Digitized by tine Internet Arcliive in 2015 Iittps://archive.org/details/encliiridiontlieol02rand_0 ENCHIRIDION THEOLOGICUM, OR A MANUAL, FOR THE USE OF STUDENTS IN DIVINITY. JOHNXORD BISHOP OF LONDON. -T-> * \ \ . BY THIRD EDITION. VOL. II. OXFORD, AT THE CLARENDON PRESS. MDCCCXXV. CONTENTS. VOL. I. King Edward the Sixth's Catechism. Protestafio Ridleii. Bishop Ridley s Treatise against Transuhstantia- tion. tluelli Apologia. Noelli Catechismus. Bishop Taylors Advice to his Clergy. Pearsonii Annales Paulini. Bishop StiUingJieef s Discourse on Scripture Mys- teries. Bishop Stillingfleefs second Dialogue on the Doc- trine of the Trinity and Transubstantiation com^ pared. Bishop GastrelVs Considerations on the Trinity. VOL. II. Bishop Conyheares Discourse on Miracles. on Scripture Mysteries. on Subscription to Articles of Religion. on the Expediency of a Divine Revelation. on Scripture Difficulties. Bishop Gibsons First Pastoral Letter. < — Second. Third. Fourth. Leslie's Short Method with the Deists. Bent ley s Remarks on Free-Thinking. A 2 BISHOP CONYBEARE ON THE NATURE, POSSIBILITY, AND CERTAINTY OF MIRACLES. VOL. II. It THE NATURE. POSSIBILITY. AND CERTAINTY OF MIRACLES SET FORTH ; AND THE TRUTH OF THE CHRISTIAN RELIGION PROVED FROM THENCE. Hebr. ii. 4. God also bearing" them witness, both with signs and won- ders, and with divers miracles, and gif ts of the Holy Ghost, according to his own will. Amongst other great corruptions of the present age, this hath been justly complained of, that there is a strong prejudice against the first principles of Christianity; and that, instead of explaining and enforcing the several branches of it, we are put upon proving, that there arises any obliga- tion from this religion at all. This is, at first sight, the more sui*prising ; because as considerable advances have been lately made in knowledge, as in most former ages. Men do not seem incapable of passing a right judgment on truth or falsehood : and those very persons, who are so sceptical in religion, would will- ingly be thought none of the least penetrating. It is remarkable, that in matters of pure philosophy, we do not find them so reserved. The truth of many pro- B 2 4 BISHOP CONYBEARE blcms, though exceedingly intricate, is readily admitted. It might be expected then, that in all other cases they should be equally swayed by equal degrees of evidence; and that they sliould not demand formal proof of things, which are so plain as not to need it ; and which have there- fore been all along allowed as indisputable. However, when we come to examine things closely, we shall see less occasion of wonder. There is, indeed, a vast difference between these two cases. Men's passions and interests are not concerned in the determination of philoso- phical questions; their minds are not so apt to receive a wrong bias; and therefore truth hath its full force upon them. But when the inquiry is concerning religion, all their strong passions are alarmed ; they can neither bear the thought of quitting their pleasures, nor of being for ever miserable ; and when once religion appears so terrible, no wonder if it becomes their aversion. Hence it seems to come to pass, that they are afraid either of examining it at all, or of admitting the most obvious truths ; and because they are unwilling that religion should be true, they dispute every principle which makes for it. But before men determine themselves so strongly against religion, it becomes them to consider, — Whether the plea- sures of a short life are a balance against a never-ending misery ; — Whether they are not concerned to use the most faithful care in examining the proofs of a religion, which assures men of such a dreadful state ; — Whether it be not a point of prudence to attribute rather too much, than too little, to the arguments on which it is founded; — And to act in such a manner, as to secure themselves against the worst event of things. This is not urged to prejudice men in fa ■•our of what wants rational proof. We are well assured of our cause ; and that it will bear the strictest examination. It is there- fore only alleged as a bias against the appetite of present pleasure, and to induce men to consider justly the argu- ments which support religion. Now one of the principal ones to this purpose being ON MIRACLES. 5 dra^vn from the miracles wrought in confirmation of it, I shall at present consider this subject. And since objections have been made about the nature of the thing ; since the very possibility of it hath been questioned ; and all facts of this kind been represented as impostures; I shall have a particular view to these exceptions ; and shall therefore en- deavour to clear this fundamental point, by shewing ; First, What we ai-e to understand by a miracle, and wherein the true notion of it doth consist. Secondly, That such miracles are by no means impossible. Thirdly, That such have been actually wrought to confirm our religion, as I shall describe under the first head, and prove to have been possible imder the second. And, Fourthly, That the Christian religion, thus confirmed, is sufiiciently proved to come from God. By a miracle then, is generally meant, a sensible effect, either in itself, or its circumstances, supernatural ; or, that which is in some respect or other beside, or contrary to, the fixed laws of nature, and course of common providence ; and therefore, forasmuch as it cannot be accounted for in a natural way, must be ascribed to the occasional interpo- sition of God himself, or of some other invisible, intelli- gent Agent. Upon this description I must observe, first, that a mi- racle must be such an effect, as appeals to our senses : not but that God may produce extraordinary effects even in the invisible world ; but then, whatever such effects are, they do not relate to us; and nothing is to us a miracle but what men perceive to have been actually done, beside, or contrary to, the course of nature. I am to observe in the next place, that when we affirm a miracle to be a supernatural effect, it is necessary that we attend well to what is meant by nature; and the not attending to this, will make our reasonings confused on this subject. It is not necessary to mention those senses of the term, which have evidently no relation to the present case: it will be sufficient therefore to observe, that nature must here signify either, the natural powers of all created B 3 6 BISHOP CONYBEARE beings; — or, the natural powers of material and visible beings; — or, the constant and uniform operation of some invisible agent through all parts of the world. According to the first sense of the term, that only will be supernatural, which exceeds the natural powers of all cre- ated beings : but since we know not what powers God may have bestowed on some of his creatures, we cannot say what is in this respect supernatural. This is not therefore what nature signifies, when we speak of miracles. If nature be understood in the second sense mentioned, then there will be less difficulty ; because we have some knowledge how far the natural powers of man may reach ; and what may be produced by the use and application of what we call natural means. But then I conceive, men are often guilty of a mistake in this respect, whilst they ascribe active powers to those beings, which seem incapable of any. When men speak of nature, and the powers of nature, they not only under- stand the natural powers of man, but some supposed na- tural powers of material beings. And they are led into this mistake, by observing, that certain effects follow from the use of certain means ; from whence they conclude, that these means have in them a natural power of producing those effects. It is however allowed, that mere matter is incapable of ' exerting any action : from hence it follows, that whatever actions are in common language said to arise from the powers of matter, are really owing to some other cause : and since no being can begin an action, unless it be intel- ligent ; hence we infer that they must all arise from some intelligent cause : and since actions of this kind are pro- duced through all parts of the world, it seems probable that they arise from some one intelligent Being acting every where. If this account be true, then what we call nature is not really distinct from the will and power of God. But since it is farther observed, that the same effect is constantly produced under the same circumstances, we conceive that ON MIRACLES. 7 there are certain rules, according to which this intelligent Being exerts himself ; these are called the laws of nature. The usual method of acting according to these rules is called the course of nature: power exerted under the li- mitation of these rules is called the power of nature : and natin-e itself will be none other than the constant and uni- form operation of the divine Being through all parts of the material world. According to this account then, that is a supernatural effect, which being above the natural powers of any visible agent, or evidently not produced by it, is contrary to the genei'al laws of God's acting upon matter ; or at least can- not be accounted for by any composition, or result of those laws : and therefore, whenever such an effect is produced, it must be done either by God himself in an extraordinary manner acting, or suspending these laws ; or at least by the interposition of some other invisible, intelligent Being. I am to observe farther, that a sensible effect (if mira- culous) must be either in itself, or its circumstances, super- natural. In some instances of miracles which we meet with, the effect is in its own nature such, i. e. it is such as could not by any natural means be produced : of this kind are raising the dead ; converting water into wine ; and the like. And there are others, which though in themselves such as might be naturally produced, yet could not be produced in that manner, and with those circumstances, without the interposition of some invisible power. Thus, for instance, to heal the sick by the application of proper medicines, is connnon ; and may be well accounted for, as most other effects : but to heal without the application of- any means at all ; by a word speaking ; or upon the appli- cation of such as are evidently disproportioned to the effect : to do that in an instant, which in a natural way must be the effect of care and time ; I say, to do this in such a man- ner is altogether as extraordinary, as to produce that, which is in itself above, or contrary to, what we call the course of nature. To little purpose therefore is it to object against some H 4 8 BISHOP CONYBEARE of the miracles recorded in holy scripture, that they are such effects as might be produced in a natural way : for if they could not be naturally produced in the manner there related, they are as truly miracles, as if they had been absolutely and in themselves supernatural. But when we affirm a miracle to be such an effect as is supernatural, it hath been objected, that we are ignorant of the force and power of nature ; that we know not how far it extends, and consequently cannot say that this or that particular effect is above it : — that several things have been accounted for in a natural way, which were once thought inexplicable ; and therefore (for any thing we can prove to the contrary) those effects, which have hitherto been esteemed miraculous, may hereafter be as easily accounted for. The sum of the objection is, that no effect can be proved supernatural, unless we can shew all the laws of nature, and that this effect cannot be accounted for by any of those laws, or by any result of them. But this is what the boldest philosopher will not pretend to. This may look specious enough at first sight ; but upon examination we shall find, that it does not come up to the point. For allowing the ground of the objection, viz. that we know not in all cases how far the powers of nature may extend, or what are the laws of it; yet it does by no means follow, that we cannot say what is supernatural, and con- sequently miraculous. For, first, whatever is produced directly contrary to any fixed and known law of nature, and without the inter- position of any visible agent overpowering such a law, must certainly be supernatural. Thus, should a man walk on the sea as on firm ground ; or should iron swim in water, (as there are instances of both upon record,) any reasonable man must own it to be supernatural ; as being contrary to a fixed and known law of nature. But if it be said, that what seems contrary to one known law, may yet be owing to some other unknown law, interfering with it ; we may ask, what ground there is to suppose such an unknown law ? And if there be no ground for making ON MIRACLES. 9 such a supposition, (as there is none in the instances just produced,) we may reasonably conclude, that such an effect does not arise from such an unknown law, but is rather to be ascribed to a supernatural cause. Again ; Though we cannot determine, in all cases, how far the powers of nature may extend, yet, in many in- stances, we can safely pronounce, to what cases they do not extend. Thus, it hath been always universally allowed, that life, once destroyed, cannot be naturally restored. A resurrection therefore will be truly miraculous. Farther ; Whatever is naturally produced, must be pro- duced upon the use and application of some natural means : whatever therefore is produced without the use of any natural means, must be supernatural. Thus, to heal the sick by a word speaking, and without the use of any means at all ; to command the winds and seas into obedience, and the like, does plainly argue the extraordinary interposition of some invisible being. And, if it be urged against this remark, that an extraordinary effect, produced at a word speaking, may really be owing to a concurrence of natural causes, though not apparent ; we may ask, as before, what ground is there to suppose such a concurrence of natural causes in the cases mentioned We may answer farther, that since there is no manner of connection between a word speaking and the conducting these natural causes, where an extraordinary effect is constantly produced at the com- mand of the speaker, it must arise from some invisible, supernatural cause. Lastly ; If some visible natural means be applied, and an extraordinary effect follow manifestly above such means, it will, I suppose, be easily granted, that such an effect is supernatural. For the case is much the same, whether an effect be produced without the application of any means at all, or upon the application of such as are evidently dispro- portioned to the effect. Upon the whole then, notwith- standing our ignorance of the power of nature, we may in several cases certainly determine what is supernatural. This however must be allowed, that upon this account * 10 BISHOP CONYBEARE many things may be very surprising, and yet not at all miraculous. There are some appearances, which have hi- * therto baffled the utmost labours of philosophers, and probably will continue to do so to the end of the world : but notwithstanding this, we have no reason to think that they are produced by any extraordinary interposition of a superior power. That alone is to be accounted a miracle, which men plainly discern to have been produced beside, or contrary to the laws of nature. According to this account then, it is not every strange and surprising appearance, of which we cannot immediately give a solution, that can pass for a miracle : and the insist- ing on such, will do no small disservice to our cause. For men will take advantage, from our insisting on such false mii-acles, to destroy the credit and authority of true ones. But if men will be so cautious, as to keep within proper bounds, and to urge no instance as miraculous, but what plainly exceeds what we call the powers of nature, a very cogent argument may be drawn from hence in favour of our religion. I shall pass now to the second thing proposed ; viz. To shew that miracles are by no means impossible. Whatever effect is impossible, must be so, either because it is in its own nature such ; — or, because there is no power really existing adequate to the effect ; — or else, because it is inconsistent with some attribute of that Being, which hath such a power, to exercise it. If a miracle be in itself impossible, then it implies a contradiction to suppose a miracle ; and there is some sort of inconsistency in the very notion of it. And since (as hath been before observed) this is a sensible effect either in itself, or its circumstances supernatural ; we are to inquire, whether it be a contradiction, that a sensible effect should be supernatural ; dr, in other words, whether we cannot very well conceive a sensible effect, which is in some respect or other beside, or contrary to, the fixed laws of nature, and course of common providence. That this may be conceived, is plain from hence, that ON MIRACLES. 11 these very laws of nature, which now take place, were originally arbitrary. There is no absolute necessity, in the nature of things, that these laws should rather take place than any other. There is no absolute necessity that matter should gravitate at all ; or that it should gravitate accord- ing to those laws, which we by experience find it does. These things might have been originally otherwise : and if so, then it is no contradiction to suppose at any time a change ; nothing being a contradiction in time, which was not so from eternity. But if it be no contradiction to sup- pose at any time a change in the laws of nature, then it is no contradiction to suppose a miracle, that being a miracle, which is produced either contrary to any of the present laws of nature, or which cannot result from them. And as easy will it be to prove, that there is really ex- isting a power adequate to such an effect. For if there be a God, (and we may have liberty to suppose this in our dis- putes with the deists,) we assert, that this Being must be endued with such a power. For first, if the account before laid down be true, viz. that nature is none other than the constant and uniform operation of the supreme Being, through all parts of the world, agreeably to certain laws ; then it is evident, that God may work a miracle by barely suspending his action on matter; for in this case an effect will follow different from what results from his usual method of proceeding. Again ; That Being, which hath a power of acting upon matter with a certain force, must also be capable of pro- ducing any other effect, which doth not imply a greater degree of power. God therefore must have a power of producing innumerable other effects beside natural ones; there being innumerable others, which do not require a greater force. Farther ; Since the arguments, which prove a God, prove also, that he is necessarily existing ; — and since that Being, which is necessarily existing, must be absolutely perfect ; — and since absolute power is on all hands allowed to be a perfection ; it follows, that God must be endued 12 BISHOP CONYBEARE with absolute power: and if so, then he must have a power of doing every thing, which doth not imply a contradic- tion : from hence it is evident, that he is necessarily endued with a power of working miracles. And this argument will be conclusive, whether we sup- pose nature to consist in the constant operation of the Divine Being through the world, or to signify some real powers existing in matter. For whatever these powers be, this is certain, that they are not absolutely necessary : and if they are not absolutely necessary, then it is very possible that they should be destroyed, or changed, or resisted : and if the Divine Being hath necessarily a power of doing every thing in itself possible, then he must have a power of con- trolling or of changing nature. This consideration may be carried yet farther; and be urged to prove, not only that miracles are with respect to the Divine Power possible, but also as easy to be produced, as any other effects we can imagine. All things in them- selves possible must with respect to God be equally easy ; because, with respect to him, nothing can be difficult. Different effects may indeed require different degrees of power ; and therefore to limited agents may be more or less difficult ; that being the most difficult, which comes the nearest to that extent of power, with which the agent is en- dued. But to a Being, whose power is absolute, nothing in itself possible can be at all difficult ; because nothing can exhaust his power. I would observe one thing more, viz. that (for any thing we can prove to the contrary) there may be a power in several created beings of working miracles. It is very probable, even from principles of natural reason, that there are several orders of beings superior to ourselves both in knowledge and ability : and if there be, we cannot determine how far their ability extends. If they are su- perior to us, they may perform many things beyond our natural powers : and if they should be possessed of but equal degrees of power, they might yet, as acting invisibly, perform real miracles. But however this be, yet still, I ON MIRACLES. 13 say, we must allow, that there is such a power in God ; and therefore cannot say, that miracles are in this respect impossible. After all, supposing there be in God a power of work- ing miracles, it may be farther inquired, whether it be con- sistent with the other attributes of his nature to work them. There are a great many things, which an abso- lutely perfect Being cannot do, and yet enjoy all the phy- sical power necessary to such actions. The reason is, be- cause the exercise of the Divine Power is restrained by his other attributes; to that he cannot, since he is just, do what is unjust ; since he is good, do what is cruel ; since he is wise, do what is unwise : these perfections being as necessary to his nature as power, he will be as certainly de- termined not to exercise his power in these cases, as he is necessarily endued with it. All then that remains, in order to prove the possibility of miracles, is to shew, that it im- plies nothing inconsistent with the divine perfections. The working miracles cannot be said to be inconsistent with justice or goodness, unless it be proved that all mi- racles are necessarily instances of injustice or cruelty : but this no one is absurd enough to undertake ; and therefore it will be sufficient to shew, that it implies nothing incon- sistent with wisdom. Wisdom consists in the choosing a worthy end, and the using proper means to obtain that end : if therefore we can assign an end worthy of a miracle ; and shew farther, that this is a proper means to obtain that end, it will be evident, that the working miracles is not inconsistent with wisdom. We assert then, that this is a sufficient end of working miracles, viz. to confirm the truth of a revelation. Con- sidering the weakness of our most improved faculties; — the natural incapacity of a vast number of men in matters of strict reasoning; — and the necessities of life, which take up the greatest part of their time, and prevent their in- quiries ; it is highly expedient, that God should make some revelation of his will, for the right conduct of our lives. 14 BISHOP CONYBEARE How much unassisted reason fails us in this respect, will appear, by examining the best systems of ancient moral philosophy, and comparing them with the gospel precepts. And though it should be allowed, that men might possibly draw up a pei'fect scheme of duty by the bare assistance of reason, yet how could this be imposed on others as a rule of life ? No one mere man, or body of men, could pre- scribe this to others as an unalterable law ; because they could have no right to command all men, and in all cases. And if they should endeavour to prevail by the way of reason and argument, alas ! a great part of mankind are incapable of being wrought on by this method ; as being unable to discern the strength of a conclusion, which de- pends on a long train of reasoning. It was expedient there- fore, that, in order to our right conduct, God should make some express revelation of his will. This revelation then must be made either to every indi- vidual person, and in every age; — or else to some parti- cular persons, who should be authorized to impose it on others. The former will be unnecessary, if the same end may be obtained by the latter method. But how should such persons, to whom a revelation is made, prevail with others to receive it as God's will, unless they produce some evidence that it is God's will ? And what other evidence can be produced, than that of signs and wonders, and of divers miracles Upon the whole then, if it be agreeable with God's wis- dom to make a revelation ; and if the working miracles be the best method of confirming a revelation ; we may infer, that it is consistent with God's wisdom to work miracles. I am now in the Third place to prove, that such miracles were actually wrought to confirm our religion, as I have described un- der the first head, and shewn to have been possible under the second. This point will be made good by proving, that the seve- ral facts recorded in the gospel are true, and that they are properly miraculous. ON MIRACLES. 