a very substantial -honour to the author of the famous <i>Discourse -on the</i> <small>VI</small>th <i>book of Virgil</i>, in levelling so long -and so elaborate a disputation against him. -And <small>HE</small>, 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.</p> - -<p>But then, <small>THIRDLY</small>, this compliment of -<i>writing against</i> 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 <i>written against</i> at all. This -curious feat of <i>leger-de-main</i> is performed <i>by -glancing at his arguments without so much as -naming the person or referring to him</i>. 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—<i>some<span class="pagenum" id="Page_286">286</span> -friends of Virgil say</i><a id="FNanchor_121" href="#Footnote_121" class="fnanchor">[121]</a>—<i>some commentators have -thought</i><a id="FNanchor_122" href="#Footnote_122" class="fnanchor">[122]</a>—<i>Virgil’s friends suppose</i><a id="FNanchor_123" href="#Footnote_123" class="fnanchor">[123]</a>—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 <small>PROFESSOR</small><a id="FNanchor_124" href="#Footnote_124" class="fnanchor">[124]</a> -who, as an Oxford friend writes me word, -hath many delightful instances of this sort in -his very edifying discourses on the <span class="smcap">Hebrew -poetry</span>.</p> - -<p><span class="smcap">Fourthly</span>, Another contrivance of near affinity -to this, is, when you oppose his principles -indeed, <i>but let his arguments quite alone</i>. Of -this management a wary reader will discover -many traces in your obliging discourse. And can<span class="pagenum" id="Page_287">287</span> -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,</p> - -<p><span class="smcap">Fifthly</span>, Though you find yourself sometimes -obliged to produce and confute his reasonings, -<i>you take care to furnish him with better -of your own</i>. 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 <i>Tartarus</i> -are properly <i>eternal</i>, you reject his reason for -that conclusion, but supply him with many -others in its stead.</p> - -<p>“This alone will not prove the eternity of -punishments for, <i>&c.</i>—<span class="smcap">But</span> if to this you -add the Platonic doctrine, that very wicked -spirits were never released from <i>Tartarus</i>, -<small>AND</small> the silence of <i>Virgil</i> as to any dismission -from that jail, <small>AND</small> the censure of the <i>Epicureans</i>,<span class="pagenum" id="Page_288">288</span> -who objected to religious systems -the eternity of punishments,</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0"><i>Æternas quoniam pœnas in morte timendum</i>;<br /></span> -</div></div></div> - -<p><small>AND</small> the general doctrine of the mythologists, -<small>AND</small> the opinion of <span class="smcap">Servius</span>, that <span class="smcap">Virgil</span> -was to be taken in this sense, we may conclude -that the punishments in his Tartarus -were probably eternal<a id="FNanchor_125" href="#Footnote_125" class="fnanchor">[125]</a>.”</p> - -<p>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.</p> - -<p>After such an overflow of goodness, nothing -I can now advance will seem incredible. I -take upon me to affirm therefore,</p> - -<p><span class="smcap">Sixthly</span>, That it is a mere calumny to say -that you have contented yourself, though you -very well might, with mere <i>negative</i> encomiums. -You can venture on occasion to <i>quote -from your friend in form</i>, and, as it should -seem, with some <i>apparent approbation</i>. An -instance is now before me. You cite what the -author of the D. L. says of “<i>the transformation<span class="pagenum" id="Page_289">289</span> -of the ships into sea deities</i>, by which, -says he, <span class="smcap">Virgil</span> 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 <i>deities of the sea</i>.”</p> - -<p>To which you add, “In <i>favour</i> of this opinion -it may be further observed, that <span class="smcap">Augustus</span> -owed his empire in a great measure -to his naval victories<a id="FNanchor_126" href="#Footnote_126" class="fnanchor">[126]</a>.”</p> - -<p>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 <i>flattery</i>, a vice which the Latin writers, -alluding to this frequency of unqualified assent, -have properly enough expressed by the word -<span class="smcap">Assentatio</span>. But catch you tripping in this<span class="pagenum" id="Page_290">290</span> -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 <i>five</i>, 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,</p> - -<p><span class="smcap">Seventhly</span>, You not only with the highest -address insinuate a compliment in the way -of citation, but you once or twice <i>express -it in full form</i>, 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 <i>ingenious</i> conjecture -proposed in the D. L. that the poet<span class="pagenum" id="Page_291">291</span> -might design to discountenance the cursed -practice of exposing and murdering infants.”</p> - -<p>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 <i>also</i> 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<a id="FNanchor_127" href="#Footnote_127" class="fnanchor">[127]</a>.” It is plain -you have still in your eye that sage rule which -the men of manners lay down, of <i>qualifying</i> -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 “<i>an ingenious conjecture</i>.”</p> - -<p>Not but are there others who see this contrivance -in another light, and treat it as an art -of <i>damning with faint praise</i>; 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<span class="pagenum" id="Page_292">292</span> -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,</p> - -<p><span class="smcap">Eighthly</span>, 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 <i>once or twice</i> -hazarded even a direct compliment on the person -whose system you oppose. I expressed -myself with accuracy. There is <i>one other</i> 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,</p> - -<p><span class="pagenum" id="Page_293">293</span></p> - -<p>“That the subterraneous adventures of -Æneas were intended by Virgil to represent -the <i>initiation</i> of his heroe, is an <i>elegant</i> conjecture, -which hath been laid before the -public, and set forth to the best advantage -<i>by a learned friend</i><a id="FNanchor_128" href="#Footnote_128" class="fnanchor">[128]</a>.”</p> - -<p>I confess to you I did not know at first sight -what to do with the two high-flown epithets, -<i>elegant</i> and <i>learned</i>, 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 <i>elegant</i>, 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.</p> - -<p>And then as to the term <i>elegant</i>, to be sure -it hath a good sound; but more than a <i>third</i><span class="pagenum" id="Page_294">294</span> -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 <i>truth</i> in it. And <i>elegance</i>, 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 <i>hath -been set forth to the best advantage</i>, and to -crown all <i>by a learned friend</i>. Here a swarm -of fresh difficulties attacked me. <i>Sed nil desperandum -te duce.</i> For why talk of <i>advantage</i>, -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 <i>by a -learned friend</i>, 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 <i>learning</i> -worth speaking of could there be in the support -of a notion, which was so easily overturned -without any?</p> - -<p><span class="pagenum" id="Page_295">295</span></p> - -<p>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 <i>learned</i>, then, did -not evidently and immediately appear.</p> - -<p>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 -<span class="smcap">Bate</span>, and <span class="smcap">Peters</span>, and <span class="smcap">Jackson</span>, 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 <i>friend</i>, 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. <span class="smcap">Jortin</span>, in his great modesty, -might suppose the odds to lie on his own side?</p> - -<p>And then for <i>learned</i>, 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<span class="pagenum" id="Page_296">296</span> -pretends, in any degree, to the profession of -letters.</p> - -<p>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.</p> - -<p>And now, Sir, having been at all this pains -to justify you from the two contrary censures -of having done <i>too little</i> and <i>too much</i>, 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 <i>parsimony</i>. 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 <small>EIGHT</small> 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, <i>You have adopted his subject—You -have written against him—You have -glanced at him—You have spared his<span class="pagenum" id="Page_297">297</span> -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</i>, and, what is more, -<i>your friend</i>.</p> - -<p>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 <i>delicacy</i> 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.</p> - -<p>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 <i>candour</i>, <i>goodness</i>, and <i>charity</i> 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<span class="pagenum" id="Page_298">298</span> -not to relent at the warmest influences of -<i>friendship</i>. Men may see by this instance that -<i>charity</i> is not that unmanly enfeebling virtue -which some would represent it, when, though -ready on fit occasions to resolve and open itself -to a <i>general</i> candour, it shuts up the heart close -and compact, and impregnable to any <i>particular</i> -and personal attachment.</p> - -<p>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 <i>third</i> -Discourse, <i>The duty of judging candidly and -favourably of others</i>, 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<span class="pagenum" id="Page_299">299</span> -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 <i>Julian</i>, 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. <span class="smcap">Jortin</span>, -who, I hope, will soon oblige the public with -his curious Dissertations on Ecclesiastical -Antiquity, composed like his Life, not in the -spirit of <i>controversy</i>, nor, what is worse, of -<i>party</i>, but of <i>truth</i> and <i>candour</i><a id="FNanchor_129" href="#Footnote_129" class="fnanchor">[129]</a>.”</p> - -<p>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,<span class="pagenum" id="Page_300">300</span> -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 <span class="smcap">Sixth -Dissertation</span> in this new volume?</p> - -<p>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 <i>compliment</i> 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 <small>FRIENDSHIP</small>, -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<span class="pagenum" id="Page_301">301</span> -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<span class="pagenum" id="Page_302">302</span> -ΚΑΚΟΔΑΙΜΟΝΩΝ, ὄυτε ΝΥΝ ΕΣΤΙ -ΦΙΛΙΑ ΜΗΤΕ ΥΣΤΕΡΟΝ ΠΟΤΕ ΓΕΝΟΙΤΟ.</p> - -<blockquote> - -<p><i>Lincoln’s-Inn,<br /> -Nov. 25, 1755.</i></p> - -</blockquote> - -<p><span class="pagenum" id="Page_303">303</span></p> - -<h2 class="xx-large" id="A_LETTER_TO_THE_REV_DR_LELAND"> -<small>A</small><br /> -LETTER<br /> -<small>TO</small><br /> -<span class="large">THE REV. DR. LELAND.</span><br /> -<br /> -<small>FIRST PRINTED IN 1764.</small> -<span class="pagenum" id="Page_304">304</span><br /> -<span class="pagenum" id="Page_305">305</span></h2> - -<h2 class="xx-large"> -<small>A</small><br /> -LETTER<br /> -<small>TO THE</small><br /> -<span class="large">REV. DR. THOMAS LELAND,</span><br /> -<span class="medium">FELLOW OF TRINITY COLLEGE, DUBLIN:</span><br /> -<small>IN WHICH</small><br /> -<span class="medium">HIS LATE DISSERTATION<br /> -ON THE PRINCIPLES OF HUMAN ELOQUENCE<br /> -IS CRITICISED;</span><br /> -<small>AND</small><br /> -<span class="medium">THE BISHOP OF GLOUCESTER’S<br /> -<i>Idea of the Nature and Character of an -inspired Language</i>, as delivered in his -Lordship’s <i>Doctrine of Grace</i>,</span><br /> -<small>IS VINDICATED</small><br /> -<span class="medium">From <small>ALL</small> the Objections of the learned Author -of the <span class="smcap">Dissertation</span>.</span> -<span class="pagenum" id="Page_306">306</span><br /> -<span class="pagenum" id="Page_307">307</span></h2> - -<h2>A LETTER TO THE REV. DR. LELAND.</h2> - -<p>REV. SIR,</p> - -<p class="drop"><span class="uppercase">I have</span> read your <span class="smcap">Dissertation</span> <i>on the principles -of human Eloquence</i>, 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 <small>ONE</small>, who hath his reasons for addressing -you, in this public manner, without -a name.</p> - -<p>You entitle your work <i>A Dissertation on -the principles of Eloquence</i>: but the real subject -of it, is an <i>Opinion</i>, or <i>Paradox</i>, as you -chuse to term it, delivered by the Bishop of<span class="pagenum" id="Page_308">308</span> -<i>Gloucester</i> in his late discourse <i>on Grace</i>. -This opinion, indeed, concerns, or rather, in -your ideas, subverts, <i>the very principles</i> 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 <i>Controversial</i> -part should so much take the lead of the <i>Didactic</i>: -or rather, that the <i>Didactic</i> part should -stand quite still, while the <i>Controversial</i> keeps -pacing it, with much alacrity, from one end -of your Dissertation to the other.</p> - -<p>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 <i>the principles of -Rhetoric</i>, yet in a better thing, <i>the principles -of Logic</i>. 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<span class="pagenum" id="Page_309">309</span> -controversial air, you have given to it, -and to be made important, by bringing an -illustrious character into the scene.</p> - -<p>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 <i>general design</i>, or <i>mode</i> of your dissertation, -I shall confine myself entirely to the -<small>MATTER</small> of it, after acquainting the reader, in -few words, with the occasion and subject Of -this debate.</p> - -<p>The Bishop of <i>Gloucester</i>, in late theological -treatise on <i>the doctrine of Grace</i>, which -required him to speak fully to the subject of -<i>inspiration</i>, found it necessary to obviate an -objection to what he conceived to be the right -notion of <i>inspired scripture</i>, which had been -supported by some ingenious men, and very -lately by Dr. <span class="smcap">Middleton</span>. The objection is -delivered by the learned Doctor, in these -words.</p> - -<p>“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<span class="pagenum" id="Page_310">310</span> -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 <span class="smcap">Plato</span>, and -the eloquence of <span class="smcap">Cicero</span>. 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<a id="FNanchor_130" href="#Footnote_130" class="fnanchor">[130]</a>.” Thus -far the learned <span class="smcap">Doctor</span>.</p> - -<p>‘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:</p> - -<p>‘The one, That an inspired language must -needs be a language of perfect eloquence;</p> - -<p><span class="pagenum" id="Page_311">311</span></p> - -<p>‘The other, That eloquence is something -congenial and essential to human speech<a id="FNanchor_131" href="#Footnote_131" class="fnanchor">[131]</a>.’</p> - -<p>The <span class="smcap">Bishop</span> then undertakes to shew the falshood -of these two propositions. <span class="smcap">You</span>, Sir, contend -for the truth of the <i>latter</i>: and controvert the -principles on which the Bishop would confute -the <i>former</i>. 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 <i>come up</i> -in the several chapters of your Dissertation; -intermixing, as I go along, such reflexions of -my own, as the occasion may suggest.</p> - -<p>‘With regard to the <small>FIRST</small> proposition (resumes -the Bishop) I will be bold to affirm, -that were the <span class="smcap">Style</span> of the New Testament -exactly such as his [Dr. <span class="smcap">Middleton’s</span>] very -exaggerated account of if would persuade us to -believe, namely that it is <i>utterly rude and barbarous, -and abounding with every fault that -can possibly deform a language</i>, this is so far -from proving such language not divinely<span class="pagenum" id="Page_312">312</span> -inspired, that it is one certain mark of this -original<a id="FNanchor_132" href="#Footnote_132" class="fnanchor">[132]</a>.’</p> - -<p>By the manner, in which the learned Bishop -introduces this <i>affirmation</i>, one sees that he -foresaw very clearly it would be esteemed a -<i>bold</i> one. Nay, in another place<a id="FNanchor_133" href="#Footnote_133" class="fnanchor">[133]</a>, 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 -<span class="smcap">Paradox</span>: <i>which yet</i>, says he, <i>like so many -others, I have had the odd fortune to advance, -will be seen to be only another name, -for</i> <span class="smcap">Truth</span>. After this concession, it had been -more generous in you to have omitted some -invidious passages; such as that where you -say, <i>the Bishop in his reply to this objection</i> -[of Dr. <span class="smcap">Middleton</span>] <i>seems to have displayed -that</i> <small>BOLD OPPOSITION TO THE GENERAL OPINIONS -OF MANKIND</small>, <i>by which his learned labours -are distinguished</i>; Intr. p. ii. And again -in p. vii. where you speak of his principles as -<i>paradoxical</i>, and implying <small>AN HARDY OPPOSITION -TO THE GENERAL SENSE OF MANKIND</small>.</p> - -<p>But let the <i>boldness</i> of the Bishop’s principles -be what it will, there is small hurt done,<span class="pagenum" id="Page_313">313</span> -provided they turn out, what he seems persuaded -they will, only <i>truths</i>. Let us attend -his Lordship, then, in the proof of his <small>FIRST</small> -Paradox.</p> - -<p>‘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.</p> - -<p>‘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<a id="FNanchor_134" href="#Footnote_134" class="fnanchor">[134]</a>?’</p> - -<p><span class="pagenum" id="Page_314">314</span></p> - -<p>Here, the features of this bold paradox begin -to soften a little. We are something reconciled -to it, 1. by being told, what the <i>rudeness -and barbarity</i> is, which is affirmed to be <i>one -certain mark</i> of an inspired language, namely, -<i>its being full of the idioms of the native -tongue</i> 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 <i>latter</i> 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 <i>former</i>. The Bishop -then applies himself, in order, to this -task.</p> - -<p>‘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;<span class="pagenum" id="Page_315">315</span> -and so becomes, though much less arbitrary -(as what the Grammarians call <i>congruity</i> 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.</p> - -<p>‘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.</p> - -<p>‘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<span class="pagenum" id="Page_316">316</span> -(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,<span class="pagenum" id="Page_317">317</span> -abundantly serving every useful purpose, -all which centered in giving <small>CLEAR -INTELLIGENCE</small>. We conclude, therefore, that -what was thus inspired was the <span class="smcap">Terms</span>, together -with that grammatic congruity, which is -dependant thereon. In a word, to suppose such -kind of inspired knowledge of <i>strange tongues</i> -as includes all the native peculiarities, which, -if you will, you may call their <i>elegancies</i>; -(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.</p> - -<p>‘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.</p> - -<p>‘The conclusion from the whole is this, that -<i>nominal</i> or <i>local</i> 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<span class="pagenum" id="Page_318">318</span> -being an objection to its miraculous acquisition, -that it is one mark of such extraordinary -original<a id="FNanchor_135" href="#Footnote_135" class="fnanchor">[135]</a>.’</p> - -<p>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.</p> - -<p>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 <i>words</i> of his language adapted to the -<i>idiom</i> of our own. But shall we always find -correspondent words in his language<a id="FNanchor_136" href="#Footnote_136" class="fnanchor">[136]</a>?”</p> - -<p>Shall <i>we always find correspondent words</i>?—Not -always, <i>perfectly</i> correspondent. Where -does the Bishop say, we shall? Or, how was -it to his purpose to say it? He does indeed -speak of <i>such a correspondency of terms</i>, and -chiefly <i>of such an adaption of the terms of -one language to the idiom of another</i>, as shall -abundantly serve to give <i>clear intelligence</i>. -And this is all he had occasion to say.</p> - -<p><span class="pagenum" id="Page_319">319</span></p> - -<p>Well, but an exact correspondency of terms -is material. To what? To give <i>clear intelligence</i>? -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, <i>clear intelligence</i> 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 <i>clear -intelligence</i> to your English reader in the -elegant translations, they say, you have made -of <span class="smcap">Demosthenes</span>: 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.</p> - -<p>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,<span class="pagenum" id="Page_320">320</span> -though in some particulars that sense be inadequately -conveyed to us.</p> - -<p>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 <span class="smcap">Plato</span> or <span class="smcap">Demosthenes</span> -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, <i>clear intelligence</i>. So that I -cannot for my life comprehend the drift of that -short question, <i>Shall we always find correspondent -terms in a foreign language?</i> or, -the pertinence of your learned comment on -the text of <span class="smcap">Cicero’s</span> letter to <span class="smcap">Servius</span>.</p> - -<p><span class="pagenum" id="Page_321">321</span></p> - -<p>I am sensible indeed, that, if the <i>terms</i> only -of the new language were divinely infused, -<i>these</i>, 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, <i>what was inspired, -he tells us, was the terms</i>, <small>TOGETHER</small> <i>with that -grammatic congruity which is dependent -thereon</i>. Now this knowledge of the <i>grammatic -congruity</i> of any tongue, superadded to -a knowledge of its <i>terms</i>, would methinks enable -a writer to express himself in it, for the -most part, <i>intelligibly</i>.</p> - -<p>I confess, the Bishop speaks—<i>of fixing the -terms or single words</i> <small>ONLY</small>, <i>and their signification, -in the memory</i>—But then he does -not mean to exclude the <i>grammatic congruity</i> -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 <i>phrases -and idioms</i> being required, too. His Lordship -speaks of the <i>terms, or single words</i> <small>ONLY</small>, in -opposition to <i>phrases and idioms</i>: you seem -to speak of <i>terms, or single words</i> <small>ONLY</small>, in -opposition to <i>systematic congruity</i>.</p> - -<p>I say, you <i>seem</i> so to speak: for, otherwise, -I know not what to make of all you say concerning<span class="pagenum" id="Page_322">322</span> -the insufficiency of the <i>terms only</i> of -any language to give intelligence. And yet, -in what follows, you <i>seem</i> to do justice to the -Bishop, and to admit that, besides the <i>terms</i>, -a <i>grammatic congruity in the use of them</i> 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, <i>and -their grammatical congruity</i>, even where -their signification may be expressed by correspondent -words in another language<a id="FNanchor_137" href="#Footnote_137" class="fnanchor">[137]</a>.”</p> - -<p>And here, Sir, your learning expatiates -through several pages: the purpose of all which -is to shew, that, if the <i>terms</i> of one language, -though <i>congruously used</i>, be strictly adapted -to the <i>idiom</i> of another, still they would give -no intelligence, or at least a very obscure one; -as you endeavour to prove by a <i>decent</i> instance -taken from your countryman, <span class="smcap">Swift</span>, 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 -<i>grammatic congruity</i>. If you had done this, -it would have appeared, from your own instance,<span class="pagenum" id="Page_323">323</span> -that <i>intelligence</i> might have been given, -and with tolerable <i>clearness</i> too, even in a literal -version.</p> - -<p>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 <i>idioms</i> of another, the expression -will still, many times, be very dark -and obscure: how is this <i>obscurity</i> 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 <i>universal</i>, 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 <i>idiomatic phraseology</i> -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.</p> - -<p><span class="pagenum" id="Page_324">324</span></p> - -<p>I conclude upon the whole, that nothing you -have said overturns, or so much as affects, the -learned Prelate’s notion of divine inspiration, -<i>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</i>. -This <i>first and grand principle</i>, as you call it, -of the Bishop’s new theory, <i>is such</i>, you say, <i>as -no critic or grammarian can admit</i><a id="FNanchor_138" href="#Footnote_138" class="fnanchor">[138]</a>. 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 <i>principle</i>, as it allows all that is necessary -to be supposed of an inspired language, -its sufficiency to give clear intelligence: so -<i>clear</i>, 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.</p> - -<p>But your unfavourable sentiment of the Bishop’s -principle arises from your misconception -of the <i>circumstances</i>, <i>abilities</i>, and <i>qualifications</i> -of the Apostles, when they addressed -themselves to the work of their ministry, and -especially to the work of composing books for<span class="pagenum" id="Page_325">325</span> -the instruction of the faithful in this originally -inspired language.</p> - -<p>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 <i>Hellenistic Jews</i>, who, though -they understood Greek best, were generally no -strangers to the Hebrew idiom.</p> - -<p>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, <i>that the inspired writers had cultivated -their knowledge of the language on the -principles of the Grecian eloquence</i><a id="FNanchor_139" href="#Footnote_139" class="fnanchor">[139]</a>, that is,<span class="pagenum" id="Page_326">326</span> -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.</p> - -<p>All this, I say, is very <i>supposeable</i>; because -their turning to the Gentiles was not till near -<small>TEN</small> 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 <small>TWENTY</small> 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.</p> - -<p>But I go further, and say, It is not only very -<i>supposeable</i>, and perfectly consistent with all -the Bishop has advanced on the subject of inspiration, -that the sacred writers <i>might</i> thus<span class="pagenum" id="Page_327">327</span> -improve themselves, but it is, likewise, very -<i>clear</i> and <i>certain</i> that they <small>DID</small>. 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 -<i>clear intelligence</i>. In short, the style of the -inspired writers is <small>JUST</small> 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 <i>accurately</i> -(and in perfect <i>consistency</i> with his main -principle, <i>of the terms only being inspired, -with the congruous use of them</i>) defines it to -be, “<i>Greek words</i> <small>VERY FREQUENTLY</small> <i>delivered -in Syriac and Hebrew idiom</i><a id="FNanchor_140" href="#Footnote_140" class="fnanchor">[140]</a>.”</p> - -<p><span class="pagenum" id="Page_328">328</span></p> - -<p>Thus, in every view, the Bishop’s <i>grand</i> -principle may be safely admitted. All that we -<i>need</i> suppose, and therefore all that is <i>reasonable</i> -to be supposed, is, <i>That the terms of -the Greek language, and a grammatical congruity -in the use of them</i>, was miraculously infused: -The rest would be competently and sufficiently -obtained by the application of ordinary -means, without a miracle.</p> - -<p>After saying so little, or rather after saying -indeed <i>nothing</i>, that affects the Bishop’s principle, -I cannot but think it is with an ill grace -you turn yourself to cavil at the <i>following incidental -observation</i> of his Lordship, which yet -will be found as true and as just as any other -he has made on this subject.</p> - -<p>To those who might expect <i>that, besides the -simple impression of the Greek terms only, -and their signification</i> on the minds of the -inspired linguists, <i>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</i> (all -which had been necessary, if the inspired language -had been intended for a perfect model of -Grecian eloquence), the Bishop replies—‘This<span class="pagenum" id="Page_329">329</span> -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<a id="FNanchor_141" href="#Footnote_141" class="fnanchor">[141]</a>.’ But such -an impression as this, he goes on to shew, was -not to be expected.</p> - -<p>It is clear from this passage, that the Bishop -is speaking of <i>an impression</i> 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 <i>last</i> impression must, as -well as that of the terms, be made upon them. -Can any thing, be more certain and undeniable -than this <i>affirmation?</i> Yet, in p. 86. of your -book, you have this strange passage.</p> - -<p>After having shewn, as you suppose, that the -Bishop’s grand principle, of the inspiration of -the <small>TERMS</small> only, stands on a very insecure foundation, -“Perhaps,” you say, “it is no less<span class="pagenum" id="Page_330">330</span> -<small>HAZARDOUS</small> to affirm, that a knowledge of the -idiom or phraseology of any language, <i>always</i> -implies a previous knowledge of the customs -and manners of those to whom it is vernacular.”</p> - -<p>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, <i>that -a</i> <small>KNOWLEDGE</small> <i>of the idiom or phraseology of -any language</i> <small>ALWAYS</small> <i>implies a previous knowledge -of the customs and manners of those to -whom it is vernacular</i>. What the Bishop asserts -is, <i>That an</i> <small>IMPRESSION</small> <i>of the phrases and -idioms of an inspired language implies a previous</i> -<small>IMPRESSION</small> <i>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</i> <small>THUS</small> <i>imparted</i>: that is, if a knowledge -of the idioms had been <i>impressed</i>, 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 <i>impressed</i> likewise. -No, you say: a <i>knowledge</i> of the idiom -of a language does not <i>always</i> imply a previous<span class="pagenum" id="Page_331">331</span> -<i>knowledge</i> of the manners. Who says, it does? -We may come to <i>know</i> the idioms of languages, -without a <i>divine impression</i>: 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 <i>impression</i> of such idioms could only come -from another and <i>previous impression</i> of the -customs and manners: because in this case, -without a previous impression of the <i>customs -and manners</i>, the <i>idioms</i> 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 <i>previous impression</i> of the manners, from -which they arose, and which would put them -into a capacity of understanding these impressed -idioms?</p> - -<p>In a word, the Bishop is speaking of <small>SUPERNATURAL -IMPRESSION</small>: you, of <small>NATURAL KNOWLEDGE</small>. -No wonder, then, your reasoning and -your learning, in the concluding pages of this -chapter, should look entirely <i>beside</i> the matter<span class="pagenum" id="Page_332">332</span> -in hand, or, at best, should look so <i>askew</i> on -the Bishop’s <i>hazardous</i> 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, <i>&c.</i> that the very <small>CONVERSE</small> -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<a id="FNanchor_142" href="#Footnote_142" class="fnanchor">[142]</a>:” -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.</p> - -<p>This, <span class="smcap">Sir, is the whole</span> 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 -<span class="smcap">first Paradox</span>; in opposition to Dr. <span class="smcap">Middleton’s</span> -opinion, <i>That an inspired language -must needs be a language of perfect eloquence</i>. -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<span class="pagenum" id="Page_333">333</span> -gives of it may be a just one, notwithstanding -any thing you have objected to it in your -learned Dissertation.</p> - -<p>I now proceed to the Bishop’s <span class="smcap">second Paradox</span>; -which opposes Dr. <span class="smcap">Middleton’s</span> <i>second -Proposition, That eloquence is something -congenial and essential to human speech, and -inherent in the constitution of things</i>.</p> - -<p>‘This supposes, says the Bishop, ‘that there -is some certain <span class="smcap">Archetype</span> 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 -<i>Archetype</i>.</p> - -<p>‘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<span class="pagenum" id="Page_334">334</span> -various and unstable as the genius, temper, -and manners of its diversified inhabitants. -For what is <span class="smcap">Purity</span> 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 <span class="smcap">Elegance</span> but such a -turn of idiom as a fashionable fancy hath -brought into repute? And what is <span class="smcap">Sublimity</span> -but the application of such images, as arbitrary -or casual connexions, rather than their -own native grandeur, have dignified and ennobled? -Now <span class="smcap">Eloquence</span> 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 -<i>perfect eloquence</i> 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 <i>Rome</i> and <i>Athens</i>. 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;<span class="pagenum" id="Page_335">335</span> -and the same expression, which, in one place, -had the utmost <i>simplicity</i>, had, in another, -the utmost <i>sublime</i><a id="FNanchor_143" href="#Footnote_143" class="fnanchor">[143]</a>.’</p> - -<p>The Bishop then proceeds to illustrate this -last observation by a famous instance, taken -from the first chapter of <i>Genesis</i>, and then -recapitulates and enforces his general argument -in the following manner.</p> - -<p>‘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 <i>perfect eloquence</i>. 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 -<i>Eastern</i> eloquence be employed? But this -would be too inflated and gigantic for the -<i>West</i>. Should it be the <i>Western</i>? But this<span class="pagenum" id="Page_336">336</span> -would be too cold and torpid for the <i>East</i>. -Or, suppose the <i>generic</i> eloquence of the -more polished nations was to be preferred, -which <i>species</i> 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 <i>Greece</i> and <i>Italy</i>, 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<a id="FNanchor_144" href="#Footnote_144" class="fnanchor">[144]</a>.’</p> - -<p>Thus far the learned Bishop, <i>with the spirit -and energy</i>, as you well observe, <i>of an ancient -orator</i><a id="FNanchor_145" href="#Footnote_145" class="fnanchor">[145]</a>; 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. -<span class="smcap">Middleton</span>, <i>that eloquence is something<span class="pagenum" id="Page_337">337</span> -congenial and essential to human speech</i>: -While <i>I</i>, convinced by the Bishop’s reasoning -in these paragraphs, maintain that it assuredly -is not.</p> - -<p>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.</p> - -<p>And, <small>FIRST</small>, in opposition, as you suppose, -to the Bishop’s tenet, “<i>That eloquence is</i> <small>NOT</small> -<i>something congenial and essential to human -speech</i>,” you apply yourself to shew, through -several chapters, that tropes, metaphors, allegories, -and universally what are called by Rhetoricians -<i>figures of speech</i>, are natural and<span class="pagenum" id="Page_338">338</span> -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 <small>I</small>, <small>II</small>, <small>III</small>, and <small>IV</small>ᵗʰ -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 -<i>Gloucester</i> is to be told, that metaphors, allegories, -and similitudes are the offspring of nature -and necessity, <span class="smcap">He</span>, who has, <i>with the utmost -justness and elegance of reasoning</i>, as -you well observe<a id="FNanchor_146" href="#Footnote_146" class="fnanchor">[146]</a>, explained this very point, -himself, in the <span class="smcap">Divine Legation</span>.</p> - -<p>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 <i>inattention</i>, 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.</p> - -<p>The position, <i>that eloquence is something -congenial and essential to human speech, supposes</i>,<span class="pagenum" id="Page_339">339</span> -says the Bishop, <i>that there is some certain -Archetype in nature, to which that quality -refers, and on which it is to be formed -and modelled</i>.</p> - -<p>The Bishop, you see, requires an <i>Archetype</i> -to be pointed out to him of that consummate -eloquence, which is said to be <i>congenial and -essential to human speech</i>. 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 <i>composition</i>? or do you so much as delineate -that <i>sort</i> 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.</p> - -<p>‘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<span class="pagenum" id="Page_340">340</span> -of the earth; and is as various and -unstable as the genius, temper, and manners -of its diversified inhabitants<a id="FNanchor_147" href="#Footnote_147" class="fnanchor">[147]</a>.’</p> - -<p>The Bishop asserts <i>there is no Archetype</i>, -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 <i>general</i> 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.</p> - -<p>But why should the Bishop condescend to this -analysis, when his <i>general argument</i> seemed -decisive of the question? For a good reason. -When the Bishop asked for an <span class="smcap">Archetype</span>, -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<span class="pagenum" id="Page_341">341</span> -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.</p> - -<p>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 <span class="smcap">Archetypal idea</span> 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 <i>news</i>, as you have done, -out of <span class="smcap">Aristotle</span>, <span class="smcap">Longinus</span>, and <span class="smcap">Cicero</span>. -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, <span class="smcap">Purity</span>, <span class="smcap">Elegance</span>, and -<span class="smcap">Sublimity</span>.</p> - -<p>But this you call <i>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,<span class="pagenum" id="Page_342">342</span> -the first is included in the second, and -the third is not necessarily and universally a -part of eloquence</i><a id="FNanchor_148" href="#Footnote_148" class="fnanchor">[148]</a>.</p> - -<p>The <i>enumeration</i>, you say, <i>is imperfect</i>. -Yet <i>Purity</i>, I think, denotes whatever comes -under the idea of <small>PROPRIETY</small>, that is, of approved -custom, as well as grammatical use, in -any language: <i>Elegance</i>, expresses all those -embellishments of composition, which are the -effect of <span class="smcap">Art</span>: and I know no fitter term than -<i>Sublimity</i>, to stand for those qualities of eloquence, -which are derived from the efforts of -Genius, or <span class="smcap">natural Parts</span>. 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, <i>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</i>.</p> - -<p>But let the Bishop’s enumeration be ever so -<i>logical</i>, you further quarrel with his <i>idea</i> of -these three constituent parts of eloquence, and -his reasoning upon them.</p> - -<p><span class="pagenum" id="Page_343">343</span></p> - -<p>‘What; says his Lordship, is <span class="smcap">Purity</span> 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?’</p> - -<p>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 <i>strange idea</i>, you cannot help resolving -<i>purity</i>, into <i>usage and custom</i>, that is, with -<span class="smcap">Quintilian</span>, into <i>consensum</i> (<i>eruditorum</i>); -which surely is but saying in other words with -the Bishop, that it consists <i>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</i>—for <i>equals</i> they undoubtedly -were, till that usage or custom took place. -When this <i>consent of the learned</i> is once established, -every writer or speaker, who pretends -to <i>purity</i> of expression, must doubtless conform -to it: but previously to such consent, <i>purity</i> is -a thing arbitrary enough to justify the Bishop’s -conclusion, that this quality <i>is not congenial -and essential to human speech</i>.</p> - -<p>Next, the Bishop asks, ‘What is <span class="smcap">Elegance</span> -but such a turn of idiom as a fashionable fancy -hath brought into repute?’</p> - -<p><span class="pagenum" id="Page_344">344</span></p> - -<p>Here, again, you grow very nice in your inquiries -into the idea of <i>fancy</i>, the idea of -<i>fashion</i>, and I know not what of that sort. -In a word, you go on <i>defining</i>, and <i>distinguishing</i> -to the end of the chapter, in a way -that without doubt would be very edifying to -your young scholars in <i>Trinity College</i>, but, -as levelled against the Bishop, is certainly -unseasonable and out of place. For define <i>elegance</i> -that you will, it finally resolves into something -that <i>is not of the essence of human speech</i>, 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.</p> - -<p>‘Lastly,’ the Bishop asks, ‘What is <span class="smcap">Sublimity</span> -but the application of such images, as -arbitrary or casual connexions, rather than -their own native grandeur, have dignified and -ennobled?’</p> - -<p>To this question you reply by asking another, -<i>Whether sublimity doth necessarily consist in -the application of images?</i> But, <i>first</i>, if<span class="pagenum" id="Page_345">345</span> -what is <i>called</i> Sublimity, <i>generally</i> consists -in the application of images, it is abundantly -sufficient to the Bishop’s purpose: <i>Next</i>, 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 <i>images</i>, that -is, of bright and vivid ideas, which is the true, -that is, the received sense of the word, <i>images</i>, -(however rhetoricians may have distinguished -different kinds of them, and expressed them by -different names) in all rhetorical and critical -works. <i>Lastly</i>, I maintain that these bright -and vivid ideas are rendered <i>interesting</i> to the -reader or hearer from the influence of <span class="smcap">Association</span>, -rather than <i>of their own native dignity -and grandeur</i>: of which I could give so many -instances, that, for this reason, I will only give -your <i>own</i>, which you lay so much stress upon, -of <i>the famous oath, by the souls of those who -fought at</i> Marathon <i>and</i> Platæa<a id="FNanchor_149" href="#Footnote_149" class="fnanchor">[149]</a>: where the -peculiar ideas of <i>interest</i>, <i>glory</i>, and <i>veneration</i>, -associated to the <i>image</i> or idea of the battle of <i>Marathon</i> -and <i>Platæa</i>, gave a sublime and energy -to this oath of <span class="smcap">Demosthenes</span>, <i>by the souls of -those that fought there</i>, in the conceptions of -his countrymen, which no other people could<span class="pagenum" id="Page_346">346</span> -have felt from it, and of which you, Sir, with -all your admiration of it, have certainly a very -faint conception at this time.</p> - -<p>I should here have dispatched this article of -<i>Sublimity</i>, 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 <i>simplicity</i>, -had, in another, the utmost <i>sublime</i><a id="FNanchor_150" href="#Footnote_150" class="fnanchor">[150]</a>:’ An -observation, which he illustrates and confirms -by the various fortune of the famous passage in -<i>Genesis, God said, Let there be light, and -there was light; so sublime</i>, in the apprehension -of <span class="smcap">Longinus</span> and <span class="smcap">Boileau</span>, and so <i>simple</i>, -in that of <span class="smcap">Huetius</span> and <span class="smcap">Le Clerc</span>.</p> - -<p>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 <i>inform</i> him of I know not -what union between <i>simplicity</i> and <i>sublimity</i>; -though you <i>civilly</i> add, “That it is a point -known to every <small>SMATTERER</small> in criticism, that<span class="pagenum" id="Page_347">347</span> -these two qualities are so far from being inconsistent -with each other, that they are frequently -united by a natural and inseparable -union<a id="FNanchor_151" href="#Footnote_151" class="fnanchor">[151]</a>.”</p> - -<p>“Simplicity and <i>sublimity</i> 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 -<i>simple</i>, the other, that it is merely <i>sublime</i>. -<i>Simplicity</i> is, here, plainly opposed to <i>sublimity</i>, -and implies the absence of it: <span class="smcap">Boileau</span>, -after <span class="smcap">Longinus</span>, affirming that the expression -<i>is</i>, and his adversaries affirming that it is <i>not</i>, -<i>sublime</i>. Can any thing shew more clearly, -that the <i>sublime</i> of eloquent expression depends -on <i>casual associations</i>, and not on the nature -of things?</p> - -<p>But the Bishop goes further and tells us, -what the <i>associations</i> were that occasioned these -different judgments of the passage in question. -The ideas suggested in it were <i>familiar</i>, to the<span class="pagenum" id="Page_348">348</span> -sacred writer: they were <i>new</i> and admirable, -to the Pagan Critic. Hence the expression -would be of the greatest <i>simplicity</i> in <span class="smcap">Moses</span>, -though it would be naturally esteemed by <span class="smcap">Longinus</span>, -infinitely <i>sublime</i>.</p> - -<p>Here you cavil a little about the Effect of -<i>familiarity</i>: but, as conscious of the weakness -of this part of your answer, <i>Not to insist</i>, you -say, <i>upon this, How comes it then that</i> <span class="smcap">Boileau</span> -<i>and many other Christian readers, to whom -the ideas of creation were as familiar as to</i> -<span class="smcap">Moses</span> <i>himself, were yet affected by the sublime -of this passage</i>? You ask, How this comes -to pass? How? Why in the way, in which -so many other strange things come to pass, by -<i>the influence of authority</i>. <span class="smcap">Longinus</span> had said, -the expression of this passage was <i>sublime</i>. -And when he had said this, the wonder is to find -two men, such as <span class="smcap">Huetius</span> and <span class="smcap">Le Clerc</span>, who -durst, after that, honestly declare their own -feelings, and profess that, to them, the expression -was <i>not</i> sublime.</p> - -<p>But more on this head of <i>Authority</i> presently.</p> - -<p>You see, Sir, I pass over these chapters <i>on -the qualities of Eloquence</i>, though they make<span class="pagenum" id="Page_349">349</span> -so large a part of your <i>Dissertation</i>, 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 -<i>pure</i>, and <i>elegant</i>, and <i>interesting</i>, -are the effects of <i>custom</i>, <i>fashion</i>, and <i>association</i>, -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 <i>an -appeal</i>, which you think sufficiently <i>warranted, -against the most positive decisions of fashion, -custom, or prejudice, to certain general and -established principles of rational criticism</i>, -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, <i>of these -established rules of</i> <small>RATIONAL CRITICISM</small>: by -which you will understand how little I conceive -the Bishop’s system to be affected by this confident -appeal to <i>such principles</i>.</p> - -<p>I hold then, that what you solemnly call <i>the -established principles of rational criticism</i> are -only such principles as criticism hath seen good -to establish <i>on the practice of the Greek and<span class="pagenum" id="Page_350">350</span> -Roman speakers and writers</i>; the European -eloquence being ultimately the mere product -and result of such practice; and European criticism -being no further <i>rational</i> 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 <i>rational</i>, 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 <i>there -being no Archetype of Eloquence in nature</i>, as -upon your’s, <i>that there is one</i>. 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.</p> - -<p><span class="pagenum" id="Page_351">351</span></p> - -<p>You need, therefore, be in no pain for the -interests of Eloquence, which are so dear to -you; nor for the dignity of your <i>Rhetorical -office</i> in the University of <i>Dublin</i>; which is -surely of importance enough, if you teach your -<i>young hearers</i> 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.</p> - -<p>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 <i>rational</i>, as relative to the<span class="pagenum" id="Page_352">352</span> -people for whom it is formed. Nay, to see how -groundless all your fancies of a <i>rational essential -eloquence are</i>, 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 <i>elegant</i> -passes in another country, not less conversant -in the <i>established principles of rational criticism</i>, -for <small>FINICAL</small>; while what, in this country, -is accepted under the idea of <i>sublimity</i>, is derided, -in that other, as no better than <small>BOMBAST</small>.</p> - -<p>What follows, now, from this appeal to <i>experience</i>, -against your appeal to the <i>established -rules of criticism</i>? Plainly this: That all the -rhetors of antiquity put together are no authority -against what the Bishop of <i>Gloucester</i> asserts -concerning the nature of eloquence; since -<small>THEY</small> only tell us (and we will take their word -for it) what will <i>please or affect</i> under <i>certain</i> -circumstances, while the <span class="smcap">Bishop</span> only questions -whether the same rules, under <small>ALL</small> circumstances, -will enable a writer or speaker to -<i>please and affect</i>. 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,<span class="pagenum" id="Page_353">353</span> -you say, The rules are not local and arbitrary, -<small>FOR</small> they were held reasonable ones at <i>Athens</i> -and <i>Rome</i>. 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.</p> - -<p>Hitherto, the Bishop had been considering -eloquence <small>ONLY SO FAR</small> 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 <i>the various -modes of eloquence</i>, not that they were -altogether and in all respects, but <small>MOSTLY</small>, <i>fantastical</i> -(p. 67), which, though you are pleased -to charge it upon him as an <i>inconsistency</i><a id="FNanchor_152" href="#Footnote_152" class="fnanchor">[152]</a>, 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.</p> - -<p><span class="pagenum" id="Page_354">354</span></p> - -<p>‘It will be said, <i>Are there not some more -substantial principles of eloquence, common to -all</i> 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 <i>is</i> -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 <i>end</i> 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<a id="FNanchor_153" href="#Footnote_153" class="fnanchor">[153]</a>.’</p> - -<p>Here, again, you are quite scandalized at the -Bishop’s paradoxical assertions concerning the -<i>nature</i> and <i>end</i> of eloquence; and you differ as -widely from him now he argues on the supposition -of there being <i>some more substantial<span class="pagenum" id="Page_355">355</span> -principles of eloquence</i>, as you did before, when -he contended that <i>most</i> 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 <i>ad hominem</i>: 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.</p> - -<p>“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 <i>a succedaneum -to conscious persuasion</i>? And is -the end and design of them to <i>stifle reason -and inflame the passions</i><a id="FNanchor_154" href="#Footnote_154" class="fnanchor">[154]</a>?”</p> - -<p>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<span class="pagenum" id="Page_356">356</span> -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 <i>negative</i>: <i>first</i>, 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, <i>secondly</i>, 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: <i>First</i>, -that eloquence, when most genuine, <i>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</i>, by the influence and impression -of the holy Spirit upon their minds: And, <i>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</i>; an <i>end</i> of a suspicious sort, and -which the propagation of Christian truths, the -proper business of the sacred writers or speakers, -did not require.</p> - -<p><span class="pagenum" id="Page_357">357</span></p> - -<p>You see these <i>reasons</i>, in whatever defective, -are both of them founded in <i>one common</i> -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 <i>necessary</i> to the -end in view, and leaves every thing else to the -intervention and operation of second causes. -The Apostles wanted <small>NO</small> 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 <small>NO</small> assistance -from a power that tends <i>to stifle reason -and inflame the passions</i>: 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 <i>falshood</i>, 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<span class="pagenum" id="Page_358">358</span> -of human eloquence, if they had access to them, -and found them expedient; only these aids -were not <small>REQUIRED</small>, that is, were not to be -claimed or expected from divine inspiration.</p> - -<p>Thus stands the Bishop’s reasoning, perfectly -clear and just. The only room for debate is, -whether his ideas of the <i>nature</i> and <i>end</i> of eloquence -be just, too. <i>Eloquence</i>, he says, <i>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</i>. The general affirmation you do not, -indeed cannot, reject or controvert; for, the -great master of eloquence himself confirms it -in express words—<i>Tum optimè dicit orator, -cum</i> <small>VIDETUR</small> <i>vera dicere</i>. <span class="smcap">Quinctil.</span> l. iv. c. 2. -And, again, <i>Semper ita dicat</i>, <small>TANQUAM</small> <i>de -causâ optimè sentiat</i>. 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 <i>nature</i> of eloquence is, as far as I can -see, the very same idea which <span class="smcap">Quinctilian</span> had -of it. Both agree, that eloquence is <i>such a -turn of the elocution as supplies that inward -conscious persuasion so necessary to the speaker’s -success</i>. The Bishop adds, that this <i>supply</i> -the inspired writers did not want. But you -will say, perhaps, that merely human writers<span class="pagenum" id="Page_359">359</span> -may have this <i>inward conscious persuasion</i>, 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 <i>so well</i> 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 <small>UNNECESSARY</small>, -it was not præternaturally supplied. Your perplexity -on this subject arises from not distinguishing -between what is <i>absolutely necessary</i>, -and what is <i>sometimes expedient</i>: Divine inspiration -provides only for the <i>first</i>; the <i>latter</i> -consideration belongs to human prudence.</p> - -<p>But it would be, further, a mistake to say, -<i>that merely human writers have their inward -conscious persuasion as well as the divine</i>. -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 <i>full assurance of faith</i>, as those who -have truth immediately impressed upon them -by the hand of God? I suppose, not.</p> - -<p>But the Bishop’s idea of the <small>END</small> of eloquence -revolts you as much as his idea of its <i>nature</i>. -<i>What</i>, says he, <i>is the</i> <small>END</small> <i>of eloquence, even -when it extends no further than to those more<span class="pagenum" id="Page_360">360</span> -general principles, but to stifle reason and inflame -the passions</i>? 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 <i>stifling reason and inflaming -the passions</i>: that is, eloquence prevents reason -from adverting <i>simply</i> 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 <i>diminutions -or amplifications</i>. <span class="smcap">Vis</span> <i>oratoris</i> <small>OMNIS</small>, -says <span class="smcap">Quinctilian</span>, <i>in</i> <small>AUGENDO MINUENDOQUE</small> -<i>consistit</i>. [l. viii. c. 3. sub fin.] Now -what is this but <i>stifling reason</i>? But it goes -further: it <i>inflames the passions</i>, the ultimate -end it has in view from <i>stifling reason</i>, or putting -it of its guard. And for this, again, we -have the authority of <span class="smcap">Quinctilian</span>, <i>affectibus -perturbandus et ab intentione auferendus orator. -Non enim solum oratoris est docere, sed -plus eloquentia</i> <small>CIRCA MOVENDUM</small> <i>valet</i>. l. iv. -c. 5. Or, would you see a passage from the -great master of rhetoric, where his <i>idea</i> of this -double end of eloquence is given, at once; it -follows in these words—<i>Ubi</i> <small>ANIMIS</small> <i>judicum</i> -<small>VIS</small> <i>afferenda est, et</i> <small>AB IPSA VERI CONTEMPLATIONE</small> -<i>abducenda mens</i>, <small>IBI PROPRIUM ORATORIS -OPUS EST</small>. l. vi. c. 2. That is, where the <i>passions<span class="pagenum" id="Page_361">361</span> -are to be inflamed, and reason stifled, -there is the proper use and employment of the -rhetorical art</i>. So exactly has the Bishop -traced the footsteps of the great master, when -he gave us his idea of the <small>END</small> of eloquence!</p> - -<p>Well, but this <i>end</i>, you say, is <small>IMMORAL</small>. 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, -<i>that the passions</i>, as wicked things as they are, -<i>may be set on the side of truth</i>? 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 <i>immoral</i>, yet it -cannot be denied that what these <i>modes of address</i> -propose to themselves in <small>ALL</small> cases is, <i>to -stifle reason and inflame the passions</i>.</p> - -<p>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—<i>that the</i> <small>END</small> <i>of eloquence, even -when it extends no further than to those more<span class="pagenum" id="Page_362">362</span> -general principles, is but to style reason and -inflame the passions</i>, and what he says elsewhere—<i>that -the</i> <small>PRINCIPAL</small> <i>end of eloquence</i>, -<small>AS IT IS EMPLOYED IN HUMAN AFFAIRS</small>, <i>is to -mislead reason and to cajole the fancy and -affections</i><a id="FNanchor_155" href="#Footnote_155" class="fnanchor">[155]</a>. But these propositions are perfectly -consistent; nor was the <i>latter</i> introduced -so much as for the purpose of <i>qualifying and -palliating</i> any thing that might be deemed offensive -in the <i>former</i>. For though eloquence, -chastely employed, goes no further than to -<i>stifle reason and inflame the passions</i> (and -the chastest eloquence, if it deserves the name, -goes thus far), yet <i>the principal end of eloquence, -as it is employed in human affairs</i>, is -to <i>mislead</i> reason, which is something more -than <i>stifling</i> it; and to <i>cajole</i>, which is much -worse than to <i>inflame</i>, the passions. Reason -may be <small>STIFLED</small>, and the passions <small>INFLAMED</small>, -when the speaker’s purpose is to inculcate -<i>right and truth</i>: Reason is only in danger of -being <small>MISLED</small>, and the fancy and affections of -being <small>CAJOLED</small>, 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<span class="pagenum" id="Page_363">363</span> -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.</p> - -<p>Still you will ask, if the <i>end</i> 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 <i>suspicious instrument</i>, p. 57. It was an -<i>improper</i> instrument for heaven-directed men, -whose strength was not to be derived from <i>the -wisdom of men</i>, but from <i>the power of God</i>, -p. 59. But the direct and immediate answer is -contained, as I observed, in these words—<i>The -propagation of Christian truths indispensably -requires the aid of reason, and requires no -other aid</i>. 1. Christianity, which is <i>a reasonable -service</i>, was of necessity to be propagated -by force of reason; in the Bishop’s better expression, -<small>IT INDISPENSABLY REQUIRED THE AID -OF REASON</small>; but <i>Reason</i>, he tells us in the -next words, <i>can never be fairly and vigorously -exerted but in that favourable interval which -precedes the appeal to the passions</i>. 2. The -Propagation of Christianity, which indispensably -required the aid of reason, <small>REQUIRED NO -OTHER HUMAN AID</small>: that is, no other human -means were simply <small>REQUISITE</small> or <small>NECESSARY</small>.<span class="pagenum" id="Page_364">364</span> -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 -<i>unnecessary</i> 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, <i>proudly sacrificing -them</i>, as the Bishop nobly and eloquently says, -<i>to the glory of the everlasting Gospel</i>. But -as the <i>end</i> was not, so neither was the <i>use</i> of -eloquence, simply immoral or evil in itself. -They were considerations of <i>propriety</i>, <i>prudence</i>, -and <i>piety</i>, which restrained the Apostles -generally, but not always, in the use of -eloquence; which was less <i>decent</i> 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.</p> - -<p>Admitting then the Bishop’s ideas both of -the <i>nature</i> and <i>end</i> of eloquence, the <i>want</i> of -this character in the sacred writings is only -vindicated, not <i>the thing itself</i> interdicted or -disgraced.</p> - -<p><span class="pagenum" id="Page_365">365</span></p> - -<p>The conclusion from the whole of what the -Bishop has advanced on this argument, follows -in these words:</p> - -<p>‘What, therefore, do our ideas of fit and -right tell us is required in the <i>style</i> of an -universal law? Certainly no more than this—To -employ those aids which are common to -<i>all</i> language as such; and to reject what is -peculiar to <i>each</i>, as they are casually circumstanced. -And what are these aids but <small>CLEARNESS</small> -and <small>PRECISION</small>? 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 <i>clearness</i> was the office of Philosophy; -to give it <i>precision</i> 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<span class="pagenum" id="Page_366">366</span> -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 [<span class="smcap">Quinctilian</span>] -freely confesseth, where speaking of that ornamented -speech, which he calls σχήματα -λέξεως, he makes the following confession -and apology—esset enim omne schema <small>VITIUM</small>, -si non peteretur, sed accideret. Verum -auctoritate, vetustate, consuetudine, plerumque -defenditur, sæpe etiam <small>RATIONE QUADAM</small>. -Ideoque cum sit a simplici rectoque loquendi -genere deflexa, <i>virtus</i> est, si habet <small>PROBABILE -ALIQUID</small> quod sequatur<a id="FNanchor_156" href="#Footnote_156" class="fnanchor">[156]</a>.’</p> - -<p>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.</p> - -<p>The Bishop, in the paragraph you criticize -in your vᵗʰ Chapter, had said <i>that tropes and -figures of composition</i>, under certain circumstances, -there expressed, are frequently <i>vicious</i>. -You make a difficulty of understanding this -term, and doubt whether his Lordship means<span class="pagenum" id="Page_367">367</span> -<i>vice</i> in a <i>critical</i>, or <i>moral</i> sense. I take upon -me to answer roundly for the Bishop, that he -meant <i>vice</i> in the <i>critical</i> sense: for he pronounces -such tropes and figures <i>vicious</i>, <small>ONLY</small> -<i>as they are a deviation from the principles of</i> -<small>METAPHYSICS AND LOGIC</small>; and therefore I presume -he could not mean <i>vice</i> in the other -sense, which is <i>a deviation from the principles -of</i> <small>ETHICS</small>. All you say on this subject, then, -might have been well spared.</p> - -<p>This incidental question, or doubt of your’s, -being cleared up, let us now attend to the <i>more -substantial grounds</i> you go upon, in your censure -of the learned Bishop.</p> - -<p>He had been speaking of <i>clearness</i> and <i>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.</i></p> - -<p>In <i>the first place</i>, you say, <i>it were to be -wished that his Lordship had pleased to express -himself with a little more precision</i>—<i>Want -of precision</i> is not, I think, a fault with -which the Bishop’s writings are commonly<span class="pagenum" id="Page_368">368</span> -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 <i>precision</i> of his expression. But in -what does this supposed <i>want of precision</i> -consist? Why, in not qualifying this sentence, -passed on <i>the tropes and figures of -Composition</i>, which, from the general terms, -in which it is delivered, falls indiscriminately -upon <small>ALL</small> writers and speakers; for that “<small>ALL</small> -men, who have ever written and spoken, -have <i>frequently</i> used this mode of elocution, -which is said to be <i>frequently</i> vicious<a id="FNanchor_157" href="#Footnote_157" class="fnanchor">[157]</a>.” -Well, but from the word, <i>frequently</i>, which -you make yourself so pleasant with, it appears -that the Bishop <i>had</i> qualified <i>this bold and -dangerous position</i>.—Yes, but this makes the -position <i>still more bold</i>. Indeed! The Bishop -is then singularly unhappy, to have his position, -<i>first</i>, declared bold for want of being -qualified, and, <i>then</i>, bolder still, for being so. -But your reason follows.</p> - -<p>“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<span class="pagenum" id="Page_369">369</span> -composition is a deviation from the principles -of metaphysics and logic. If then it be -vicious <i>as</i> it is, i. e. <i>because</i> [<i>quatenus</i>] it is -such a deviation, it must be not only <i>frequently</i> -but <i>always</i> vicious; a very severe -censure denounced against almost every -speaker, and every writer, both sacred and -prophane, that ever appeared in the world<a id="FNanchor_158" href="#Footnote_158" class="fnanchor">[158]</a>.”</p> - -<p>Here your criticism grows very logical; and, -notwithstanding the confidence I owned myself -to have in the <i>precision</i> 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. <i>As these</i> [tropes and figures -of composition] <i>are a deviation from the -principles of metaphysics and logic, they are -frequently</i> <small>VICIOUS</small>. Since the <i>Attribute</i> of -this proposition is so peculiarly offensive to -you, your first care, methinks, should have -been to gain precise and exact ideas of the <i>subject</i>; -without which it is not possible to judge, -whether what is affirmed of it be exceptionable, -or no.</p> - -<p>By <i>tropes and figures of composition</i>, you -seem to understand <i>metaphors</i>, <i>allegories</i>, <i>similitudes</i>,<span class="pagenum" id="Page_370">370</span> -and whatever else is vulgarly known -under the name of <i>figures of speech</i>. For in -p. 27, you speak of <i>Allegories, Metaphors -and</i> <small>OTHER</small> <i>tropes and figures, which, you -say, are no more than comparisons and similitudes -expressed in another form</i>: And your -concern, throughout this whole chapter, is for -the vindication of <i>such tropes and figures</i> from -the supposed charge of their being <i>a deviation -from the principles of metaphysics and logic</i>. -But now, on the other hand, I dare be confident -that the Bishop meant these terms, not in -this <i>specific</i>, but in their <i>generic</i> sense, as expressing -any kind of change, deflexion, or deviation -from the plain and common forms of -language. I say, I am <i>confident</i> of this, 1. -because the precise sense of the words <i>is</i> 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 <i>precise</i> in his expression. -2. Because <span class="smcap">Quinctilian</span> authorizes -this use of those terms, who tells us that—<i>per -tropos verti formas non verborum modo, -sed et sensuum, et compositionis</i>, l. viii. c. 6. -And as to <i>figuram</i>, he defines it to be (as -the word itself, he says, imports) <i>conformatio -quædam orationis, remota à communi et primum -se offerente ratione</i>, l. ix. c. 1. <i>words</i>, -large enough to take in every possible change<span class="pagenum" id="Page_371">371</span> -and alteration of common language. So that -<i>all manners and forms</i> of language, different -from the common ones, may, according to -<span class="smcap">Quinctilian</span>, be fitly denominated <i>tropes and -figures of composition</i>. 3. I conclude this to -be the Bishop’s meaning, because the <i>specific -sense</i> of these words was not sufficient to his -purpose, which was to speak of <small>ALL</small> kinds of -tropical and figured speech. Now though <i>allegories, -metaphors and other tropes and figures, -which are no more than comparisons -and similitudes, expressed in another form</i>, -belong indeed to the <i>genus</i> 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 -<i>peculiar mode</i> of his expression: if the Bishop -had said simply <i>tropes and figures of speech</i>, -I might perhaps (if nothing else had hindered) -have taken him to mean, as you seem to have -done, only <i>metaphors, allegories, and other -tropes and figures, expressing, in another -form, comparisons and similitudes</i>, which, in -vulgar use, come under the name of <i>tropes and -figures of speech</i>: But when he departs from -that common form of expression, and puts it, -<i>tropes and figures of</i> <small>COMPOSITION</small>, I infer -that so exact a writer, as the Bishop, had his -reasons for this change, and that he intended<span class="pagenum" id="Page_372">372</span> -by it to express <i>more</i> than <i>tropes and figures -of speech</i> usually convey, indeed <small>ALL</small> that can -any way relate to the tropical and figurative -use of words in <i>literary composition</i>.