15 That the several historical books of the New Testament were written in that age, in which they are commonly said to have been written, and by those persons, to whom they are ascribed, we have as great evidence as we can have of any fact at that distance of time. They are all along quoted by succeeding writers, both Christian and heathen ; and ascribed to those persons whose names they bear : and since greater evidence cannot be had concerning a fact of this nature, greater evidence ought not to be expected. That these books have been faithfully derived down to us, i. e. without any material corruptions, we have the ut- most reason to think ; because it is morally impossible that any such coiTuptions should have been made in them. These histories were in almost every one^s hands ; and some parts of them constantly read in the religious assemblies of Christians. They were spread through the greatest part of the known world ; translated into a variety of lan- guages ; and quoted by numerous writers. But it is incon- ceivable, that any party of men should be able to corrupt all these copies, versions, and quotations. Forasmuch thei'e- fore as all our ancient manuscripts in the original lan- guage, all our ancient versions, all quotations from these histories found in ancient writers, do, as to the main, agree ; we may infer, that they ai-e derived down to us, as to the main, incorrupt. That these histories contain a trvie account of facts, ap- pears from hence; that the writers of them were either eye-witnesses of what they relate, or had their information from those who were so; — that they were persons of the utmost simplicity and virtue; — that they could have no manner of temptation to falsify in what they related; — that a great many of the facts insisted on, are said to have been notorious ; — that these histories were most of them published in a few years, and in the very country where these facts are said to have happened ; — that since they were intended to make a considerable alteration in the established religion, it cannot be doubted but that the .strictest inquiry was made into the truth of them ; — that. 16 BISHOP CONYBEARE notwithstanding this, no discovery was made of any false- hood ; but that vast numbers immediately embraced the Christian faith ; — and, lastly, that ^ Celsus himself, even in his writings against the Christians, durst not deny the truth of many of these facts. Many other circumstances to the same purpose might be mentioned. He therefore, who denies this to be a sufficient proof of these facts, must assert, either that the testimony of our senses is no sufficient evidence ; or, that the testimony of others is in no case to be depended on : — he must assert, that it is probable that the best men should be guilty of the grossest and most notorious falsehood ; and that they should be tempted to this even without a temptation : — he must assert, that it is probable, that a vast number of men might be persuaded, that a fact was notorious, which no one ever saw, or even heard of before : — that the most zealous contenders for their religion should at the same time shew no manner of regard for it; that they should make no inquiry into the truth of facts, which tended to overthrow it ; but, instead of this, that they should, with- out so much as the least appearing reason, quit the esta- blished religion, in which they had been bred, and to which they were remarkably devoted: — he must assert, that the most artful opposer of the Christian religion, (as Celsus is known to have been,) without any apparent reason, admit- ted facts which supported the cause he endeavoured to overthrow. He who is capable of maintaining these extra- ordinary assertions in earnest, is not to be argued with. The next question will be, whether any of these facts were truly mii'aculous ? And he who maintains they were not so, must assert, either that they were cheats and im- postures; or else, that they were strange effects brought about by some unusual combination of the laws of nature. Several of the arguments just before mentioned prove, » See Origen against Celsus, book i. p. 7, 34, 53. In which places it ap- pears, that Celsus was forced to allow the truth of several of the strange facts recorded of our Saviour. The edition referred to is that published at Cam- bridge by Spencer, 1658. ON MIRACLES. 17 that neither Christ nor his apostles could have been guilty of any imposture in the facts related. Persons of their character for virtue and integrity could never attempt it : — they were, by the meanness of their education, unqualified to contrive it; — by the numbers concerned in publishing these facts, incapable of concealing it : and if any thing of this kind liad been attempted, it could never have escaped the discovery of so many nice inquirers in so learned and curious an age. Add to this, that the religion they endea- voured by this means to establish, exposed them to the ut- most sufferings in this life, and threatened eternal punish- ments to falsehood in the next. This religion they believed either to be true or to be false : if they thought it true, they must withal believe that those persons were liable to eternal punishments, who should endeavour to propagate it by falsehood ; but if they had thought it false, they would never have attempted, at the certain expense of all that was valuable in this life, to propagate a false religion. And as inconceivable is it, that the strange effects re- lated in the gospel should arise from any unusual com- bination of the laws of nature. It will be unnecessary to reckon up all the extraordinary facts recorded in the New Testament : it will be sufficient to observe, that without the use of any means water was turned into wine ; — that with a few loaves and fishes five thousand were at one time fed ; — that all kinds of diseases, even the most inveterate, were instantly cured by a touch, or by a word speaking, or at a distance ; — that the dead were raised to life, and the like. What certain instances of this kind have we ever met with since the first ages of Christianity ? And yet, if such effects might arise from some combinations of the laws of nature, it is strange that for so many hundreds of years nothing of this should happen. What one certain instance can be produced of a dead person''s being restored to life, besides those mentioned in the Old and New Testament And if any one should pretend to question, whether those persons Christ is said to have raised were really dead, there will be no room to doubt whether Christ himself were not VOL. II. c 18 BISHOP CONYBEARE 1 really dead ; for the very Jews themselves never doubted it : and as little room will there be to question his resurrection, when we consider the strong evidences of it : and as vain will it be to endeavour to account for this in a natural way, when no certain and like instances were ever produced be- sides those in scripture ; and almost all the world concluded it to be impossible. I will mention one particular more, because our Saviour seems to allude to it, and to represent it as more astonish- ing, than any of those miracles which he himself had wrought. Greater works than these shall he do, because I go unto the Father, John xiv. 12. The apostles were well known to have been illiterate persons, of moderate natural endowments ; and to have been bred up in such low arts of life, as must prevent their learning a variety of lan- guages. These however on a sudden were heard to speak in strange tongues the wonderful works of God. It is re- markable, that the first time they pretended to this gift was on the day of Pentecost ; when Jerusalem was filled with Jews from different parts of the world. This extra- ordinary occurrence was immediately discoursed of ; and vast numbers of curious persons came to satisfy themselves about it. But was there any falsehood discovered in this pretence They all heard them speak in the languages proper to the countries wherein they were born ; Parthians, and Medes, and Elamites ; and dwellers in Mesopotamia, Phrygia, Pamphylia, and Egypt ; Acts ii. 9, 10. Did it appear that they made use of an acquired skill to deceive the credulous But how is it conceivable, that persons in their circumstances should in an ordinary way acquire such a skill The men, and their abilities, and ways of living, were well known at Jerusalem : and if there had been any thing of imposture in the case, they would never have chosen their own country in which to act it. Here does not appear then the least ground to suspect a cheat ; nor were the apostles ever charged with it by the Jews them- selves. Whence then should this so extraordinary a power arise.'' and by what means did the Jews endeavour to ac- ON MIRACLES. 19 count for it ? Some indeed thought it was the effect of in- temperance, and that the apostles were full of new wine : an account too absurd to need an answer. Others were so powerfully wrought on by it, that they quitted the religion in which they had been bred, and three thousand were at once converted. So mightily grew the word of God, and prevailed ! And indeed the utmost reason have we to ascribe this to a supernatural cause. Not here to insist on what I before mentioned, viz. that no like instance was ever produced, but amongst the first Christians ; let us observe, that to speak languages, it is not only necessary that a man have, on all occasions, a readiness of using such words as are proper to them, but also that he rightly apply them ; and make them the signs of such ideas as they stand for in those languages. But this being purely arbitrary, and there being no connection between sounds and the signifi- cations of them, it is impossible that men should, in a na- tural way, speak those languages they never learned. This instance therefore we do especially insist on as truly and properly miraculous. I am now, in the Fourth and last place, to shew, that the Christian reli- gion, thus confirmed by miracles, is sufficiently proved to come from God. That miracles are not, in all cases, sufficient to confirm a religion, seems plain from hence ; viz. that we cannot prove that God is the immediate author of all miracles. And if other inferior beings may possibly produce them, they may possibly exert;ise such a power to favour a false pretension. And this argument is farther confirmed by observing, that this hath in fact happened; real miracles having been wrought both to confirm and to destroy the credit of a prophet. The instance of Moses and the ma- gicians is a plain evidence of what I have now asserted. It will be worth while therefore to examine, how far, and in what cases miracles are to be esteemed a sufficient proof of a divine commission. We assert, therefore, first, that no miracles whatsoever c 2 20 BISKOP CONYBEARE can prove a doctrine to be divine, which is absurd ; which either contradicts itself, or any other known and certain truth, or is inconsistent with any of the perfections of the divine nature. This is plain ; because it cannot be ^le will of God that we should receive as true, what is evidently false ; and because we cannot have a greater certainty that any miracle is really wrought, than we have, that such a doctrine is not really true. We assert, in the next place, that in a contest between two persons contradicting each other, (if nothing can be concluded from the doctrines which they deliver,) that person is to be credited, in whose favour the greatest and most miracles are wrought. Such a person produces higher vouchers for his authority than the other ; and therefore must have a better title to credit. And that miracles are, in these circumstances, a sufficient proof of a divine commission, we prove from hence. All miracles are wrought either by God himself, or at least by his permission : all created beings deriving their powers from him, must be subject to his restraint in the exercise of them. But it is inconsistent with his justice, his good- ness, and his wisdom, either to work miracles himself, or to permit them to be wrought by others, unless it be agreeable with his Avill, that the doctrine, so confirmed, should be re- ceived ; or at least, unless he hath given men sufficient opportunities of discovering that it ought not to be received. How is it consistent either with God's goodness or justice, to delude mankind in the most important affairs or with his wisdom, to lay them under the strongest obligations to receive a religion, which yet it is his will they should not receive? We conclude therefore, that, in these circum- stances, miracles are a sufficient proof of a religion. Let this be applied to the Chi'istian cause, and it will appear, first, that no unquestionable miracles Iiave been wrought in favour of any other religion, in opposition to this. We are to consider Judaism as not really distinct from Christianity. The moral parts of it are incorporated into the Christian scheme ; and it is evident that the other ON MIRACLES. 21 parts were either typical of something under this latter dispensation ; or such as respected the Jews as a peculiar people, and so must have ceased, when the church should become universal. ^ The Mahometan religion pretends to no miracles; and was established only by brutal force. And amongst the Gentiles there is no unquestionable evi- dence that any miracles were ever wrought to confirm a revelation ; and if they were, yet there are such absurdities in every scheme of the Gentile religion, as render it inca- pable of being proved by any miracles. It will appear, in the next place, that there is nothing in the Christian scheme absurd, or inconsistent with the divine attributes. A considerable part of it is capable of proof even from natural reason ; and no part can be as- signed in the least inconsistent with it. The best way to see this, will be carefully to examine it. But then let there be a distinction made between what are truly the doctrines of Christianity, and what are only the doctrines of men. In order to discover this, let us have recourse to the foun- tain of our religion, the holy scriptures ; and let us not conclude that Christianity is absurd, because some persons may have introduced absurd doctrines into it. And if any difficulties arise about the meaning of scripture, which cannot be solved by considering the main drift of the writer, or other parallel places ; the best way will be to have recourse to the sense of the primitive church : such terms being with them common, the sense of them must have been to them obvious. But instead of this, to torture and wrest expressions to an absurd sense, and then to com- plain that Christianity is absurd, is to charge our own fol- hes on religion : it shews our prejudice, but is no argument against the truth of Christianity. But if our religion be examined in this fair and reasonable way proposed ; if the doctrines of it be taken in that sense, in which they were imderstood in the first and purest ages of it ; then nothing will be found in the least inconsistent with sense and reason. *" See Dr. Pridcaux's Life of Mahomet, p. 30. ed. z. 1697. c 3 22 BISHOP CONYBEARE It is true indeed, we allow, and contend for it, that there ai'e some doctrines in our religion above our reason ; but this doth not prove that they are inconsistent with it. The distinction between things above, and contrary to reason, however it may be ridiculed by some persons, hath a sure foundation. No man can be certain that a thing is incon- sistent with reason, unless he plainly perceives either an in- consistency in the thing itself ; — or, an inconsistency be- tween that thing and some other evident truth ; — or, an inconsistency between the consequences of that thing, and the consequences of some other certain and evident truth. But to perceive this, it is necessary that he should have a clear and determinate idea of what he reasons about ; con- trary to the supposition of its being above reason. Who- ever therefore maintains, that he can see an inconsistency in that which is above reason, will be reduced to this ab- surdity, viz. that what is above reason, is at the same time not above reason. A doctrine then may be very true, notwithstanding its being above reason : and therefore no objections drawn from its being mysterious are of any force. From hence it follows, that all arguments against our religion, drawn from the matter of it, are impertinent, unless they prove, that it some way or other implies a contradiction. But if it be rightly stated, and examined according to the rules before laid down, then it will be found, in every respect, capable of vindication. To mention one instance, because it hath been objected against, at least, as much as any other article ; I mean the doctrine of the ever-blessed Trinity. To assert indeed, that the Father, Son, and Holy Ghost are three distinct infinite Beings, and yet but one Being, is an express con- tradiction. To assert, that they are three distinct Beings, of which two are inferior, and yet each God, is either to use the term God equivocally in this case, (which makes one part of scripture contradict another,) or else is an express contradiction. But to assert, that there is but one divine nature or essence; that this undivided essence is ON MIRACLES. 2S common to three persons ; that by person, When applied to God, we do not mean the same as when applied to men, but only somewhat analogous to it ; that we have no ade- quate idea of what is meant by the word person, when ap- plied to God, and use it only, because distinct personal at- tributes and actions are ascribed to the Father, Son, and Holy Ghost in scripture, is no contradiction. We do not assert, that one is three, and three one, (as we are falsely charged ;) but only, that what are three in one respect, may be one only in another : we do not assert that three beings are one being ; that three persons are one person ; or that three intelligent beings are one intelligent being, (as the word person signifies when applied to men ;) but only, that in the same undivided nature there are three differences, analogous to personal differences amongst men : and though we cannot precisely determine what those differences are, we have no more reason to conclude them impossible, than a blind man hath to conclude the impossibility of colours, because he cannot see them. I shall only take notice of an objection or two, which the enemies of religion are apt to make against the argument insisted on. And, First, All miracles have been ridiculed as impostures, because some impostures of this kind have been disco- vered ; and nothing is more notorious, than the holy cheats of the church of Rome. Upon which I would observe, we cannot argue that there is no such thing as truth, because there is some falsehood. Some impostures have been discovered : we do not contend that these are miracles : but this is nothing to the purpose, unless it be proved, that there is the same reason to think the miracles, which support our religion, to be impostures. Let it be considered, that Christianity is built on the au- thority of unquestionable facts, publicly wrought, and in an inquisitive age; that not one imposture was ever disco- vered in Christ or his apostles ; (as it must have been, had there been any ;) that they were persons of the utmost in- tegrity, and of lives unblameable as the religion they c 4 24 BISHOP CONYBEARE taught. Suspicion without ground is endless, and unan- swerable ; and what would be ridiculed, in any other case, by those very persons who are so suspicious about miracles. I may add farther, that the e\-idence of our blessed Sa- viour's miracles receives new force from this very objection which is made against them. For if the church of Rome, whose power was raised to so great a degree, and which had all the advantages imaginable on her side toward pro- pagating an imposture, hath yet been unable to deceive us in this respect ; how much more incapable must Christ and his apostles have been of carrving on such a cheat without discovery ? Since therefore there appear no marks of a cheat in the facts alleged, we infer, from the very dis- covery of other impostures, that these facts were truly mi- raculous. And the more numerous the deceits of this kind are which are brought to light, the greater advantage arises to the Christian cause. It hath been farther objected, that if God did design tliat men should receive the Christian religion, why should he not, in everv age, give some extraordinarv tokens of his appi-obation of it.-* Why should not we be witnesses of some miracles, as well as those ages in which it was first taught ? The reply is obvious : There is not the same reason for it. There is none other way of first confirming a religion, but by miracles. But after religion hath beyond reasonable question been confirmed, there is none occasion for farther miracles. If we have all reasonable evidence that miracles have been actually wrought for this end, it is the same to us, as if we saw them ourselves. Here then the point in dispute between the Deist and the Christian will rest. Is there any just ground to question the truth of those mi- racles which are alleged ? If there be not, why should men insist on any new ones Let us see farther, what must be the consequence of this demand of new miracles. For the same reason that men refuse to receive the Christian religion, unless there are some new miracles wrought to confirm it, they might refuse ON MIRACLES. 25 to receive it, unless they were themselves witnesses of those miracles : and since no one man hath reason to expect any extraordinary methods of conviction beyond another, it fol- lows, that miracles must be wrought for the sake of every individual person : and if such facts should become so common, it is hard to determine how they should be dis- tinguished from mere natural effects ; for we judge of what is natural or supernatural by observation and ex- perience. So that this method of establishing religion, which hath been demanded, doth really tend to undermine and destroy it. I shall observe only one thing more ; If men will not be satisfied by this standing evidence of the Christian religion, no methods whatsoever will prevail with them. If the truth and certainty of past miracles cannot prevail, we have no reason to think they would be wrought on by any new ones. Many of the same objections, which they are apt to make against the miracles alleged, may be urged with equal advantage against any others. And therefore, if they hear not Moses and the prophets, nor Christ and his apostles, neither will they be persuaded, though they should see one arise from the dead. BISHOP CONYBEARE ON THE » CREDIBILITY OF THE MYSTERIES OF THE CHRISTIAN RELIGION. BISHOP CONYBEARE ON THE CREDIBILITY OF THE MYSTERIES OP THE CHRISTIAN RELIGION. 1 Cor. xlil. 12. For now we see through a glass, davTcly ; hut then Jhce to face : now I know in part ; but then shall I know even as also I am known. These words represent to us the imperfection of our present conceptions in divine matters, and that more clear and full view of them which is reserved for the happiness of another life. In compassion to us, indeed, God hath been pleased to aid the infirmities of our nature : to set before us the most excellent rule of life ; — to enforce the observance of it by the greatest sanctions ; — and to propose such truths to us, as (if duly attended to) will yet farther quicken us in our duty. But still the knowledge which hath been com- municated to us is but in part. Light there is let in upon us answerable to the necessities of our present state ; suffi- cient to guide us in the ways of our duty, and to bring us to an eternal happiness : however, though God hath been pleased to relieve our wants, he hath not gratified our curiosity. 30 BISHOP CONYBEARE As yet we see through a glass darkly ; our intellectual sight is aided indeed by the revelation which hath been given us. We have a more clear and better view of some things than we had before ; and others do now appear to us, of which we had before no view at all : notwith- standing this, our conceptions are, in many points, indis- tinct. Or rather, (as this passage may be interpreted more agreeably Avith the intention of the apostle,) our know- ledge in divine matters is not direct and immediate, but as it were by reflection. These are often represented to us by some remote resemblance they have wth things of sense : and therefore, though our knowledge of them be, as far as it goes, true ; yet it must be allowed to be very short and imperfect. Thus, as the apostle expresses it, we know hut in part ; and must be contented to do so, until that which is perfect shall come. In the mean time, it becomes us rather to be thankful that we know so much, than impatient that we know not more ; rather to improve to pious purposes the hght which hath been given us, than to shut our eyes to it, because it is not greater. Let us embrace with an humble faith the great mysteries of our religion, and adore those truths which we cannot comprehend. This is, I conceive, the natural result of such a consider- ation ; but yet a quite different use hath been made of it. There are some who have rejected our whole religion, be- cause it contains such doctrines in it as are incomprehen- sible ; or, as they are pleased (though improperly) to term them, unintelligible. This is the case of some of our mo- dem Deists ; who, being unable to prove any contradiction in our religion, either express or by consequence, urge, that they cannot be obliged, nor are able to give their as- sent to any doctrine which is incomprehensible. But whatever force may be thought to be in this way of reasoning, yet must it be urged with a very ill grace by those who run themselves on greater difficulties than they endeavour to avoid ; and this is the case of those modern infidels, who plead the incomprehensibility of some of ON MYSTERIES. 