</p> - -<p>It is now seen what the <small>SUBJECT</small> of this bold -proposition is: namely, <i>tropical or figured -language, in general</i>. This figured language, -as it is a deviation from the principles of -metaphysics and logic, is frequently <i>vicious</i>; i. e. is -an acknowledged vice or fault in composition, -as such. We now then see the force of the -<span class="smcap">Predicate</span>.</p> - -<p>Well; but if this figured language “be -vicious <i>as</i> it is, <i>i. e.</i> <i>because</i>, <i>quatenus</i>, it is -such a deviation, it must not only be <i>frequently</i>, -but <i>always</i> vicious.” The premises -are general and unlimited: so must, likewise, -be the conclusion. What sense, then, is there -in the word, <i>frequently</i>? or what room, for -that qualification?</p> - -<p>See, what it is to be a great proficient in -logic, before one has well learnt one’s Grammar! -As, i. e. <i>because</i>, <i>quatenus</i>, say you. -How exactly and critically the English language -may be studied in <i>Dublin</i>, I pretend not -to say: But we in <i>England</i> understand the<span class="pagenum" id="Page_373">373</span> -particle as, not only in the sense of <i>because</i>, -<i>quatenus</i>, but also, and, I think, more frequently, -in the sense of <i>in proportion as</i>, <i>according -as</i>, or, if you will needs have a Latin -term to explain an English term, <i>prout, perinde -ac</i>. So that the proposition stands thus: -<i>These tropes and figures</i>, <small>ACCORDING AS</small> <i>they -are a deviation from the principles of metaphysics -and logic, are frequently vicious</i>. The -premises, you now see, are qualified, as well -as the conclusion. Figured language, <small>WHEN</small> it -deviates from the principles of metaphysics and -logic, is—what? <i>always</i> vicious? But the -Bishop did not say, that figured language is -<i>always</i> a deviation from those principles. He -only says, <i>when</i> it so deviates, it is vicious. It -is implied in the expression that figured language -at least <i>sometimes</i> deviates from those -principles, and the Bishop, as appears, is of -opinion that it <i>frequently</i> deviates: He therefore -says, consistently with his premises, and -with his usual accuracy, It is <i>frequently</i> -vicious.</p> - -<p>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, <small>WHEN</small> it deviates -from the principles of metaphysics and<span class="pagenum" id="Page_374">374</span> -logic, is vicious—Tropical and figured language -<small>FREQUENTLY</small> deviates from those principles—Therefore -tropical and figured language -is <small>FREQUENTLY</small> vicious.” And where -is the defect of sense or logic, I want to know, -in this argumentation? But you impatiently -ask, Are <i>metaphors, allegories, and comparisons</i> -then included in this <i>figured language</i>, -which is pronounced <i>vicious</i>? To this question -I can only reply, That I know not whether -<i>metaphors, allegories, and comparisons</i>, -are, in the Bishop’s opinion, <i>deviations</i> from -the principles of metaphysics and logic; for I -cannot find that he says any thing, in <i>particular</i>, -of this kind of tropes and figures. But if -you, or any one for you, will shew clearly, that -<i>metaphors, allegories, and comparisons</i> are -such <i>deviations</i>, the Bishop, for any thing I -know, might affirm, and might be justified in -affirming, that they were in themselves <i>vicious</i>. -But be not too much alarmed for your favourites, -if he should: They would certainly -keep their ground, though convicted of such -<i>vice</i>; at least unless the Rhetoricians of our -time should be so dull as not to be able to find -out what <span class="smcap">Quinctilian</span> calls <i>probabile aliquid</i>, -some probable pretext to justify or excuse -them.</p> - -<p><span class="pagenum" id="Page_375">375</span></p> - -<p>But, instead of troubling ourselves to guess -what the Bishop <i>might</i> say on a subject on -which he has said nothing, it is to better purpose -to attend to what he <i>has</i> said, on the -subject in question. The Bishop <i>has</i> said, -<i>That tropical and figured language is frequently -vicious</i>. You ask when? He replies, -<i>When it deviates from the principles of metaphysics -and logic</i>. 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 <i>frequently</i> vicious; for he exemplifies -his affirmation in <small>ONE WHOLE</small> class of such -figured speech, as deviates from the principles -of metaphysics and logic, and is therefore vicious, -namely, <i>in the class of verbal figures</i>. -‘This, [<i>i. e.</i> 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, <span class="smcap">Quinctilian</span>, freely confesseth, -where, speaking of that ornamented speech, -which he calls σχήματα λέξεως, he makes the -following confession and apology—esset enim -omne schema <small>VITIUM</small>, si non peteretur, sed -accideret. Verum auctoritate, vetustate, consuetudine, -plerumque defenditur, sæpe etiam -<small>RATIONE QUADAM</small>. Ideoque cum sit à simplici<span class="pagenum" id="Page_376">376</span> -rectoque loquendi genere deflexa, <i>virtus est</i>, -si habet <small>PROBABILE ALIQUID</small> quod sequatur<a id="FNanchor_159" href="#Footnote_159" class="fnanchor">[159]</a>.’</p> - -<p>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 <i>verbal figures</i>. -Can any thing be clearer and plainer? Yet, -because you had taken it into your head that -by <i>tropes and figures of composition</i> the Bishop -understood, nay could only understand, -<i>metaphors, allegories, and comparisons</i>, you -dreamt of nothing, here, but the same fine -things. And though <span class="smcap">Quinctilian</span> 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 <i>that -ornamented speech</i>, called σχήματα λέξεως, you -will needs have him quote <span class="smcap">Quinctilian</span> in this -place as speaking of <i>Rhetorical figures</i>. But -let us attend to <span class="smcap">Quinctilian’s</span> words. <i>Esset -omne schema vitium, si non peterentur, sed acciderent.</i> -What! Shall we think the Bishop -could mean to affirm of <i>rhetorical figures</i>, that -they would <i>always be vicious</i>, if they <i>were not<span class="pagenum" id="Page_377">377</span> -sought for, but occurred of themselves</i>? For -that, I think, is the translation of—<i>si non peterentur, -sed acciderent</i>. Surely one way, and -that the chief, in which <i>rhetorical figures, -metaphors, allegories, and comparisons</i>, become -vicious, is, when they <small>ARE</small> <i>sought for, -sollicitously hunted after, and affectedly -brought in</i>. The very contrary happens with -regard to these verbal figures: they are vicious, -when they <i>are</i> <small>NOT</small> <i>sought for and purposely -affected</i>. 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 <i>rhetorical figures</i>.</p> - -<p>Still you are something puzzled and perplexed -by the Bishop’s observation. Admitting -him to mean, as his author does, <i>verbal figures</i>, -how can these be considered <i>as a deviation -from the principles of metaphysics and logic</i>? -How? Why, has not the Bishop told us, or, -if he had not, is it not certain in itself, that -<i>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</i>? But -these verbal figures are often a deviation from, -nay a willful defiance of, <i>all logical definition</i>.<span class="pagenum" id="Page_378">378</span> -Witness the very instance you and <span class="smcap">Quinctilian</span> -give us, in <span class="smcap">Virgil’s</span> <i>timidi damæ</i>. Logic defines -<i>Damæ</i> to be the <i>females</i> of that species -of animals called <i>Deer</i>. The figurative <span class="smcap">Virgil</span> -confounds this distinction by using this term -for the <i>males</i>, as well as females. But, universally, -<i>Grammar</i> itself, whose peculiar office -is to <i>give precision to language</i>, is a part -of logic: the Bishop says, <i>its rules are conducted -on the principles of Logic</i>. But <i>verbal -figures</i>, even when they do not offend against -the strictness of definition, are universally violations, -in some degree or other, of <i>Grammar</i>, -i. e. of <i>Logic</i>. Yet these violations of <i>Logical -Grammar</i>, <span class="smcap">Quinctilian</span> tells us, may be allowed, -<i>si habent probabile aliquid quod sequantur</i>; -that is, for some fantastical reason -or other, by which the masters of Rhetoric are -pleased to recommend them to us.</p> - -<p>And now, Sir, let me ask, what becomes of -your fine comment on <span class="smcap">Quinctilian’s</span> chapter -concerning <i>verbal figures</i>, and, particularly, of -your nice distinction between these, and <i>rhetorical -figures</i>, 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<span class="pagenum" id="Page_379">379</span> -<span class="smcap">Quinctilian</span>. <i>First</i>, you make the Bishop -talk of <i>rhetorical figures</i> <small>ONLY</small>, in the <i>specific</i> -sense of these terms, when his Lordship was -all the while speaking of <i>figured language, in -general</i>. <i>Next</i>, you make him deliver a bold -position concerning rhetorical figures, as being -<i>frequently</i> vicious, because <i>always</i> deviations -from the principles of metaphysics and logic; -when all he maintains, is, That figured language -is <small>FREQUENTLY</small> vicious, according as it -deviates from those principles; and, in particular, -that <i>that</i> part of figured speech, called -grammatical or verbal figures, is <small>ALWAYS</small> -vicious.</p> - -<p>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 -<i>Rhetorical and Grammatical figures</i>. 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.</p> - -<p><span class="pagenum" id="Page_380">380</span></p> - -<p>“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:</p> - -<p>“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.”</p> - -<p>Therefore,</p> - -<p>“He confesses that tropes and figures of -composition, as they are a deviation from the -principles of metaphysics and logic, are frequently -vicious.”</p> - -<p>You add, “If this be a fair representation, it -were to be wished that the learned author <i>had -so far condescended to men of confined abilities</i>, -as to explain the connexion between these -two propositions<a id="FNanchor_160" href="#Footnote_160" class="fnanchor">[160]</a>.”</p> - -<p>As the <i>learned author</i>, I guess, may be better -employed than in this unnecessary task, which -you <i>wish</i> to impose upon him, I have taken<span class="pagenum" id="Page_381">381</span> -upon me to discharge that office, with less able -hands; and, yet, have <i>explained the connexion -between these two propositions</i> in such sort, -that, if I mistake not, we shall never hear more -from you, of any inconsistency between them.</p> - -<p>I have <small>NOW</small>, 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.</p> - -<p>The <small>TWO</small> propositions his Lordship took upon -him to confute, 1. <i>That an inspired language -must needs be a language of perfect eloquence</i>; -and, 2. <i>That eloquence is something congenial -and essential to human speech, and inherent in -the constitution of things</i>: 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 <i>principles</i>; which are manifestly calculated -for the service of religion and the honour -of inspired scripture. For, though you attempt<span class="pagenum" id="Page_382">382</span> -to shew us in your two last chapters, -how the honour of inspired scripture may be -saved on <i>other principles</i>, 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<a id="FNanchor_161" href="#Footnote_161" class="fnanchor">[161]</a>.’ 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 <i>an Archetype in nature of perfect eloquence</i>, -they would yet reject your <i>harangues<span class="pagenum" id="Page_383">383</span> -and encomiums</i> with that disdain which is so -natural to them. The honour of sacred scripture -will then hang on a question of <i>Taste</i>: and unluckily -the objectors are of such authority in -that respect, that there is no appeal from their -decisions of it.</p> - -<p>The contemplation of these <i>inconveniencies</i>, -together with the <i>love of truth</i>, determined me -to hazard this address to you. I will not deny, -besides, that the mere <i>justice</i> due to a great -character, whom I found somewhat freely, not -to say injuriously treated by you, was also, <i>one</i> -motive with me. If I add still <i>another</i>, 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 <i>Charity</i> towards yourself.</p> - -<p>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 <small>YOURSELF</small>, is, what your book tells me, -that you are distinguished by an honourable -place and office in the University of <i>Dublin</i>: -and what I have heared of your <small>WRITINGS</small>, -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<span class="pagenum" id="Page_384">384</span> -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 -<i>writer</i>, as you characterize him, <i>of distinguished -eminence</i><a id="FNanchor_162" href="#Footnote_162" class="fnanchor">[162]</a>. 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 <small>PARADOXICAL</small> 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.</p> - -<p>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<span class="pagenum" id="Page_385">385</span> -clamour, of I know not what <i>paradoxical boldness</i>, -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 <i>Gloucester</i>, they will find, is generally -esteemed to be.</p> - -<p>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 -<i>manner</i> 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.</p> - -<p>I am, with respect, &c.</p> - -<h3>FINIS.</h3> - -<p><span class="pagenum" id="Page_386">386</span></p> - -<p class="copy">Printed by J. Nichols and Son,<br /> -Red Lion Passage, Fleet Street, London.</p> - -<div class="footnotes"> - -<h2 id="FOOTNOTES">FOOTNOTES:</h2> - -<div class="footnote"> - -<p><a id="Footnote_1" href="#FNanchor_1" class="label">1</a> Prov. xvi. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_2" href="#FNanchor_2" class="label">2</a> Isaiah, xxvi. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_3" href="#FNanchor_3" class="label">3</a> Rev. ii. 4, 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_4" href="#FNanchor_4" class="label">4</a> Eph. i. 7.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_5" href="#FNanchor_5" class="label">5</a> John i. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_6" href="#FNanchor_6" class="label">6</a> Col. i. 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_7" href="#FNanchor_7" class="label">7</a> Rev. i. 17. xxii. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_8" href="#FNanchor_8" class="label">8</a> Heb. i. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_9" href="#FNanchor_9" class="label">9</a> Micah v. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_10" href="#FNanchor_10" class="label">10</a> Rev. i. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_11" href="#FNanchor_11" class="label">11</a> John xvii. 5.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_12" href="#FNanchor_12" class="label">12</a> Ps. iii. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_13" href="#FNanchor_13" class="label">13</a> Eph. iii. 9, 10, 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_14" href="#FNanchor_14" class="label">14</a> Eph. iii. 18, 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_15" href="#FNanchor_15" class="label">15</a> Acts x. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_16" href="#FNanchor_16" class="label">16</a> Eph. iii. 21.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_17" href="#FNanchor_17" class="label">17</a> 1. Pet. i. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_18" href="#FNanchor_18" class="label">18</a> Eph. i. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_19" href="#FNanchor_19" class="label">19</a> Rev. xiv. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_20" href="#FNanchor_20" class="label">20</a> Gal. i. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_21" href="#FNanchor_21" class="label">21</a> Rom. x. 18.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_22" href="#FNanchor_22" class="label">22</a> Col. xi. 10.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_23" href="#FNanchor_23" class="label">23</a> Matth. xxviii. 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_24" href="#FNanchor_24" class="label">24</a> 2 Cor. i. 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_25" href="#FNanchor_25" class="label">25</a> 2 Cor. xii. 9.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_26" href="#FNanchor_26" class="label">26</a> 1 Cor. vii. 21-24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_27" href="#FNanchor_27" class="label">27</a> John xv. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_28" href="#FNanchor_28" class="label">28</a> 1 Tim. iv. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_29" href="#FNanchor_29" class="label">29</a> Phil. i. 10, 11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_30" href="#FNanchor_30" class="label">30</a> Archbishop’s Injunctions, S. xi.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_31" href="#FNanchor_31" class="label">31</a> Canon LXXV.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_32" href="#FNanchor_32" class="label">32</a> Phil. i. 9-11.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_33" href="#FNanchor_33" class="label">33</a> Rom. xii. 16.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_34" href="#FNanchor_34" class="label">34</a> Erasmi in Evang. Joannis Paraphrasis, cap. i.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_35" href="#FNanchor_35" class="label">35</a> 1 Cor. ii. 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_36" href="#FNanchor_36" class="label">36</a> 1 Cor. ii. 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_37" href="#FNanchor_37" class="label">37</a> 2 Tim. iv. 2.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_38" href="#FNanchor_38" class="label">38</a> Lord Bacon, A. L. B. i. p. 417.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_39" href="#FNanchor_39" class="label">39</a> <i>Fiduciam</i> orator præ se ferat, semperque ità dicat -tanquàm de causâ optimè sentiat. Quint. l. v. c. 13, p. 422.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_40" href="#FNanchor_40" class="label">40</a> Matth. vii. 29.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_41" href="#FNanchor_41" class="label">41</a> Matth. xv. 6.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_42" href="#FNanchor_42" class="label">42</a> “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 -<i>speaking as the oracles of God</i>, attains it with ease, and deserves -it much better. Such is the pre-eminence of what -the Apostle calls <i>the foolishness of preaching</i>!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_43" href="#FNanchor_43" class="label">43</a> Tanta in oratione auctoritas, ut <i>probationis</i> locum -obtineat. Quintil. p. 422.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_44" href="#FNanchor_44" class="label">44</a> Bishop Stillingfleet, Sermon IV.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_45" href="#FNanchor_45" class="label">45</a> <i>Afficiamur</i>, antequam afficere conemur. Quint. p. 461. -<i>moveamur</i> ipsi. Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_46" href="#FNanchor_46" class="label">46</a> If I mention the names of the Bishops <span class="smcap">Beveridge</span> -and <span class="smcap">Blackall</span>, 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.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_47" href="#FNanchor_47" class="label">47</a> Matth. xxviii. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_48" href="#FNanchor_48" class="label">48</a> “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 <i>Catechismos</i> nostri -appellant, conscribebantur.”</p> - -<p class="author">Noelli Catechismus de Baptismo.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_49" href="#FNanchor_49" class="label">49</a> 2 Cor. xiii. 14.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_50" href="#FNanchor_50" class="label">50</a> W. Weston, B. D. Fellow of St. John’s College, Cambridge; -and vicar of Campden, Gloucestershire. Camb. 1746.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_51" href="#FNanchor_51" class="label">51</a> Pref. p. ii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_52" href="#FNanchor_52" class="label">52</a> Pref. p. ii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_53" href="#FNanchor_53" class="label">53</a> Ded. p. iv.—“The best compliment I can make your -Lordship on the occasion is the true one, <i>that I have a good -opinion of the present performance myself</i>,” &c.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_54" href="#FNanchor_54" class="label">54</a> Pref. p. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_55" href="#FNanchor_55" class="label">55</a> Pref. p. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_56" href="#FNanchor_56" class="label">56</a> Pref. p. ii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_57" href="#FNanchor_57" class="label">57</a> The following passages brought to confirm this <i>fact</i> -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 <i>numerum</i>. -Multi enim <i>omnis ætatis, omnis ordinis</i>, utriusque sexûs -etiam vocantur in periculum et vocabuntur. Neque enim -civitates tantum, sed vicos etiam atque <i>agros</i> superstitionis -istius contagio pervagata——<i>propè jam desolata templa,——sacra -solemnia diu intermissa</i>.—Plin.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_58" href="#FNanchor_58" class="label">58</a> Hesterni sumus, et <i>vestra omnia implevimus, urbes, insulas, -castella, municipia, conciliabula, castra ipsa, tribus, -decurias, palatium, senatum, forum</i>; sola vobis relinquimus -templa. Tertull. Apol. c. 37. And before speaking -of the heathens, <i>Obessam vociferantur civitatem, in agris, -in castellis, in insulis</i> Christianos, <i>omnem sexum, ætatem, -conditionem & dignitatem</i> 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 <i>omnes terras</i> in -<i>tam brevi tempore et parvo immensi nominis hujus sacramenta -diffusa sunt</i>? &c. L. ii. sub fin.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_59" href="#FNanchor_59" class="label">59</a> Pref. p. iii.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_60" href="#FNanchor_60" class="label">60</a> Chap. iii. p. 38.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_61" href="#FNanchor_61" class="label">61</a> Speaking of I know not what <i>sour and dogmatical</i> -divines, “I am not sure (says he) that I shall escape <i>their -anathema</i>; since it is their custom generally to be displeased -with every thing that does not fall in with their -<i>fixed and settled sentiments</i>; and every defence of religion -that is <i>out of their way</i> wants another to support it.” -Pref. p. viii. And again: “With some, I suppose, the -<i>novelty</i> of this matter will be for ever a bar to its reception.” -P. 370.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_62" href="#FNanchor_62" class="label">62</a> The reader sees I complaisantly allow the writer’s -representation of the cases both of <i>Pilate and Gallio</i>; -though much might, with good reason, be objected to each -of them. For, 1. If I should lay any stress on the <i>acts of -Pilate</i>, 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, <i>He cared for none of these things</i>; -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.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_63" href="#FNanchor_63" class="label">63</a> Aristeas.—The writers referred to in the margin are -<i>Strabo</i>, <i>Maximus Tyrius</i>, <i>Pliny</i>, and <i>Herodotus</i>. Of these, -the three first mention Aristeas <i>occasionally</i> only; and yet -Strabo calls him ανηρ γοης ει τις αλλος; and <i>Max. Tyrius</i> and -<i>Pliny</i>, 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, <i>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</i>. 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 <i>was</i>, 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 <i>esteemed</i> 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 <i>certainly know</i> 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.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_64" href="#FNanchor_64" class="label">64</a> The other impostors mentioned as not much esteemed -for their miracles are <i>Pythagoras</i>, <i>Jamblichus</i>, and <i>Adrian</i>; -though it is certain the writers of their lives lay great -stress upon them. <i>Jamblichus</i> and <i>Porphyry</i>, 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 <i>diviner miracles</i>, -which, say they, <i>are related of him with an uniform</i> -and constant belief, μυρια δ’ ἑτερα θαυμαστοτερα και θειοτερα περι -τ’ ανδρος ὁμαλως και συμφονως ειρηται. (<i>Porph.</i> S. 28 and to -the same purpose, and nearly in the same words, <i>Jambl.</i> -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 <i>divinity</i> of their authors, -and by that means to give a sanction to their <i>opinions and -doctrines</i>. την πιστιν των παρ’ αυτοις ὑποληψεων ἡγουνται ειναι ταυτην, -&c. S. 140. <i>They conceive it, says he, to add a</i> <small>CREDIT</small> <i>and -authority to their doctrines, that the author of them was -a</i> <small>GOD</small>; <i>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</i>, -says the Inquirer, <i>Pythagoras was not much more esteemed -for his thigh of gold than one of flesh</i>. What pity is it, the -wit of this antithesis should be no better supported!</p> - -<p>As for <i>Eunapius</i>, 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.</p> - -<p>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 -<i>authority, and certain awfulness, befitting majesty</i>, to the -person of <i>Trajan</i>, and of the <i>other</i>, to inspire the hopes of -recovery into <i>Adrian</i>, 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 <i>coolness, tranquillity, and indifference</i>, 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 <i>this</i> could -only shew the incredulity of the relaters; whilst the <i>relating</i> -them at all demonstrates the general good reception -they met with from the people.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_65" href="#FNanchor_65" class="label">65</a> This miracle was that of the fiery eruptions which -hindered the building of the temple at Jerusalem by <i>Julian</i>; -and which, falling into the hands of <i>Marcellinus</i>, might be -expected to be spoken of as a natural event. But this is -all: for, as to that <i>wonderful coolness and tranquillity</i>, -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, <i>metuendi -globi flammarum prope fundamenta crebris assultibus erumpentes, -fecere locum, exustis aliquoties operantibus, inaccessum: -hoc modo elemento destinatius repellente cessavit -Inceptum</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_66" href="#FNanchor_66" class="label">66</a> Pp. 40, 54, 57.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_67" href="#FNanchor_67" class="label">67</a> Epicurus, Democritus, &c. p. 58.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_68" href="#FNanchor_68" class="label">68</a> 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 <i>credited</i> by their own philosophers, -such as <i>Democritus</i>, <i>Epicurus</i>, and <i>Aristotle</i>; 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 <i>low opinion of miracles in general amongst the -philosophers</i> from it.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_69" href="#FNanchor_69" class="label">69</a> P. 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_70" href="#FNanchor_70" class="label">70</a> P. 63. Philost. L., v. c. 15.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_71" href="#FNanchor_71" class="label">71</a> P. 64.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_72" href="#FNanchor_72" class="label">72</a> This was remarkably the case of Mahomet and Numa; -the former of whose <i>converse with the angel Gabriel, his -journey to heaven, and the armies of angels attending on his -battles</i>—as well as the other’s pretended <i>intercourse with -the goddess Egeria</i>, is well known.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_73" href="#FNanchor_73" class="label">73</a> It may seem odd that any of the Fathers of the Church -should retain such a strong tincture of this <i>evil principle</i>; -yet this, &c. p. 66.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_74" href="#FNanchor_74" class="label">74</a> Matthew, xxiv. 24. For there shall arise false Christs -and false Prophets, and shall shew <i>great signs and wonders</i>, -insomuch that (if it were possible) they shall deceive the -very Elect.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_75" href="#FNanchor_75" class="label">75</a> Our evidence is still increasing, and is in the next -place confirmed even by Divine authority. P. 70.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_76" href="#FNanchor_76" class="label">76</a> But I could not lay too great a stress on the authority -of the Jews, because it <i>neither properly belongs to the present -case</i>, nor, &c. P. 74.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_77" href="#FNanchor_77" class="label">77</a> For this would shew that the <i>heathen</i> rejection of -miracles <i>might</i> not be owing to any contempt of them as -<i>such</i>, since the <i>Jewish</i> was plainly owing to a very different -reason.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_78" href="#FNanchor_78" class="label">78</a> 1 Cor. i. 22. The Jews require a <i>sign</i>, and the Greeks -seek after wisdom, &c.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_79" href="#FNanchor_79" class="label">79</a> V. 17.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_80" href="#FNanchor_80" class="label">80</a> V. 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_81" href="#FNanchor_81" class="label">81</a> V. 20, 21, 22.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_82" href="#FNanchor_82" class="label">82</a> 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. <i>If he</i> (the person pretending to be the -Messiah) <small>PROSPERS</small> <i>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</i> <span class="smcap">he is for certain the Messiah</span>. Maimon. -in Yad Hachazekah Tract. de Reg. et Bell. eorum. -c. 11. s. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_83" href="#FNanchor_83" class="label">83</a> The right understanding of what is meant by the Jews -<i>requiring a sign</i> 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,</p> - -<p>1. If by σημειον is to be understood simply a <i>miracle</i>, then -it is not true that Jesus, whom Paul preached, was or could -be on that account a <i>stumbling block</i> to the Jews, it being -allowed on all hands that many and great miracles <i>did -shew forth themselves through him</i>. See John vii. 31. xi. 47. -But,</p> - -<p>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 <i>sign</i>, 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.</p> - -<p>It is true this <i>sign</i> is sometimes called σημειον απο του ουρανου, -<i>a sign from Heaven</i>; which, if meaning any thing more -than σημειον, as explained above, i. e. a <i>test</i> or credential of -his heavenly or divine mission (and what can be more natural -than that the Jews should express by this name the -<i>only</i> 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, <i>indicating</i>, by some prodigious and splendid -appearance in the heavens, or actually <i>interposing</i>, in some -signal way, to <i>accomplish</i> 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 <i>mere</i> 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 <i>sign</i>, thus understood, could be, as -St. Paul asserts it was, <i>the stumbling-block</i> of infidelity to -the Jewish nation.</p> - -<p>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, <i>Master, shew us a sign</i>, &c. -his constant reply was, <i>A wicked and adulterous generation -seeketh after a sign, and there shall no sign be given them -but that of the prophet Jonas: For</i>, &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 <i>test</i>, 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 <i>test</i> shall be given you. One sure and -certain <small>TEST</small> 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 -<i>Jonas</i>. <i>For, as Jonas was three days and three nights -in the whale’s belly</i>, so shall Christ (sad contradiction to -your conceit of temporal dominion!) be put to death by -the Jews, and <i>lie three days and three nights in the heart -of the earth</i>. 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 <i>Jonas</i> 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.”</p> - -<p>The answer of our Saviour is related by <i>Matthew</i> and -<i>Luke</i> 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 <i>miracle</i>, but a -<small>TEST</small>, by the question immediately put to them: <i>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?</i> -“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 <i>sign</i> or <i>test</i> of the <small>TIMES</small>, of -the change of the Mosaic for the Christian dispensation? -How is it that ye do not collect this from my <i>miracles</i> and -<i>doctrine</i>, the ordinary and stated marks of this change, -but ye must perversely demand a <i>test</i> of it, which the -Scriptures nowhere promise, and the order and course -of God’s Providence disclaim?”</p> - -<p>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, <i>What sign -shewest thou that thou doest these things?</i> 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 <i>to do such things</i>. Accordingly, -the reply of our Saviour was to the same effect -as before. <i>Jesus said unto them, destroy this temple, and in -three days I will raise it up</i>; for he spake, we know, <i>of -the temple of his body</i>. c. ii.</p> - -<p>The next authority is in the sixth chapter, where we -have an account of the miracle of feeding <i>the five thousand</i>. -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. <i>Ye seek me not, because -ye saw the miracles</i>, &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, <i>Where is the sign?