31 its articles, as an argument against the truth of Christi- anity : for he who pretends to reject a doctrine purely be- cause he does not fully comprehend it, ought, for stronger reasons, to admit a religion, where he cannot answer the arguments on which it is built. If a proposition is there- fore to be exploded, because we have inadequate ideas of its parts, much more ought a religion to be admitted, where the direct proof of it is unanswerable. Our adversai'ies should therefore shew where the direct proof of our reli- gion fails : they should prove, either that the facts alleged were cheats, or insufficient to bear the consequence deduced from them. But so long as these points are untouched, our religion will maintain its ground. Mankind is not yet so far lost to the first principles of reason, as to admit bare difficulties against demonstration; nor are persons of cool sense to be persuaded, that the strongest evidence, arising even from clear ideas, is to be rejected, because in some points our notions may be obscure. Of this the followers of Socinus have been so sensible, that, though labouring under the same unreasonable pre- judices against the belief of mysteries, they yet contend for the truth of our religion. The method therefore in which they pretend to proceed, is this; viz. to search, whe- ther those passages of scripture, on which several myste- rious doctrines have been built, may not be capable of a different interpretation. And being beforehand resolved against any interpretation which carries with it a mystery, they have often fixed on such, as is most remote from the common acceptation of the words, and most disagreeable with the main scope of the writer. It shall be my present endeavour to refute this perni- cious error ; and in order to it, I will. First, State the notion of a mystery ; shewing withal, how far we maintain that our assent is due to the mysteries of Christianity. Secondly, I will prove, that the mysteriousness of these doctrines is, of itself, no argument against the receiving them ; and consequently, that no advantage can be taken 82 BISHOP CONYBEARE from hence, either by the Deist on the one hand, or the Socinian on tlie other. After which, I will, in the Last place, make some proper reflections upon tlie whole. I am to begin with stating the notion of a mystery. It will not signify much to our present purpose to carry our inquiries so far back as the first use of the word; — or whe- ther it might not originally signify any sacred rite or doc- trine. It will be sufficient to remark, that the word is hex'e to be understood of something hidden or concealed ; and accordingly, that by those who treat of this subject it is generally understood, either of such doctrines only as were wholly or in part unknown, until delivered by our Saviour and his apostles; — or of such as being revealed, we are still incapable of comprehending. It is not to be denied but that the word is often used in the former sense, even in the holy scriptures themselves; and if we understand it in this sense only, the Socinians are ready to join with us ; allowing that the Christian re- ligion contains several mysterious doctrines, if mysterious signifies nothing more than doctrines unknown till revealed. The point therefore, in which they differ from us, is this ; we affirm that there are several doctrines above our reason ; and which we are still incapable of comprehending, notwithstanding the revelation which hath been made to us concerning them : they affirm, on the contrary, that there is nothing in the Christian religion above our reason ; no- thing but what, by a due use of our faculties, we are able to comprehend : and in consequence of this, they reject such interpretations of scripture as carry with them any thing incomprehensible. This then is what we mean by a mystery, in the pre- sent dispute; viz. A doctrine which is so above our rea- son, that we are incapable of comprehending it ; a doctrine concerning which our ideas are either inadequate or in- determinate ; and therefore such, the connection of whose parts we are incapable, in many instances, of discerning; ON MYSTERIES. 33 or, at least, of answering numberless questions that may be raised about them. It will not be improper to make some more particular remarks on this account of a mystery, as it will serve to clear the way to the second general head, and to obviate the most material difficulties which have been started on this subject. I observe, first, that the term mysterious hath a relative sense ; and implies a respect to that person's understand- ing, to whom a thing is mysterious. There is no doctrine absolutely and in itself mysterious; i. e. there is no doc- trine above the comprehension of all understanding. All the several agreements, disagreements, and relations of things are capable of being understood and comprehended. And since there is a mind actually existing endued with absolute knowledge, we are farther assured that they are actually understood and comprehended. It remains, that nothing is in itself mysterious; and that whatever think- ing man uses the term, he must understand it in a relative sense. It was therefore a mean artifice in the author of Chris- tianity not Mysterious, to represent divines as contending, » " That there are some Christian doctrines so mysterious, " as to be in themselves inconceivable." It is allowed, that there are some by us incomprehensible, but not absolutely and in themselves inconceivable. Upon this relative sense of the word mystery we may remark farther, that from hence appears the difference be- tween those doctrines which are mysterious, and above our reason, and those which are contrary to it. The former only imply a disproportion between the object and our intellectual faculties; and are therefore such as we can determine nothing particularly about, from barely consider- ing the things themselves: but the latter are so far level with our capacities, that we plainly discern their impossi- " See Mr. Toland's Christianity not Mysterious, p. 72. edit. 2. London. 1696. VOL. 11. D BISHOP CONYBEARE bility. And therefore there is as much difference between them, as there is between light and darkness, between see- ing and not seeing. To proceed ; I have before observed, that by mysterious doctrines we mean such, concerning which our ideas are either inade- quate or indeterminate. This account supposes that of these mysterious doctrines we have some ideas ; we have ideas, though such as are either partial or indeterminate. Indeed, where we can franie no ideas, we can, strictly speaking, give no assent. For what is assent, but a per- ception, or at least a firm persuasion, that the extremes in a proposition do agree or disagree ? But where we have no manner of ideas of these extremes, we can have no such perception or persuasion. And as no combination of terms really insignificant can make a real proposition ; so no com- bination of terms to us perfectly unintelligible, can, with re- spect to us, be accounted propositions. We do maintain therefore, that we have some ideas even of mysterious doctrines. And thus, I conceive, we are sufficiently guarded against an objection sometimes made against us as contending for unintelligible doctrines. There is a vast difference between unintelligible and incompre- hensible. That is, strictly speaking, unintelligible, concern- ing which we can frame no ideas; and that only incompre- hensible, concerning which our ideas are imperfect. It is plain therefore, that a doctrine may be intelligible, and yet incomprehensible. Nay, I shall adventure to maintain, that there are seve- ral propositions of whose extremes we have ideas, but are yet incapable of discerning how far these extremes do agree or disagree. For since this agreement or disagree- ment is, in most cases, to be proved by the use of several intermediate ideas ; in all those instances in which we fail of intermediate ideas, we are incapable of discerning whether they do agree or disagree. In all such instances the pro- positions are intelligible, and yet incomprehensible. The incomprehensibility therefore of certain doctrines in our religion does not arise from our having no ideas of ON MYSTERIES. 35 them ; but from hence, that our ideas are either inade- quate or indeterminate. I conceive it is very evident, that there may be infinite relations of one thing to another, which, for want of adequate ideas, will be to us undiscerni- ble : but any propositions, with respect to such undiscerni- ble relations, will, when proposed, be to us mysterious : and consequently, those who explode all mysteries, can maintain their ground only by asserting, that all their ideas are adequate : a perfection which the sober part of man- kind will be very backward in allowing them. Beside this, there are other things concerning which our ideas are indeterminate. The importance of the observa- tion will best appear by considering, that, in those revela- tions which God is pleased to make, he deals with us as men, and does not produce in us any new faculties, differ- ent from what we had before. If the doctrines revealed are made up of such ideas as we are capable of receiving in the ordinary methods of knowledge, then the revelation is, either a farther enforcement of such truths, as might na- turally be known, or a discovery of such truths, as (for want of adequate ideas) could not naturally be known. But it hath happened, in some instances, that the doctrines re- vealed are made up of such ideas as we are incapable of re- ceiving in an ordinary way : such are the doctrines, con- cerning the generation of the Son of God ; the distinction between the Persons in the ever-blessed Trinity, and the like. In these cases the ideas are themselves revealed ; — revealed, I say, not by producing in us any new faculties of receiving them, but by representing them by some other ideas, with which they have a remote resemblance and ana- logy. And this account, I presume, exactly agrees with what the apostle delivers in the words of my text. Now we see through a glass : our present knowledge of these matters is not by ideas, immediately derived from the things them- selves, but by such as are analogous to the things they represent. Thus we see as by reflection from a glass, not face to face. u 2 I 36 BISHOP CONYBEARE Such analogous ideas may, I conceive, be properly enough called indeterminate ; as not precisely and dis- tinctly representing the things they stand for. And if any difficulty be made about this expression, and it should be urged (as possibly it may) that an indeterminate idea is no idea at all, I would desire to know, whether we have any idea of substance ; and if it be allowed that we have, whe- ther this be any other than indeterminate ; as being none other than the idea of a certain unknown support of acci- dents or modes. But in those doctrines of which our ideas are indeterminate, it is no wonder if we are incapable either of discerning their truth from barely considering the things themselves ; or of answering all difficulties that be raised about them. From what hath been already offered, an answer may be framed to an objection sometimes made against us, viz. How can a thing be revealed, and yet mysterious? The truth of the proposition is revealed ; the manner how it is true may notwithstanding remain a secret. We are certain that whatever God declares must be true ; we may be cer- tain that such or such propositions have been declared by God ; and if so, that there is a real connection between the parts of them, though (for want of adequate or determinate ideas) we may be incapable of discerning it. Thus we are certain, even from natural arguments, that there can be but one divine nature ; but it hath been declared in scripture, that the Father, Son, and Holy Ghost, are each of them distinctly God ; and consequently, that these three are one : the truth of the proposition is revealed ; the manner how it can be true is still a mystery. And accordingly our assent to such propositions is, a cer- tain persuasion that they are really true, though of them- selves inevident ; a persuasion of their truth, without con- cerning ourselves about the manner of it. For since faith is founded on revelation, we can be required to believe a thing no farther than it is revealed ; and since this revela- tion concerns only the truth of the proposition, it is plain that our faith can reach no farther ; and consequently. ON MYSTERIES. 37 when we contend for believing the mysteries of religion, we mean no more than giving an assent to those doctrines which are mysterious ; without requiring any thing parti- cular to be believed concerning the mysterious part of them, or the unknown manner of their truth. I shall now pass to my Second general head, viz. To prove that the mysterious- ness of a religious doctrine is, of itself, no sufficient argu- ment against receiving it. And this I shall endeavour, by resolving the denial of religious mysteries into its proper principles ; and by shewing that they are unreasonable and absurd. Whosoever therefore rejects a religious doctrine purely because it is mysterious, must proceed on one or other of these principles ; either, 1. That whatsoever is mysterious is false; or, 2. That we can have no sufficient evidence that any par- ticular doctrine is true which is mysterious ; or else, 3. That it is unreasonable to suppose that God should make any doctrine a matter of revelation, and as such ne- cessary to be received, without giving us clear and ade- quate ideas of the thing revealed. For, if a doctrine may be yet true, notwithstanding its being mysterious: and if there may be sufficient evidence of its truth : and, lastly, if there be nothing unreasonable in supposing that a mysterious doctrine should be matter of divine revelation, then the raysteriousness of a religious doc- trine is no argument against its being received as true. I shall begin with examining the first principle into which the denial of mysteries may be resolved, viz. That whatsoever is mysterious is false. Let us take with us a remark which I before offered, viz. That the term mystery hath a relative sense, and implies a respect to that person's understanding to whom a thing is mysterious : it will appear from hence, that a doctrine is so far to any man mysterious, as he cannot or does not com- prehend it. And if a mysterious doctrine be therefore false, D 3 38 BISHOP CONYBEARE these consequences will follow ; — that the knowledge of the most ignorant person is the standard of truth ; — that there can be no real difference in men's intellectual attainments; and no real progress made in knowledge. For, if every mysterious doctrine be false ; and if every doctrine not com- prehended by the most ignorant person be to him mysteri- ous ; then, every such doctrine is false. It follows, that all truth is b}' him comprehended ; i. e. that his understanding is the measure of truth ; that no one man can be really more knowing than another ; and no man really more knowing at one time than at another. — So fruitful is one absurdity of many more ! But our adversaries will perhaps hope to save all by a re- treat ; and tell us, that by mystery is not to be understood any doctrine actually not comprehended by man ; but such only as is incomprehensible by man ; and, that whatsoever is incomprehensible by man must be false. The replv to this IS obvious. 1. Many things may be incomprehensible by us in this state, which may be easily comprehended bv us in a future state of more perfect knowledge ; as there arc many things incomprehensible bv us in a state of childhood, which are easily comprehended in oiu" riper age : and therefore the present incomprehensibility of things is no argument against their truth. Again ; The least acquaintance with the world must assure us, that there is a difference of parts in different men ; or, that there is in them a different capacity of know- ledge. It will be readily allowed by any thinking man, that there are a vast number of persons incapable, by the utmost labour and study, of entering into all the deep rea- sonings of a mathematician : it is certain then, that there are many truths actually comprehended by some men, which are by others incomprehensible. But we can as easily conceive an order of beings superior to the wisest men in knowledge, as conceive some nu n superior to other men in knowledge : and if what is incomprehensible by some men ON MYSTERIES. 39 may be comprehensible by others, then what is incompre- liensible by all men may be comprehensible by other supe- rior beings. Add to this, that as creatures we must be dependent and finite; and that whatsoever is finite in its nature must be finite in its attributes. The consequence will be, that every creature must be bounded in its capacity of know- ledge. Or thus ; no being can be endued with absolute knowledge, unless it be endued with absolute perfection : and no being can be endued with absolute perfection, but the supreme self-existent Being. From hence it follows, that there must be an infinite number of truths actually comprehended by the self-existent Being, and yet incompre- hensible by the most perfect creature ; i. e. there must be an infinite number of truths to us mysterious. To assert therefore, that whatever is incomprehensible by us is false, is in effect to assert, that all truth is by us comprehensible ; that we are capable of being equal to God in knowledge ; and consequently, in every other perfection ; since it is necessary that where one perfection is in an infi- nite degree, there all others must be so too. — But I will not any farther pursue the impiety and absurdity into which this monstrous principle will lead us. Let us proceed rather to examine the Second principle into which the denial of mysteries may be resolved, viz. That we can have no sufficient evidence, that any particular doctrine is true which is mysterious. In opposition to this I do maintain, First, That we may have demonstrative evidence of the truth of some propositions, concerning which very per- plexing difficulties may be raised ; and so, may have the strongest proof that some things are, and yet be utterly in- capable of comprehending the manner how the things so proved can be; i. e. we may have, in some cases, demon- strative evidence of doctrines mysterious. It is a point capable of rigid demonstration, that matter is not a necessarily existing being, nor eternal : it must therefore have been, strictly speaking, created : and yet we D 4 40 BISHOP CONYBEARE are incapable of comprehending the manner how a thing can be created. We are, I conceive, very certain, that mere matter is in- capable of any active powers ; and consequently, cannot put itself into motion. Whenever therefore it is put in motion, it must be acted upon, either immediately or mediately by some other being which is immaterial. But who can frame a notion how an immaterial being can act upon that which is material Farther; It is capable of certain proof, that whatever being is endued with absolute knowledge must be endued with a certain foreknowledge of all future events. For, whatever certainly exists at any time, may at that time be the object of certain knowledge : — whatever at any time certainly exists, was from all eternity certainly future: — and whatever was from eternity certainly future, might from eternity be certainly foreknown. The consequence is plain, that God, as being endued with absolute knowledge, must be endued with a certain foreknowledge of all future events. It is on the other hand certain, that we have a liberty of action. This we experience in ourselves; and whatever arguments are urged against it, will equally con- clude against placing liberty in any other being; and yet it is strictly demonstrable, that there must be liberty some- where or other. But whosoever shall attempt to clear up all difficulties about these truths, and distinctly to recon- cile them with each other, will find himself engaged in an insuperable work. We cannot conceive how a thing can be certainly foreknown, and yet contingent ; how a thing can be certainly future, and yet such as may be, or may not be. The points however before mentioned are doubtless really consistent with each other: and the appearing difficulties about reconciling them arise from nothing but our present imperfect views of things. But beside those mysterious truths, which we are capable of demonstrating, there are others concerning which we may have sufficient evidence, even from human testimony. For we may, by this method, have sufficient evidence of ON MYSTERIES. 41 some truths, which we do not comprehend ; and which are therefore so far to us mysterious. Can a man be justly blamed for assenting to the truth of a mathematical pro- position, though by him not comprehended, upon the tes- timony of persons of allowed skill in that science ? It can- not be doubted but that such his assent is rational ; espe- cially if he wants opportunity of making himself bettjer acquainted with things of this nature. And if a man may give a rational assent to, and consequently have sufficient evidence of, a proposition by him not comprehended, he may in some instances give a rational assent to a proposi- tion by him incomprehensible. All that is necessary in order to such a rational assent is, that he have some ideas of the terms of the proposition ; — that he perceive no repug- nancy between them ; and consequently, that (for any thing which appears) the proposition may possibly be true : and, lastly, that he have sufficient external proof to determine him rather to embrace than reject it: but in several cases, the authority of persons of undoubted skill in any parti- cular science is allowed to give such a sufficient proof : and therefore we may have sufficient evidence, even from hu- man testimony, of doctrines mysterious. But whatever may be determined as to the argument now produced, this notwithstanding must be admitted, that God can, if he pleases, reveal the truth of some mys- terious propositions. That God may make some revela- tion to mankind, is as possible as for one man to declare his thoughts to another. And though we should not be able to frame a perfect notion of the manner how such a revelation is made, yet we may be very sure, that, in all communications of this kind, he will affiard sufficient means of distinguishing them from delusions; and consequently, that he will give the utmost evidence that they came from God. But, if a revelation in general be, in the nature of things, possible, then the revelation of a mysterious doc- trine must be so too. If it be possible for the divine Being to give us perfect conceptions of some things we knew not before, it is as possible for him to give us a short and 42 lilSHOP CONYBEARE imperfect view of them. And whenever any doctrines of this kind are thus proposed to us, we must have the strong- est assurance that they are really true ; as proceeding from him, who can neither deceive nor be deceived. Thus there- fore, if it be possible for the divine Being to make any kind of revelation, it must be equally so to reveal the truth of some mysterious doctrines : and if this be admitted, it is in the nature of things possible for us to have the highest assurance of such truths as are by us incomprehensible. 3. Let us now inquire, thirdly, whether there be any thing unreasonable in supposing that God should make a mysterious doctrine the matter of revelation. This we readily grant, that if such a supposition implies any thing inconsistent \vith God's justice, or goodness, or wisdom, it ought not on any account to be admitted : and on the other hand, we may as justly expect, that if no such inconsistency can be made appear, then this supposition shall be allowed to be reasonable. As to God"'s justice; As we can have no strict claim to have any revelation at all made to us, so neither can we, that every thing should be revealed to the utmost perfection. It is sufficient for us that whatever God declares must be true ; and we have no right to be any farther informed con- cerning any point than he pleases. As to his goodness; Since we cannot in justice demand any revelation, whatever revelation he is pleased to make must be the pure issue of his goodness: and it is no more inconsistent with this perfection not to impart to us all those degrees of knowledge we may be capable of receiving, than it is, that he hath not bestowed on us all that good we may be capable of enjoying. And, lastly, as to God's wisdom; It is allowed that he never does any thing without a sufficient reason : and there- fore there are doubtless very great reasons why he hath revealed things to us but in part ; giving sufficient evidence that some doctrines are true, without vouchsafing us light sufficient to clear up every perplexing difficulty. But there may very often be sufficient reasons, which do not evidently ON MYSTERIES. 