</i> 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 <i>the five thousand with five loaves</i>, did not he, as it -is written, <i>give our fathers bread from heaven</i>? What -miracle of yours can be more extraordinary? Yet <i>Moses</i> -could do this. The Messiah, therefore, of whom greater -things are promised, we expect to be <i>characterized</i> by -other <i>signs</i>. 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 -<i>sign</i> asked for, of what kind soever it might be, neither -<i>was</i> nor <i>could</i> be a miracle, since all such <i>signs</i> were rejected -by these inquirers upon <i>principle</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_84" href="#FNanchor_84" class="label">84</a> 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 <i>singular</i> an -opinion, he will be <i>gratify’d</i> in his expectations, as we <i>go -along</i>; and will find the principles and practices of much -the greater part of the heathens on this point <i>strengthening -and confirming</i> each other. P. 77.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_85" href="#FNanchor_85" class="label">85</a> 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.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_86" href="#FNanchor_86" class="label">86</a> I have said <i>bad Dæmons</i>; for miracles wrought by -the assistance of <i>good Dæmons</i> were, as the Inquirer observes, -p. 247, in great repute.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_87" href="#FNanchor_87" class="label">87</a> 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 <i>malicious</i> objection, used to exclaim: -<i>Potestis aliquem nobis designare, monstrare ex omnibus illis -magis, Qui unquam fuere per sæcula, consimile aliquid Christo -millesimâ ex parte qui fecerit? Qui</i> <small>SINE ULLA VI CARMINUM -SINE HERBARUM AUT GRAMINUM SUCCIS, SINE ULLA ALIQUA -OBSERVATIONE SOLLICITA SACRORUM, LIBAMINUM, -TEMPORUM</small>? &c. Arnob. contr. Gen. L. i. And again, -ibid. Atqui constitit Christum <small>SINE ULLIS ADMINICULIS -RERUM</small>, <small>SINE ULLIUS RITUS ORSERVATIONE TEL LEGE</small>, -<i>omnia illa, quæ fecit, nominis sui possibilitate fecisse; et -quod proprium, consentaneum, Deo dignum fuerat vero, -nihil nocens, aut noxium, sed</i> <small>OPIFERUM, SED SALUTARE, -SED AUXILIARIBUS PLENUM BONIS</small> <i>potestatis munificæ liberalitate -donâsse</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_88" href="#FNanchor_88" class="label">88</a> Acts, C. viii. and xix.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_89" href="#FNanchor_89" class="label">89</a> For as to the remaining chapters on the <i>idolatry of -the Heathens, the parallel betwixt the Heathen and Protestant -rejection of miracles, and his Conclusion</i>, they seem -very little to concern either him, or me. For, 1. The -influence of idolatry is urged to prove, that the <i>religion</i>, -not <i>miracles</i>, of Jesus, <i>was hard to be admitted</i> (p. 352); -which, though true, has nothing <i>new</i> in it, and is, besides, -intirely foreign, if not contradictory, to his purpose. -2. <i>The parallel betwixt the Heathen and Protestant rejection -of miracles</i> derives all its little illustrative force from this -poor presumption, already confuted, that the Heathens -had universally <i>a contempt of miracles</i>. 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 <i>could</i> 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 <i>could not</i> do with -an argument of his <i>own</i>, he was willing, it seems, to shew -us what he <i>could</i> do with those of <i>other writers</i>. For which -meritorious service he has my compliments and congratulations:</p> - -<div class="poetry"> -<div class="poem"><div class="stanza"> -<span class="i0">Labore alieno magno, partam Gloriam<br /></span> -<span class="i0">Verbis sæpè in se transfert, qua sal habet,<br /></span> -<span class="i0">Quod in TE est.<br /></span> -</div></div></div> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_90" href="#FNanchor_90" class="label">90</a> Page 348, and in another place he says, it has been -fairly shewn from <i>their own accounts</i>, and from <small>THE -NATURE OF THEIR PRINCIPLES</small>, that the Heathens neither -<i>had</i>, nor <i>could</i> have an high opinion of miracles. P. 383.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_91" href="#FNanchor_91" class="label">91</a> Matth. xi. 20. Luke x. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_92" href="#FNanchor_92" class="label">92</a> Page 172.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_93" href="#FNanchor_93" class="label">93</a> 1 Cor. i. Col. ii. 8.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_94" href="#FNanchor_94" class="label">94</a> Rom. i. Eph. v. and elsewhere <i>passim</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_95" href="#FNanchor_95" class="label">95</a> Mr. Addison of the Christian Religion, S. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_96" href="#FNanchor_96" class="label">96</a> Lord Chancellor Hardwicke.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_97" href="#FNanchor_97" class="label">97</a> Page 70.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_98" href="#FNanchor_98" class="label">98</a> Page 12.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_99" href="#FNanchor_99" class="label">99</a> Or, by <i>judicio suo</i> 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 <i>ignavos, &c. suspensione graduum, carcere, -aut alio leviore supplicio</i>, <small>JUDICIO SUO</small> <i>castigandos</i>. And -the same is the meaning of <small>PRO ARBITRIO SUO</small> in the Statute -<i>de Officio Procuratorum</i>; on which the <i>Inquirer</i> affects -to lay some stress (p. 32). “<i>Eum, qui deliquerit, primò -pecuniâ præfinitâ mulctabit; iterum delinquenti duplicabit -mulctam; tertiò verò si deliquerit, gravius, pro</i> <small>ARBITRIO -SUO</small>, coercebit.” But take it in which sense you will, -either of <i>passing sentence by his single authority</i> or <i>determining -the kind of punishment at his discretion</i>, neither way -can this expression be made to serve the cause in hand. -No art of construction can pick, out of the words <i>judicio -suo</i>, the sense of <i>final determination</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_100" href="#FNanchor_100" class="label">100</a> Lord Chancellor Hardwicke.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_101" href="#FNanchor_101" class="label">101</a> The ignorance of the <i>Inquirer</i>, who asserts <i>that the -University has nothing to do with ecclesiastical censures</i>, and -that <i>suspension</i> from degrees, in particular, <i>is a punishment -merely academical</i> (p. 26), is amazing. Had he been in the -least qualified to treat the matter he has undertaken, he -would have known that <i>suspension</i> 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, <i>canon</i> -as well as <i>civil</i>, I will just refer him to <i>Arundel’s Constitutions</i> -in a provincial Council; where Members of the -University offending in the premisses are declared <i>suspended</i>, -<i>ab omni actu scholastico</i>, and <i>deprived</i>, <i>ab omni privilegio -scholastico</i>. [<i>Lyndwood</i>, de <i>Hæret.</i> cap. <i>Finaliter</i>.] And -the same appears in a Constitution of Archbishop <i>Stratford</i>. -[Ib. <i>De Vit. & Honest. Clericorum</i>, cap. <i>Exterior</i>.]</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_102" href="#FNanchor_102" class="label">102</a> So Mr. Attorney General <i>Yorke</i>, in his <i>Argument for the -University in Dr.</i> Bentley’s <i>Case</i>,—“The congregation are -to be considered as the judges of the Court, and the <i>Vice-chancellor</i> -as their <i>official</i>.” The <i>Inquirer</i> hath himself -desired the reader to observe (p. 10) that the <i>V. C.</i> in the -absence of the <i>Chancellor</i>, hath all the power which the -University delegates to this great officer.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_103" href="#FNanchor_103" class="label">103</a> That his Court was directed by this law, appears from -a determination of Delegates, concerning <i>second Appeals -in the same cause</i>, which I will take the liberty to transcribe.</p> - -<p>De Appellationibus à Delegatis.</p> - -<p>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 <i>tam per jus civile quàm canonicum</i>: Cæterum -unicuique tam actori quàm reo maneat sua libertas appellandi -in suâ causâ à judicibus delegatis per Universitatem -modo supradicto et à jure præscripto. [<i>Lib. Proc. Jun. -fol.</i> 132.]</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_104" href="#FNanchor_104" class="label">104</a> See old Statutes <i>De Judiciis et Foro scholarium</i>; <i>De -pœnis Appellantium</i>; <i>De tempore prosequendi Appellationes</i>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_105" href="#FNanchor_105" class="label">105</a> See <i>Determination of Delegates</i>, before cited, p. 25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_106" href="#FNanchor_106" class="label">106</a> P. 26.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_107" href="#FNanchor_107" class="label">107</a> P. 1.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_108" href="#FNanchor_108" class="label">108</a> P. 62.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_109" href="#FNanchor_109" class="label">109</a> <i>Delegates</i> are nominated by the <i>Caput</i>; and the Caput -is, in effect, appointed by the Vice-chancellor and Heads -of Colleges, who are commonly parties in all appellations. -[See Stat. <i>De capite Eligendo</i>.] So (as the University -complained, in their remonstrance against this very Statute -of Q. <i>Elizabeth</i>) “when they [the V. C. and Masters -of Houses] offer wrong, and themselves appoint judges -to redress that wrong; it is too true, which <i>Livy</i> -writeth in the state of <i>Decemvira, siquis Collegam appellaverit</i>, -(meaning Appius’s judgment), <i>ab eo, ad quem venerit, -ità discessurum, tanquam pæniteret prioris decreto -non stetisse</i>.” [C. C. C. MSS.] So little reason is there on -the part of the Vice-chancellor, to fear any thing from -<i>partial Delegates</i>!</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_110" href="#FNanchor_110" class="label">110</a> The <i>Inquirer</i> 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 <i>determination -of a superior to an inferior</i>; and, in another place, -p. 39. derides the notion of <i>citing the supreme Magistrate -before more supreme Delegates</i>. But how different were the -sentiments of a late learned Civilian on this head, from -those of this <i>little academical Lawyer</i>! Speaking of Mr. -<i>Campbell’s</i> case, in 1725. “There is, says he, a subordination -of jurisdiction in the University. The Vice-chancellor’s -jurisdiction is <i>inferior</i> to that of the Senate; -and upon Mr. <i>C—’s</i> saying, that he appealed to the -University, the <i>inferior jurisdiction</i> ceased and devolved -to the Senate, even before the inhibition. And, afterwards -in considering the proctor’s inhibition; <i>upon the -Appeal</i>, 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. <i>C—’s</i> cause may, -upon the Proctor’s applying to them, <i>primo et ante omnia</i> -reverse the whole proceedings against him, in the -V. C’s court, <i>as an attentat upon the University’s jurisdiction</i>; -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, <i>sub -pænâ juris et contemptûs</i>.” Dr. <span class="smcap">Andrews</span>.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_111" href="#FNanchor_111" class="label">111</a> P. 70.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_112" href="#FNanchor_112" class="label">112</a> We have this confession from the candid writer of <i>Considerations -on the late Regulations, &c.</i> “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.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_113" href="#FNanchor_113" class="label">113</a> P. 64.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_114" href="#FNanchor_114" class="label">114</a> P. 13.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_115" href="#FNanchor_115" class="label">115</a> P. 65.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_116" href="#FNanchor_116" class="label">116</a> “You will urge—that, as a previous <i>oath</i> must be -taken by the tutor, that he believes <i>in his conscience</i> 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, <i>&c.</i>”</p> - -<p>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 <i>Inquiry</i>. -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 <i>oaths had not</i>, he says, <i>its proper effect</i>. -And how does this appear? Why, <i>because Appeals were -as frequent afterwards as before</i>. Now, any other man -would, surely, have inferred from hence, that “therefore -the Appeals made were not without good reason.” Not -so the <i>Inquirer</i>. He is of another spirit. Rather than give -any quarter to <i>Appeals</i>, 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.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_117" href="#FNanchor_117" class="label">117</a> P. 66.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_118" href="#FNanchor_118" class="label">118</a> Diss. VI. p. 259.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_119" href="#FNanchor_119" class="label">119</a> Diss. VI. p. 251.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_120" href="#FNanchor_120" class="label">120</a> Hodges, Garnet, Chappelow.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_121" href="#FNanchor_121" class="label">121</a> P. 296.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_122" href="#FNanchor_122" class="label">122</a> P. 255.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_123" href="#FNanchor_123" class="label">123</a> P. 296.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_124" href="#FNanchor_124" class="label">124</a> Dr. Lowth.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_125" href="#FNanchor_125" class="label">125</a> Page 261.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_126" href="#FNanchor_126" class="label">126</a> Page 253.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_127" href="#FNanchor_127" class="label">127</a> Page 269.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_128" href="#FNanchor_128" class="label">128</a> Page 293.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_129" href="#FNanchor_129" class="label">129</a> Julian, p. 316.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_130" href="#FNanchor_130" class="label">130</a> <i>Essay on the Gift of Tongues</i>, Works, vol. ii. p. 91.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_131" href="#FNanchor_131" class="label">131</a> <span class="smcap">Doctrine of Grace</span>, b. i. c. viii. p. 41. 2ᵈ Ed. 8ᵛᵒ.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_132" href="#FNanchor_132" class="label">132</a> Ib.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_133" href="#FNanchor_133" class="label">133</a> D. G. p. 51.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_134" href="#FNanchor_134" class="label">134</a> P. 41, 42.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_135" href="#FNanchor_135" class="label">135</a> From p. 42 to p. 45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_136" href="#FNanchor_136" class="label">136</a> Dissertation, p. 82.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_137" href="#FNanchor_137" class="label">137</a> Dissert. p. 82.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_138" href="#FNanchor_138" class="label">138</a> Dissert. p. 86.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_139" href="#FNanchor_139" class="label">139</a> <i>Doctrine of Grace</i>, p. 41.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_140" href="#FNanchor_140" class="label">140</a> <i>Doctrine of Grace</i>, p. 45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_141" href="#FNanchor_141" class="label">141</a> <i>Doctrine of Grace</i>, p. 43.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_142" href="#FNanchor_142" class="label">142</a> Dissert. p. 88.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_143" href="#FNanchor_143" class="label">143</a> <i>Doctrine of Grace</i>, p. 52, 53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_144" href="#FNanchor_144" class="label">144</a> <i>Doctrine of Grace</i>, p. 55, 56.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_145" href="#FNanchor_145" class="label">145</a> Dissert. p. 19.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_146" href="#FNanchor_146" class="label">146</a> Dissert. p. 4.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_147" href="#FNanchor_147" class="label">147</a> <i>Doctrine of Grace</i>, p. 52.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_148" href="#FNanchor_148" class="label">148</a> Dissert. p. 41.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_149" href="#FNanchor_149" class="label">149</a> Dissert. p. 45.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_150" href="#FNanchor_150" class="label">150</a> <i>Doctrine of Grace</i>, p. 53.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_151" href="#FNanchor_151" class="label">151</a> Dissert. p. 58.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_152" href="#FNanchor_152" class="label">152</a> Dissert. p. 80, n.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_153" href="#FNanchor_153" class="label">153</a> <i>Doctrine of Grace</i>, pp. 56, 57.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_154" href="#FNanchor_154" class="label">154</a> Dissert. p. 20.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_155" href="#FNanchor_155" class="label">155</a> Dissert. p. 80. n.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_156" href="#FNanchor_156" class="label">156</a> <i>Doctrine of Grace</i>, p. 58.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_157" href="#FNanchor_157" class="label">157</a> Dissert. p. 24.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_158" href="#FNanchor_158" class="label">158</a> Dissert. p. 25.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_159" href="#FNanchor_159" class="label">159</a> <span class="smcap">Quinct.</span> l. ix. c. 3.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_160" href="#FNanchor_160" class="label">160</a> Dissert. p. 34.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_161" href="#FNanchor_161" class="label">161</a> <i>Doctrine of Grace</i>, p. 52.</p> - -</div> - -<div class="footnote"> - -<p><a id="Footnote_162" href="#FNanchor_162" class="label">162</a> Adv. to the Dissert.</p> - -</div> - -</div> - -<p><span class="pagenum" id="Page_387">387</span></p> - -<h2 id="INDEX">INDEX<br /> -<small>TO</small><br /> -<span class="large">VOLUMES V. VI. VII. <small>AND</small> VIII.</span></h2> - -<p><span class="pagenum" id="Page_388">388</span></p> - -<ul class="index"> - -<li class="ifrst">A.</li> - -<li class="indx"><span class="smcap">Adultery</span>, absolution of the woman taken in, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_319">319</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_327">327</a>.</li> -<li class="isub1">gives no encouragement to think slightly of the sin, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_330">330</a>.</li> - -<li class="indx"><span class="smcap">Æneid</span>, the sixth book of, finely criticized in the D. L. viii. <a href="#Page_277">277</a>.</li> -<li class="isub1">the same subject discussed by Dr. Jortin, <a href="#Page_283">283</a>, <a href="#Page_285">285</a>, <a href="#Page_287">287</a>.</li> - -<li class="indx"><span class="smcap">Alembert, M. D’</span>, his opinion on Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_202">202</a>.</li> - -<li class="indx"><span class="smcap">Alphonsus</span> the Wise, blasphemed the system of nature, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_31">31</a>. n.</li> - -<li class="indx"><span class="smcap">Amusements, lawful</span>, may not be expedient, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_300">300</a>.</li> - -<li class="indx"><span class="smcap">Anticato</span>, a name once assumed by Cæsar, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_181">181</a>.</li> - -<li class="indx"><span class="smcap">Antichrist</span>, prophecies concerning, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_172">172</a>.</li> -<li class="isub1">characters which distinguish that power, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_172"><i>ib.</i></a></li> -<li class="isub1">meaning of the term, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_179">179</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_180">180</a>.</li> -<li class="isub1">how construed and applied by the early Christian writers, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_181">181</a>.</li> -<li class="isub1">how by the Church of Rome, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_187">187</a>.</li> -<li class="isub1">application of the term to that Church at various periods, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_190">190 to 201</a>.</li> -<li class="isub1">deduction from those facts, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_202">202</a>.</li> -<li class="isub1">prejudices against the doctrine, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_205">205</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_214">214</a>.</li> -<li class="isub1">how to be removed, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_207">207</a>.</li> -<li class="isub1">term not applied against the person of the Pope, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_216">216</a>.</li> -<li class="isub1">prophecies respecting the downfal of, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_218">218</a>.</li> -<li class="isub1">disagreeing opinions of learned men concerning, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_220">220</a>.</li> -<li class="isub1">time and other circumstances relating to, not to be ascertained, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_224">224</a>.</li> -<li class="isub1">main prejudice against it, whence arising, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_232">232</a>.</li> -<li class="isub1">prophetic characters of, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_286">286</a>.</li> -<li class="isub1">testimony of St. Paul, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_299">299</a>.</li> -<li class="isub1">another symbol from St. John, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_302">302</a>.</li> -<li class="isub1">tyrannical, intolerant, and idolatrous, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_304">304</a>.</li> -<li class="isub1">time of appearance in the world, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_326">326</a>.</li> -<li class="isub1">declared expressly by the prophets, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_328">328</a>.</li> -<li class="isub1">the several marks of, enumerated, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_331">331</a>.</li> -<li class="isub1">uses of this inquiry, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_334">334</a>.</li> - -<li class="indx"><span class="smcap">Antichristian superstition</span>, prevailed not against the Church of Christ, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_364">364</a>.</li> - -<li class="indx"><span class="smcap">Antinomians</span>, of the last century, their profligacy, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_16">16</a>.</li> - -<li class="indx"><span class="smcap">Apologies</span> for Christianity, wherein generally faulty, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_26">26</a>.</li> - -<li class="indx"><span class="smcap">Appeals</span>. See <a href="#Cambridge"><span class="smcap">Cambridge</span></a>.</li> - -<li class="indx"><span class="smcap">Aphorisms</span>, why a favourite mode of instruction with the inspired writers, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_175">175</a>.</li> - -<li class="indx"><span class="smcap">Apostolic Age</span>, Christianity how propagated in, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_116">116</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_117">117</a>.</li> - -<li class="indx"><span class="smcap">Apostles</span>, conveyed instruction by general precepts, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_175">175</a>.</li> -<li class="isub1">preached not themselves but Christ Jesus the Lord, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_176">176</a>.</li> -<li class="isub1">used no arts to set off their moral character, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_178">178</a>.</li> -<li class="isub1">or their intellectual, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_186">186</a>.<span class="pagenum" id="Page_389">389</span></li> -<li class="isub1">preached therefore by the direction of the Holy Spirit, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_191">191</a>.</li> -<li class="isub1">the Spirit promised them by our Saviour, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_222">222</a>.</li> -<li class="isub1">to guide them into all truth, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_224">224</a>.</li> -<li class="isub1">to shew them things to come, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_225">225</a>.</li> -<li class="isub1">their character, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_229">229</a>.</li> -<li class="isub1">and situation considered, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_231">231</a>.</li> -<li class="isub1">the promise not abused by them, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_232">232</a>.</li> -<li class="isub1">admonition of the angels to them on our Lord’s ascension, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_240">240</a>.</li> -<li class="isub1">under what circumstances the Greek language was inspired into them, viii. <a href="#Page_325">325</a>.</li> -<li class="isub1">had time to improve themselves in it, ere they turned to the Gentiles, <a href="#Page_326">326</a>.</li> -<li class="isub1">their style such as might be expected, <a href="#Page_327">327</a>.</li> -<li class="isub1">needed no aid from eloquence, <a href="#Page_357">357</a>, <a href="#Page_363">363</a>.</li> -<li class="isub1">By what considerations generally restrained from the use of it, <a href="#Page_364">364</a>.</li> - -<li class="indx"><span class="smcap">Apostrophe</span>, of Solomon to youth, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_405">405</a>.</li> - -<li class="indx"><span class="smcap">Apocalypse</span>. See <a href="#Revelations"><span class="smcap">Revelations</span></a>.</li> - -<li class="indx"><span class="smcap">Aristeas</span>, an impostor, esteemed as a worker of miracles, viii. <a href="#Page_157">157</a>. n.</li> - -<li class="indx"><span class="smcap">Aristotle</span>, at one time gave law to the Christian world, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_266">266</a>.</li> - -<li class="indx"><span class="smcap">Arnulphus</span>, bishop of Orleans, styled the Pope Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_191">191</a>.</li> - -<li class="indx"><span class="smcap">Articles</span>, the Thirty-nine, are the formulary of faith with us, viii. <a href="#Page_63">63</a>.</li> - -<li class="indx"><span class="smcap">Arts, Fine</span>, administer to luxury, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_299">299</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_302">302</a>.</li> - -<li class="indx"><span class="smcap">Asiatic Christians</span>, their condition different from that of the Jews, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_149">149</a>.</li> - -<li class="indx"><span class="smcap">Ascension</span> of Jesus into Heaven, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_237">237</a>.</li> -<li class="isub1">his coming to be in like manner, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_238">238</a>.</li> - -<li class="indx"><span class="smcap">Assentatio</span>, a species of flattery, viii. <a href="#Page_289">289</a>.<span class="pagenum" id="Page_390">390</span></li> - -<li class="indx"><span class="smcap">Atheism</span>, adopted as a release from the restraints of morality, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_19">19</a>.</li> - -<li class="indx"><span class="smcap">Aventinus, Joannes</span>, points out the beginning of the reign of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_193">193</a>.</li> - -<li class="indx"><span class="smcap">Augury</span>, of the duration of the Roman Empire, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_84">84</a>.</li> - -<li class="indx"><span class="smcap">Authority</span>, an air of, its effect in orators, viii. <a href="#Page_124">124</a>. n.</li> - -<li class="indx">——, of our Saviour’s teaching, in what consisting, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_130">130</a>.</li> - -<li class="ifrst">B.</li> - -<li class="indx"><span class="smcap">Babylon</span>, a Pagan idolatrous city, of what an emblem, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_196">196</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_309">309</a>.</li> - -<li class="indx"><span class="smcap">Bacon</span>, Lord, his observation on the double sense of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_55">55</a>.</li> - -<li class="indx"><span class="smcap">Baptism</span>, its reference to the typical washings of the law, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_155">155</a>.</li> - -<li class="indx"><span class="smcap">Baptist, The</span>, his food and raiment emblematical, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_402">402</a>.</li> - -<li class="indx"><span class="smcap">Barrow</span>, Dr. an eminent expositor of the Catechism, viii. <a href="#Page_138">138</a>.</li> - -<li class="indx"><span class="smcap">Beast</span>, in the Revelations, its seven heads a double type, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_296">296</a>.</li> - -<li class="indx"><span class="smcap">Benevolence</span>, how perverted, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_120">120</a>.</li> -<li class="isub1">in the Gospel takes the name of Charity, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_135">135</a>.</li> - -<li class="indx"><span class="smcap">Berengarius</span>, styles Rome the seat of Satan, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_192">192</a>.</li> - -<li class="indx"><span class="smcap">Bernard</span>, St. denounces the church of Rome as Antichristian, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_194">194</a>.</li> - -<li class="indx"><span class="smcap">Bible</span>, only, the religion of Protestants, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_349">349</a>.</li> - -<li class="indx"><span class="smcap">Blood</span> of Christ, its efficacy and value how signified by him, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_151">151</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_154">154</a>.<span class="pagenum" id="Page_391">391</span></li> -<li class="isub1">danger of refusing to be washed by it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_157">157</a>.</li> -<li class="isub1">its benefits how to be secured, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_158">158</a>.</li> - -<li class="indx"><span class="smcap">Boniface III.</span> begged the title of Œcumenical Bishop, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_190">190</a>.</li> - -<li class="indx" id="Bossuet"><span class="smcap">Bossuet, M.</span> his remark on the conduct of the primitive Christians, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_168">168</a>. n.</li> -<li class="isub1">on Mr. Mede’s work on the Revelations, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_272">272</a>.</li> -<li class="isub1">on the terms <i>fornication</i> and <i>adultery</i>, as applied to Rome, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_307">307</a>. n.</li> -<li class="isub1">justifies persecution, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_315">315</a>. n.</li> -<li class="isub1">his unreasonable jocularity on the Reformation, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_318">318</a>. n.</li> - -<li class="indx"><span class="smcap">British people</span>, zeal for religion abated among them, viii. <a href="#Page_9">9</a>.</li> -<li class="isub1">private morals relaxed, <a href="#Page_11">11</a>.</li> -<li class="isub1">civil or political virtues disappearing, <a href="#Page_13">13</a>.</li> - -<li class="indx"><span class="smcap">Brutus</span>, erred from excess of virtue, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_309">309</a>.</li> - -<li class="ifrst">C.</li> - -<li class="indx"><span class="smcap">Cæsar</span>, his baldness a mark of infamy, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_403">403</a>.</li> -<li class="isub1">his admirable way of recording his own achievements, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_179">179</a>.</li> - -<li class="indx" id="Cambridge"><span class="smcap">Cambridge University</span>, dispute concerning appeals at, viii. <a href="#Page_189">189</a>.</li> -<li class="isub1">historical account of its jurisdiction, <a href="#Page_208">208</a>.</li> -<li class="isub1">addition of civil power to the spiritual, <a href="#Page_211">211</a>.</li> -<li class="isub1">power of making local statutes, <a href="#Page_213">213</a>.</li> -<li class="isub1">body of new statutes given, <a href="#Page_214">214</a>.</li> -<li class="isub1">appeals not forbidden, <a href="#Page_216">216</a>.</li> -<li class="isub1">the right of appealing not affected by disuse, <a href="#Page_219">219</a>.</li> -<li class="isub1">grace proposed by the assertors of the right of appeal, <a href="#Page_226">226</a>.</li> -<li class="isub1">delegates by whom nominated, <a href="#Page_228">228</a>. n.</li> -<li class="isub1">subordination in the jurisdiction, <a href="#Page_230">230</a>. n.<span class="pagenum" id="Page_392">392</span></li> -<li class="isub1">objections against the grace answered, <a href="#Page_235">235</a>.</li> -<li class="isub1">right of under-graduates exercised by the interposition of their tutors, <a href="#Page_238">238</a>.</li> -<li class="isub1">insinuations against the advocates for the right of appeal exposed, <a href="#Page_241">241</a>, <a href="#Page_242">242</a>, <a href="#Page_245">245</a>.</li> -<li class="isub1">the claim as ancient as the English Constitution, <a href="#Page_250">250</a>.</li> - -<li class="indx"><span class="smcap">Casuists</span>, have perverted the precepts of the Gospel, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_237">237</a>.</li> - -<li class="indx"><span class="smcap">Catechizing</span>, the duty of, viii. <a href="#Page_133">133</a>.</li> -<li class="isub1">its uses to the catechumens, <a href="#Page_134">134</a>.</li> -<li class="isub1">to the congregation present, <a href="#Page_136">136</a>.</li> -<li class="isub1">to the clergy themselves, <a href="#Page_137">137</a>.