43 appear; and wc may have abundant ground to think there are reasons which we do not see. To pronounce a thing to be unreasonable, it is not sufficient that we do not see the reason of it; we ought to discern its inconsistency with some evident reason. And therefore, without distinctly accounting for the mysteriousness of our religion, or pro- ducing any particular arguments why we may presume God should make it mysterious, we might demand of our adver- saries a direct proof of the principle they maintain ; and insist on their demonstrating, that a wise Being cannot make a mysterious point the matter of revelation. I conceive, however, we need not be so reserved on this occasion ; because there are several reasons open to us, which will serve to clear up this point. As for instance ; If God should make any revelation to mankind, it may reasonably be expected that some part of it at least will re- late to the perfections of his own nature. But these being all of them strictly infinite ; and we being incapable of form- ing any adequate idea of what is infinite, it is no wonder if doctrines of this nature should be, in several respects, mysterious. For it is observable, that perplexing difficul- ties attend all such propositions, whose terms imply any thing infinite : and therefore it is not demanded, that all difficulties should be accounted for with respect either to infinite duration or infinite space. Again; It may reasonably be expected, that whenever such a revelation is made, it will relate, in some measure, to the things of another world, with which we liave no man- ner of acquaintance. Our ideas therefore of these things must be taken from other ideas, with which they have some sort of resemblance ; which therefore not exactly represent- ing the things they stand for, our conceptions of them must be very confused and short. And if we shall at- tempt, in these cases particularly, to explain and account for things, we shall find ourselves as much at a loss, as a man born blind would be in his account of colours. But even in this case the blind man may have sufficient reason to think, that others have a distinct sense from what he en- 44 BISHOP CONYBEARE joys; — that distant objects do, by this means, produce in them a certain sensation, which is termed colour ; — that different objects can produce different sorts of such a sensa- tion, i. e. different colours : all this, I sav, he may have sufficient evidence of, and yet have no distinct and deter- minate notion either of sight or colours. In like manner with respect to doctrines of religion, we may have abundant evidence that some things are true, without having any determinate ideas of the thinsrs themselves. Farther ; The great end of all divine revelation must be, to inform us of our dutv, and to enforce the practice of it. This will, I conceive, be easily granted me : from whence we may argue, that since our actions are very much go- verned by the scheme of doctrines we entertain, it will be expedient that such doctrinal truths be revealed as have a practical influence. These once proposed by a divine au- thority will have the highest ev-ideuce of truth ; and care- fully attended to, will be as greatly serviceable to \'irtue : and therefore there is abundant reason why doctrines, as well as duties, should be matter of revelation. But though a firm persuasion concerning such truths may be conducive to this end, yet a distinct and perfect apprehension of all that relates to them may be useless and unnecessary. That good men shall receive rewards in another life, is a strong motive to obedience ; but to be informed particularly what these rewards shall be, and where dispensed, can only gra- tify a curiosity. That the Father sent his own Son into the world, to punish sin in his person, and to pardon it for his sufferings, gives us the highest ideas of the divine pu- rity, justice, and mercy. This consideration, duly attended to, is the greatest discouragement from sinning. But to be able to solve all difficulties relating to this point ; to be able exactly to account for the distinction between the Fa- ther and the Son ; — the generation of the Son ; — the union of the divine and human nature; — the satisfaction made by the sufferings of Christ, and the like, is by no means useful to this purpose. The intention of the Gospel was to make us wise indeed ; but then it was to make us wise only ON MYSTERIES. 45 to salvation. And for this reason, it may be presumed, so much hght hath been vouchsafed us as will promote this end ; and all beyond it hath been withheld as unnecessary. What farther degrees of knowledge may be imparted to us in another state, it will be an high presumption to determine; because we know not particularly what that state will be ; nor, consequently, how expedient it may prove that we should have a distinct view of things. How- ever, thus much in general the holy scriptures assure us, that both our knowledge and happiness will be highly improved ; and that many of the difficulties, with which we now perplex ourselves, shall vanish. In the mean time, whilst we are only travelling to a better place, let us follow the sure guide which is given us ; and not disquiet either ourselves or others, because we cannot nicely account for every curiosity in the way. Many things may be true ; and we may have sufficient evidence that they are true, though attended with difficulties. This is allowed in mat- ters of pure reasoning : and every man assents to number- less propositions which he cannot entirely clear up. Let the same privilege be allowed to religious doctrines: since God may, if he pleases, reveal a thing but in part ; and several considerations may be assigned why some things should be mysteinous. I shall now, under my Third and last general head, make some proper reflec- tions on what hath been offered. A Christian mystery (agreeably to the account before given) is a doctrine, concerning which our ideas are either inadequate or indeterminate : a doctrine, which is there- fore attended with difficulties which we cannot particu- larly account for : and which being of itself inevident, and above our reason, we receive purely on the authority of the revealer. I remark upon this account, that all at- tempts towards distinctly explaining the mysteries of Christianity are imwarrantable and dangerous. They are unwarrantable, because we can have no suffi- cient ground on which to build such explications. If the doctrines, which men attempt to explain, are in the highest 46 BISHOP CONYliEAKE sense mysterious, then are they by us inexplicable; and if they are by us expHcable, they cease to be mysterious. We neitlier do, nor can, know any thing farther con- cerning these points, than what God hath been pleased to reveal to us : and if he hath left some particulars relating to these points obscure, they will and must remain so, notwithstanding our greatest labour spent in explaining them. It is evident, I conceive, that we can never be sure our explications are true, because we have no certain principles to build on. But beside this it is worth our notice, that it is almost infinite odds but they are false. Errors are numberless, whilst truth can be but one : and since we have nothing to direct us in such an attempt but fancy, we have the same chance to pitch on any one of these num- berless errors, as on the truth : and therefore by thus going beyond our depth, we make our falling into errors almost unavoidable. It is true indeed, any pains taken in fixing the meaning of the words ; in stating the doctrines ; or freeing them from the charge of contradiction, will be usefully employed : because, whatever doctrines have been delivered by God, he hath given withal sufficient means of rightly understand- ing them : and it is our duty to use our best endeavours both to understand them rightly, and to clear them from such objections as may be urged against them. But to proceed farther than this; to frame hypotheses by which to solve difficulties by us insolvable, and to explain things by us inexplicable, is (to use the softest expression) a very extraordinary proceeding. But beside that attempts of this nature are unwarrant- able, they are in like manner of dangerous consequence. They will minister occasion of much useless dispute, per- haps to the loss of charity. Such hypotheses being entirely arbitrary and without real ground, it is no wonder if the plausible attempts of some be encountered by as plausible schemes of others. Thus is there a way opened for endless dispute and animosity ! ON MYSTERIES. 47 Nor is it to be expected but that heresy itself will spring from this root. Unless a man be exceeding cautious, his very explication may be inconsistent with the mysterious doctrine he explains; — or, if it should not be evidently so, yet it may be inconsistent with some other doctrine of great moment ; — or, if he should be so happy as to keep himself clear of this, yet occasion may be taken from some unguarded expressions of propagating very pernicious er- rors. Pei'haps if it were examined into, it would be found, that many heresies have taken their rise from hence ; and that some great and good men, imprudently trying practices on mysteries, have done irreparable mischief to that very cause for which they wei'e so zealous. Let us take one consideration more along with us. All explications of this nature are imaginary and without grounds; and it is mighty odds but they are liable to many apparent objections. But the enemies of our religion will not distinguish between the explication and the doc- trine : and all the inconsistencies they discover in the one will be imputed to the other. Thus may a doctrine be most effectually betrayed by an imprudent defence of it. Another remark on what hath been delivered shall be this. Since the Christian mysteries I have been contend- ing for are doctrines by us incomprehensible, and of them- selves inevident ; the certainty we have of their truth must be founded on the certainty of that external evidence by which they are proved. Now this can be none other than an evidence that they have been delivered by God ; and may therefore be resolved into these two points : first, that the scripture Is the word of God. And, in the next place, that such mysterious doctrines are contained in scripture. The former of these points being supposed, I shall thus remark concerning the latter: — We ought not to allow that a mysterious doctrine is contained in scripture, without plain and clear proof that it is so ; otherwise, we should allow such a doctrine to be true, without plain and clear proof that it is true. This remark is levelled against such, as, being pleased with nothing in religion but mystery, use 48 BISHOP CONYBEARE their utmost endeavours to strain and force plain places of scripture to a mysterious sense. It is, I conceive, allowed by all sober persons, that scrip- ture is to be understood in its most ob%'ious sense, unless there appear verv great reason to interpret it otherwise. For, these writings being intended for the general use of mankind, it is reasonable to understand them in such a sense as is obvious to mankind. Besides, we ourselves ob- ject against the Socinians, because they decline the obvious sense of scripture, and have recourse to figurative inter- pretations, purely to avoid mysteries : but this strong objec- tion equally concludes against declining the obvious sense in order to introduce mvsteries. Add to this, that if such a loose way of interpreting scripture be once admitted, our religion must infinitely vary. These figurative interpreta- tions, depending entirely upon imagination and fancy, must be as various as are men's different ways of thinking. So that unless we stick to the most obvious sense of scripture, in all cases where there is not great necessity of declining it, we can never maintain the consistencv of our religion, nor guard against the encroachments of enthusiasm. I remark, lastly, that since we are to account those reli- gious doctrines alone mvsterious, which we cannot compre- hend ; therefore we are not to receive any doctrines under the notion of mysteries, which carry with them any plain and evident contradiction : for, such we do comprehend ; at least, we have so perfect a \-iew of them, as to see it is impossible they shoUld be true. It is upon this ground that we reject the doctrine of transubstantiation : for it implies in it several manifest absurdities. The obtruding it there- fore on us, under the notion of a mystery, is an high affront offered to religion; and serves but to expose venerable truths to the scoffs of infidels. It is true indeed, it becomes us not to pronounce hastily concerning a doctrine, which seems to be countenanced by- scripture : we may be and often are mistaken in our judg- ments; and, upon a deeper search, those diflficulties vanish, which at first appeared so formidable. However, if, after ON MIRACLES. 49 all, there evidently appears to be any contradiction in such a doctrine, we may conclude, that it is not really taught in scripture ; since no contradiction can be true, and no false doctrines can be taught by God. It is therefore an over-pious strain of some good men, who assert, that we must deny our reason in matters of re- ligion ; and that doctrines, however apparently absurd, must be received when recommended under that sacred name. Those who maintain this position do not consider, that they do at the same time overthrow the very foundations of reli- gion. For, beside that it is in itself impossible that a man should be persuaded of the truth of a proposition, which he at the same time believes to be absurd ; besides this, I say, such a denying our reason, in one point, (were it pos- sible,) must destroy the use of it in all others. If a man should be satisfied of the truth of a proposition which ap- pears to him to be absurd, he might as well be satisfied of the falsehood of a proposition which appears to him to be demonstrable. Upon this supposition, no arguments can be urged, on which securely to build our faith. We are indeed liable to mistakes ; and therefore (as hath been already observed) ought not to be over-hasty in our decisions : we should examine things with the utmost care, especially in so important a concern as that before us. But if any point should, after all, appear to be a contradiction, it will be in vain to urge it as a matter of faith : for, as nothing can be really required by God as a matter of faith, which is really a contradiction, so we cannot presume any thing to be such a matter of faith which appears to us to be a contradiction. This case therefore, as it is sometimes stated, viz. " If a man should be persuaded that God hath " revealed a doctrine, which appears to him to be a contra- " diction, he is obliged to receive it as true," seems to be built on an impossible supposition. For God cannot re- veal a doctrine which is really a contradiction : and since we have none other way of judging of a contradiction, but by its appearing, after due examination, to be such to our reason ; it follows, that whatever so appears to us, we must VOT.. IT. E 50 BISHOP C'ONYBEARE ON MIRACLES. believe is not taught by God ; and consequently all those passages of scripture, which, literally understood, appear to imply any such absurdity, must be interpreted in a figura- tive sense. — To return ; Doctrines truly mysterious are such, at least, as (for any thing which can be proved to the contrary) may be true ; and therefore, when supported by a divine authority, we are certain must be true. It follows, that our assent to such is not a blind, but a rational faith ; as being founded on this sure principle of reason, that God cannot deceive. Here must we fix ourselves : and if men will not be per- suaded, nor attend to the deductions of that reason, for which they would seem so zealous, it is in vain to argue farther. We can only refer them for fuller conviction to the decisions of the last great day. I BISHOP CONYBEARE ON SUBSCRIPTION TO ARTICLES OF RELIGION. r. a THE CASE OF SUBSCRIPTION TO ARTICLES OF RELIGION CONSIDERED. 1 Tim. vi. 3, 4. If any man teach otherwise, and consent not unto wholesome words, even the words of our Lord Jesus Christ, a/nd to the doctrine which is according' to godliness ; He is proud, knowing nothing I SHALL make none other use of the words now read, than to introduce a discourse concerning subscription to articles of religion. And forasmuch as questions have been started with relation to the power of demanding such a subscription ; — the expediency of exercising such a power; — and the nature and extent of the subscription itself; it will not be improper to examine particularly into this sub- ject. A discourse of this kind may be thought the more suit- able, because the audience, before whom I speak, is espe- cially interested in this point. These tests of our opinions, in religious matters, are not only required of us at our or- dinations, but upon several other occasions, to be repeated by us. We therefore are concerned, in an extraordinary manner, to examine into this subject ; as well for the pri- E 3 54 BISHOP CONYBEARE vate satisfaction of our own minds, as to justify our con- duct and behaviour to the world. But, before I proceed farther, it will be necessary to offer some observations concerning the true state of the subject before us ; because, by not attending carefully to this, we shall be led off from the main point, and perplexed with objections difficult to be answered. After which, I will dis- tinctly consider the principal questions which arise from the subject so stated. The case then, which I have in view at present, relates to the Thirty-nine Articles of our church. But forasmuch as these consist of propositions, though equally true, yet not of equal importance, it may not be amiss to observe, in the First place, A distinction suggested in the very title of these Articles, viz. the distinction between articles of faith and articles of religion. Articles of faith (in the strictest sense of that expression) consist only of such truths as are fundamental in the Christian scheme : these are collected in the Apostles^ Creed, and farther explained in the Athana- sian and Nicene. By articles of religion we understand such truths, as, being founded in scripture, the word of God, have a certain evidence ; but, not bearing so close and immediate a relation to the main branches of the Chris- tian scheme, are therefore of an inferior nature. Having noted this, I am led on to observe farther, that as there is, in the reason of things, a considerable difference between the case of the clergy and of the laity, so the wis- dom of the church hath carefully preserved this difference in relation to subscriptions. The latter, merely considered as Christians, ai'e required to profess their belief of the fundamental articles of our faith ; which being first done in baptism, is afterwards repeated in the daily offices of the church. Ordinarily this is all : and other doctrines, as not being the distinguished and essential marks of a Christian, (however true in themselves,) are yet less necessary to be distinctly understood, and explicitly professed by them. But much more may reasonably be demanded fi'om those ON SUBSCRIPTION, &c who are to officiate in sacred matters. A clearer and fuller comprehension of the several truths of the gospel may be expected from the clergy, than from mere laymen. And when it is considered, that the clergy are intrusted with ex- plaining and instructing men in the truths of Christianity, too much care cannot be taken to prevent the ill effects ei- ther of their ignorance or error : for, however these may be often pardonable in common Christians, whose business it is to learn ; they can admit much less excuse in clergymen, whose employment it is to teach : and the church would poorly have provided for the reputation of its ministers, and the safety of the people, if no inquiry were made, what re- ligious opinions were maintained by the one, and would probably be infused into the other. Hence, as well for the sake of public good, as of the orthodox belief of particular teachers, a subscription to articles of religion is expected : the reasonableness and expediency of which proceeding, I shall more fully represent in another part of this discourse. I am to remark, in the next place, that those articles, to which subscription is required, should always be collected from, and founded on scripture ; this being the only rule of a Christian's faith or belief : but yet it will by no means follow from hence, that they must always be expressed in scripture terms. For, first, There are several doctrines, of considerable moment, which may be deduced, by right reasoning, fi om truths laid down in scripture ; and are therefore contained in the sacred writings, not in direct and express terms, but virtually and by implication. These, if at all proposed, must be expressed in a mere human form. Others there are, represented in expressions, which, taken by themselves, are of a very doubtful meaning and signifi- cation ; but are determined, as to their sense, by the cir- cumstances of the place in which they are found. To draw out these propositions from scripture, and to express them in scripture words, would render that indefinite in the arti- cle, which is determinate in the sacred writings : in such K 4 56 BISHOP CONYBEARE cases as these, we shall be obliged to vary the expression in order to retain the sense. To this it may be added, that there are other doctrines, which are rather preservative of scripture truth, than di- rectly expressed in scripture. Thus, for instance ; the church of Rome having advanced very groundless and dan- gerous doctrines concerning purgatory, indulgences, and the like, it hath been judged pro])er to declare against these er- rors, and to guard against such corruptions, by requiring every minister to subscribe a condemnation of them. But can it be expected that every religious error should be dis- tinctly mentioned in scripture.'* Is it not sufficient to lay down the truth, without reciting every position inconsistent with it Or, is no erroneous opinion to be condemned, which is not in express terms condemned in scripture.'' If notions of this kind are not to be admitted, then some ar- ticles may reasonably be proposed, which are not expressed in scripture terms. One thing yet remains, in order to the full state of this subject; and that is, to consider what is implied in the sub- scription itself ; whether it expresses our assent to the truth of the articles subscribed, or be only an engagement not to dispute or contradict them. I conceive it will appear, by what I am about to offer, that our subscription amounts to an approbation of, and as- sent to the trvith of the doctrines subscribed. And that. First, Because this seems to be implied in the bare act of subscribing; and we should be understood by every in- different spectator, as approving the truth of those doctrines, unless the form of subscription declared the contrary ; nor would any one be apt to consider them as articles of peace, but as articles of doctrine. This notion is farther confirmed by the very title of the articles themselves ; for they are said to be framed for " the " avoiding diversities of opinions,"' and " for establishing " consent touching true religion but this end cannot be obtained, unless they are subscribed as truths assented to. ON SUBSCRIPTION, &c. 57 AVhat hath been here said will receive greater weight from considering the declaration in the thirty-sixth Canon ; in which we acknowledge " all the Thirty-nine Articles to " be agreeable to the word of God and consequently, to be truths, which we explicitly receive, and not barely doc- trines not to be opposed. Lastly, Let it be remembered, that the reason why the clergy in particular are required to subscribe, is this ; be- cause thev are teachers". The articles therefore must be ml supposed to contain doctrines to be taught and inculcated on the people ; and concerning which, it is not sufficient in a teacher to be silent. Were the case otherwise, it would follow, that the people are only guarded against the errors of their pastors, but not entitled to any assistance from them. But if teachers are to explain and recommend these doctrines, then a subscription to them must imply a belief of them ; unless it be maintained, that it is reasonable to recommend as true, what in our own opinions we condemn as false. Having proceeded thus far in stating this subject, it will be proper that I should now consider the most important ques- tions which arise from it : and these are. First, What right or power the church hath to demand such subscriptions. Secondly, How far it may be reasonable and expedient to exercise this power. And, Thirdly, What obligations are laid on those persons who submit to this power, and make these subscriptions. For the better decision of the first question, we are to consider the church, not barely as a number of persons, who profess a belief in Jesus Christ as the promised Mes- sias, but as a religious body or society of men; who are united under Christ the supreme Governor, as well as Founder of this society. Thus is it constantly represented in the New Testament. But were there nothing of this kind distinctly inculcated in the sacred writings, yet would ' Sec the iict Wi Eli/., which ro(|uires siih^ci iption, &c. 58 BISHOP CONYBEARE men be naturally led to unite together, as well in a re- ligious, as a civil capacity. Their common concerns in spiritual affairs render such an union desirable ; and the evident interests of religion make it both expedient and ne- cessary. Upon this account, though the scriptures were silent on this head, yet the expediency of entering into a religious union might influence those who are truly reli- gious ; and the reason of the thing be a sufficient manifes- tation of the will of God. This point being once gained, viz. that the church is a society, it follows, that it must be invested with all those powers which are essential to a society ; and to deny it any of those powers, is by consequence to deny it to be a so- ciety. If then the church hath a right to all those powers which are essential to a society, it must have this amongst others, viz. to preserve itself, as well from the injuries of domestic as of foreign enemies ; and since whoever hath a right to the end, must have a right also to use those means which are necessary and conducive to that end, it is a farther con- sequence, that the church may justly use all the proper means of its preservation : and therefore, if the demanding