</li> - -<li class="indx"><span class="smcap">Catiline</span>, described by Cicero, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_314">314</a>.</li> - -<li class="indx"><span class="smcap">Cato</span>, his virtue contrasted with that of Cæsar, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_308">308</a>.</li> - -<li class="indx"><span class="smcap">Celsus</span>, how he represents the Jews, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_6">6</a>. n.</li> -<li class="isub1">his objections against their oracles, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_14">14</a>. n.</li> - -<li class="indx"><span class="smcap">Chance</span>, by some considered, as supplying the place of inspiration, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_81">81</a>.</li> -<li class="isub1">could not have accomplished the spiritual prophecies, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_90">90</a>.</li> - -<li class="indx"><span class="smcap">Character</span>, moral, artifices which men use to display it, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_178">178</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_181">181</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_184">184</a>.</li> -<li class="isub1">intellectual, two ways of displaying, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_186">186</a>.</li> - -<li class="indx"><span class="smcap">Charity</span>, Christian, its genealogy, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_116">116</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_121">121</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_3">123</a>.</li> -<li class="isub1">genuine how to be distinguished from false, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_126">126</a>.</li> -<li class="isub1">the proper cure for learned pride, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_278">278</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_287">287</a>.</li> - -<li class="indx"><span class="smcap">Charles I.</span> the religious troubles in his reign whence originating, viii. <a href="#Page_41">41</a>.</li> -<li class="isub1">struggles for civil liberty, <a href="#Page_44">44</a>.</li> - -<li class="indx"><span class="smcap">Chillingworth</span>, and others, established the old principle of the Protestant religion, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_349">349</a>.<span class="pagenum" id="Page_393">393</span></li> - -<li class="indx"><span class="smcap">Christ</span>, the spirit of prophecy, his testimony, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_21">21</a>.</li> -<li class="isub1">his appeal to that spirit, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_30">30</a>.</li> -<li class="isub1">all the prophets bear witness to him, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_35">35</a>.</li> -<li class="isub1">great purpose of his coming, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_37">37</a>.</li> -<li class="isub1">fortunes of his dispensation not yet perfectly disclosed, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_69">69</a>.</li> -<li class="isub1">his prophecy concerning the treachery of Judas, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_74">74</a>.</li> -<li class="isub2">its use, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_100">100</a>.</li> -<li class="isub1">prophecies concerning his first coming, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_102">102</a>.</li> -<li class="isub2">how enforced among the Jews, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_107">107</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_110">110</a>.</li> -<li class="isub2">concerning his second coming, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_132">132</a>.</li> -<li class="isub1">his prophecy of the destruction of Jerusalem, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_136">136</a>.</li> -<li class="isub2">fulfilled, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_141">141</a>.</li> -<li class="isub1">his sublime command to his followers, to teach all nations, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_163">163</a>.</li> -<li class="isub1">foretold the appearance of false Christs, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_177">177</a>.</li> -<li class="isub1">his mediatorial office not to be interfered with by the worship of saints, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_324">324</a>.</li> -<li class="isub1">time of his appearing how foretold, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_326">326</a>.</li> -<li class="isub1">vast scheme of prophecy relating to his first and second coming, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_336">336</a>.</li> -<li class="isub1">benefits of his death extend to all men, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_63">63</a>.</li> -<li class="isub1">faith in him the condition of salvation, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_71">71</a>.</li> -<li class="isub1">declared to the believing Jews, how they were to be judged, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_79">79</a>.</li> -<li class="isub2">to his disciples, that they had seen the Father, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_84">84</a>.</li> -<li class="isub1">why he spake in parables, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_94">94</a>.</li> -<li class="isub1">his promise to manifest himself, to whom given, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_100">100</a>.</li> -<li class="isub1">why he condescended to wash the feet of his disciples, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_145">145</a>.</li> -<li class="isub2">his answer to Peter on that occasion, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_149">149</a>.</li> -<li class="isub1">his death a propitiation for sin, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_154">154</a>.</li> -<li class="isub1">his admonition respecting the hearing of the word, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_209">209</a>.</li> -<li class="isub1">his sentence on those who receive it not, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_212">212</a>.</li> -<li class="isub1">his reply to the Pharisees concerning blindness and sin, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_260">260</a>.<span class="pagenum" id="Page_394">394</span></li> -<li class="isub1">denounces a woe against those of whom all men speak well, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_305">305</a>.</li> -<li class="isub1">his question of the Jews who stoned him, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_311">311</a>.</li> -<li class="isub1">his admonition to the woman taken in adultery, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_319">319</a>.</li> -<li class="isub2">his address to those who accused her, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_325">325</a>.</li> -<li class="isub2">why he did not condemn her, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_328">328</a>.</li> -<li class="isub1"><small>HE</small> first acknowledged humility as a virtue, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_334">334</a>.</li> -<li class="isub1">particulars of his humility, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_339">339</a>.</li> -<li class="isub1">why derided by the Pharisees, who were covetous, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_351">351</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_352">352</a>.</li> -<li class="isub1">the author of eternal life, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_18">18</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_24">24</a>.</li> -<li class="isub1">duties which we owe him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_29">29</a>.</li> -<li class="isub1">made manifest in the flesh, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_64">64</a>.</li> -<li class="isub1">justified in the spirit, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_66">66</a>.</li> -<li class="isub1">seen of angels, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_68">68</a>.</li> -<li class="isub1">preached to the Gentiles, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_70">70</a>.</li> -<li class="isub1">believed on in the world, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_72">72</a>.</li> -<li class="isub1">received up into glory, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_74">74</a>.</li> -<li class="isub1">never man spake like him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_124">124</a>.</li> -<li class="isub1">as to the matter of his discourses, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_125">125</a>.</li> -<li class="isub2">the authority with which they were delivered, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_130">130</a>.</li> -<li class="isub2">their wisdom, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_133">133</a>.</li> -<li class="isub2">their divine energy, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_137">137</a>.</li> -<li class="isub1">why he spake to the unbelieving Jews in parables, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_145">145</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_151">151</a>.</li> -<li class="isub2">why he wrought few miracles among them, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_159">159</a>.</li> -<li class="isub1">why he preached the Gospel to the poor, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_194">194</a>.</li> -<li class="isub1">the goodness of his character thus displayed, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_203">203</a>.</li> -<li class="isub2">his wisdom equally, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_206">206</a>.</li> -<li class="isub1">his Father’s house, of many mansions, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_210">210</a>.</li> -<li class="isub1">his sincerity conspicuous in this declaration, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_213">213</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_214">214</a>.</li> -<li class="isub1">what was truly his character, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_218">218</a>.</li> -<li class="isub1">what our expectations from him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_220">220</a>.</li> -<li class="isub1">promised the spirit of truth to his disciples, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_222">222</a>.</li> -<li class="isub2">fulfilment of the promise, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_234">234</a>.</li> -<li class="isub1">his ascension graced by the ministry of angels, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_237">237</a>.</li> -<li class="isub1">prejudices of his countrymen against him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_253">253</a>.<span class="pagenum" id="Page_395">395</span></li> -<li class="isub1">his triumphs over the kingdom of Satan, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_271">271</a>.</li> -<li class="isub1">forbade strict retaliation, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_310">310</a>.</li> -<li class="isub1">his declaration to those who shall be ashamed of him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_328">328</a>.</li> -<li class="isub2">and of his words, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_341">341</a>.</li> -<li class="isub1">his memorable promise to Peter a two-fold prophecy, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_357">357</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_367">367</a>.</li> -<li class="isub1">his driving the buyers and sellers out of the temple, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_386">386</a>.</li> -<li class="isub2">in what light understood, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_390">390</a>.</li> -<li class="isub2">acted thus not as a zealot but a prophet only, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_400">400</a>.</li> -<li class="isub1">prophecy to which he appealed, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_405">405</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_408">408</a>.</li> -<li class="isub2">in what light regarded by the Jews, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_416">416</a>.</li> -<li class="isub2">why he used this mysterious method of information, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_423">423</a>.</li> -<li class="isub1">the same yesterday, to-day, and for ever, viii. <a href="#Page_19">19</a>.</li> -<li class="isub1">dignity of his person here expressed, <a href="#Page_21">21</a>.</li> -<li class="isub1">immense scheme of redemption through him, <a href="#Page_22">22</a>.</li> -<li class="isub1">unchangeable nature of his religion, <a href="#Page_25">25</a>.</li> - -<li class="indx"><span class="smcap">Christian</span>, bound by principle to be modest and humble, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_180">180</a>.</li> -<li class="isub1">character of a wise one, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_227">227</a>.</li> -<li class="isub1">his body the temple of God, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_382">382</a>.</li> -<li class="isub1">he is bought with a price, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_386">386</a>.</li> -<li class="isub1">encouraged to reason on the subject of religion, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_115">115</a>.</li> -<li class="isub1">not bound to inquire curiously into the doctrinal and moral part of the gospel, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_119">119</a>.</li> - -<li class="indx" id="Christianity"><span class="smcap">Christianity</span>, attested by prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_69">69</a>.</li> -<li class="isub1">in a secondary as well as a primary sense, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_98">98</a>.</li> -<li class="isub1">weight of the general evidence, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_100">100</a>.</li> -<li class="isub1">argument from prophecy of no less weight to us because the Jews were not convinced by it, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_128">128</a>.</li> -<li class="isub1">proof of its divine institution, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_338">338</a>.</li> -<li class="isub1">why propagated by mean instruments, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_90">90</a>.</li> -<li class="isub1">its evidences many and various, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_99">99</a>.</li> -<li class="isub1">philosophy how far serviceable to it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_196">196</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_199">199</a>.<span class="pagenum" id="Page_396">396</span></li> -<li class="isub1">objections on its mysterious nature answered, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_272">272</a>.</li> -<li class="isub1">questions to those who sincerely reject it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_298">298</a>.</li> -<li class="isub1">danger and crime of disbelief, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_300">300</a>.</li> -<li class="isub1">its evidences a subject of inquiry in different ages, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_111">111</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_118">118</a>.</li> -<li class="isub1">the faith early adulterated by vain speculations, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_245">245</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_246">246</a>.</li> -<li class="isub1">purified in part after the Reformation, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_247">247</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_248">248</a>.</li> -<li class="isub1">use of reason in its support, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_250">250</a>.</li> -<li class="isub1">force of prejudice against, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_254">254</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_258">258</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_262">262</a>.</li> -<li class="isub1">in modern times, against its evidences and doctrines, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_264">264</a>.</li> -<li class="isub1">what the only exorcism it permits, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_274">274</a>.</li> -<li class="isub1">doctrine of not resisting evil, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_310">310</a>.</li> -<li class="isub1">does not supersede the use of resentment, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_314">314</a>.</li> -<li class="isub1">except in case of persecution, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_316">316</a>.</li> -<li class="isub1">liberties taken with it to render it not mysterious, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_347">347</a>.</li> -<li class="isub1">zeal for it abated among us, viii. <a href="#Page_9">9</a>.</li> -<li class="isub1">its unchangeable nature, as a rule of life, <a href="#Page_25">25</a>.</li> - -<li class="indx"><span class="smcap">Christians</span>, Primitive, idea formed of Antichrist by them, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_184">184</a>.</li> -<li class="isub1">their advantages of acquiring religious knowledge, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_191">191</a>.</li> -<li class="isub1">precept addressed to them of giving a reason for their hope, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_111">111</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_116">116</a>.</li> - -<li class="indx"><span class="smcap">Cicero</span>, palliated the desertion of his principles, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_181">181</a>.</li> -<li class="isub1">abounded in fulsome encomiums, viii. <a href="#Page_261">261</a>.</li> - -<li class="indx"><span class="smcap">Clemens Alexandrinus</span>, his opinion on the persecution of Christianity, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_360">360</a>.</li> - -<li class="indx"><span class="smcap">Church</span>, its union with Christ, how prefigured, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_23">23</a>.</li> -<li class="isub1">on what rock founded, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_355">355</a>.</li> -<li class="isub1">Jewish and Gentile persecutions raised against it, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_358">358</a>.</li> -<li class="isub1">internal commotions when settled under Constantine, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_361">361</a>.<span class="pagenum" id="Page_397">397</span></li> -<li class="isub1">endangered by the Mahometan imposture, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_362">362</a>.</li> -<li class="isub2">by the Antichristian superstition, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_363">363</a>.</li> -<li class="isub1">its trial by the enlightened reason of mankind, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_365">365</a>.</li> -<li class="isub2">by the learned Jews, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_368">368</a>.</li> -<li class="isub2">by the Gentiles, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_369">369</a>.</li> -<li class="isub1">after the revival of letters, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_374">374</a>.</li> -<li class="isub1">by modern infidel writers, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_377">377</a>.</li> -<li class="isub1">the gates of Hell prevail not against it, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_381">381</a>.</li> - -<li class="indx"><span class="smcap">Clarke</span>, Dr. <span class="smcap">Samuel</span>, his remark on the book of Revelations, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_267">267</a>.</li> - -<li class="indx"><span class="smcap">Clergy</span>, why chosen and ordained, viii. <a href="#Page_59">59</a>.</li> -<li class="isub1">first object of their ministry to teach a right faith, <a href="#Page_59">59</a>.</li> -<li class="isub1">the second, to produce the fruits of piety, <a href="#Page_65">65</a>.</li> -<li class="isub2">and of charity, <a href="#Page_68">68</a>.</li> -<li class="isub1">benefits of personal residence, <a href="#Page_76">76</a>.</li> -<li class="isub1">directions respecting curates, <a href="#Page_80">80</a>.</li> -<li class="isub1">none but fit ones to be recommended, <a href="#Page_84">84</a>.</li> -<li class="isub1">what the office of reason on the subject of revealed religion, <a href="#Page_90">90</a>, <a href="#Page_94">94</a>.</li> -<li class="isub1">requisites of a Christian preacher, fidelity, <a href="#Page_120">120</a>.</li> -<li class="isub1">an air of authority, <a href="#Page_123">123</a>.</li> -<li class="isub1">zeal, <a href="#Page_125">125</a>.</li> -<li class="isub1">duty of catechizing, <a href="#Page_133">133</a>.</li> -<li class="isub1">benefit of sermons to accompany the examinations, <a href="#Page_138">138</a>.</li> - -<li class="indx"><span class="smcap">Cobham</span>, Lord, why committed to the flames, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_200">200</a>.</li> - -<li class="indx"><span class="smcap">Conceit</span>, admonition against, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_178">178</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_181">181</a>.</li> -<li class="isub1">proper remedy for, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_185">185</a>.</li> - -<li class="indx"><span class="smcap">Conjectures</span>, in the way of prophecy, frequently verified, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_82">82</a>.</li> - -<li class="indx"><span class="smcap">Conscience</span>, defined, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_44">44</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_121">121</a>.</li> - -<li class="indx"><span class="smcap">Constantinople</span>, not the residence of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_291">291</a>.</li> - -<li class="indx"><span class="smcap">Controversy</span>, in public discourses, to be avoided, viii. <a href="#Page_124">124</a>.<span class="pagenum" id="Page_398">398</span></li> - -<li class="indx"><span class="smcap">Corinthians</span>, how addressed by the Apostle on their impurity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_380">380</a>.</li> -<li class="isub1">their city a market of prostitution, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_387">387</a>.</li> - -<li class="indx"><span class="smcap">Covenant</span>, New, the christian dispensation so called, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_163">163</a>.</li> - -<li class="indx"><span class="smcap">Courage</span>, the affectation of, a snare to those who seek the honour of men, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_252">252</a>.</li> - -<li class="indx"><span class="smcap">Creeds</span>, origin and justification of, viii. <a href="#Page_61">61</a>.</li> - -<li class="indx"><span class="smcap">Crevier, M.</span>, defends persecution, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_315">315</a>. n.</li> - -<li class="indx"><span class="smcap">Criticism</span>, as of late improved, of what use in explaining the Scriptures, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_199">199</a>.</li> -<li class="isub1">rational, what its established principles, viii. <a href="#Page_349">349</a>.</li> - -<li class="indx"><span class="smcap">Curates</span>, directions respecting, viii. <a href="#Page_80">80</a>.</li> - -<li class="indx"><span class="smcap">Curiosity</span>, anxious, its folly, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_408">408</a>.</li> -<li class="isub1">tends to create quick resentments, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_412">412</a>.</li> -<li class="isub1">leads to peevish complaints, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_413">413</a>.</li> -<li class="isub1">breeds uneasy suspicions, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_415">415</a>.</li> -<li class="isub1">its injustice, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_416">416</a>.</li> - -<li class="indx"><span class="smcap">Cyaxares</span>, of Xenophon, supposed to be Darius the Mede, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_381">381</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_396">396</a>.</li> - -<li class="ifrst">D.</li> - -<li class="indx"><span class="smcap">Daillé, M.</span>, on the use of the Fathers, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_348">348</a>.</li> - -<li class="indx"><span class="smcap">Daniel</span>, his vision of the four kingdoms, and of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_287">287</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_297">297</a>.</li> -<li class="isub1">foretold the rise of that power, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_328">328</a>.</li> -<li class="isub1">antiquity of the book questioned, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_365">365</a>.</li> -<li class="isub1">objections answered, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_387">387</a>.</li> -<li class="isub1">cause of his advancement, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_390">390</a>.</li> - -<li class="indx"><span class="smcap">Darius</span> the Mede, doubts respecting his existence, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_380">380</a>.<span class="pagenum" id="Page_399">399</span></li> - -<li class="indx"><span class="smcap">Dedication</span>, two good instances of, pointed out, viii. <a href="#Page_282">282</a>.</li> - -<li class="indx"><span class="smcap">Demosthenes</span>, his sublime and energetic oath, viii. <a href="#Page_345">345</a>.</li> - -<li class="indx"><span class="smcap">Devil</span>, if resisted, will flee, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_267">267</a>.</li> -<li class="isub1">terms applied to that wicked spirit in Scripture, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_269">269</a>.</li> -<li class="isub1">Christ’s triumphs over, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_271">271</a>.</li> -<li class="isub1">powers permitted him over the bodies and fortunes of men, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_272">272</a>.</li> -<li class="isub2">over the souls of men, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_274">274</a>.</li> -<li class="isub1">objections answered, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_277">277</a>.</li> -<li class="isub1">religious and moral uses of the doctrine, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_280">280</a>.</li> -<li class="isub2">whole scheme of Christianity depends on it, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_348">348</a>.</li> - -<li class="indx"><span class="smcap">Distress</span>, National, never inflicted before it is deserved, viii. <a href="#Page_7">7</a>.</li> - -<li class="indx"><span class="smcap">Divination</span>, idea of pagan philosophers concerning, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_9">9</a>.</li> -<li class="isub1">from augury, instances of, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_83">83</a>.</li> - -<li class="indx"><span class="smcap">D. L.</span> the author of, his character by a warm friend, viii. <a href="#Page_270">270</a>.</li> -<li class="isub1">his personal virtues,—reference to Dr. Jortin, <a href="#Page_272">272</a>.</li> -<li class="isub1">some of his foibles enumerated, <a href="#Page_273">273</a>.</li> -<li class="isub1">his talents for classical criticism, <a href="#Page_277">277</a>.</li> - -<li class="indx"><span class="smcap">Dragon</span>, a symbol of the Roman Government, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_303">303</a>.</li> - -<li class="indx"><span class="smcap">Dreams</span>, a mode of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_17">17</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_248">248</a>.</li> - -<li class="indx"><span class="smcap">Drusilla</span>, her character, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_2">2</a>.</li> - -<li class="ifrst">E.</li> - -<li class="indx"><span class="smcap">Eagles</span>, a figurative expression for the standards of the Roman army, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_138">138</a>.</li> - -<li class="indx"><span class="smcap">Eclipse</span>, why an emblem of the ruin of empires, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_246">246</a>.<span class="pagenum" id="Page_400">400</span></li> - -<li class="indx"><span class="smcap">Elegance</span>, of speech, what, viii. <a href="#Page_334">334</a>, <a href="#Page_342">342</a>.</li> - -<li class="indx"><span class="smcap">Eloquence</span>, among the ancients, studied from vanity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_284">284</a>.</li> -<li class="isub1">Dr. Middleton’s notion of, confuted, viii. <a href="#Page_333">333</a>.</li> -<li class="isub1">no archetype of it in nature, <a href="#Page_339">339</a>.</li> -<li class="isub1">its rules for the most part, local and arbitrary, <a href="#Page_352">352</a>.</li> -<li class="isub1">what its end, <a href="#Page_354">354</a>, <a href="#Page_356">356</a>.</li> - -<li class="indx"><span class="smcap">Egyptians</span>, retained their hieroglyphics after the invention of the alphabet, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_239">239</a>.</li> - -<li class="indx"><span class="smcap">Energy</span>, of our Saviour’s discourses, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_137">137</a>.</li> - -<li class="indx"><span class="smcap">Envy</span>, excited by eminent virtue, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_306">306</a>.</li> -<li class="isub1">a striking picture of, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_253">253</a>.</li> - -<li class="indx"><span class="smcap">Erasmus</span>, his observation on the use of reason in religion, viii. <a href="#Page_101">101</a>.</li> - -<li class="indx"><span class="smcap">Error</span>, in matters of religion, notion of its innocency considered, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_297">297</a>.</li> - -<li class="indx"><span class="smcap">Evidence</span>, moral, gradation in the scale of, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_88">88</a>.</li> - -<li class="indx"><span class="smcap">Ezekiel</span>, foretold the cessation of prophecy among the Jews, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_116">116</a>. n.</li> - -<li class="ifrst">F.</li> - -<li class="indx"><span class="smcap">Faith</span>, the condition of salvation, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_71">71</a>.</li> -<li class="isub1">the parent of charity, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_123">123</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_125">125</a>.</li> -<li class="isub1">why said to come by hearing, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_201">201</a>.</li> -<li class="isub1">some inclined too much to it, at the expence of morality, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_218">218</a>.</li> -<li class="isub1">not at variance with knowledge, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_262">262</a>.</li> -<li class="isub1">See <a href="#Christianity"><span class="smcap">Christianity</span></a>.</li> - -<li class="indx"><span class="smcap">Falkland</span>, Lord, his glorious excess of virtue, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_309">309</a>.</li> - -<li class="indx"><span class="smcap">Fame</span>, the love of, to be controuled by the love of truth, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_259">259</a>.<span class="pagenum" id="Page_401">401</span></li> - -<li class="indx"><span class="smcap">Fashion</span>, the rule of life with men of the world, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_286">286</a>.</li> - -<li class="indx"><span class="smcap">Fathers</span> of the Church, their application of the term Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_182">182</a>.</li> -<li class="isub1">question respecting their authority in the interpretation of scripture, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_347">347</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_348">348</a>.</li> -<li class="isub1">plainness of their discourses, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_8">8</a>.</li> - -<li class="indx"><span class="smcap">Fear of God</span>, the proper guide of life, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_284">284</a>.</li> -<li class="isub1">contrasted with fashion, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_286">286</a>.</li> -<li class="isub1">with law, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_288">288</a>.</li> -<li class="isub1">with philosophy, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_291">291</a>.</li> -<li class="isub1">inclines men to depart from evil, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_293">293</a>.</li> - -<li class="indx"><span class="smcap">Felix</span> the Procurator, his character, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_2">2</a>.</li> -<li class="isub1">effect of Paul’s preaching on him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_5">5</a>.</li> -<li class="isub1">his subsequent treatment of the apostle, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_15">15</a>.</li> - -<li class="indx"><span class="smcap">Figurative</span> language, a cause of obscurity in prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_68">68</a>.</li> - -<li class="indx"><span class="smcap">Fig-tree</span>, cursed, a sign, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_403">403</a>.</li> -<li class="isub1">connected with that of purging the temple, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_413">413</a>.</li> - -<li class="indx"><span class="smcap">Fire</span>, allusion to its effects, frequent in Scripture, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_168">168</a>.</li> - -<li class="indx"><span class="smcap">Flesh</span>, the vices of, to be put away from us, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_48">48</a>.</li> - -<li class="indx"><span class="smcap">Fleury</span>, Abbé, his observation on the authority of the Pope, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_314">314</a>.</li> - -<li class="indx"><span class="smcap">Free-thinking</span>, modern, to be resolved into two sophisms, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_379">379</a>.</li> - -<li class="indx"><span class="smcap">Friendship</span>, among the great scholars of every age, indelicacy in the expression of, viii. <a href="#Page_259">259</a>.</li> -<li class="isub1">various arguments in exercise for, <a href="#Page_261">261</a>.</li> -<li class="isub1">answered, <a href="#Page_264">264</a>.</li> -<li class="isub1">specimen of the high complimentary manner, <a href="#Page_270">270</a>.</li> -<li class="isub1">delicate ways of conveying encomium, <a href="#Page_282">282</a>.