such subscriptions, as I have before mentioned, shall appear to be necessary for this purpose, it hath and must have a right to demand them. This is no more than what is allowed and practised by all other societies. Their good or ill is known to depend on the qualifications of those who preside in them ; and there- fore rules are generally laid down, whereby their merits and qualifications shall be determined : nor is a proceeding of this kind ever complained of by sober men, as a violation of natural rights or privileges. In short, as every society hath a right to preserve itself, so hath it of judging concerning those means, which are necessary for its preservation ; and, in consequence of this, of fixing the qualifications of those officers, who are to be employed in supporting and defending it : from whence it further appears, that it must have a right to prescribe pro- ON SUBSCRIPTION, &c. 59 per tests of these qualifications : and if subscription to a certain scheme of doctrines shall appear to be such a proper test, then the church, as a society, must liave a right to de- mand such a subscription. This argument will be confirmed if we consider further, that the church is^ a society, instituted for the promotion of religious concerns, and the preservation of our most holy faith. If it be a religious society, then the preservation and promotion of religion must be its proper end : and forasmuch as the Christian religion consists partly of duties to be performed, and partly of doctrines to be received, it must therefore be the proper business of this society to en- force the one, and to preserve the other. It is clear from hence, that right notions concerning duty and faith ought, as far as possible, to be promoted by the church ; any no- torious errors in either respect tending to undermine and destroy our religion. Care therefore should be taken that the duties and doctrines of Christianity be taught in their primitive purity ; and consequently, that those who officiate in the great work of teaching be such, as rightly understand and firmly believe the several truths of the gospel. This must be admitted ; or else it must be maintained, that the church hath no authority to pursue the very end and de- sign of its institution. Now if the orthodoxy of its parti- cular teachers be proper matter of the church's care, then must it have a right of prescribing those tests, whereby this orthodoxy may be made appear ; and consequently, of framing a certain scheme of articles as a test of their reli- gious notions. The power of the church having been thus far insisted on, I will now proceed to the Second question proposed, viz. How far it may be thought reasonable and expedient to exercise this power. This in- quiry is of a different nature from the former ; because, in many instances, there may be rights, the exercise of which may be highly inexpedient. Thus, the church, considered as a society, hath evidently a right of enjoining things in themselves indifferent ; — or, which are neither commanded 60 BISHOP CONYBEARE nor forbidden by any divine law. Notwithstanding this, there may be some particulars of this kind mentioned, the determination of which would be attended with inconve- niencies ; and therefore wisdom and prudence must here be used to direct the exercise of those powers which confessedly belong to it. In order to know then how far the exercise of acknow- ledged rights is proper, we must consider what probable advantages or disadvantages will arise from it : these being duly considered, and carefully balanced, the solution of the question will be plain and easy. Thus, as to the point we are now debating : the method of requiring subscription to articles of rehgion, from those who are to be admitted to the sacred office, is expedient, as it is the best, and indeed the only probable means of pre- venting the corruption of our faith ; and of providing that the several doctrines of our reh^on be faithfully inculcated on the people. Something to this purpose hath been hinted before, un- der the former head. To which I will add here, that as it may reasonably be presumed men's preaching will be in- fluenced by their religious opinions, so is it that their reli- gious opinions will be known bv their subscriptions ; and consequently, by admitting none to the sacred office, who refuse to subscribe the articles we are speaking of, due care will be taken for the prevention of error, and the propaga- tion of truth. And an expedient of this kind will appear the more pro- per, if we consider, that several pernicious opinions have been actually taught, with relation to the doctrines of the gospel. The church therefore cannot be too much on her guard, to prevent, by all possible means, the spreading of these opinions, and to secure the people against the fatal effects of these errors. Had the Christian religion been always maintained in its primitive purity, an explicit condemnation of several pos- sible heresies might have been esteemed needless ; and such cautions would have been very unseasonable, if there were ON SUBSCRIPTION, &c. 61 no apparent danger. Accordingly, the church hath gene- rally proceeded in determining concerning particular doc- trines, by this rule : and perhaps little more was originally required, in this respect, from pastors, than a declai'ation of their faith, concerning the fundamental articles of Chris- tianity. But, by degrees, as men began to try practices on sacred truths ; partly by intermixing their own vain opi- nions, and partly by denying some articles, or misinterpret- ing others ; it was found necessary to apply a remedy to this disease. Hence it came to pass, that more determinate and explicit declarations, concerning particular points in our religion, were now enjoined, than had been used before; the growth of error multiplying such articles, and the fences of truth only bearing proportion to the encroachments of falsehood. This will appear to have been the point in view, when the Thirty-nine Articles of our church were framed ; since the greatest part of them are opposed to those dangerous opinions, which then prevailed. We had just separated from the Romish church ; but no security could be had, that the corruptions, which we had reformed, should not in a small time again prevail, but by taking the utmost care that the pastors of our church should be free from those errors. It is upon this account, that a condemnation of several popish doctrines bears so great a part in our Articles ; and that determinations con- cerning some points are there made, which were scarce thought of in the more early ages. It is further to be observed, that when the popish yoke was first thrown off, and the scriptures began to be studied with freedom, it happened (as the best things are liable to abuse) that several extraordinary sects sprung up, which ei- ther revived old errors, or invented new ones. In opposi- tion to these also we find several decisions in our Articles ; the expediency of which is sufficiently justified by the cir- cvunstances of things, and occasions of the times. I will advance one step further ; and endeavour to sup- 62 BISHOP CONYBEARE port the point I am upon, bv considering the consequences of the contrary opinion. Those who assert that subscription to articles of rehgion is inexpedient, must maintain one or other of these schemes: either, First, That no inquiry at all ought to be made about the rehgious opinions of those persons who offer themselves for the sacred ministry : or else. That an assent to the truth of Christ's messiahship is sufficient for this purpose : or else, Lastly, That faith in the scriptures as the word of God, with an engagement to preach what shall appear to be con- tained in scripture, is all that can reasonably be demanded. Let us consider each of these schemes distinctly. And first then, If no inquiries are at all to be made about the religious opinions of Christian teachers, it will follow, that men of any, or indeed no religion, may yet be qualified for the sacred office. An absurdity so gross I shall not pursue through its particular consequences; but think it sufficient to have just noted, what will be readily exploded by every sober Christian. If an assent to this proposition alone, viz. Jesus Christ is the Messias, be thought sufficient for the purpose we are speaking of, then let it be considered, that, on this supposition, no pro\asion is made for the belief either of the particulars of Christianity, or indeed of the Christian religion itself. For, though the messiahship and di\-ine mission of Christ be the principle, on which we build the truth and authority of our rehgion, yet this leaves men at liberty to collect from other considerations what this reli- gion is, and where we are to find it : and the Mahometans themselves allow something not much short of this, when they own that Jesus Christ is a true prophet. But can any one seriously maintain that nothing more is necessary to qualify a person for the Christian priesthood, than what will readily be allowed by a disciple of Mahomet ? The last, and indeed most plausible scheme that can be ON SUBSCRin iOiV, &c. 63 maintained, in opposition to the method of particular sub- scriptions, is this ; viz. A declaration that the scriptures are the word of God, with an engagement to teach what shall appear to be contained in scripture. But may we not here demand, what men understand by scripture for they are not always agreed upon this point. And if this also must be left undetermined, the declaration proposed will be so loose and uncertain, that it will be diffi- cult to say what rehgion is entertained by them : for this cannot well be known, till we are informed, where to find their religion, and what books they allow to be the word of God. But if by the scriptures they mean some certain and determined books, (those, for instance, which are allowed to be canonical by the church of England,) then this declara- tion will be in a great measure liable to the same objections which may be made against particular subscriptions : and the same reasons, which may well be urged in favour of such a declaration, will be equally favourable to the sub- scriptions we are defending. To come more home to the point: were men entirely agreed as to the sense of scripture ; and were not the same passages sometimes alleged to support very different doc- trines, the scheme proposed might be thought sufficient : but then it must be observed withal, that it would, on this supposition, coincide with the method which we insist on ; and it is much the same, whether we subscribe to the scrip- ture in general, whilst the particular passages contained in it are alike understood by all, — or else make distinct sub- scriptions to certain articles, as truly representing the scrip- ture doctrine. But the real state of the case is otherwise : it hath been noted before, that very erroneous doctrines have been maintained, and taught ; and the scriptures themselves alleged to patronise these errors : in these cir- cumstances a subscription to the scriptures at large is by no means a sufficient test of a teacher's orthodoxy : and if some persons will, by an abuse of criticism, endeavour to pervert these writings, something surely ought to be done to guard against such abu.ses ; and the evident necessity of the thing 64 BISHOP CONYBEARE is enough to defend this practice. Again ; If a bare decla- ration of the truth of scripture, without determining in any instance the sense and meaning of it, be judged suffi- cient, it will follow, that no errors whatsoever, relating to the particular doctrines of our religion, ought to exclude a man from the work of teaching ; if he have but weakness enough to imagine, that the sacred writings are on his side. Thus, not only liberty will be allowed, but countenance given to the open propagation of every possible heresy ; errors of ever\- kind will successively prevail; the weaker people will be led by the confidence of some teachers, and the subtlety of others, from one extreme to another ; whilst the more in- different spectators will be tempted to laugh at all religion whatsoever. Having thus far noted the inconvenienci^ which attend every other scheme, it will be proper that I should now examine, whether our own method be free from objection. Now the chief difficulties under which it labours are these ; First, That the method of proposing articles in human forms seems to derogate from the dignity and authority of the sacred writings. And, Secondly, That the making subscription to such articles a qualification for the sacred office, is an establishing every error which shall creep into the church, and a preventing the very possibility of reformation. The former objection may seem to receive some strength from observing, that the scriptures are allowed by all pro- testants to be sufficiently plain and clear : now what is of it- self clear can need no farther determination : and, if there should be obscurities or difficulties in some places, yet it cannot be hoped that the things of God shall be better ex- pressed than in the words of God ; or that uninspired and fallible men shall prove surer guides than those who were inspired, and therefore infallible. The objection, if it proves any thing, proves too much : for, if scripture be expressed in so clear terms as to need no farther determination, it must be so plain as to need no farther explication : upon which supposition, those learned ON SUBSCRIPTION, &c. 65 men have been ill employed, who have taken such pains in illustrating the sacred writings ; and the preachers of the gospel may well enough be spared as an useless and insig- nificant institution. Besides, when it is urged that the scrip- tures are plain, and that the things of God cannot be better expressed than in the words of God, this must refer to the scriptures in their original language ; or to those words in which the things of God were originally expressed : if this way of arguing therefore be admitted, it will follow, that all versions and translations of the Bible must be condemned ; because these are a varying from the words of God, and an affixing the translator's sense to the author's expression. But be this as it will ; yet it is well known, that words, which had originally a determinate signification, do in time become uncertain and equivocal ; and therefore, however clear and plain the scriptures might originally be, yet in tract of time, words having acquired different meanings, they may well admit of comment and explication ; nor is this any impeachment of the dignity of scripture, but only an argument of the defects of language. I shall add but one thing more on this objection, viz. that the determina- tion of scripture expressions, or the affixing, in articles drawn up for that purpose, a particular meaning to the ge- neral words of scripture, hath been chiefly owing to the corruptions, which have in several ages been introduced : and had not bold men arisen, who, under the cover of scrip- ture forms, insinuated doctrines directly contrary to scrip- ture, there would have been less occasion for the method we have been speaking of ; so that this expedient is what the church has rather been forced upon by the unhappy cir- cumstances of things, than willingly and of herself chosen. The second difficulty in our method was this; that the making subscription to particular articles a qualification for the sacred office, is an establishing every error which shall creep into the church, and a preventing all possibility of re- formation. We may reply, that, according to this way of arguing, there ought to be no such thing as human laws; because VOL. II. F 66 BISHOP CONYBEARE these may as well be applied to support ill, as to promote good : and yet this is never, by sober persons, thought an objection against laws in general. Again ; for the same reason that subscriptions of this kind may be supposed to establish those errors which shall creep into the church, must they in like manner maintain and continue that truth, which once prevails: and if it be thought, that upon this foot there can be no reformation of mistakes, then (supposing men are once in the right) no mistakes can ever happen : the objection therefore answers itself ; and kindly guards us against the vei'y difficulty which it urges. But, without taking this advantage, we will allow, that we are (notwithstanding all the precautions that can be used) liable to mistakes ; and that it may happen, (for it hath happened in fact,) that truth shall gradually be cor- rupted. But then it must withal be admitted, that as error may gradually prevail against truth, so may truth gradually prevail against error ; nor is there any reason to suppose, that falsehood can better maintain itself than truth. Once more, and to have done with the objection : reason and argument, and a due consideration of things, are the means whereby truth must prevail against error : supposing therefore that errors should be introduced and be in a cer- tain sense established ; yet why must the governing part of the church be alone presumed incapable of conviction The very same means, whereby other persons may be induced to receive the truth, are equally capable of influencing them also ; and therefore there is no impossibility that errors, once received, should be reformed, on the scheme we are defending. Nay, this is so far from being impossible, that the refor- mation of our church, from the corruptions of popery, is a plain evidence of what I have now asserted. This great turn and revolution in religion must be ascribed to our ec- clesiastical superiors ; who, as they begun, so they finished the reformation by a proper cai'e about the opinions of the clergy. And when matters are duly considered, I doubt ON SUBSCRIPTION, &c. 67 not but it will be found, that the protcstant religion cannot be supported, but by having recourse to the same means, whereby it was first established. Thirdly, I will now proceed to the third and last head proposed ; viz. What obligations are laid on those who sub- scribe to articles of rehgion. I have noted something to this purpose in the beginning of this discourse, viz. that a subscription to articles is a de- claration of our belief ; and implies an assent to the truth of those propositions which are contained in them. All the considerations therefore, which can be urged to prove our obligation to moral honesty, are so many argu- ments of our duty to subscribe without equivocation or re- serve: nor can any thing be urged to justify or excuse a prevarication in this respect, which will not tend to destroy all mutual trust and confidence amongst men. Whosoever therefore is not really persuaded, that the doctrines con- tained in our Articles are true, cannot subscribe, without an high violation of moral honesty, and a breaking in upon the fundamental principle, on which all society must be built. For the same reasons must we censure and condemn a subscribing to our Articles with this reservation, viz. as far as they are agreeable with scripture ; this being a way of eluding these tests of our religious opinions, and in effect no subscription at all. Are the Articles of the church of England really agreeable with scripture, or are they not ? If they are not, then every honest man should decline any subscription to them ; because by this act he openly pro- fesses his belief, that they are agreeable with scripture. But if any persons will however insist on this reservation, then let them consider that the subscription and the reservation, taken together, amount to this; viz. " I do declare, that " these Articles are agreeable with scripture, so far forth as " they ai-e agreeable with scripture." This is as much a trifling with common sense, as with common honesty. To proceed ; It hath been already observed, that these subscriptions are demanded for the satisfaction of our eccle- F 2 68 BISHOP CONYBEARE siastical superiors concerning our sentiments in religious matters ; they must therefore imply in them all that is necessary in order to give the satisfaction intended ; and consequently J must be understood in such a sense as will answer this purpose. From hence it follows, that the articles subscribed ought to be understood, not indifferently in any sense, of which the words may of themselves be capable ; but in that pre- cise and determinate signification, which was intended by the iraposers of them. This, I say, is plain from hence, that otherwise we evade the test prescribed, and give no sa- tisfaction in the points demanded. But if it be admitted, that we ought to subscribe, not in our own private sense, but according to the meaning and in- tention of the imposers ; it may be further inquired, how we shall fix and determine that sense ; especially since there may be articles expressed in such terms, as make a solution of this question difficult. The imposers then in the present case of subscriptions are, the governing part of the church ; by which we are not to understand merely the compilers of the Articles ; or those who were governors of the church when the Articles were compiled, exclusively of all others, but our ecclesiasti- cal governors in general ; it being plain, that we equally receive laws from all our ecclesiastical governors in succes- sion. Theirs therefore is the sense, in which we must sub- scribe these Articles ; and how we may discover this sense, will, I hope, appear from the following considerations. We may certainly know the meaning of the imposers, if the article be expressed in words, which have a single and determinate sense, according to the common use of lan- guage. And if words, singly and separately taken, are loose and indeterminate, yet their sense may be fixed by the circumstances of the article in which they are found ; and expressions of themselves doubtful may become certain, by considering their coherence with other parts of the propo- sition. It may happen, however, in some instances, that the ON SUBSCRIPTION, &c. 69 meaning of words may not be certainly determinable, either by common use, or by the circumstances of the article. If this prove the case, then we are to imderstand them in such a sense as is consistent with other articles of religion : for, being obliged to subscribe to all, we ought to understand them in such a sense as is consistent with all ; it being ab- surd to declare our belief of contradictions. But if expressions should occur, which cannot be deter- mined by passages in other articles, then will it be proper to inquire, whether they may be fixed by our public Li- turgy, or by any other monuments, which have the sanction of ecclesiastical authority. The propositions set forth in any of our Articles ought to be understood in such a sense as is consistent with every other determination of the church ; because the church cannot be supposed to intend one thing in some of her public acts, and the direct contrary in others : to which we may add, that those who subscribe the Articles of religion are obliged to admit those other determinations also ; and consequently must subscribe them in such a sense as will make them agree and be consistent with each other. Thus far an honest and sincere inquirer may be satisfied concerning the intention of the imposers, in the several Ar- ticles which we subscribe. But if it should happen, in some few cases, that proposi- tions are expressed in such terms as have not a single and determinate sense, according to the common use of lan- guage ; and the meaning of which cannot be fixed in other articles, or by other public monuments of the church ; then it seems clear, that men of different sentiments may fairly subscribe them ; provided the sense, in which they sub- scribe, be not different from some or other of the ordinary acceptations of these terms. Such a latitude of expression must certainly admit as great a latitude of interpretation ; and if a liberty of this kind had not been originally in- tended, we may fairly presume it would, by some act or other, have been restrained. To speak strictly, a subscription to such articles can, in F 3 70 BISHOP CONYBEARE the nature of things, amount to no more than this ; viz. that we renounce the several doctrines, which are inconsist- ent with every sense of the propositions, without declaring any thing concerning the particular and determinate sense of them : the Articles, taken in one view, are indeed ex- clusive of certain opinions ; and thus a subscription to them is a condemnation of those opinions ; but, in another respect, they are supposed to be indeterminate ; and so far our subscription must be indeterminate also, i. e. it must not be understood as a certain declaration either of this or that particular opinion. From what hath been advanced under this head, it will be easy to determine concerning those who contend, that our Articles are to be subscribed in that sense only wherein they are agreeable with scripture ; or, in other words, who explain our Articles by their own private interpretations of scripture ; and consequently subscribe in that sense only which agrees with such interpretations. To prevent all needless dispute on this point, we will suppose here, that some propositions in the Thirty-nine Articles may be capable of different grammatical senses ; and that those who subscribe, do subscribe in some such sense as the propositions, taken by themselves, are capable of. We admit also, that forasmuch as scripture is the word of God, nothing ought to be subscribed in a sense contrary to scripture : and, forastnuch as every man's own sense of it is, to him, the true sense, therefore no man ought to sub- scribe to any propositions in such a sense as