<span class="pagenum" id="Page_402">402</span></li> -<li class="isub1">See <a href="#Jortin">Dr. <span class="smcap">Jortin</span></a>.</li> - -<li class="ifrst">G.</li> - -<li class="indx"><span class="smcap">Gadarenes</span>, their sordid prejudice against our Saviour, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_260">260</a>.</li> - -<li class="indx"><span class="smcap">Galatia</span>, Churches of, early infested with false teachers, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_177">177</a>.</li> - -<li class="indx"><span class="smcap">Gallio</span>, his disregard of miracles not proved, viii. <a href="#Page_156">156</a>.</li> - -<li class="indx"><span class="smcap">Genealogies</span>, system of, reprobated by St. Paul, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_116">116</a>.</li> - -<li class="indx"><span class="smcap">Genesis</span>, a famous passage in, how regarded by different critics, viii. <a href="#Page_346">346</a>.</li> - -<li class="indx"><span class="smcap">Gentiles</span>, method of the early Christians to convert, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_125">125</a>.</li> -<li class="isub1">how convinced by the argument of prophecy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_126">126</a>.</li> -<li class="isub1">their conversion foretold, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_155">155</a>.</li> -<li class="isub1">took its rise by small beginnings, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_164">164</a>.</li> -<li class="isub1">prevailed by pacific means only, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_165">165</a>.</li> -<li class="isub1">are a law unto themselves, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_37">37</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_38">38</a>.</li> -<li class="isub1">force of conscience among them, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_43">43</a>.</li> -<li class="isub1">diversity of human judgment accounted for, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_44">44</a>.</li> -<li class="isub1">their debates concerning right and wrong evinced their sense of natural law, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_49">49</a>.</li> -<li class="isub1">benefits of redemption extend to them, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_63">63</a>.</li> -<li class="isub1">their notion of a temple, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_383">383</a>.</li> -<li class="isub1">their conversion quick and general, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_73">73</a>.</li> -<li class="isub1">condition of the poor among them, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_198">198</a>.</li> -<li class="isub1">adversaries of the Christian religion among them, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_371">371</a>.</li> -<li class="isub1">the calling of, predicted by the expulsion of buyers and sellers from the temple, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_409">409</a>.</li> - -<li class="indx"><span class="smcap">Gibbon</span>, Mr. his anonymous letter to Dr. Hurd, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_363">363</a>.</li> -<li class="isub2">answered, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_386">386</a>.<span class="pagenum" id="Page_403">403</span></li> -<li class="isub1">character of his <i>History</i>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_401">401</a>.</li> - -<li class="indx"><span class="smcap">Glorifying</span> of God, in our body and spirit, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_378">378</a>.</li> - -<li class="indx"><span class="smcap">Gloucester</span>, Bishop of, his idea of the nature and character of an inspired language vindicated, viii. <a href="#Page_307">307</a>.</li> -<li class="isub1">obviates an objection made by Dr. Middleton, <a href="#Page_309">309</a>, <a href="#Page_311">311</a>.</li> -<li class="isub1">avows his notion of eloquence to be a paradox, and at the same time truth, <a href="#Page_312">312</a>.</li> -<li class="isub1">nominal barbarity of the style of the New Testament, a mark of its miraculous original, <a href="#Page_317">317</a>.</li> -<li class="isub1">the inspiration comprehended the terms, and their grammatical congruity, <a href="#Page_321">321</a>.</li> -<li class="isub1">circumstances, abilities, and qualifications of the Apostles who received it, <a href="#Page_324">324</a>.</li> -<li class="isub1">opposes Dr. Middleton’s proposition concerning eloquence, <a href="#Page_333">333</a>.</li> -<li class="isub2">proves that no archetype of that quality exists, <a href="#Page_339">339</a>.</li> -<li class="isub3">that the sublime of eloquent expression depends on casual associations, <a href="#Page_334">334</a>, <a href="#Page_347">347</a>.</li> -<li class="isub2">shews that eloquence was not necessary to the Apostles, <a href="#Page_354">354</a>.</li> -<li class="isub1">his idea of the end of eloquence justified, <a href="#Page_354">354</a>, <a href="#Page_362">362</a>.</li> -<li class="isub1">considers clearness and precision as the aids common to all language, <a href="#Page_365">365</a>.</li> -<li class="isub1">tropes and figures when and in what sense vicious, <a href="#Page_367">367</a>, <a href="#Page_373">373</a>.</li> - -<li class="indx"><span class="smcap">God</span>, what must be done to obtain his favour, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_81">81</a>.</li> -<li class="isub2">what that favour is, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_89">89</a>.</li> - -<li class="indx"><span class="smcap">Godliness</span>, the great mystery of, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_62">62</a>.</li> - -<li class="indx"><span class="smcap">Gospel</span>, its connection with prophecy, iv. <a href="https://gutenberg.org/files/54524/54524-h/54524-h.htm#Page_42">42</a>.</li> -<li class="isub1">with that concerning its promulgation, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_156">156</a>.</li> -<li class="isub1">by whom announced, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_160">160</a>.</li> -<li class="isub1">contrary to the structure of the Jewish law, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_161">161</a>.</li> -<li class="isub1">its use not discredited by the natural moral law, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_57">57</a>.</li> -<li class="isub1">its necessity not superseded, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_59">59</a>.<span class="pagenum" id="Page_404">404</span></li> -<li class="isub1">the eternal purpose of God declared in it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_76">76</a>.</li> -<li class="isub1">why not forced on the minds of men by irresistible evidence, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_93">93</a>.</li> -<li class="isub1">stress laid on Faith, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_95">95</a>.</li> -<li class="isub1">binds men together as brethren, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_136">136</a>.</li> -<li class="isub1">illuminates and sanctifies men by successive improvements, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_208">208</a>.</li> -<li class="isub1">its doctrines and precepts forbid us to seek the honour of men, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_247">247</a>.</li> -<li class="isub1">its rapid propagation, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_73">73</a>.</li> -<li class="isub1">if hid, is hid to them that are lost, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_96">96</a>.</li> -<li class="isub1">appealed to, when written, as the ground of belief, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_117">117</a>.</li> -<li class="isub1">preached to the poor, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_193">193</a>.</li> - -<li class="indx">——, Sermon before the society for propagating, viii. <a href="#Page_23">23</a>.</li> - -<li class="indx"><span class="smcap">Grace</span>, the law of, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_70">70</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_71">71</a>.</li> -<li class="isub1">some had rather trust to the law of nature, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_73">73</a>.</li> -<li class="isub1">obligatory on those who do not receive it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_77">77</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_78">78</a>.</li> - -<li class="indx"><span class="smcap">Gregory I.</span>, his dispute with the Bishop of Constantinople, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_188">188</a>.</li> -<li class="isub1">disclaimed the title of universal Bishop, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_189">189</a>.</li> - -<li class="indx"><span class="smcap">Grotius, Hugo</span>, undertook to prove that the Pope was not Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_221">221</a>.</li> -<li class="isub2">from what motives, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_222">222</a>.</li> -<li class="isub1">a conjecture of his confuted by Bishop Newton, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_300">300</a>.</li> -<li class="isub1">his comment on the washing of the disciples’ feet, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_152">152</a>. n.</li> - -<li class="ifrst">H.</li> - -<li class="indx"><span class="smcap">Half-belief</span>, a vice of the spirit, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_50">50</a>.</li> - -<li class="indx"><span class="smcap">Hardwicke</span>, Lord Chancellor, his opinion concerning appeals at the University of Cambridge, supported, viii. <a href="#Page_189">189</a>, <a href="#Page_221">221</a>.<span class="pagenum" id="Page_405">405</span></li> - -<li class="indx"><span class="smcap">Hearing</span>, the way by which faith cometh, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_201">201</a>.</li> -<li class="isub1">admonitions concerning, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_203">203</a>.</li> -<li class="isub1">diligence in, why requisite, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_203"><i>ib.</i></a> <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_205">205</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_207">207</a>.</li> - -<li class="indx"><span class="smcap">Heathens</span>, their quick conversion to Christianity, viii. <a href="#Page_152">152</a>.</li> -<li class="isub1">inquiry into their opinion of miracles, <a href="#Page_155">155</a>, <a href="#Page_181">181</a>.</li> - -<li class="indx"><span class="smcap">Hell</span>, the gates of, their signification in Scripture, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_356">356</a>.</li> - -<li class="indx"><span class="smcap">Heresies</span>, their origin, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_102">102</a>.</li> - -<li class="indx"><span class="smcap">Hesiod</span>, his maxim on contention, viii. <a href="#Page_279">279</a>, <a href="#Page_281">281</a>.</li> - -<li class="indx"><span class="smcap">Hieroglyphics</span>, their origin, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_239">239</a>.</li> -<li class="isub1">means of learning them, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_245">245</a>.</li> - -<li class="indx"><span class="smcap">Hippias</span>, the Elean, boasted that he knew every thing, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_285">285</a>.</li> - -<li class="indx"><span class="smcap">Holy Ghost</span>, the living in communion with, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_382">382</a>.</li> -<li class="isub1">the possessor of the body of Christians, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_386">386</a>.</li> -<li class="isub1">See <a href="#Spirit"><span class="smcap">Spirit</span></a>.</li> - -<li class="indx"><span class="smcap">Honour</span>, the duty of preferring one another in, explained, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_130">130</a>.</li> -<li class="isub1">its nature and grounds, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_132">132</a>.</li> -<li class="isub1">right application of it in practice, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_137">137</a>.</li> -<li class="isub1">that only which cometh of God, to be sought, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_245">245</a>.</li> -<li class="isub1">the Gothic principle of, inflames pride, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_337">337</a>.</li> - -<li class="indx"><span class="smcap">Hope</span>, Christian, the precept of giving a reason for, explained, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_110">110</a>.</li> -<li class="isub1">to be given with meekness and fear, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_122">122</a>.</li> - -<li class="indx"><span class="smcap">Horace</span>, his indelicate encomium on Virgil, viii. <a href="#Page_259">259</a>.</li> - -<li class="indx"><span class="smcap">Humanity</span>, its duties never overlooked by the inspired writers, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_130">130</a>.</li> - -<li class="indx"><span class="smcap">Humility</span>, Christian, how best expressed, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_186">186</a>.<br /> -<span class="pagenum" id="Page_406">406</span></li> -<li class="isub1">first acknowledged as a virtue by our Saviour, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_334">334</a>.</li> -<li class="isub1">why so rare among men, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_334"><i>ib.</i></a> <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_336">336</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_337">337</a>.</li> -<li class="isub1">of whom to be learned, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_339">339</a>.</li> -<li class="isub1">ensures rest to our souls, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_343">343</a>.</li> - -<li class="indx"><span class="smcap">Hypocrites</span>, those who embrace Christianity from corrupt motives, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_302">302</a>.</li> - -<li class="ifrst">I. and J.</li> - -<li class="indx"><span class="smcap">James I.</span> remark of Hume on his commentary on the Revelations, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_266">266</a>.</li> - -<li class="indx"><span class="smcap">Idolatry</span>, how designated in the language of Scripture, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_305">305</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_311">311</a>.</li> -<li class="isub1">of two sorts, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_316">316</a>.</li> - -<li class="indx"><span class="smcap">Jerom</span>, states the notion of the ancient Fathers respecting Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_184">184</a>.</li> -<li class="isub1">Speaks of the fall of the Roman empire, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_230">230</a>.</li> - -<li class="indx"><span class="smcap">Jerusalem</span>, destruction of, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_135">135</a>.</li> -<li class="isub2">by the Romans, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_138">138</a>.</li> -<li class="isub2">of the temple, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_140">140</a>.</li> -<li class="isub1">its mystical sense, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_301">301</a>.</li> -<li class="isub1">its destruction, of what emblematical, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_328">328</a>.</li> - -<li class="indx"><span class="smcap">Jews</span>, their erroneous notion of the use and end of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_10">10</a>.</li> -<li class="isub1">divine communications concerning Christ, why appropriated to them, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_64">64</a>.</li> -<li class="isub1">origin of their principal mistake respecting the Messiah, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_99">99</a>.</li> -<li class="isub1">prophetic spirit, how employed under their system of polity, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_106">106</a>.</li> -<li class="isub1">why many of them not convinced by the argument of prophecy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_119">119</a>.</li> -<li class="isub1">their incredulity foretold by their own prophets, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_120">120</a>.</li> -<li class="isub1">their invincible prejudices, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_122">122</a>.</li> -<li class="isub1">driven to the necessity of supposing a two-fold Messias, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_123">123</a>.<span class="pagenum" id="Page_407">407</span></li> -<li class="isub1">destruction of their city and temple, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_135">135</a>.</li> -<li class="isub1">their dispersion, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_143">143</a>.</li> -<li class="isub1">their number comparatively small in Judæa, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_152">152</a>.</li> -<li class="isub1">distinguished by descent, as well as by religion, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_153">153</a>.</li> -<li class="isub1">their language why figurative, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_241">241</a>.</li> -<li class="isub1">hieroglyphic style common among them, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_243">243</a>.</li> -<li class="isub1">their ritual abounding in symbols, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_263">263</a>.</li> -<li class="isub1">their idolatry considered as adultery, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_306">306</a>.</li> -<li class="isub1">how far enabled to compute the time of the Messiah’s appearing, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_327">327</a>.</li> -<li class="isub1">a plain frugal people, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_2">2</a>.</li> -<li class="isub1">to what purpose their law was given, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_53">53</a>.</li> -<li class="isub1">how to be judged for disbelieving the Gospel, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_79">79</a>.</li> -<li class="isub1">questions respecting wars and fightings among them, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_101">101</a>.</li> -<li class="isub1">their practice of conveying information by action, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_146">146</a>.</li> -<li class="isub1">heterodoxy with them disloyalty, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_292">292</a>.</li> -<li class="isub1">their notion of a temple, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_383">383</a>.</li> -<li class="isub1">why our Lord spake to them in parables, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_143">143</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_151">151</a>.</li> -<li class="isub2">and wrought few miracles among them who believed not, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_159">159</a>.</li> -<li class="isub1">condition of the poor among them, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_197">197</a>.</li> -<li class="isub1">their prejudices against our Saviour, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_256">256</a>.</li> -<li class="isub1">abused the right of retaliation, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_311">311</a>.</li> -<li class="isub1">ashamed of Christ, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_327">327</a>.</li> -<li class="isub1">the Christian religion prevailed over their prejudices, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_369">369</a>.</li> -<li class="isub1">the rejection of them prefigured, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_412">412</a>.</li> -<li class="isub1">conduct of their rulers, when our Lord had purged the temple, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_414">414</a>.</li> - -<li class="indx"><span class="smcap">Immanuel</span>, prophecy of Isaiah concerning, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_108">108</a>.</li> - -<li class="indx"><span class="smcap">Immortality</span>, a free gift to man, how forfeited, and restored, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_70">70</a>. vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_19">19</a>.</li> - -<li class="indx"><span class="smcap">Impenitence</span>, final, the issue of procrastination and vice, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_14">14</a>.</li> - -<li class="indx"><span class="smcap">Incense</span>, a symbol of prayer, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_263">263</a>.<span class="pagenum" id="Page_408">408</span></li> - -<li class="indx"><span class="smcap">Incumbent</span>, the proper name of a parochial minister, viii. <a href="#Page_76">76</a>.</li> - -<li class="indx"><span class="smcap">Independency</span>, a name comprehending a thousand sects, viii. <a href="#Page_43">43</a>.</li> - -<li class="indx"><span class="smcap">Infidelity</span>, may proceed from the pride of reason, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_99">99</a>.</li> - -<li class="indx"><span class="smcap">Infidels</span>, their main argument against prophecy answered, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_82">82</a>.</li> - -<li class="indx"><span class="smcap">Inquiries</span>, religious, how to be conducted, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_116">116</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_119">119</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_122">122</a>.</li> - -<li class="indx"><span class="smcap">Intercession</span>, of Christians for each other, a duty, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_322">322</a>.</li> -<li class="isub1">distinguished from the worship of saints, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_323">323</a>.</li> - -<li class="indx"><span class="smcap">Integrity</span>, requisite in judging of religion, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_34">34</a>.</li> -<li class="isub1">an admiration of, may lead to irreligion, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_254">254</a>.</li> - -<li class="indx"><span class="smcap">Job</span>, his complaint of being made to possess the iniquities of his youth, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_393">393</a>.</li> - -<li class="indx"><span class="smcap">John</span>, St. his vision of the marriage of the Lamb, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_23">23</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_24">24</a>.</li> -<li class="isub1">his mention of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_175">175</a>.</li> -<li class="isub1">designates the appearance of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_329">329</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_330">330</a>.</li> - -<li class="indx" id="Jortin"><span class="smcap">Jortin</span>, Dr. an address to, on the delicacy of friendship, viii. <a href="#Page_257">257</a>.</li> -<li class="isub1">happy in avoiding the offensive custom into which the learned have fallen, <a href="#Page_268">268</a>.</li> -<li class="isub1">his conduct towards his friend the author of the D. L. <a href="#Page_274">274</a>.</li> -<li class="isub2">adopted his subject, <a href="#Page_275">275</a>, <a href="#Page_283">283</a>.</li> -<li class="isub2">wrote against him, <a href="#Page_277">277</a>, <a href="#Page_285">285</a>.</li> -<li class="isub2">glanced at him, <a href="#Page_285"><i>ib.</i></a> <a href="#Page_286">286</a>.</li> -<li class="isub2">spared his arguments, <a href="#Page_286"><i>ib.</i></a></li> -<li class="isub2">furnished him with others, <a href="#Page_287">287</a>.</li> -<li class="isub2">quoted him, <a href="#Page_288">288</a>.</li> -<li class="isub2">called his conjecture ingenious, <a href="#Page_290">290</a>.</li> -<li class="isub3">nay elegant, <a href="#Page_293">293</a>.<span class="pagenum" id="Page_409">409</span></li> -<li class="isub2">and the writer a learned friend, <a href="#Page_297">297</a>.</li> - -<li class="indx"><span class="smcap">Josephus</span>, his account of the religion of his countrymen, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_356">356</a>.</li> -<li class="isub1">his praise of Daniel, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_370">370</a>.</li> - -<li class="indx"><span class="smcap">Irreligion</span>, not so general as is imagined, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_354">354</a>.</li> - -<li class="indx"><span class="smcap">Isaiah</span>, a remarkable prophecy addressed by him to Ahaz, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_107">107</a>.</li> -<li class="isub1">how he claimed belief of the Jews, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_110">110</a>.</li> -<li class="isub1">his prophecy respecting parables, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_148">148</a>.</li> -<li class="isub1">considered two ways, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_149">149</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_150">150</a>.</li> -<li class="isub1">his prophecies, to what chiefly relating, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_405">405</a>.</li> - -<li class="indx"><span class="smcap">Judas</span>, his treachery foreseen, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_150">150</a>.</li> -<li class="isub1">had no part with Jesus, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_158">158</a>.</li> - -<li class="indx"><span class="smcap">Jus Talionis</span>, why necessary in the Mosaic institute, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_311">311</a>.</li> - -<li class="indx"><span class="smcap">Justice</span>, Civil, perverted by the lusts of men, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_109">109</a>.</li> - -<li class="indx"><span class="smcap">Justin Martyr</span>, urges the argument from prophecy in his apology to the Antonines, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_125">125</a>.</li> - -<li class="ifrst">K.</li> - -<li class="indx"><span class="smcap">Key</span> to the Revelations, by Mr. Mede, examined, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_275">275</a>.</li> - -<li class="indx"><span class="smcap">Kingdom</span> of Christ, import of the prayer, that it may <i>come</i>, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_103">103</a>.</li> - -<li class="indx"><span class="smcap">Knowledge</span>, requisite to judge of Christianity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_32">32</a>.</li> -<li class="isub1">why productive of pride and vanity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_277">277</a>.</li> -<li class="isub1">its remedy, not ignorance, but charity, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_277"><i>ib.</i></a></li> -<li class="isub1">error in considering it the supreme good, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_278">278</a>.</li> - -<li class="indx">—— religious, of the present age, compared with that in the times of the Reformation, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_189">189</a>.<span class="pagenum" id="Page_410">410</span></li> - -<li class="indx"><span class="smcap">Knowledge of Life</span>, a name for fraud and disingenuity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_233">233</a>.</li> - -<li class="ifrst">L.</li> - -<li class="indx"><span class="smcap">Lactantius</span>, his confidence in the spread of the Gospel, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_355">355</a>.</li> - -<li class="indx"><span class="smcap">Language</span>, original, of all nations imperfect, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_237">237</a>.</li> - -<li class="indx">—— inspired, needs not be perfectly eloquent, viii. <a href="#Page_311">311</a>.</li> -<li class="isub1">must necessarily abound in the native idioms of the persons inspired, <a href="#Page_314">314</a>.</li> -<li class="isub1">correspondency of terms, to give clear intelligence, <a href="#Page_319">319</a>.</li> -<li class="isub1">impression of phrases and idioms not to be expected, <a href="#Page_328">328</a>.</li> -<li class="isub1">no archetype in nature, to which eloquence refers, <a href="#Page_333">333</a>.</li> -<li class="isub1">clearness and precision the aids common to all language, <a href="#Page_365">365</a>.</li> - -<li class="indx"><span class="smcap">Law</span> of the magistrate, by whom deemed an adequate rule of action, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_288">288</a>.</li> - -<li class="indx">—— Jewish, to what end instituted, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_48">48</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_52">52</a>.</li> - -<li class="indx">—— Natural, written in the heart, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_39">39</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_40">40</a>.</li> -<li class="isub1">appealed to by heathens as well as Christians, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_48">48</a>.</li> -<li class="isub1">necessary to the support of revelation, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_54">54</a>.</li> -<li class="isub1">does not discredit the use of the Gospel, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_57">57</a>.</li> -<li class="isub1">its existence presupposed by the Christian law, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_64">64</a>.</li> -<li class="isub1">its penalties, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_69">69</a>.</li> - -<li class="indx"><span class="smcap">Lebanon</span>, a symbol of a city, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_263">263</a>.</li> - -<li class="indx"><span class="smcap">Leland</span>, Dr. letter to, viii. <a href="#Page_307">307</a>.</li> -<li class="isub1">Real subject of his dissertation on the principles of eloquence, <a href="#Page_307"><i>ib.</i></a><span class="pagenum" id="Page_411">411</span></li> -<li class="isub1">his remark on the imperfect correspondency of words in languages, <a href="#Page_318">318</a>.</li> -<li class="isub1">his objections to the Bishop of Gloucester’s notion of inspired language refuted, <a href="#Page_328">328</a>, <a href="#Page_330">330</a>.</li> -<li class="isub1">his opinion respecting eloquence controverted, <a href="#Page_337">337</a>.</li> -<li class="isub1">his appeal to the rules of rational criticism answered, <a href="#Page_349">349</a>.</li> -<li class="isub1">his misrepresentation of the Bishop’s remark on tropes and figures, exposed, <a href="#Page_366">366</a>, <a href="#Page_370">370</a>, <a href="#Page_378">378</a>.</li> - -<li class="indx"><span class="smcap">Leo X.</span> issued an edict against the use of the term Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_201">201</a>.</li> - -<li class="indx"><span class="smcap">Letter</span>, anonymous, to Dr. Hurd, concerning the Apocalypse, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_364">364</a>.</li> -<li class="isub1">answer to it, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_386">386</a>.</li> -<li class="isub1">Mr. Gibbon the writer of the letter, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_400">400</a>.</li> - -<li class="indx"><span class="smcap">Levity</span> of mind, a spiritual vice, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_53">53</a>.</li> - -<li class="indx"><span class="smcap">Liberty</span>, misused, its fatal effects, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_103">103</a>.</li> -<li class="isub1">civil and religious, favoured by religion, viii. <a href="#Page_38">38</a>.</li> -<li class="isub2">questions respecting the abuse of the latter, <a href="#Page_48">48</a>.</li> -<li class="isub2">of the former, <a href="#Page_49">49</a>.</li> - -<li class="indx"><span class="smcap">Life Eternal</span>, doctrine of, first delivered to us through Jesus Christ, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_18">18</a>.</li> -<li class="isub1">scheme of God’s providence respecting, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_22">22</a>.</li> -<li class="isub1">different degrees of happiness or misery in, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_27">27</a>.</li> -<li class="isub1">may be taken in two senses, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_34">34</a>.</li> - -<li class="indx"><span class="smcap">Light</span>, the emblem of knowledge, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_78">78</a>.</li> -<li class="isub1">that of revelation the most certain, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_79">79</a>.</li> - -<li class="indx"><span class="smcap">Lightfoot</span>, Dr. his idea of the apocalyptic style, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_266">266</a>.</li> - -<li class="indx"><span class="smcap">Litigation</span>, ancient, a picture of, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_112">112</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_113">113</a>.</li> - -<li class="indx"><span class="smcap">Liturgy</span> of the church of England, generally commended, viii. <a href="#Page_65">65</a>.<span class="pagenum" id="Page_412">412</span></li> - -<li class="indx"><span class="smcap">Longinus</span>, his opinion of a famous passage in Genesis, viii. <a href="#Page_346">346</a>.</li> - -<li class="indx"><span class="smcap">Lowth</span>, Dr. distinguished for a species of literary address, viii. <a href="#Page_286">286</a>.</li> - -<li class="indx"><span class="smcap">Lusts</span>, the origin of wars and fighting among men, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_102">102</a>.</li> -<li class="isub1">perverted religion, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_104">104</a>.</li> -<li class="isub2">and civil justice, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_109">109</a>.</li> - -<li class="indx"><span class="smcap">Luther</span>, his resolution to break through the papal servitude, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_209">209</a>.</li> -<li class="isub1">dreaded the charge of schism, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_211">211</a>.</li> - -<li class="ifrst">M.</li> - -<li class="indx"><span class="smcap">Mahometan</span> imposture, its success, to what owing, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_362">362</a>.</li> - -<li class="indx"><span class="smcap">Malachi</span>, foretold the precursor of the Messiah, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_115">115</a>.</li> - -<li class="indx"><span class="smcap">Malmesbury</span>, the philosopher of, how misled into infidelity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_253">253</a>.</li> - -<li class="indx"><span class="smcap">Mammon</span> of unrighteousness, the precept of making friends of, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_351">351</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_377">377</a>.</li> - -<li class="indx"><span class="smcap">Manichæan</span> doctrine, early prevalent in the East, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_245">245</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_268">268</a>.</li> -<li class="isub1">spirit of Christianity abhorrent from it, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_271">271</a>.</li> - -<li class="indx"><span class="smcap">Mansions</span>, many in the house of our heavenly Father, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_210">210</a>.</li> - -<li class="indx"><span class="smcap">Mantuan</span>, his character of a pope, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_303">303</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_304">304</a>.</li> - -<li class="indx"><span class="smcap">Marcellinus</span>, his mention of the fiery eruptions of Jerusalem, viii. <a href="#Page_160">160</a>.</li> - -<li class="indx"><span class="smcap">Meaux</span>, Bishop of. See <a href="#Bossuet">Bossuet</a>.<span class="pagenum" id="Page_413">413</span></li> - -<li class="indx"><span class="smcap">Mede</span>, his observation on the prophetic chronology of Daniel, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_66">66</a>. n.</li> -<li class="isub1">on the use and intent of prophecy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_106">106</a>. n.</li> -<li class="isub1">on the doctrine of Antichrist, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_195">195</a>. n.</li> -<li class="isub1">his opinion on the Apocalypse, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_261">261</a>.</li> -<li class="isub1">sketch of his character, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_271">271</a>.</li> -<li class="isub1">his disinterestedness and impartiality, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_273">273</a>.</li> -<li class="isub1">his Key to the Revelations considered, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_275">275</a>.</li> - -<li class="indx"><span class="smcap">Medes</span> and Persians, their law unalterable, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_376">376</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_392">392</a>.</li> - -<li class="indx"><span class="smcap">Meekness</span>, the virtue of, nearly dismissed from the world, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_338">338</a>.</li> -<li class="isub1">not absolutely incompatible with resentment, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_347">347</a>.</li> - -<li class="indx"><span class="smcap">Messias</span>, a particular prophecy concerning, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_75">75</a>.</li> -<li class="isub1">various specific characters in the prophecies respecting him, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_82">82</a>.</li> -<li class="isub1">contrast of the Christian and the Jewish interpretations, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_123">123</a>.</li> - -<li class="indx"><span class="smcap">Metaphors</span>, in the Oriental style, frequent, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_171">171</a>.</li> -<li class="isub1">the offspring of nature and necessity, viii. <a href="#Page_338">338</a>.</li> - -<li class="indx"><span class="smcap">Middleton</span>, Dr. his objection to the notion of an inspired language, viii. <a href="#Page_309">309</a>.</li> - -<li class="indx"><span class="smcap">Milton</span>, his allusion to an eclipse as ominous, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_246">246</a>. n.</li> - -<li class="indx"><span class="smcap">Minister</span> of the Gospel, for what use his stores of knowledge are destined, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_5">5</a>.</li> -<li class="isub1">his office, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_7">7</a>.</li> -<li class="isub1">decorum of his character, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_8">8</a>.</li> -<li class="isub1">the word to be dispensed to those who most need it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_11">11</a>.</li> - -<li class="indx"><span class="smcap">Miracles</span>, a great foundation of our faith, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_266">266</a>.</li> -<li class="isub1">few wrought by our Saviour among the unbelieving Jews, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_159">159</a>.</li> -<li class="isub1">because many were not necessary to their conviction, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_163">163</a>.</li> -<li class="isub1">or to give a just proof of his mission, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_165">165</a>.</li> -<li class="isub1">would have hindered the success of his ministry, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_167">167</a>.<span class="pagenum" id="Page_414">414</span></li> -<li class="isub1">and have violated a general rule of his conduct, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_170">170</a>.</li> -<li class="isub1">opinion of the heathens concerning, viii. <a href="#Page_155">155</a>.</li> -<li class="isub1">many seeming ones imputed to the power of magic, <a href="#Page_176">176</a>.</li> -<li class="isub1">difference of those wrought by Christ and his apostles, <a href="#Page_177">177</a>.</li> - -<li class="indx"><span class="smcap">Missionary</span>, Christian, his arduous duties, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_30">30</a>.</li> - -<li class="indx"><span class="smcap">Moralist</span>, Pagan, his reproof of a young reveller, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_210">210</a>.</li> - -<li class="indx"><span class="smcap">Moralities</span>, the lesser, what, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_131">131</a>.</li> - -<li class="indx"><span class="smcap">Morality</span>, some incline too much to it, at the expence of faith, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_218">218</a>.</li> -<li class="isub1">how relaxed by casuistry, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_237">237</a>.</li> - -<li class="indx"><span class="smcap">Moses</span>, weight of his prophecy with the Jews, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_109">109</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_110">110</a>.</li> -<li class="isub1">foretold their dispersion, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_143">143</a>.</li> - -<li class="indx"><span class="smcap">Mysteries</span> of God’s kingdom, declared in parables, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_155">155</a>.</li> - -<li class="indx"><span class="smcap">Mystical</span> meanings, in the prophetic style, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_301">301</a>.</li> - -<li class="ifrst">N.</li> - -<li class="indx"><span class="smcap">Nahum</span>, his prediction of the overthrow of Nineveh, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_254">254</a>.</li> - -<li class="indx"><span class="smcap">Names</span> of eminent persons, custom of changing in the ancient world, iii. <a href="https://gutenberg.org/files/54514/54514-h/54514-h.htm#Page_354">354</a>.</li> - -<li class="indx"><span class="smcap">Nature</span>, human, not a sufficient guide in religion, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_269">269</a>.</li> -<li class="isub1">a generous pride why implanted in it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_334">334</a>.</li> - -<li class="indx"><span class="smcap">Nazareth</span>, why our Saviour wrought few miracles there, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_160">160</a>.<br /> -<span class="pagenum" id="Page_415">415</span></li> -<li class="isub2">evil disposition of the people towards him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_168">168</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_253">253</a>.</li> - -<li class="indx"><span class="smcap">Nero</span>, by some considered as the Antichrist of a future age, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_183">183</a>.</li> - -<li class="indx"><span class="smcap">Newton</span>, Sir <span class="smcap">Isaac</span>, his remark on the prophecy of Revelations, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_226">226</a>. n.</li> -<li class="isub1">on the prophetic characters of Antichrist, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_289">289</a>.</li> -<li class="isub1">his illustration of prophecy how considered by the infidels, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_265">265</a>. n.</li> - -<li class="indx"><span class="smcap">Nicodemus</span>, ashamed of Christ, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_337">337</a>.</li> - -<li class="ifrst">O.</li> - -<li class="indx"><span class="smcap">Obedience</span>, perfect, to be attained by degrees, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_208">208</a>.</li> -<li class="isub1">the promise annexed to it, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_20">20</a>.</li> - -<li class="indx"><span class="smcap">Oecumenical</span> (or universal) Bishop, a title assumed by the Bishop of Constantinople, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_188">188</a>.</li> -<li class="isub1">accepted by Boniface VI. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_190">190</a>.</li> - -<li class="indx"><span class="smcap">Offences</span>, or scandals, mentioned by our Lord, what, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_161">161</a>.</li> - -<li class="indx"><span class="smcap">Oneirocritics</span>, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_246">246</a>.</li> -<li class="isub1">their rules of use in explaining prophecy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_248">248</a>.</li> - -<li class="indx"><span class="smcap">Oracles</span>, Pagan, their design, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_8">8</a>.</li> -<li class="isub1">wherein unlike scriptural prophecies, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_60">60</a>.</li> - -<li class="indx"><span class="smcap">Origen</span>, his reply to a remark of Celsus on miracles, viii. <a href="#Page_161">161</a>. n.</li> - -<li class="ifrst">P.</li> - -<li class="indx"><span class="smcap">Pagans</span>, their superstitions whence derived, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_246">246</a>.</li> -<li class="isub1">two religious topics on which their wise men were chiefly intent, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_241">241</a>.<span class="pagenum" id="Page_416">416</span></li> -<li class="isub1">ashamed of Christ, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_332">332</a>.</li> - -<li class="indx"><span class="smcap">Parables</span>, all the prophecies written in, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_260">260</a>.</li> -<li class="isub1">why addressed by our Saviour to the Jews, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_143">143</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_145">145</a>.</li> -<li class="isub1">what their subject, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_154">154</a>.</li> - -<li class="indx"><span class="smcap">Paris, Matthew</span>, his testimony respecting the charge of Antichristianism on the see of Rome, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_197">197</a>.</li> - -<li class="indx"><span class="smcap">Pascal</span>, his remark on the dispensation of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_62">62</a>.</li> -<li class="isub1">on the danger of disbelief, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_301">301</a>.</li> - -<li class="indx"><span class="smcap">Patience</span>, requisite in judging of Christianity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_32">32</a>.</li> - -<li class="indx"><span class="smcap">Paul</span>, St. his characteristic of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_299">299</a>.</li> -<li class="isub1">his remark on his appearance, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_329">329</a>.</li> -<li class="isub1">his awful warning against unbelief, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_359">359</a>.</li> -<li class="isub1">his zeal of persecution while a Jew, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_290">290</a>.</li> -<li class="isub1">why he called himself the chief of sinners, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_295">295</a>.</li> -<li class="isub2">his error not innocent, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_303">303</a>.</li> -<li class="isub1">his address in reproving the Corinthians, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_379">379</a>.</li> -<li class="isub2">substance of his remonstrance, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_387">387</a>.</li> -<li class="isub1">his preaching before Felix, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_2">2</a>.</li> -<li class="isub1">his divine encomium on our Lord’s ministry, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_205">205</a>.</li> -<li class="isub1">his labours at Ephesus how overturned, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_259">259</a>.</li> -<li class="isub1">effects of his preaching at Athens, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_261">261</a>.</li> - -<li class="indx"><span class="smcap">Pearson</span>, Dr. an excellent commentator on the Catechism, viii. <a href="#Page_138">138</a>.</li> - -<li class="indx"><span class="smcap">Persecution</span>, almost sanctioned by the Jewish law, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_293">293</a>.</li> - -<li class="indx">—— of the Apostles, resistance to it forbidden, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_316">316</a>.</li> -<li class="isub1">of the first Christians by the Jews and Gentiles, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_358">358</a>.</li> - -<li class="indx"><span class="smcap">Peter</span>, St. denied his Lord through shame, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_334">334</a>.</li> -<li class="isub2">and fear, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_335">335</a>.</li> -<li class="isub1">his name why conferred on him, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_355">355</a>.<span class="pagenum" id="Page_417">417</span></li> -<li class="isub1">two prophecies thus given, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_357">357</a>.</li> - -<li class="indx"><span class="smcap">Petrarch</span>, applies the name of Babylon to Rome, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_198">198</a>.</li> - -<li class="indx"><span class="smcap">Pharisees</span>, how reproved by our Saviour for infidelity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_261">261</a>.</li> -<li class="isub1">with what view they heard the word of the Lord, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_212">212</a>.</li> -<li class="isub1">why they derided our Saviour’s precepts, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_350">350</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_352">352</a>.</li> - -<li class="indx"><span class="smcap">Philip</span>, one of the Apostles, asks of Christ that he would shew them the Father, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_84">84</a>.</li> - -<li class="indx"><span class="smcap">Philologist</span>, Italian, his objection to reading the Bible, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_343">343</a>.</li> - -<li class="indx"><span class="smcap">Philosophers</span> of the Gentiles, ill treated the poor, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_198">198</a>.</li> - -<li class="indx"><span class="smcap">Philosophy</span>, an inadequate rule of life, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_291">291</a>.</li> -<li class="isub1">progress in, since the reformation, how far serviceable to religion, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_196">196</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_199">199</a>.</li> - -<li class="indx"><span class="smcap">Phinehas</span>, his act of zeal, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_393">393</a>.</li> -<li class="isub1">had relation to religion and not morals, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_396">396</a>.</li> - -<li class="indx"><span class="smcap">Plato</span>, at one time gave law to the Christian world, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_246">246</a>.</li> - -<li class="indx"><span class="smcap">Play</span>, the favourite amusement, because the most violent, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_299">299</a>.</li> - -<li class="indx"><span class="smcap">Pleasure</span>, the lover of, cannot be rich, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_403">403</a>.</li> - -<li class="indx"><span class="smcap">Pleasures</span>, the pursuit of, to be restrained, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_298">298</a>.</li> -<li class="isub1">when lawful, may not be expedient, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_300">300</a>.</li> -<li class="isub1">the mind should be independent of, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_305">305</a>.</li> - -<li class="indx"><span class="smcap">Pliny</span>, abounded in fulsome encomiums, viii. <a href="#Page_261">261</a>.</li> - -<li class="indx"><span class="smcap">Poets</span>, Greek and Latin, their works of use in the exposition of the ancient Prophets, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_249">249</a>.</li> - -<li class="indx"><span class="smcap">Politeness</span>, true, distinguished from false, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_139">139</a>.<span class="pagenum" id="Page_418">418</span></li> - -<li class="indx"><span class="smcap">Pompey</span>, his generosity in burning the papers of an enemy, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_414">414</a>.</li> - -<li class="indx"><span class="smcap">Poor</span>, the Gospel preached to the, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_193">193</a>.</li> -<li class="isub1">their condition when Saviour appeared among them, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_197">197</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_198">198</a>.</li> -<li class="isub1">their hearts less perverse than those of the rich and great and wise, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_200">200</a>.</li> - -<li class="indx"><span class="smcap">Pope</span>, the, styled Antichrist at the synod of Rheims in the tenth century, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_191">191</a>.</li> -<li class="isub1">his authority defined by the Abbé Fleury, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_314">314</a>.</li> - -<li class="indx"><span class="smcap">Popery</span>, how brought into disrepute among us, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_19">19</a>.</li> - -<li class="indx"><span class="smcap">Porphyry</span>, illustrated the book of Daniel, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_365">365</a>.</li> - -<li class="indx"><span class="smcap">Possessions</span>, demonic, explained, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_273">273</a>.</li> - -<li class="indx"><span class="smcap">Praise</span>, general, a woe denounced against those who obtain it, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_304">304</a>.</li> -<li class="isub1">implies a mediocrity of virtue, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_306">306</a>.</li> -<li class="isub1">frequently positive ill desert, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_310">310</a>.</li> -<li class="isub1">and sometimes depravity and prostitution of character, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_313">313</a>.</li> - -<li class="indx"><span class="smcap">Prayer</span>, its efficacy considered, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_82">82</a>.</li> - -<li class="indx">—— <span class="smcap">The Lord’s</span>, an instance of Oriental construction in, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_165">165</a>.</li> - -<li class="indx"><span class="smcap">Preacher</span>, Christian, character of one, viii. <a href="#Page_120">120</a>, <a href="#Page_122">122</a>, <a href="#Page_125">125</a>.</li> - -<li class="indx"><span class="smcap">Prejudice</span>, the strange power of, exemplified, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_255">255</a>.</li> -<li class="isub1">among the Jews, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_254">254</a>.</li> -<li class="isub1">among the Gentiles, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_258">258</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_261">261</a>.</li> -<li class="isub1">among the Heathens in the fourth century, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_262">262</a>.</li> -<li class="isub1">in later times, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_263">263</a>.</li> - -<li class="indx"><span class="smcap">Pretences</span>, continued, become realities, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_257">257</a>.</li> - -<li class="indx"><span class="smcap">Pride</span>, how generated, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_132">132</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_133">133</a>.</li> -<li class="isub1">to be corrected by philanthropy, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_134">134</a>.<span class="pagenum" id="Page_419">419</span></li> -<li class="isub1">why a vice, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_277">277</a>.</li> -<li class="isub1">how counteracted by charity, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_278">278</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_287">287</a>.</li> -<li class="isub1">mistaken for a natural principle, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_336">336</a>.</li> -<li class="isub1">made sacred by fashion, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_337">337</a>.</li> -<li class="isub1">danger of indulging it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_343">343</a>.</li> -<li class="isub1">intellectual and moral, productive of infidelity, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_99">99</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_106">106</a>.</li> - -<li class="indx"><span class="smcap">Procrastination</span>, the usual support of vice, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_5">5</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_6">6</a>.</li> -<li class="isub1">is itself supported by sophistry, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_9">9</a>.</li> -<li class="isub1">leads to final impenitence, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_14">14</a>.</li> - -<li class="indx"><span class="smcap">Prophecy</span>, scriptural meaning of the term, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_3">3</a>.</li> -<li class="isub1">origin of false ideas respecting its subjects, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_4">4</a>.</li> -<li class="isub1">its ultimate purpose, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_8">8</a>.</li> -<li class="isub1">and dispensation, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_12">12</a>.</li> -<li class="isub1">questions to be answered by enquirers into its divine character, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_15">15</a>.</li> -<li class="isub1">true idea of it, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_21">21</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_26">26</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_27">27</a>. n.</li> -<li class="isub1">our reasonings on the subject how to be regulated, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_32">32</a>.</li> -<li class="isub1">what its ultimate accomplishment, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_34">34</a>.</li> -<li class="isub1">its extent, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_37">37</a>.</li> -<li class="isub1">considered as a system, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_39">39</a>.</li> -<li class="isub1">conclusions from the true idea of it, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_44">44</a>.</li> -<li class="isub1">why obscurely delivered, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_45">45</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_46">46</a>.</li> -<li class="isub1">what its <i>double sense</i>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_51">51</a>.</li> -<li class="isub1">how distinguished from Pagan oracles, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_60">60</a>.</li> -<li class="isub1">why confined to one nation, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_62">62</a>.</li> -<li class="isub1">its obscurity affords no objection to it, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_67">67</a>.</li> -<li class="isub1">general argument from it, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_74">74</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_76">76</a>.</li> -<li class="isub1">instances of casual conjecture fulfilled by events, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_83">83</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_85">85</a>.</li> -<li class="isub2">answer to objection on this ground, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_88">88</a>.</li> -<li class="isub1">examples illustrating the general scheme of prophetic writings, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_96">96</a>.</li> -<li class="isub1">prophecies concerning the Messiah’s first coming, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_103">103</a>.</li> -<li class="isub1">unity of design with all the prophets, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_113">113</a>.</li> -<li class="isub1">amount of evidence on comparing predictions with facts, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_118">118</a>.</li> -<li class="isub2">the Jews why not convinced, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_119">119</a>.<span class="pagenum" id="Page_420">420</span></li> -<li class="isub1">its weight with the Gentiles, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_125">125</a>.</li> -<li class="isub1">how connected with the evidence from miracles, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_130">130</a>.</li> -<li class="isub1">prophecies concerning Christ’s second coming, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_132">132</a>.</li> -<li class="isub1">and the Christian Church, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_133">133</a>.</li> -<li class="isub1">destruction of Jerusalem, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_135">135</a>.</li> -<li class="isub1">dispersion of the Jews, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_143">143</a>.</li> -<li class="isub1">call and conversion of the Gentiles, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_156">156</a>.</li> -<li class="isub1">concerning Antichrist, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_171">171</a>.</li> -<li class="isub1">what its declared end, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_226">226</a>.</li> -<li class="isub1">style of prophetic writing considered, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_233">233</a>.</li> -<li class="isub2">why more figurative than ours, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_236">236</a>.</li> -<li class="isub1">tinctured with the Hieroglyphic spirit, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_240">240</a>.</li> -<li class="isub1">means of rendering it intelligible to us, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_244">244</a>.</li> -<li class="isub1">some important prophecies delivered in the way of dreams, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_248">248</a>.</li> -<li class="isub1">causes of the obscurity of prophecy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_251">251</a>.</li> -<li class="isub1">suspicions taken up against it, unfounded, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_256">256</a>.</li> -<li class="isub1">the symbolic style expedient in such writings, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_258">258</a>.</li> -<li class="isub1">its chronology not defined with historical exactness, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_326">326</a>.</li> -<li class="isub1">uses of the inquiry into, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_351">351</a>.</li> -<li class="isub1">chief evidences of religion drawn from, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_263">263</a>.</li> -<li class="isub1">nature of the prophetic power, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_226">226</a>.</li> -<li class="isub1">how liable to be abused by pretenders to it, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_227">227</a>.</li> - -<li class="indx"><span class="smcap">Prophets</span>, Jewish, used similitudes, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_402">402</a>.</li> - -<li class="indx"><span class="smcap">Propitiation</span>, doctrine of, how inculcated by our Lord, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_151">151</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_155">155</a>.</li> - -<li class="indx"><span class="smcap">Protestants</span>, their tenets respecting Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_173">173</a>.</li> -<li class="isub1">how far their aversion to the Church of Rome properly extends, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_217">217</a>.</li> -<li class="isub1">their divines censured for temerity in fixing the fall of Antichrist, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_229">229</a>.</li> -<li class="isub1">justified by the Apocalyptic prophecies, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_342">342</a>.<span class="pagenum" id="Page_421">421</span></li> -<li class="isub1">how secured against the charges of schism and heresy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_350">350</a>.</li> - -<li class="indx"><span class="smcap">Punishments</span>, future, how proved to be eternal, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_164">164</a>.</li> - -<li class="indx"><span class="smcap">Puritans</span>, their struggles for Church dominion, viii. <a href="#Page_42">42</a>, <a href="#Page_43">43</a>.</li> - -<li class="indx"><span class="smcap">Purity</span> of speech, what, viii. <a href="#Page_334">334</a>, <a href="#Page_342">342</a>.</li> - -<li class="ifrst">Q.</li> - -<li class="indx"><span class="smcap">Queries</span>, respecting the right or appeal in the University of Cambridge, viii. <a href="#Page_195">195</a>.</li> -<li class="isub1">answers to, <a href="#Page_197">197</a>.</li> -<li class="isub1">the proper ones formerly put, and differently answered, <a href="#Page_207">207</a>, <a href="#Page_221">221</a>.</li> - -<li class="indx"><span class="smcap">Quintilian</span>, his admiration of Plato’s eloquence, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_125">125</a>.</li> -<li class="isub1">his idea of the nature of eloquence, viii. <a href="#Page_358">358</a>, <a href="#Page_360">360</a>.</li> -<li class="isub1">his observation on verbal figures, <a href="#Page_366">366</a>.</li> - -<li class="ifrst">R.</li> - -<li class="indx"><span class="smcap">Reason</span>, its use, on the argument of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_19">19</a>.</li> -<li class="isub1">how to be employed on the evidences of religion, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_97">97</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_98">98</a>.</li> -<li class="isub1">compared with revelation as a guide in matters of religion, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_80">80</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_92">92</a>.</li> -<li class="isub1">why given to man, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_99">99</a>.</li> -<li class="isub1">what its pride, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_102">102</a>.</li> -<li class="isub1">its true use in support of Christianity, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_250">250</a>, viii. <a href="#Page_90">90</a>.</li> -<li class="isub1">how abused, <a href="#Page_99">99</a>.</li> -<li class="isub1">how unpropitious to revelation, <a href="#Page_109">109</a>, <a href="#Page_112">112</a>.</li> - -<li class="indx"><span class="smcap">Rebellion</span>, American, Sermon preached on account of, viii. <a href="#Page_3">3</a>.<span class="pagenum" id="Page_422">422</span></li> - -<li class="indx"><span class="smcap">Redemption</span>, the great scheme of Providence, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_57">57</a>.</li> -<li class="isub1">through Christ extends to all men, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_63">63</a>.</li> -<li class="isub1">brief account of, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_70">70</a>.</li> -<li class="isub1">vastness of the scheme, viii. <a href="#Page_22">22</a>.</li> - -<li class="indx"><span class="smcap">Reformation</span>, in Germany, not effected wholly in the spirit of the Gospel, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_167">167</a>.</li> -<li class="isub1">begun and prosecuted on the principle that the Pope was Antichrist, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_200">200</a>.</li> -<li class="isub2">that doctrine not an innovation, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_207">207</a>.</li> -<li class="isub1">two great principles on which it was conducted, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_346">346</a>.</li> -<li class="isub1">question respecting the interpretation of Scripture, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_346"><i>ib.</i></a></li> -<li class="isub1">various considerations decisive of the controversy with the Papists, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_350">350</a>.</li> -<li class="isub1">an evil originating in, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_42">42</a>.</li> - -<li class="indx"><span class="smcap">Reformers</span>, their advancement in religious knowledge, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_190">190</a>.</li> -<li class="isub1">formed their idea of Religion from the scriptures, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_190"><i>ib.</i></a></li> -<li class="isub1">how enabled to understand them, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_192">192</a>.</li> -<li class="isub2">especially the most important points of doctrine, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_194">194</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_196">196</a>.</li> - -<li class="indx"><span class="smcap">Religion</span> of Nature, and of the Gospel, defined, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_67">67</a>.</li> - -<li class="indx">—— Christian, designed for the instruction of all degrees of men, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_24">24</a>.