is inconsistent ynth his own interpretations of scripture. Thus far, I presume, we are agreed : but then we may differ very widely in our conclusion. Fur, the scripture is not to be here considered as explicatory of our Articles, but our Articles as expHcatory of the scripture ; and there- fore the church's sense, in the Articles subscribed, is not to be determined by considering scripture, but her sense of scripture is to be determined by considering the Articles. To fix then the church's sense, we must have recourse to some such rules as I have before proposed : and if it shall ON SUBSCRIPTION, &c. 71 appear, that the church's sense, thus discovered, is incon- sistent with what we judge to be the true meaning and in- terpretation of scripture, then we cannot, consistently with the common rules of honesty, subscribe at all. To be more particular ; There can be but three cases, (as was before observed,) with reference to the meaning of our Articles. They are either expressed in words, the sense of which is determined by the common use of language ; — or else, in words of themselves capable of different senses, but the sense of which is determined by the church in some or other of her public acts ; — or, lastly, in such as are in neither of these respects determined and restrained. The former case hath nothing to do with the present question : and as to the last, the Articles being supposed to be inde- terminate, the subscription must be so too ; and therefore, the church having exacted nothing special, the subscriber may abound in his own sense : in this instance he may be allowed to interpret the Articles agreeably to his own sense of scripture ; the words being supposed, according to com- mon use, capable of such a meaning. But what we main- tain is this ; that in the second case, where the meaning of the Articles is already fixed by some public act of the church, there no liberty can be allowed of altering the sense of it, and of adjusting it to our own interpretations of scripture. And this may be maintained, as by the argu- ment before insisted on, so also by this ; that he who sub- scribes one Article, equally subscribes the rest ; and, what is more, equally professes submission to every other deter- mination of the church : to subscribe therefore in a sense, supposed to be agreeable with scripture, but at the same time inconsistent with other ecclesiastical determinations, is to assert and maintain contradictions : it is to support and to deny the very same thing ; and to oppose scripture un- der the pretence of defending it. Thus I have gone through with the several heads proposed; and shall only add, that if we know these things, happy are we if we do them ; — if we neither question an evident authority — nor dispute against a reasonable injunction — F 4 72 BP. CONYBEARE ON SUBSCRIPTION, &c. nor, under the show of comphance, defeat the very end and design of the injunction. A good man will be cautious, but not subtle : he will first examine with impartiality and care, and then subscribe with sincerity and plainness. — May no complaints of the contrary practice be ever justly made against the clergy of our church ! — Better things may be hoped than this ; for we have not so learnt Christ. BISHOP CONYBEARE ON THE EXPEDIENCY OF A DIVINE REVELATION. THE EXPEDIENCY OF A DIVINE REVELATION REPRESENTED. John vi. 45. It is written in the prophets, They shall he all taught of' God. The words here cited are a prediction of that more full and perfect discovery of God's will, which should in future time be made to the world. There are frequent intima- tions of this kind scattered throughovit the sacred writings ; and the firm expectations which the Jews entertained of a Messiah, who should teach them all things, is a point too evident to bear a dispute, or to need a proof. But we are told by infidels, that provisions of this kind are unnecessary : that common reason is abundantly suffi- cient to instruct us in common duties: that, as the su- preme Being is perfectly wise, so he must always proceed upon the highest reason : and therefore, that an unanswer- able objection may be drawn from hence, against the truth of a revelation. This point deserves to be considered : for if a revelation were really unnecessary and useless, a difficulty would arise indeed. God cannot act unreasonably ; nor exercise his 76 BISHOP CONYBEARE power in an extraordinary manner, on occasions unworthy of an extraordinary interposition. This must be agreed on all hands : but then it should be remembered, that we are not always proper judges of the fitness or unfitness of things. It would therefore be- come us, rather to presume a fitness in the thing from the certainty of God's action, than to argue against the reality of God's action from the presumed unfitness of the thing. This remark might be of some service in the point before us : but the cause we are engaged in needs not this advan- tage. We may safely advance a step farther ; and, instead of defending ourselves by alleging, that there may be rea- sons for making a revelation which do not appear to us, we may undertake to prove to any sober person the plain ex- pediency of the thing itself. And if this be once cleared, the way to a revelation lies plain before us. We have no- thing to do but to examine the proofs, and to decide agree- ably to the evidence proposed. The point then to be considered is, the expediency of a divine revelation. This, in the general, is virtually acknowledged by the greatest and wisest men of former ages. Being conscious how little the world could be influenced either by persua- sion or terror, they had recourse to some pretended decla- ration of God's will ; and, whilst they wanted a real revela- tion, they forged one. It will be needless to enlarge on the heathen oracles. These are well known, and the uses to which they were applied. Practices of this kind must indeed be condemned. Nothing can justify or excuse imposture: what is in itself wrong, cannot be necessary ; and we must patiently bear up under those difficulties, which we know not how to cure vnth in- nocence. The purpose therefore for which I have men- tioned the heathen oracles, is this ; to shew how sensible the wisest men have been, that the world cannot be otherwise in- fluenced than by the belief of a supernatural authority ; and consequently, that an express declaration of the divine will was, in their opinions, much wanted, and highly expedient. ON THE EXPEDIENCY, &c. 77 But it will be proper not to rest this point on the mere opinions of men, how wise or great soever. We should rather trace it farther, and examine into the foundation on which such a doctrine must be built. Now this I shall do, by considering the present circum- stances of our nature ; by observing the insufficiency of na- tural lio-ht — the weakness of mere human motives ; and of consequence, the inability which men lie under of answering the end of their being, without the aids of a divine revela^ tion. This therefore I affirm to liave been expedient, as well To settle a proper rule of religion and morality ; as To enforce such a rule, once known, by suitable rewards and punishments. In order to evince these points, some things must be sup- posed by us ; but they are such withal as our adversaries must suppose in common, and are as much concerned to grant as we to ask. We suppose then, that common rea- son will lead us to acknowledge the being of a God ; — will give us some notions of his power, wisdom, justice, and goodness ; — will suggest to us the belief of a Providence ; — will teach us the relation in which we stand to God as crea- tures ; — our obligations to worship and obey him in the ge- neral ; — the duties of justice, charity, and temperance, in the more obvious instances ; and, lastly, that we deserve to suffer, as often as we deviate from the known rules of duty. These points, I say, cannot be disputed by those persons M'e have now to deal with ; because they maintain such an abundant sufficiency of human reason, as supersedes the ne- cessity of any other instructor. Upon these principles therefore we set forth ; and ob- serve, that although human reason plainly instructs us in the general necessity of worshipping God, and of obeying his will ; — yet we are still to learn, what that worship is which will be most acceptable to him, and what those parti- culars are in which he expects our obedience. Or, if these things might be discovered by natural light, (as it is evident at first sight they cannot,) yet we must be 78 BISHOP CONYBEARE conscious to oui'selves of having transgressed, on number- less occasions, the very known rules of duty. In these cir- cumstances we must be sensible how much we deserve to suffer ; and consequently, how much our behaviour must expose us to the divine displeasure. But do we know on what terms God will be reconciled to us ? Can we atone for our sins, or make satisfaction to the injured majesty of God.? The best we can do is, for the future to reform our lives. But then a future obedience would still have been due from us, though our past lives had been innocent : and that which would have been but the duty of a saint, can make no atonement for a sinner. We know indeed that sacrifices have obtained in most ages, and parts of the world ; by which men hoped to avert God's anger, and to gain his favour. But then if we in- quire what grounds they had for these hopes, we shall lose ourselves in the search. The mere reasons of things will suggest nothing of this kind : and, strictly speaking, the sacrifices which were offered up, rather suggested to them the death which they deserved, than the deliverance which they wanted. Thus far appears the expediency of a revelation in order to fix those points which are purely of a religious nature. — But we must not stop here : the very rules of morality want to be settled ; and our inability to do this, merely on the foot of natural reason, will, I hope, appear from the following considerations. But when I assert, that we are incapable of fixing a rule of morality by natural light, I desire to be understood with favour. I do not maintain that it is absolutely impossible to discover a moral rule, by the best improvements of our reason. This would carry the point too far ; and run us on difficulties impossible to be solved. We should distinguish therefore between what is merely possible, and what may reasonably be expected in the pre- sent state of things: — between those things, which are merely possible to a few persons of extraordinary genius ON THE EXPEDIENCY, &c. 79 I and opportunities, and those which are possible to the bulk I and generality of mankind. Allowing therefore, that the discovery of a perfect moral rule is not absolutely impossible, where the most is made of that stock which nature hath bestowed ; yet still it appears in fact, that no such scheme hath yet been offered to the world by the mere strength of natural reason. No philo- sopher hath hitherto pointed out our duty in every parti- cular ; and the best writings of this sort of men are inter- spersed with errors of a dangerous nature. It is true, indeed, a tolerably perfect scheme might pos- sibly be collected from the scattered writings of several au- thors : but then we may demand. What person, by the force of mere human strength, was equal to the work ? All j men were subject to vast disadvantages ; and the same na- i tural defects which vitiated the labours of each original i ' writer, would equally have influenced the labours of a col- lector. W e will suppose however, (which no arguments of our ^ adversaries can oblige us to suppose,) that a perfect moral rule might have been discovered ; and, what is more, that such a rule was actually discovered by some of the philo- sophers. This must, no doubt, be of vast use to that per- son to whom it was known. But yet, what advantage could [ j this be to the rest of the world, who might still remain in the grossest ignorance ? We do not find that the generality of mankind were much improved by th^ studies of the phi- losophers. Their knowledge was chiefly confined within their own narrow schools ; and little more of them was known abroad besides their names. Be it that they drew up just schemes of duty ; yet to reform the world was a more difficult task : mankind laboured under vast disadvantages as to the receiving their precepts; and such as they could never hope to surmount, though they had set about it with their utmost care and zeal. There are but three ways of settling a rule of duty for the world, without the benefit of a divine revelation ; viz. either, I 80 BISHOP CONYBEARE First, By the mere strength of reason and argument ; Or else, By the credit and authority which the framers of sucli a rule may obtain in the world ; Or, lastly, By the assistance of secular power. But all these are insufficient. I am to observe therefore, in the first place, that the phi- losophers could not hope to prevail much by the mere strength of reason and argument. To discover a truth, and to impart it to others, require different talents : and therefore, we cannot conclude, that those persons who have happily succeeded in their own pri- vate inquiries, shall be equally successful in their public in- structions. Some things may be rightly understood, which yet the person, who understands them, cannot explain to others with advantage : or, if the arguments which prevailed with him, and gained his assent, be represented in their ut- most strength, yet they lose abundance of their force on persons who have been used to a different way of thinking. Some are incapable of discerning truth, unless it be placed in a particular point of light. On such persons arguments may be lost ; not through any defect in the proofs them- selves, but through the infirmity of the hearer. Serious and thinking men labour under this misfortune ; and from hence may we account for that variety of sentiments which are sometimes maintained concerning the same points. Rea- son, I say, doth not prevail, because the persons, to whom it is offered, are incapable of receiving it. But if difficulties of this nature would probably arise even amongst those of better rank, and a more thoughtful temper, we may expect to meet with greater disadvantages amongst the lower and less improved part of mankind. It is seen that the bulk and generality of men (even in the present times of science) are incapable of entering far into deep and abstruse reasonings. Some labour under natural defects, which no care or study can remove. Others are narrowed in the beginning, confined to a little set of notions suggested to them by those objects which are familiar; and, being unused to employ their minds in study and con- ON THE EXPEDIENCE, &c. 81 tempJation, in time they lose their very natural vigour. — Or, if their parts should not be entirely lost, but something of their natural stock still remain, yet what mighty improve- ments can be expected, where so considerable a share of their time is taken up in providing themselves with the ne- cessaries of life? — Or, if it should happen that time and op- portunity for better improvement offer themselves, yet to think and reason is a difficult task to persons unaccustomed to it : it will require pains and trouble : the uneasiness of attention will discourage any farther search ; and they will content themselves with ignorance in those points, in which they are not bold enough to hope for knowledge. — Or if, after all, they should prevail with themselves to attend care- fully to the instructions of the philosopher, yet still there are many prejudices to be conquered before they can hope to profit by his instructions. There is no passing any con- siderable part of life without entertaining some opinions at least concerning religious and moral matters. These, once entertained, are not easily to be rooted out ; and it is re- markable, that the weaker the grounds are, on which they are built, they are apt to be espoused with the greater zeal, and retained with the greater obstinacy. Even in common life we meet with a great deal of this kind : how much more may we expect to meet with in those points, which men have been accustomed to reckon sacred ! Add to this, that the more ignorant men are, they are the more unapt to learn ; being less sensible of their own wants, they are the less open to better information : that pride and passion corrupt their judgments ; and at the same time that they blind their minds, and render them in- capable of judging for themselves, they indispose them to submit to the wiser judgments of others. This leads me on to examine the second way in which a moral rule may be thought possible to be settled, without the benefit of a divine revelation ; viz. by the credit and authority which the framers of this rule have acquired in the world. I have observed already, that the generality of mankind vol,. II. G 82 BISHOP CONYBEARE are incapable of entering far into deep and abstruse reason- ings, and consequently of receiving a moral rule, merely on the foot of reason and argument. In such circumstances as these, some relief however might be obtained, if men were generally sensible of their own ignorance, and ready to submit to those persons who are capable of directing them. But it is obvious to observe, that self-conceit often bears proportion to ignorance ; and men are most positive in those points, in which they ought to determine with the greatest modesty and caution. To submit to others, is to acknowledge some defect in himself, which an opinionative person will be backward to own ; it is to acknowledge a su- perior skill in others, which is still a greater mortification to his pride ; and (which is beyond all this disagreeable) it is to acknowledge a superiority in others, even as to those points in which all men are equally concerned. The natural equality of all men is a notion, which, how- ever true when rightly understood, is liable to be abused to very unhappy purposes. It will indeed follow from hence, that no one person, merely as a man, hath a right to govern or prescribe to others, for thus far all men are upon a level. But yet, as there are different intellectual capacities and abilities, so it is in its own nature fitting, that those who arc incapable of directing themselves should submit to the counsel and direction of others ; and there is no. one so extra- vagantly fond of liberty, as to dispute this general conclu- sion. But the misfortune lies here ; the bulk of mankind are not sensible in what instances they want direction. They will allow perhaps, that in matters of science, in which they have no concern, those persons, whose studies have lain that way, may have gained a superior skill ; in such cases they will readily submit, and not set their own crude conceptions against the decisions of those persons they acknowledge learned. But we are much mistaken if we expect the same submission in moral matters. Here every man presumes he is capable of determining for himself : every one will claim a right to judge of his own pleasures or pains ; — the good or bad consequences of his own proper ON THE EXPEDIENCY, &c. 83 actions; — the fitness or unfitness of doing them; and con- sequently, he will be apt to reject the authority of the wisest man upon earth, in points of this nature, unless it be con- formable to his own private opinion. Of this the philosophei's have been so sensible, that, as often as they have pretended to prescribe a general rule, they have called in the assistance of some superior Being : they have endeavoured to stamp a divine credit on their own institutions, and to interest God in confirming those laws which could not be supported by the mere authority of man. ' Hitherto I have endeavoured to shew, how little persons of acknowledged skill and wisdom could hope to prevail by the mere credit and authority of their wisdom. But beyond this, it is farther obvious to observe, that difficulties will be apt to arise concerning the degree of credit which ought to be given to such teachers of morality. The ruder part ( of mankind are not the best judges of the intellectual ta- lents and abilities of others. From hence they will be apt to pay, either too great or too little a regard to them ; and consequently, though they should be ever so sincerely dis- posed, yet having no sufficient rule whereby to direct their choice of a teacher, they will have at least as great a chance to make a wrong choice as a good one. And difficulties of this kind were so much the greater, when morality subsisted merely on the foot of the doc- trines of the philosophers; because it is well known, that the philosophers themselves were divided into numberless sects, each teaching different institutions from all the rest, and endeavouring, as much as in them lay, to decry the credit and authority of others. How should a person, who would be instructed in points of moral duty, conduct him- self in this case ? — You will say, " Let him choose the " best." — But still the question will return, " How shall " he decide which is best and fittest to be chosen T'' This point is yet to be determined: and unless it can some way or other be determined, it is natural to suppose, that the more libertine sects would gain the greatest number of fol- c 2 84 BISHOP CONYBEARE lowers; as best suiting the scliemes they propose to the corrupt appetites and passions of men. So that, for any thing which appears, this method of settling morality by the mere credit and authority of the philosophers, is not only a vain project, but such an one as (if it be of any avail in this case) will be apt to corrupt the morality it would settle. It remains that we examine, in the last place, how far this point may be fixed by the assistance of secular power. Here then I desire to observe, that no philosopher, how- ever perfect that scheme of morality may be which he hath drawn out for public use, hath any right, either considered as a man, or endued with superior intellectual talents, to en- force such a scheme by civil sanctions. For though supe- rioiity of knowledge may found a right of giving advice, yet this is but advice still. And if mankind should be dis- posed to reject it, he could only complain of their folly and obstinacy, but not of their disobedience. The civil powers in being have indeed a right to take the best care they can of the public welfare of their people ; and consequently to enforce, by civil sanctions, the practice of those things which appear to be conducive to that end. But the philosopher, as such, hath no right to use enforce- ments of this nature. From whence it follows, that he can be supported only in the present expedient by the concur- rence of the civil powers in being. This consideration will suggest a difficulty in the method proposed; namely, that since the philosopher can enforce his rules only by the concurrence of the civil power, it must be left to the discretion of the civil power, whether they shall be enforced at all ; — whether any general scheme of morality shall be enacted ; or if some, — whether the scheme of some other philosopher, in preference to his. If this then be the only way of settling morality, we shall leave it as uncertain as we found it ; varying in different countries and at dilFerent times, and subject to all the caprice of weak, passionate, and prejudiced men. Mr. Hobbes indeed supposed, that the decisions of the ON THE EXPEDIENCY, &c. 85 civil magistrate were to be the rule of morality, and that the very obligations of duty could be founded only in his will. In the present scheme, the point is not carried so far. The rule of duty is supposed to have its foundation in reason ; — to have been discovered by the labours of the philosopher ; and to receive its enforcement from the power of the magistrate. But what, I say, if the magistrate him- self should be under a mistake — should either refuse to establish any scheme of virtue at all ; — or choose an imper- fect one ; — or, having once made a right choice, through levity of temper change it.-* Those who are incapable of being influenced to a virtuous life in any other way than this, must be left in a very uncertain condition. But to be as favourable as we can ; we will suppose, that the magistrate is guided only by reason, and employs his power in the best way possible to enforce a perfect mo- rality. In such a case as this, some good may be done, no doubt. But yet it will be found, upon examination, that this cannot reach so far as to enforce the general practice of virtue. The reason is evident ; because a great number of moral duties are of such a nature, that they are incapable of being supported by civil sanctions. Public laws can respect those actions only, which do some way or other respect the pub- lic. In those instances in which no other persons have any immediate concern, there will be little fear of civil censure ; and consequently, upon this scheme, such instances will be entirely unsupported. Again, There are others, which are transacted only within a man's own mind ; and therefore, how much soever they may affect the public, by the remote consequences which they produce, they must yet be entirely exempt from civil power ; and though in this respect a magistrate should pretend to make a law, he could never execute it. Lastly, There are other duties which are in the very na- ture of them free from civil enforcements ; so free, that as soon as civil sanctions are annexed to them, they cease to exist. Thus, for instance, gratitude, charity, generosity, G 3 86 BISHOP CONYBEARE and the like, are and must be free : as soon as they are en- forced, they lose their nature ; and what was before grati- tude, charity, or generosity, becomes from thenceforth the discharge of a legal debt : this therefore must be a very un- happy project, which, in some instances, must destroy that virtue it should support. Beyond all this, there is another strong objection against settling morality merely by the assistance of secular power; viz. That expedients of this kind serve rather to secure the good, than to reclaim and better the wicked. They re- strain them indeed from many outward acts of sin ; but they do not correct the heart, or produce in the mind any sincere abhorrence or detestation of it. They may enforce the out- ward practice of a virtuous action ; but so long as a man hath no secret love or approbation of that action, and com- plies with it on no other score than because he must other- wise be exposed to suffer, he is as far removed from virtue as ever ; he is inwardly a very evil being, and really de- serves the punishments which he avoids. Upon the whole then ; since a scheme of moral duty cannot be fixed, so as to become a general rule of action, either on the foot of reason and argument ; — or, by the mere credit and authority of the teacher ;— or, by the best assistance which can possibly be derived fi'om the concur- rence of the civil power ; — it follows, that nothing could answer this end, but the confirmation of a divine authority : and therefore a divine revelation was highly expedient in order to settle such a scheme of duty. I shall now pass on to the next point I proposed to con- sider, namely, The farther expediency of a revelation, in order to enforce a scheme of duty once known, by suitable rewards and punishments. Under my former argument, I considered the applica- tion of civil sanctions to moral behaviour, without supposing any antecedent persuasion concerning duty or sin, in those persons to whom they are applied. In the present, I am to consider sanctions as subsequent to an acknowledged rule of behaviour; and shall take the liberty to affirm, that ON THE EXPEDIENCY, &c. 87 nothing but a divine revelation can be sufficient in this case. We now suppose a rule of duty known. But the mere speculative knowledge of duty can only direct us what we ought to do, but not move us to the performance of it. The reason of this is plain ; men are either thoughtless and inconsiderate, and therefore unapt to attend, on par- ticular emergencies, to the habitual persuasions of their minds : — or else, they are lazy and unactive ; unwilling to take pains, and to exert themselves with vigour : — or, lastly, (which is worse than all this,) they are strongly solicited by desires from within, or temptations from abroad, to swerve from the rules of duty. In these circumstances, it is ne- cessary that some motives be proposed, which shall affect the mind in a very lively manner ; such as may fix its at- tention, quicken its industry, and balance those temptations which are unhappily laid in our way. Now motives to this purpose are either temporal or spi- ritual ; are such as either regard this life or a future. Let us examine what can be done in either of these respects without the advantage of a divine revelation. Those motives which are temporal, and regard the pre- sent life, must arise either from civil sanctions, — or, the na- tural consequences of men's actions ; — or else, the judicial interpositions of Providence. Civil sanctions cannot be sufficient, for the reasons as- signed under my former argument. There are some in- stances of moral conduct of such a nature, that no civil enforcements can possibly be applied to them : others are transacted with so much art, that they escape the public notice : the severities of law are frequently evaded through interest or power : and lastly, though the civil administra- tion be ordered with the utmost strictness, yet the cause of virtue is still unsupported ; because the most that civil sanctions can do is, to restrain the more exorbitant out- ward acts of sin : but nothing can be done this way to- wards enforcing on the consciences of men the real senti- ments of virtue. G 4 88 BISHOP CONYBEARE The natural good or bad consequences of men's actions would indeed be a more serviceable motive, if men were always capable of discerning these consequences, and will- ing to attend to them. But we must be utter strangers to the world, if we think the generality of men are apt to look so far. They are chiefly affected by sensible appearances. Their thoughts are engrossed by present good or evil, plea- sure or pain. Future things are too distant and out of sight ; and it requires either more capacity or trouble to bring them into view, than most men are either masters of, or willine: to undertake. Nor can much more he expected from the presumed in- tei-position of divine Providence. We do readily admit indeed, that men have always had some general notions of an overruling power. But then it is as certain, that, before a revelation, their conceptions in this regard were indis- tinct ; and consequently insufficient to support the general practice of virtue. For, in the first place, it is no easy matter, even under the present light which we enjoy, to distinguish nicely be- tween that providence which is ordinary and common, and that which is extraordinary and judicial ; between that which happens according to the common rules of things, and that which is intended as the reward or pvmishment of our actions. But, unless this can be done with some toler- able exactness, the mere consideration of a judicial provi- dence will come short of the end proposed. In the next place we may observe, (what hath been re- marked indeed in all ages of the world,) that good and evil are promiscuously distributed in this life ; that, as the vi- cious do often thrive and prosper, so the virtuous are ex^ posed to trials. Some instances, it must be owned, there have been of a singular nature, and such as have plainly discovered to us the hand of Providence. But as these are uncommon, so the effects which they ought to have on the minds of men by degrees wear off. They are more apt to be influenced by ordinary occurrences, than by singular ex- ceptions : and because sentence against an evil work is not ON THE EXPEDIENCY, &c. 89 executed speedily, therefore the hearts of the sons of' men are fully set in them to do evil. The consideration of these things hath induced some of the more wise and thinking to conclude the necessity of a future state ; and the argument no doubt is good. We do allow and contend farther, that some persuasion of a future state hath generally obtained : and this, at first sight, may appear sufficient for the support of virtue. But a little farther examination will lay the mistake open. The philosophers themselves, who had hit on an argument so strictly conclusive, yet knew not always how to make the most of it. They were apt to express their doubts of the conclusion, and seemed rather to wish or to hope, than to be certain of it. But let us suppose that this argument had proved to them as convincing, as it was in itself cogent : yet still, un- less they had been able to bring it down to the capacities of the vulgar, it could serve but to little purpose. I have remarked in the course of my former argument, that the generality of mankind are not apt to enter far into abstruse reasonings. Arguments therefore of this kind must be lost on them ; and they had little more to support their be- lief of a future state, than a certain propension of mind to the belief of it. But was this sufficient to enable them to combat the difficulties of virtue — to oppose inward desires ; — to break through inveterate habits ; — to resist pressing temptations ; — and to persevere in this struggle through a whole course of life Its insufficiency for this end is plain from hence, that it could not support, in any tolerable de- gree, the practice of those duties which they owned. Their passions were too strong for the reason which they enjoyed, and the expectations which they acknowledged. A state of future rewards and punishments is indeed the proper sanction of the laws of virtue. But no sanctions can be of any force any farther than they are believed and attended to ; and in proportion to the difficulties to be con- tended with, so the belief of these sanctions should be more 90 BISHOP CONYBEARE lively and vigorous. We do not therefore deny, that there were, in former times, any sufficient reasons for the belief of a future state ; — there were, no doubt : but this we main- tain, that these reasons were not credited in proportion to the real weight of them. Nor do we deny, that there was any general persuasion of a future state ; — this also we con- tend for : but we maintain however, that this persuasion was, for the most part, indistinct and weak ; and conse- quently incapable of supporting that great burden which must rest upon it. From all which we infer, that as the cause of virtue must be in a manner destitute, unless God should be pleased to interpose, so such an interposition was highly expedient; in the nature of things proper ; suitable to the divine attri- butes ; and what we might reasonably hope from a Being whose regard to virtue is unalterable, and whose love to man is boundless. I must entreat your patience, whilst I draw two conclu- sions from what hath been advanced. The first regards those persons who entirely reject a di- vine revelation. And The second concerns those, who admit and embrace the Christian. With reference to the former, I have just noted already, that as an extraordinary manifestation of the divine will was, in this corrupt state of human nature, highly expe- dient, so it was reasonable to hope at least, that God would some time or other make such a manifestation. From hence an argument hath been drawn in favour of our re- ligion. It is alleged, that no other scheme, except the Jewish, can make the least plausible pretences to a divine authority : and the Jewish is not so much to be considered under the notion of a distinct religion, as of being the first link in the chain of Providence, and a foretaste of better things intended under the gospel. If therefore some di- vine manifestation were expedient to be made ; — if we might reasonably hope that God would make some such raanifes- ON THE EXPEDIENCY, &c. 91 tation ; — if the Christian religion be entirely worthy of God, and such an one as we might expect from him, if he should ever reveal himself at all ; — and, lastly, if there be no other scheme of religion which hath a better, or near so good a claim to be received ; we may then conclude, that this religion did really proceed from God. But whether our adversaries will admit this conclusion or no, yet thus much we may confidently insist on, that since it is expedient that some revelation should be made, what- ever scheme pretends to recommend itself on the foot of a divine authority, hath a right to be fairly tried : for to re- ject, without any examination at all, can be allowed only in those cases, in which the point that demands a trial is ma- nifestly absurd. We do insist on it therefore, as a direct consequence from the expediency of a divine revelation in the general, that the Christian scheme should be fairly tried. Let our adversaries examine whether there be any sufficient objection against the doctrines which it proposes, or the duties which it enjoins ; and, whether the external proof which we offer from the prophecies accomplished, and the miracles wrought, will bear the weight laid on them. If this be once done in earnest, the event will be certain. Pretended contradictions will vanish ; presumed difficulties will clear up ; and the Christian religion will evidently ap- pear to be, what the apostle terms it, the wisdom of God, and the power of God. I will just apply myself to another sort of persons, viz. those who admit and embrace Christianity. If what hath been already advanced be true, that the in- firmities of human nature are such, that the cause of virtue cannot be supported but on the foot of revelation ; — if it were impossible to fix a moral rule for general use, or to enforce such a rule by sufficient motives, without a divine authority, then it becomes us to adore the goodness of God, who hath made such ample provision for the necessities of man. The extreme occasion which we had for a revela- tion, should endear the revelation made to us; should teach 92 BP. CONYBEARE ON THE EXPEDIENCY, &c. us to value it as a treasure ; to defend it as a trust ; to study it as a collection of the most useful knowledge ; and to conform to it as the supreme rule of action : in a word, to treat it in every respect as the best ground of our comfort in this life, and our expectations in the next. BISHOP CONYBEARE ON SCRIPTURE DIFFICULTIES. SCRIPTURE DIFFICULTIES CONSIDERED. 2 Peter lii. 16. In which are some things hard to he understood; which they that are unlearned and unstable wrest {as they do also the other scriptures) to their own destruction. Though the words now read have a particular refe- rence to the writings of St. Paul, yet I shall crave leave to treat them in a larger and more extensive view. The observation of our apostle is equally applicable to otlier parts of the sacred scriptures ; and St. Paul is by no means the only writer misunderstood by some, and perverted by others. Difficulties, of one kind or other, may be met with in al- most every part of the Bible ; — abundantly sufficient to ex- ercise our diligence and abate our pride. And indeed, on any other supposition than this, there would be less occa- sion to devote a whole body of men to the study of these writings : the labours of so many learned persons to illus- trate and explain them would be vain ; and the differing opinions, sometimes observable concerning the same pas- sages, would be perfectly unaccountable. Self-evident truths are equally acknowledged by the learned and the ignorant ; and points obvious to be understood are not apt to create much dispute amongst the knowing. However, though we readily confess that difficulties oc- cur in the sacred writings, yet this will be no matter of wonder to sober and thinking men. It is no more than 96 BISHOP CONYBEARE ON might reasonably be expected in books of so old a date ; and especially, where so many aids are wanting fully to ex- plain them. The books themselves were doubtless com- posed with as much clearness as was proper ; and these perplexities arise, not from any original obscurity in the writers, but from the nature of the subjects concerning which they treat, and the infelicity of the present times. It is remarkable, that difficulties, more or less, occur in all ancient writings whatsoever. The errors of transcribers are sometimes impossible to be corrected. Dead languages cannot be so perfectly understood as those which are in common use. A bold and figurative manner of expression, familiar to some of the ancients, is remote from the com- mon forms of writing. And the memory of some things alluded to, and well known in the author"'s times, may be entirely lost to us. These, and several other causes, must unavoidably spread some sort of darkness on ancient writ- ings ; and prevent our accounting for each particular with tlie same exactness, as though we lived when these books were wrote. So that difficulties are far from being pecu- liar to the sacred scriptures: they are common to all an- cient books whatsoever ; and must arise from the ordinary circumstances and conditions of things. It is true indeed, as books which are merely human are of less consequence to us than those of sacred original, so mistakes about them are of less moment and concern ; and therefore we cannot but wish for a more complete knowledge in those later writings, than the former. Yet still there is no just reason for complaint. Points of abso- lute necessity to be known are laid down with a clearness suitable to their importance. Every man of common ca- pacity, by using the proper means of instruction, may sa- tisfy his mind about them. And as to others of a lower and less momentous kind, — though it becomes us not to un- dervalue them, yet we ought not to become anxious that difficulties arise about them. The scriptures, under the present light we enjoy, are sufficient to make us icise unto sahrifioii ; and fully to answer the great pui-poses proposed SCRIPTURE Dl FFICULTIES. 91 in giving them. The several particulars involved in ob- scurity are of such a nature, that, however a more exact knowledge of them might gratify the curious, or perfect the learned, or edify and improve the serious, yet our salva- tion is secure without it : and therefore we have more rea- son to adore the goodness of God for the light we enjoy, than disquiet or torment ourselves that he hath not vouch- safed us gi'eater. The remarks offered are not, I conceive, entirely useless. But vet, as the subject before us is of great importance, I shall not content myself with loo.se and general observa- tions. I shall choose rather to piu'sue this point more dis- tinctly ; and prepare the wav to solve and accovmt for the principal questions which arise from it. To this purpose I shall begin with an attempt to state and limit the point I am treating of ; and to shew how far we admit that there are difficulties in the sacred writ- ings. It will be proper, in the next place, to inquire jiarticu- larly from whence these difficulties do arise. After which, I shall apply the consideration of the mat- ter before us to its proper ends and uses. In order to state the point I am treating of, it may be observed, that the word d'ifficidtij is a relative term ; not only as it implies a respect to the understanding, but like- wise as it supposes some dispropoition between the point offered, and the apprehension of that person to whom it is offered. Intellectual difficulties are things of such a kind, that they either entirely elude our labours, or at least re- quire some uncommon pains in order to account for them. But as the attainments and opportunities of different per- sons are various, so it is evident that matters proposed to their apprehensions must be variously either difficult or easy. Natural sagacity, a good education, the command of books, the conversation of the learned, and the like, give mighty advantages to one man above anotlier ; and make those things appear plain and obvious, which in other cir- cumstances would be exceedingly difficult and perplexing. voT,. n. II 98 BISHOP CONYBEARE ON The use I would make of this reflection is this ; The difficulties I am concerned with at present, are those only which perplex the learned and the skilful. The clearest and most obvious writings may appear hard to those per- sons who are unused to thinking : and it is scarce possible to express any thing so plainly as to prevent all mistakes in the ignorant and inattentive. We are now treating, not concerning those things which escape the apprehensions of some only, but of those which either exceed or try the abi- hties of all ; — of those which arise rather from the condition of the writing, than the quality of the reader. We may observe, in the next place, that as a foundation of natural and acquired sense is necessary for the right ap- prehension of any writings Avhatsoever, so it is farther re- quisite that great care be used in the search, and the seve- ral means and opportunities embraced, which may be ser- viceable to explain them. Persons, therefore, of the great- est attainments, must call in every aid which can be had ; — must have recourse to the several arts and sciences ; and draw light, not only from their own past observations, but the various attempts and labours of the learned. Points which may be settled by an ordinary care this way, are out of the present question ; and those only which resist our pains, and either still remain obscure, or demand some un- common labour, ought to be ranked under the head of difficulties we are now considering. The scriptures were written for our learning; and therefore require the same attention which is necessary in any other science. They were designed to inform our minds, but not to excuse our sloth. It will be scarce needful to add, that prejudice and pas- sion are apt to cast a darkness over the plainest things ; that there is no guarding against the perverseness of man- kind : and therefore we are perfectly unconcerned about those mistakes, which arise from the ill temper of men themselves : and are owing rather to their own partiality, than to any real doubtfulness in the sacred writings. Having laid down these preliminary remarks, I shall SCRIPTURE DIFFICULTIES. 99 note farther, that the difficulties now in view may be re- duced under two general heads ; those, namely, which re- gard expressions — or relate to things signified by the ex- pressions. These also are sometimes combined together, and form a mixed kind of difficulties composed of both. In reference to expression, I conceive we are no ways concerned about mere niceties, — things which employ or torture the critic. Such are matters of curiosity only ; and may be overlooked by those who have greater things in view. But we are more concerned, when it is difficult to fix any proper meaning on the words, — or the terms used are of so uncertain a sense, that we know not how to settle them. These ai'e cases which sometimes happen. From the former entire ignorance ai'ises ; and the latter is attended with doubtfulness or error. Difficulties as to things signified by expressions, may re- late either to facts, arguings, or propositions. When facts seem to be differently related in different places — or told with some odd circumstances — or mentioned without sufficient exactness as to time or place, the reader will be at a loss ; and it may require no ordinary labour to adjust and set all at rights. Arguments will be obscure, if we do not sufficiently dis- tinguish between those reasonings which are conclusive in themselves, and those which are intended only to convince the persons to whom they ai"e offered ; — if they are expressed in a short and imperfect manner ; built on principles granted by the adversary, and therefore not distinctly mentioned by the writer; or, lastly, if they are mixed with allusions to certain matters now entirely unknown. Propositions may be thought difficult, when we know not the grounds and reasons of their truth ; — when they are expressed in such a general way that we cannot precisely state and limit them ; — when our ideas are obscure and im- perfect ; and questions may be raised about them, the so- lution of which is hard or impossible. I shall crave liberty to apply these remarks to our present purpose. H 2 100 BISHOP CONYBEARE ON But in order to this, it will be proper to take a general view of the sacred scriptures, and to reduce the several parts of these hkewise under cei'tain heads. From hence it Avill best appear how far any of the aforementioned difficulties may be imputed to them ; how far we either admit an ob- scurity in these writings, or contend that they are clear and plain. The scriptures then may be considered under these several views; either as histoi^ical narrations of something past — or prophetical accounts of something future — or doctrinal collections of certain truths proposed to our belief — or, lastly, as a system of rules and precepts for the conduct of life. Reasoning and argument being mixed indifferently with several of these, and made use of to evince and support them, w ill fall in with some of the heads already mentioned. To proceed ; We do admit readily, that there are some difficulties in expression dispersed through the several parts of scripture. S^me passages occur, on which it is no easy matter to fix a meaning ; and others are capable of various interpretation. But then we should observe withal, that this is common to other writings of ancient date ; — that from the circumstances of the place it is evident a solution of these difficulties is of small importance; — that terms of doubtful import are some- times determined from the reason of the thing, or from pa- rallel places : — and where this cannot be done, things must be left in the same latitude in which the scripture hath de- livered them: nothing can be more plain than this, where expressions are entirely indeterminate, our faith must be so too. We do admit, in the next place, that the historical nar- rations are sometimes involved in obscurity. The writers content themselves with a general account, without descend- ing to minute particulars. The several circumstances of time and place are sometimes either entirely omitted, or im- perfectly delivered. The grounds and reasons of certain actions are scarce hinted at. And different writers, speak- ing variously concerning the same things, at first sight are SCRIPTURE DIFFICULTIES. 