</li> -<li class="isub1">its truths how to be explained to wise men, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_25">25</a>.</li> -<li class="isub1">high demands of evidence impertinent, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_88">88</a>.</li> -<li class="isub1">improper to be complied with, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_90">90</a>.</li> -<li class="isub1">presumptuous and unwarrantable, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_96">96</a>.</li> -<li class="isub1">mischiefs arising from misapplication of, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_104">104</a>.</li> -<li class="isub1">early attacked by superstition, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_108">108</a>.</li> -<li class="isub2">by worldly policy, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_106">106</a>.</li> -<li class="isub1">its whole system in what founded, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_124">124</a>.</li> -<li class="isub1">its doctrines objects of faith, and not of knowledge, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_197">197</a>.<span class="pagenum" id="Page_423">423</span></li> -<li class="isub1">its chief evidences drawn from prophecies, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_263">263</a>.</li> -<li class="isub2">and miracles, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_266">266</a>.</li> -<li class="isub1">its doctrines consistent with reason, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_268">268</a>.</li> -<li class="isub1">does not oblige us to profess poverty, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_375">375</a>.</li> -<li class="isub1">hath descended to us through two, the most enlightened ages of the world, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_367">367</a>.</li> -<li class="isub1">its power shewn in the zeal of Missionaries, viii. <a href="#Page_30">30</a>.</li> -<li class="isub1">most friendly to civil and religious liberty, <a href="#Page_37">37</a>.</li> -<li class="isub1">use and abuse of reason in, <a href="#Page_89">89</a>.</li> -<li class="isub1">its evidence the proper subject of enquiry, <a href="#Page_98">98</a>.</li> - -<li class="indx"><span class="smcap">Repentance</span>, what its merits and claims, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_85">85</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_94">94</a>.</li> -<li class="isub1">the great duty of, viii. <a href="#Page_6">6</a>.</li> -<li class="isub1">in the hour of national distress, <a href="#Page_15">15</a>.</li> - -<li class="indx"><span class="smcap">Residence</span>, personal, of the clergy, its benefits, viii. <a href="#Page_76">76</a>.</li> - -<li class="indx"><span class="smcap">Retaliation</span>, strict, forbidden by our Saviour, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_310">310</a>.</li> -<li class="isub1">natural resentment not therefore superseded, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_314">314</a>.</li> -<li class="isub1">true patriotism not injured, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_318">318</a>.</li> -<li class="isub2">nor military spirit weakened, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_319">319</a>.</li> -<li class="isub1">the injunction consistent with the true interest of individuals, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_321">321</a>.</li> - -<li class="indx"><span class="smcap">Revelation</span>, the only sure guide in matters of religion, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_79">79</a>.</li> -<li class="isub1">how opposed by the pride of reason, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_104">104</a>.</li> -<li class="isub1">why not accompanied with the strongest possible evidence, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_91">91</a>.</li> - -<li class="indx" id="Revelations"><span class="smcap">Revelations</span>, book of, its prophecies in part fulfilled, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_127">127</a>.</li> -<li class="isub1">its character and authority, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_261">261</a>.</li> -<li class="isub1">its style, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_262">262</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_265">265</a>.</li> -<li class="isub1">its method, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_268">268</a>.</li> -<li class="isub1">examined by means of Mr. Mede’s discovery, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_275">275</a>.</li> -<li class="isub1">what the chronological order of the visions, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_276">276</a>.<span class="pagenum" id="Page_424">424</span></li> -<li class="isub1">the prophecy made up of two great parts, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_279">279</a>.</li> -<li class="isub1">the book, of three, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_280">280</a>.</li> -<li class="isub1">of the residence of Antichrist, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_290">290</a>.</li> -<li class="isub1">proved to be Rome Christian, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_297">297</a>.</li> -<li class="isub1">its predictions respecting the time of his appearing, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_326">326</a>.</li> -<li class="isub1">foretels all the events of the Christian dispensation, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_341">341</a>.</li> -<li class="isub1">utility of studying this prophecy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_351">351</a>.</li> - -<li class="indx"><span class="smcap">Revolution</span>, the æra of our liberty, viii. <a href="#Page_47">47</a>.</li> - -<li class="indx"><span class="smcap">Richard I.</span> heard a lecture against Antichrist at Messina, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_195">195</a>.</li> - -<li class="indx"><span class="smcap">Ridicule</span>, the resource of sinners, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_353">353</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_357">357</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_3">359</a>.</li> -<li class="isub1">especially when reproof comes home to them, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_363">363</a>.</li> - -<li class="indx"><span class="smcap">Roman Empire</span>, its reverse of fortune ascribed by the Heathens to Christianity, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_262">262</a>.</li> - -<li class="indx"><span class="smcap">Romans</span>, their nice sense of right and wrong, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_50">50</a>.</li> -<li class="isub1">abuses in the administration of justice, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_111">111</a>.</li> - -<li class="indx"><span class="smcap">Rome</span>, ancient, a supposition concerning, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_57">57</a>.</li> -<li class="isub1">Virgil’s allusion to its seven hills, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_293">293</a>.</li> -<li class="isub1">modern, the throne of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_291">291</a>.</li> -<li class="isub1">ecclesiastical and not civil, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_297">297</a>.</li> -<li class="isub1">its idolatry how described, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_309">309</a>.</li> -<li class="isub1">why a harlot and not an adulteress, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_312">312</a>.</li> -<li class="isub1">her pride and intolerance, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_313">313</a>.</li> -<li class="isub1">professes and enjoins the worship of Saints, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_317">317</a>.</li> -<li class="isub1">its tenets respecting Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_173">173</a>.</li> -<li class="isub1">the Antipopes branded each other with that name, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_186">186</a>.</li> -<li class="isub1">denounced as Antichristian at various periods, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_191">191 to 201</a>.</li> - -<li class="indx"><span class="smcap">Romulus</span>, famous omen of his twelve vultures, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_83">83</a>.<span class="pagenum" id="Page_425">425</span></li> - -<li class="indx"><span class="smcap">Rousseau</span>, disclaims the authority of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_77">77</a>. n.</li> -<li class="isub1">his reasons examined, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_78">78</a>.</li> -<li class="isub1">his strange boast of probity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_257">257</a>.</li> - -<li class="ifrst">S.</li> - -<li class="indx"><span class="smcap">Sacraments</span>, Christian, on what principle founded, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_402">402</a>.</li> - -<li class="indx"><span class="smcap">Saints</span>, the worship of, in the Romish Church, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_317">317</a>.</li> -<li class="isub1">apology for, controverted, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_319">319</a>.</li> - -<li class="indx"><span class="smcap">Sallust</span>, in his writings, appears a model of frugality, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_185">185</a>.</li> - -<li class="indx"><span class="smcap">Salt</span>, allusion of our Saviour to, its two interpretations, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_163">163</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_164">164</a>.</li> -<li class="isub1">applied to discipline as well as faith, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_170">170</a>.</li> - -<li class="indx"><span class="smcap">Salvation</span> through the blood of Christ, the eternal purpose of God, viii. <a href="#Page_25">25</a>.</li> -<li class="isub1">danger of neglecting it, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_67">67</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_81">81</a>.</li> -<li class="isub1">faith and morality its appointed means, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_218">218</a>.</li> - -<li class="indx"><span class="smcap">Sanhedrin</span>, could not punish with death but by leave of the Roman governor, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_323">323</a>.</li> - -<li class="indx"><span class="smcap">Schism</span>, import and application of the term by the Church of Rome, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_208">208</a>.</li> -<li class="isub1">how introduced into the Church, viii. <a href="#Page_61">61</a>.</li> - -<li class="indx"><span class="smcap">Science</span>, human, very limited, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_184">184</a>.</li> - -<li class="indx"><span class="smcap">Scipio</span>, his continence, and frivolous curiosity, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_306">306</a>.</li> - -<li class="indx"><span class="smcap">Scribe</span>, Christian, compared with a Jewish householder, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_3">3</a>.</li> - -<li class="indx"><span class="smcap">Scorn</span>, irreligious, the sources of, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_353">353</a>.<br /> -<span class="pagenum" id="Page_426">426</span></li> -<li class="isub1">admonition against, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_364">364</a>.</li> - -<li class="indx"><span class="smcap">Sects</span>, fanatical, of the last century, confusion caused by, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_16">16</a>.</li> - -<li class="indx"><span class="smcap">Selden</span>, his notion on the expulsion of the buyers and sellers from the temple, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_393">393</a>.</li> -<li class="isub2">where apparently taken up, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_398">398</a>.</li> - -<li class="indx"><span class="smcap">Self-denial</span>, its uses, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_306">306</a>.</li> - -<li class="indx"><span class="smcap">Self-love</span>, too frequently the parent of pride, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_132">132</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_133">133</a>.</li> -<li class="isub1">its ends how answered by philanthropy, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_137">137</a>.</li> -<li class="isub1">an instinctive sentiment, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_335">335</a>.</li> - -<li class="indx"><span class="smcap">Seneca</span>, an oracle of his, predicting the discoveries of Columbus, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_85">85</a>.</li> - -<li class="indx"><span class="smcap">Sermons</span>, advice respecting, viii. <a href="#Page_68">68</a>, <a href="#Page_120">120</a>, <a href="#Page_124">124</a>.</li> -<li class="isub1">models proposed, <a href="#Page_128">128</a>. n.</li> - -<li class="indx"><span class="smcap">Shakespear</span>, various editions and criticisms of, how occasioned, viii. <a href="#Page_283">283</a>.</li> - -<li class="indx"><span class="smcap">Shame</span> of Christ, what, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_329">329</a>.</li> -<li class="isub1">cases which imply its existence among unbelievers, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_330">330</a>.</li> -<li class="isub1">among professors of Christianity, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_334">334</a>, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_338">338</a>.</li> -<li class="isub1">shame of his words, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_342">342</a>.</li> -<li class="isub2">of the doctrines contained in them, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_346">346</a>.</li> -<li class="isub2">of the precepts, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_349">349</a>.</li> - -<li class="indx"><span class="smcap">Sherlock</span>, Bishop, his remark on the figurative language of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_68">68</a>. n.</li> - -<li class="indx"><span class="smcap">Sibylline</span> oracles, general opinion concerning, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_369">369</a>.</li> - -<li class="indx"><span class="smcap">Sign</span>, what is meant by the Jews requiring one, viii. <a href="#Page_168">168</a>. n.</li> - -<li class="indx"><span class="smcap">Silver</span>, the lover of, shall not be satisfied, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_366">366</a>.</li> - -<li class="indx"><span class="smcap">Simplicity</span> concerning evil, the virtue of, in what consisting, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_231">231</a>.</li> -<li class="isub1">the neglect of it has degraded religion, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_234">234</a>.</li> -<li class="isub1">relaxed morality, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_237">237</a>.</li> -<li class="isub1">and polluted common life, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_239">239</a>.<span class="pagenum" id="Page_427">427</span></li> -<li class="isub1">caution against evasive pleas and pretences to part with it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_240">240</a>.</li> - -<li class="indx"><span class="smcap">Slavery</span>, personal, common among the Heathen, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_386">386</a>.</li> - -<li class="indx"><span class="smcap">Society</span> for the Propagation of the Gospel, its objects, viii. <a href="#Page_27">27</a>, <a href="#Page_28">28</a>.</li> - -<li class="indx"><span class="smcap">Socinianism</span>, what, viii. <a href="#Page_114">114</a>.</li> - -<li class="indx"><span class="smcap">Socrates</span>, his prediction of his own death fulfilled, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_80">80</a>. n.</li> -<li class="isub1">confessed that he knew nothing, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_285">285</a>.</li> -<li class="isub1">uncertain in his hope of immortality, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_215">215</a>.</li> - -<li class="indx"><span class="smcap">Solomon</span>, prescribes the Fear of God as a rule of life, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_283">283</a>.</li> -<li class="isub1">peculiar deference due to his judgment from men of the world, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_293">293</a>.</li> -<li class="isub2">from politicians and philosophers, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_294">294</a>.</li> - -<li class="indx"><span class="smcap">Souls</span> of Men, influence of evil spirits on, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_274">274</a>.</li> - -<li class="indx"><span class="smcap">Speaking</span>, the rules of, more arbitrary than they are taken to be, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_344">344</a>.</li> - -<li class="indx"><span class="smcap">Spendthrift</span>, more to be reprobated than the miser, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_370">370</a>.</li> - -<li class="indx"><span class="smcap">Spenser</span>, his general purpose in the Faery Queen, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_97">97</a>.</li> - -<li class="indx" id="Spirit"><span class="smcap">Spirit</span>, Holy, he that soweth in, shall reap life everlasting, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_32">32</a>.</li> -<li class="isub1">in what sense the assertion understood, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_33">33</a>.</li> -<li class="isub1">in what way the blessing conferred, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_37">37</a>.</li> -<li class="isub1">returns of duty thereby required, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_40">40</a>.</li> -<li class="isub1">justification of God in, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_66">66</a>.</li> - -<li class="indx">—— Human, its vices, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_49">49</a>.</li> -<li class="isub1">—a fluctuating faith, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_50">50</a>.</li> -<li class="isub1">levity of mind, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_53">53</a>.</li> -<li class="isub1">deadness of heart, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_56">56</a>.</li> -<li class="isub1">perverse sophistry, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_58">58</a>.</li> - -<li class="indx"><span class="smcap">State</span>, why it countenances the Church, viii. <a href="#Page_62">62</a>.</li> - -<li class="indx"><span class="smcap">Statutes</span>, relating to the jurisdiction of Cambridge university, examined, viii. <a href="#Page_200">200</a>.<span class="pagenum" id="Page_428">428</span></li> - -<li class="indx"><span class="smcap">Sublimity</span> of speech, what, viii. <a href="#Page_334">334</a>, <a href="#Page_342">342</a>.</li> -<li class="isub1">the definition illustrated, <a href="#Page_345">345</a>.</li> -<li class="isub1">not united with simplicity, <a href="#Page_347">347</a>.</li> - -<li class="indx"><span class="smcap">Sully</span>, the great, his situation somewhat similar to that of Daniel, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_374">374</a>.</li> - -<li class="indx"><span class="smcap">Superstition</span>, its early inroads into the Christian religion, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_105">105</a>.</li> - -<li class="indx"><span class="smcap">Symbols</span>, an early way of writing, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_238">238</a>.</li> - -<li class="indx"><span class="smcap">Synchronisms</span> of the book of Revelations, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_275">275</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_279">279</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_283">283</a>.</li> - -<li class="ifrst">T.</li> - -<li class="indx"><span class="smcap">Tabor</span>, Mr. his mumpings against university-appeals, viii. <a href="#Page_231">231</a>.</li> - -<li class="indx"><span class="smcap">Temple</span>, what the notion of one implies, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_383">383</a>.</li> -<li class="isub1">of God, an emblem of the Church of Christ, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_301">301</a>.</li> - -<li class="indx">—— of Jerusalem, utterly destroyed, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_140">140</a>.</li> -<li class="isub1">buyers and sellers driven from, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_386">386</a>.</li> -<li class="isub2">the act a prediction of the call of the Gentiles, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_408">408</a>.</li> - -<li class="indx"><span class="smcap">Temptation</span>, God’s providence respecting, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_280">280</a>.</li> - -<li class="indx"><span class="smcap">Tertullian</span>, his remark on the rapid progress of Christianity, viii. <a href="#Page_153">153</a>.</li> - -<li class="indx"><span class="smcap">Testament</span>, Old, considered by St. Austin, a prophecy to the New, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_53">53</a>. n.</li> -<li class="isub1">the divinity of both inferred from the completion of prophecy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_127">127</a>.</li> - -<li class="indx"><span class="smcap">Testimony</span> of Jesus, the spirit of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_21">21</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_24">24</a>.<span class="pagenum" id="Page_429">429</span></li> - -<li class="indx"><span class="smcap">Text</span>, which the most difficult in the four Gospels, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_160">160</a>.</li> - -<li class="indx"><span class="smcap">Theology</span>, dogmatical, essential to Christianity, viii. <a href="#Page_60">60</a>.</li> - -<li class="indx"><span class="smcap">Theophrastus</span>, a name, why given, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_125">125</a>.</li> - -<li class="indx"><span class="smcap">Thomas</span> the Apostle, admonished respecting faith, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_95">95</a>.</li> - -<li class="indx"><span class="smcap">Tiberius</span>, the religion of Jesus first published in his reign, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_367">367</a>.</li> - -<li class="indx"><span class="smcap">Tillotson</span>, Abp. his zeal against Antinomianism, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_17">17</a>.</li> - -<li class="indx"><span class="smcap">Time</span>, scriptural division of, respecting the coming of Christ, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_17">17</a>.</li> - -<li class="indx"><span class="smcap">Toleration</span>, not yet perfectly understood, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_195">195</a>.</li> - -<li class="indx"><span class="smcap">Trinity</span> in Unity, where accurately distinguished, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_44">44</a>.</li> - -<li class="indx"><span class="smcap">Tropes</span> and figures, when and in what sense vicious, viii. <a href="#Page_366">366</a>.</li> -<li class="isub1">what forms of language so denominated by Quintilian, <a href="#Page_371">371</a>.</li> -<li class="isub1">often a deviation from logical definition, <a href="#Page_377">377</a>.</li> -<li class="isub1">when they may be allowed, <a href="#Page_378">378</a>.</li> - -<li class="indx"><span class="smcap">Truth</span>, the spirit of, promised by our Lord to his apostles, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_222">222</a>.</li> -<li class="isub1">the promise fulfilled by the event, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_235">235</a>.</li> - -<li class="ifrst">U. & V.</li> - -<li class="indx"><span class="smcap">Vanity</span>, why a vice, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_127">127</a>.</li> - -<li class="indx"><span class="smcap">Vettius Valens</span>, augured the duration of the Roman empire, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_83">83</a>.<span class="pagenum" id="Page_430">430</span></li> - -<li class="indx"><span class="smcap">Vice</span>, naturally breeds a disposition to ridicule, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_353">353</a>.</li> -<li class="isub1">what its usual support, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_5">5</a>.</li> - -<li class="indx"><span class="smcap">Virgil</span>, purpose of his predictions in the Æneid, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_96">96</a>.</li> -<li class="isub1">a passage from, descriptive of Rome, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_292">292</a>.</li> -<li class="isub1">allusion to the predictions in his fourth eclogue, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_368">368</a>.</li> -<li class="isub1">the sixth book of his Æneid by whom finely criticized, viii. <a href="#Page_277">277</a>.</li> - -<li class="indx"><span class="smcap">Virtue</span>, superior, excites envy, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_306">306</a>.</li> -<li class="isub1">runs at times into excesses, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_308">308</a>.</li> -<li class="isub1">can never obtain general praise, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_309">309</a>.</li> -<li class="isub1">an intermitting state of, most miserable, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_399">399</a>.</li> -<li class="isub1">what its reasonable reward, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_91">91</a>.</li> -<li class="isub1">the pride of, by which the Gospel may be hid from us, <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_106">106</a>.</li> - -<li class="indx"><span class="smcap">Virtues</span> of the Heathen, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_42">42</a>.</li> - -<li class="indx"><span class="smcap">Ulpian</span>, his observation on the right of appeal, viii. <a href="#Page_249">249</a>.</li> - -<li class="indx"><span class="smcap">Unbelief</span>, always owing to some or other of the passions, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_245">245</a>.</li> -<li class="isub1">accounted for, from man’s pride, viii. <a href="#Page_109">109</a>.</li> -<li class="isub1">and indolence, <a href="#Page_113">113</a>.</li> - -<li class="indx"><span class="smcap">Uncleanness</span>, arguments against the sin of, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_382">382</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_385">385</a>.</li> -<li class="isub1">its heinousness, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_391">391</a>.</li> -<li class="isub1">inexcusable in Christians, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_392">392</a>.</li> - -<li class="indx"><span class="smcap">Voltaire</span>, his sarcasm on Sir Isaac Newton, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_265">265</a>. n.</li> - -<li class="ifrst">W.</li> - -<li class="indx"><span class="smcap">Waldenses</span>, or <span class="smcap">Albigenses</span>, in what age they first appeared, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_195">195</a>.</li> -<li class="isub1">leading principle of their heresy, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_196">196</a>.<span class="pagenum" id="Page_431">431</span></li> -<li class="isub1">crusades employed against them, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_196"><i>ib.</i></a></li> - -<li class="indx"><span class="smcap">War</span>, civil, a most dreadful instrument of God’s government, viii. <a href="#Page_8">8</a>.</li> - -<li class="indx"><span class="smcap">Washing</span> of the disciples’ feet, a lesson of humility, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_145">145</a>.</li> -<li class="isub1">its other, and more important signification, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_149">149</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_150">150</a>.</li> - -<li class="indx"><span class="smcap">Wealth</span>, pernicious when over-rated, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_368">368</a>.</li> -<li class="isub1">or when misapplied, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_370">370</a>.</li> -<li class="isub1">always a snare, and too often a curse, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_375">375</a>.</li> -<li class="isub1">has a tendency to corrupt manners, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_293">293</a>.</li> - -<li class="indx"><span class="smcap">Weston</span>, Mr. remarks on his inquiry into the rejection of Christian miracles by the heathens, viii. <a href="#Page_150">150</a>.</li> -<li class="isub1">his negative testimonies examined, <a href="#Page_155">155</a>.</li> -<li class="isub1">his positive testimonies, <a href="#Page_161">161</a>.</li> -<li class="isub1">his charge on the fathers of the Church, <a href="#Page_163">163</a>.</li> -<li class="isub1">claims the sanction of an apostle, <a href="#Page_165">165</a>.</li> -<li class="isub1">his strong hold proves to be magic, <a href="#Page_175">175</a>.</li> -<li class="isub1">answer to his argument from the multiplication of Heathen Gods, <a href="#Page_179">179</a>.</li> -<li class="isub1">ground-work of his performance, <a href="#Page_183">183</a>.</li> - -<li class="indx"><span class="smcap">Western Empire</span>, the period of its dismemberment that of the rise of Antichrist, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_330">330</a>.</li> - -<li class="indx"><span class="smcap">Wiclif</span> exposed the Antichristianism of the Roman pontiff, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_199">199</a>.</li> -<li class="isub1">great effects of his writings, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_200">200</a>.</li> - -<li class="indx"><span class="smcap">Will-worship</span>, condemned in Scripture, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_325">325</a>.</li> - -<li class="indx"><span class="smcap">Wisdom</span>, infinite, in the dispensation of prophecy, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_6">6</a>, <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_70">70</a>.</li> - -<li class="indx">—— Christian, its properties and characters, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_215">215</a>.</li> -<li class="isub1">defects in our nature which hinder the attainment of it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_217">217</a>.</li> -<li class="isub1">virtues, how to be rendered most graceful, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_220">220</a>.</li> -<li class="isub1">how most reasonable, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_222">222</a>.<span class="pagenum" id="Page_432">432</span></li> -<li class="isub1">and how most attractive and efficacious, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_225">225</a>.</li> -<li class="isub1">character of a wise Christian, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_227">227</a>.</li> -<li class="isub1">the duty of being simple concerning evil, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_231">231</a>.</li> - -<li class="indx"><span class="smcap">Wise men</span>, invited to judge of Christianity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_8">8</a>.</li> -<li class="isub1">qualities requisite for this, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_32">32</a>.</li> - -<li class="indx"><span class="smcap">Wit</span>, the ostentation of, leads to infidelity, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_248">248</a>.</li> - -<li class="indx"><span class="smcap">Woe</span> to those of whom all men speak well, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_304">304</a>.</li> - -<li class="indx"><span class="smcap">Word of God</span>, admonitions respecting the hearing of, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_203">203</a>, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_205">205</a>.</li> -<li class="isub1">the ministry of it, for what purposes destined, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_207">207</a>.</li> -<li class="isub1">men will finally be judged by it, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_211">211</a>.</li> - -<li class="ifrst">X.</li> - -<li class="indx"><span class="smcap">Xenophon</span>, character of his writings, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_382">382</a>.</li> -<li class="isub1">his admirable way of recording his own acts, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_179">179</a>.</li> - -<li class="ifrst">Y.</li> - -<li class="indx"><span class="smcap">Youth</span>, its peculiar sins, vi. <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_394">394</a>.</li> -<li class="isub1">just decrees of God against them, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_395">395</a>.</li> -<li class="isub1">guilt and remorse, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_395"><i>ib.</i></a></li> -<li class="isub1">tyrannous habits produced by them, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_399">399</a>.</li> -<li class="isub1">temporal afflictions which they entail, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_401">401</a>.</li> -<li class="isub1">value of innocency and rectitude, <a href="https://gutenberg.org/files/54541/54541-h/54541-h.htm#Page_405">405</a>.</li> - -<li class="ifrst">Z.</li> - -<li class="indx"><span class="smcap">Zedekiah</span>, two ænigmatical prophecies respecting him fulfilled, v. <a href="https://gutenberg.org/files/54539/54539-h/54539-h.htm#Page_253">253</a>.</li> - -<li class="indx"><span class="smcap">Zelotism</span>, its object, vii. <a href="https://gutenberg.org/files/69816/69816-h/69816-h.htm#Page_396">396</a>.</li> - -</ul> - -<h3>THE END.</h3> - -<p class="copy">Nichols and Son, Printers,<br /> -Red Lion Passage, Fleet Street, London.</p> - -<div class="transnote"> - -<h3>Transcriber’s Note:</h3> - -<p>Inconsistent spelling and hyphenation are as in the original.</p> - -<p>Greek words beginning with ϖ have had the character replaced with π.</p> - -</div> - -<div style='display:block; margin-top:4em'>*** END OF THE PROJECT GUTENBERG EBOOK THE WORKS OF RICHARD HURD, VOLUME 8 (OF 8) ***</div> -<div style='text-align:left'> - -<div style='display:block; margin:1em 0'> -Updated editions will replace the previous one—the old editions will -be renamed. -</div> - -<div style='display:block; margin:1em 0'> -Creating the works from print editions not protected by U.S. copyright -law means that no one owns a United States copyright in these works, -so the Foundation (and you!) can copy and distribute it in the United -States without permission and without paying copyright -royalties. 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