101 thought to disagree. Upon these accounts, and several others which might be mentioned, questions will arise con- cerning historical passages, to which it is not obvious to give an answer. But yet difficulties of this kind have, many of them, been accounted for by care and pains. We are obliged to the learned and the pious for their labours; whose past successes give grounds to hope for more full and complete discoveries. However, even as matters now stand, we deny that any conclusions can be drawn from hence to the prejudice of scripture. The general facts are sufficiently supported by the clear testimonies we enjoy ; and the ob- jections alleged, though set in their strongest' light, are trifling, if compared with positive and direct evidence. When a point is once certain, we are no ways obliged to satisfy each curious question about it ; and it is allowed in all other cases, that difficulties are of no weight against demonstra- tion. To pass on ; The prophecies which occur in scripture, cither relate to things yet to come, or else have received their accomplish- ment already. In reference to those which regard matters as yet future, it is sufficient if we discover some of the greater and more general points. It is confessed that various things relating to them are concealed in darkness ; and perhaps will never be distinctly known till accomplished : but then, (whenever it shall happen,) all difficulties of this kind will cease ; the event, which verifies, will explain the prediction, and add a new evidence to the religion we profess. But it might perhaps be expected, that every thing should be clear as to prophecies fulfilled already : that these, having received the best explanation they are capable of, by the real event of the things predicted, should be manifest ; and that no difficulties could be raised about them by serious and skilful Christians. Yet we know the differences of learned men on this head. This is a proof (if we wanted others) that all things are not plain and easy ; and there- fore some obscurities must be granted here likewise. However it should be observed, that wc, at this distance H 3 BISHOP CONYBEARE ON of time, are placed in circumstances vastly different from what those were who lived in the more early ages. Those who were witnesses to the accomplishment of these predic- tions, discerned their accomplishment in a fuller and stronger light. ]\Iany circumstances were known to them, to which we are utter strangers ; and therefore many particulars in the prophecies themselves are obscure to us, which to them were clear and plain. To this I shall only add here, that infidels can draw no advantages from hence. All the great events predicted, if fulfilled, can certainly be proved to be so ; and if they are not yet fulfilled, we still expect their accomplishment. Mere circumstances are of little weight when compared with important and momentous facts. Of these we are sure, however at a loss about lesser matters ; and the certainty of the one is an overbalance for the obscurity of the other. Doctrinal matters are of two kinds : either fundamental and necessary truths ; or points of such a nature, that, how- ever in themselves true, yet the explicit belief of them is not necessary to salvation. Each of these may likewise be considered under a double view ; — either in reference to their general truth, or the particular explication of them. Doctrines, absolutely necessary to salvation, are plainly expressed in scripture. And if some texts, in which they are contained, are less clear and determinate, yet others cannot be mistaken by a thinking and sober man. Thus much we affirm in reference to their truth. But then, the particular exjjlication may be arduous. In matters of this high nature it becomes us to be modest, and not to decide with too much arrogance. The general truth is plainly delivered ; and the authority of the teacher will make it certain : but we want a sufficiency of light to solve every curious question ; and therefore difficulties may arise from hence. Points of this kind are easv to be understood, but impossible to be comprehended. Doctrines not fundamental are more or less clearly de- livered in proportion to their general importance. They depend, for the most part, on a variety of texts, in which SCRIPTURE DIFFICULTIES. 103 the clear and determinate must explain the doubtful. Or if any of them are involved in so much darkness, that a se- rious and good man may mistake about them ; the error will be excused by a good and merciful Being. The ex- plicit knowledge of such points as these serves rather to im- prove, than constitute the Christian : and therefore the complete attainment of it must be esteemed the peculiar happiness of some, and not the necessary duty of all. Amongst these also, some are of an high and arduous nature : — matters, however certain as to the truth of the pro- position, are yet dark and mysterious as to the explication : but (as I mentioned before) it is sufficient that we under- stand the truth, though unable distinctly to unfold the ar- ticle. Once more ; We may consider the scriptures as a system of rules and precepts for the conduct of life : and rules of this kind are either of a moral nature, or a positive. The moral rules are plain and clear in every respect ; — delivered with the utmost simplicity, and enforced by the strongest motives ; so that he who errs in these must be entirely without excuse. Matters of positive Institution are plain and clear as to the meaning of the precept, though possibly in some other respects involved in darkness. Thus, it is no easy matter to account distinctly for all the several institutions of the Jewish law. We know not the particular reasons of all of them : and therefore are unable to answer each nice ques- tion which may be started about them. But then, we are certain of this, if they were prescribed by God, his autho- rity will demand obedience. We may conclude, if the grounds and reasons of many of them appear, others may be founded on equal reasons, though not apparent ; for the same wisdom which is clear in some, was equally concerned in all. To what hath been offered I shall crave leave to add farther, that as arguments and reasonings are intermixed with several parts of scripture, so the meaning and force of these reasonings is not always evident. And yet wc may H 4 104 BISHUP ("ONYBEARE ON assure ourselves, from various considerations, that there is a real force in thes(? reasonings, however involved and perplexed they may appear. Perhaps we do not sufficiently distinguish between the several kinds of arguing. Per- haps we are not sufficiently apprised of the principles on which the writers built, and the concessions of those ad- versaries with whom they dealt. These, and several other things of tlie same nature, will spread a darkness over the surest reasoning. But however the matter stands, we liave still this com- fort remaining; that where the argument is obscure, the point concluded is plain and easy ; and the truth inferred will equally subsist on the authority of the arguer and the force of his reasonings. If this be certain, we are less con- cerned about the difficulties before us. They are matters rather of curiosity than weight ; and, however they may * perplex the inquisitive, create no uneasiness to the serious. Thus I liave attempted a true state of the subject before us ; I shall now proceed to my Second general head, viz. to inquire from whence the be- fore-mentioned difficulties do arise. I am in part prevented as to this by several hints occa- sionally dispersed under the former head : but yet, as the point is of great moment, it will be proper to resume it here ; to explain myself more distinctly ; and to add some farther observations. Here then we may remark, that some account may be given of this point by considering either the nature of lan- guage in general, or such circumstances as concern the lan- guage of scripture in particular. As words are arbitrary signs of things, so the same ex- pressions, which at one season are fixed and determined to a particular meaning, may in time acquire a different sense. They vary according to the will of those persons who use them ; and gradually receive a change, either by contracting or enlarging the number of those ideas thev represent. U'liat I have now mentioned is too well known to need SCRIPTURE DIFFICULTIES. 105 the support of proof : and froii) hence every careful reader may observe, that various difficulties do often arise in an- cient writings. The language of one age is scarce under- stood in another. It is either impoverished or enriched : so tliat, in the one case, men cannot come up to that fulness of sense represented by their forefathers ; nor, in the other, descend to that poverty of meaning which their language once carried with it. Difficulties, we see, must arise from hence, though the books considered be wrote in a tongue familiar. But they will grow upon us exceedingly, when the language itself ceases to be in common use ; — when .we are obliged to depend, in some degree, on the skill and fidelity of inter- preters ; and have no opportunity to ascertain the sense of words by our own proper observations. Beyond this, (which is common to all ancient books as well as the scriptures,) we may add farther, that some cir- cumstances attend these writings which are in a manner pe- culiar to them. Thus, the very language of the Old Tes- tament is observed to be doubtful and uncertain. There are no books now remaining in the same tongue of equal date with these. The expressions which occur in them are exceedingly bold and figurative. And though they appear to be singularly beautiful, when thoroughly unfolded, yet, being remote from the present forms, are of no plain or ob- vious interpretation. Add to this, that the prophetic writings are expressed in a style peculiar to themselves : — that a tolerable skill in this is no ordinary attainment : — that men of the greatest repu- tation this way are far from an entire agreement ; and, in several points, utterly incapable of deciding with any show of truth. These things considered, it will appear, that diffi- culties are so far from being matter of wonder, that they cannot but arise according to the common order and consti- tution of things. It may be farthci" remarked to the same purpose, that we want the notice of several matters, either entirely necessary, or highly useful to explain the scriptures. 106 BISHOP CONYBEARE ON / If in the historical parts there arise difficulties, yet things of that kind are unavoidable, where accounts are short and general ; and where writers content themselves with those matters which serve their ends of writing, without descend- ing to those particulars which gratify the curious. We know that to adjust every thing of this nature an exact ac- quaintance with the state both of times and places is neces- sary. And yet, the chi'onology and geography of the an- cients are obscure subjects. Several points relating to them cannot be precisely settled : and others can be cleared only by an accui'ate collection of hints dispersed through various writings. But besides that the shortness of historical accounts may sometimes perplex the history, it farther carries this incon- venience along with it, that defects here must darken and obscure most other kinds of writing. It is scarce possible to treat many subjects without some allusion to facts. These being well known, when the books were wrote, might need no particular explication. But as the general remembrance of such things ceases, we are obliged to supply it, by having recourse to written histories. If these, therefore, shall fail us, we know not how to repair the loss. Passages, once clear and easy, will become intricate ; and we must content ourselves rather to conjecture plausibly, than to decide pe- remptorily. Over and above the disadvantage which arises from his- torical defects, it may be observed, that no small difficulties may proceed from the want of coeval writers. These serve not only to assist in the explanation of language, but to give some light into the meaning and intention of cotempo- rary authors. Every one knows of what use they are in ex- plaining the Greek and Roman writings. The same ad- vantages would attend the scriptures, if we enjoyed the same assistances. But, in reference to the Old Testament, we are entirely destitute here. The learned inform us, that no Jewish writings remain which are unquestionably of the same ages ; and therefore all helps, which might be drawn from thence, are utterly lost. SCRIPTURE DIFFICULTIES. 107 I may be permitted to add, that most books abound with allusions to certain usages of those ages in which they were written. They cannot therefore be perfectly imderstood, without a competent skill this way : and so far forth as the knowledge of such customs is lost, it is unavoidable but perplexities will arise. Here likewise we must be sensible how much we want a guide. For though some light may be gathered from different parts of those books themselves, and further instructions may be learnt from successive Jewish writers, yet difficulties enough remain both to em- ploy the learned, and to disappoint their labours. Once more, and to have done with the consideration in hand. Many passages arc built on, and have a secret re- ference to certain sentiments and opinions peculiar to those ages. It was needless distinctly to unfold matters, well known in those times ; but which, at this distance, we can rather guess at than determine. If all things of this kind were clear, we might easily account for several matters which now perplex us. The reasonings of St. Paul, in se- veral of his Epistles, would appear in a light very different from what they do at present; and we should then admire the wisdom of the philosopher, as well as the power of the apostle. In all the respects before mentioned, as well as others, on which I have not time to enlarge, we want notices, ei- ther necessary or useful, completely to unfold the scriptures. Nor is this a matter in the least to be wondered at, since the same thing happens, in some degree or other, to most ancient writings. The world is governed according to set standing rules. From these Providence is not wont to de- part, unless for the highest causes. But the difficulties we ai-e concerned with are too slight to justify a miracle in pre- venting them. Our salvation is secure notwithstanding. And a solution of them would serve rather to silence tlie in- fidel, than to confirm the believing. To the reasons already alleged under this head, I shall subjoin the nature of certain subjects treated of in the scrip- 108 BISHOP CONYBEARE ON tures. The matters here intended are either prophecies or mysteries. The reason of the things requires that prophecies should be sometimes dark ; and that their full meaning should not be understood till the things predicted be accomplished Not to insist here, that the clearness of a prediction might, according to the common order of things, hinder the fulfil- ment of it ; and that the supreme Being, though he fore- knows men's actions, yet doth not force them to his ends ; — I shall only observe, that numberless inconveniencies would arise from a precise knowledge of events future. It is equally dangerous to us to know what shall be either our good or our bad fortune ; — the future success or ca- lamity either of ourselves or our posterity. The one might produce security, the other perhaps despair : and we should be strongly tempted to make an ill use of the present, by too distinct a prospect of what is to come. And yet pro- phecies, in reference to these things, are in some cases highly useful. They are awakening evidences of the superinten- dence of an all-wise Being. But then, as they are often given rather with a view to future times, than those in which they were written ; so the distinct explication of them must be reserved to those times likewise. Mysteries are points in which the supreme Being hath imparted some knowledge to us ; — but the revelation stop- ping there, several questions to be raised about them are obscure. Difficult therefore they must be, unless our no- tions concerning these things were more full and determi- nate ; — unless our capacities were greater, and the revelation itself more complete. Yet, though it hath pleased the Divine wisdom to dis- cover these things to us but in part, no prejudices can arise from hence to the cause of religion. There lay no original obligation on God to reveal things of this kind at all ; ' See this subject accurately handled liy Dr. Jenkins, in liis Reasons of ( hi istianity, vol. ii. p. 175, &c. ed. 4. SCRIPTURE DIFFICULTIES. 109 much less to reveal them in any fuller measure of perfec- tion. If mysteries there are in the Christian faith, yet such points were greater mysteries before this faith was de- livered. The scripture doth not make, but suppose them ; and instead of darkening, it casts some light upon them. If it be still asked, " Why matters of this kind are not " unfolded in a clearer manner ?" it may be added, that in some respects even language itself is unable to express them. Words are the immediate representations of our thoughts ; and consequently can reach no farther than our thoughts themselves. The things therefore of which we have hitherto had no manner of notion, cannot be perfectly represented in our words : from whence it follows, that, to clear up some things in reference to divine doctrines, an immediate inspi- ration to each particular person would be necessary ; — a new language to express such matters, and new ideas to un- derstand the language. And after all that can be supposed this way, as ours is a finite nature, it is impossible but some things must exceed our knowledge. There is no proportion between finite and infinite : and therefore, as the mysterious doctrines con- tained in scripture do chiefly relate to subjects of an infinite extent, our knowledge concerning them may be infinitely improving, and yet never perfect. These are matters above the state and condition of our nature ; and difficulties must arise, as well from the greatness of the things declared, as the manner of revealing them. I must not conclude this head without taking notice of an objection which may possibly be alleged here. It may be said, that a distinction should be made between those difficulties which have arisen from length of time, and those which St. Peter tells us subsisted in the apostolic age ; — that the arguments, hitherto produced, relate only to the former; — and that a discourse, formed on the confession of St. Peter, ought to account for those difficulties to which his words refer. To which may be added, that unless some account be given of this matter, the objection drawn from scripture difficulties will remain in force. For, to affirm. 110 BISHOP CONYBEARE ON " that something of this kind must arise in course of time," will be to no purpose, if much the same subsisted even in the early ages. A solution of this may be demanded ; and I obey. It should be observed therefore, that, when St. Peter wrote, there might be two sorts of difficulties subsisting; those, namely, which regarded the Old Testament, and those which concerned certain writings in the New. The text seems to respect both ; for, whilst it is allowed that in the writings of St. Paul there are some things hard to be un- derstood, it is added, which they that are unlearned and un- stable wrest., as they do also the othek scriptures, to their ozcn destruction. Difficulties then, which subsisted with regard to the Old Testament, must have been of much the same nature with those I have already handled ; such, for the most part, as arose from length of time, and the distance there was be- tween the prophetic and the apostolic ages. These indeed may have been increased since by the several accidents which succeeding centuries have brought with them. But if matters of that kind did readily perplex men in the apo- stles' times ; as we may ascribe them to the same causes, so we may defend our faith in the same ways I have before suggested. But it may perhaps be thought, that every thing should have been plain at the time when the scriptures were first published ; in writings which record our very faith ; and which were composed for the service of that age at least, in which they were delivered. Yet St. Peter owns that diffi- culties there were in the writings of St. Paul, a person of first rank amongst the apostles, and who laboured more abundantly than they all. Upon this give me leave to demand. What were the diffi- culties to which St. Peter refers Did they relate to mat- ters of a mysterious nature ? If so, the reflections before offered on that point will be of equal use here. Did they concern prophecies of certain events to be accomplished in future time Things of that kind have likewse been con- SCRIPTURE DIFFICULTIES. Ill sidered already. Or, did they arise from our apostle's me- thod of arguing and handling certain subjects before him ? If that were the case, it may be proper to consider the matter more closely. It is observable of St. Paul, that, as he enjoyed the ad- vantage of a learned education, and had made more than ordinary progress in science, so his reasonings are much deeper than those we meet with in the rest of the apostles. Now from such as these it is no wonder if some sort of diffi- culties do arise ; such at least as perplex the unlearned, and which they may sometimes interpret wrong. These are the persons who are said to have wrested the writings of St. Paul. St. Peter affirms it expressly. And therefore no sufficient objection can be drawn from hence, without main- taining, that a writer ought not to employ his talents for the service of some, unless they may prove of equal advantage to all. Reasonings of this kind, which can be apprehended only by the learned, were designed only for their service ; and therefore the unlearned, as they are not concerned in such matters, can have no room for complaint. Such were to be taught in another way ; not by arguing, but authority. If therefore the several conclusions which our apostle sup- ported by a course of reasoning, for the use of the learned, were, as to their meaning, sufficiently plain, the unlearned were concerned to take his word for the truth of them ; and to remember that St. Paul was an apostle, as well as a phi- losopher. But there might be another sort of difficulties, arising from the method in which our apostle hath treated certain subjects ; and these likewise must be accounted for. It is readily confessed, that as to the present times every thing is not perfectly clear in St. Paul's Epistles ; and per- haps some of the same difficulties might equally have sub- sisted in the times of St. Peter. This, I say, might be ; and, if we duly consider matters, shall find, must be. It cannot but arise from the very nature of epistolary writings ; in which the author must frequently hint at things, with 112 BISHOP CONYBEARE OX which none can he well acquainted, hut those persons to whom he writes. When these Epistles therefore came to be published, no wonder if some obscurities arose ; — no wonder if persons, who knew not the state of those churches to whom such Epistles were dii-ected, should, in certain par- ticulars, either mistake, or be ignorant. The like happens in all other cases of the same kind ; and therefore might reasonably be expected here. But it will be demanded perhaps, " Were not these writ- " ings intended for general and lasting use ? Ought they " not therefore to be equally intelligible to all persons, and " at all times P"' Such questions are captious, and should be answered with of reserve. The sacred Epistles had a double view ; and were com- posed in such a manner, as to be serviceable for a double pui-pose: — I mean, first and principally, to those persons for whose use they were immediately wrote ; and, in the next place, but more remotely, to all other Christians, ei- ther in that, or the succeeding ages. Both ends may be, and must be served by them. But then, forasmuch as the condition of the first churches had something in it peculiar to themselves, those parts which more immediately respected their condition, might, without impeachment, be obscure to others ; and the intendment of Providence will be fully answered, if there be a general and sufficient clearness as to those points only which were designed for common and ge- neral use. No writings can be reasonably censured as ob- scure and unintelligible, if they are composed in such a manner as to be understood by all those who are concerned in them, as to those points in which they are concerned. To insist on more than this, is to forget the very nature and end of wTiting. After having assigned the foregoing causes of the diffi- culties which occur in scripture, I might go on to examine and refute some unwarrantable conclusions sometimes drawn from thence. I might observe, in reference to infidels, that the dignity and anthoritv of the sacred writings are still secure ; and SCRIPTURE DIFFICULTIES. 113 that objections built on this consideration prove rather the vanity of those who make them, than any real weakness in the religion they oppose. I might go on, and observe farther, in opposition to the church of Rome, that notwithstanding the scriptures are, in some respects, of hard interpretation ; — yet there is no necessity for a living and infallible guide ; or, if there were, it would be more reasonable to expect that each particular person should infallibly determine for himself, than that one man, or one body of men, should infallibly judge for all. For, the interpretations made, — however infallible those may be who make them, — cannot absolutely secure from error, without an infallibility in the apprehensions of those men to whom they are given. I might, lastly, remark, against the determination of some modern corrupters of religion, that notwithstanding the obscurities in certain doctrines proposed to our belief, yet they ought not to be treated as slight and inconsider- able matters. Every doctrine delivered in scripture is pro- fitable at least, though not absolutely necessary to be known ; and consequently, what we are concerned to search after and consider with an attention equal to its importance. — But the distinct prosecution of these particulars would carry me beyond just bounds. I shall therefore forbear, and pass on to the Last head proposed ; viz. To apply the doctrine hitherto insisted on to its proper ends and uses. We should recollect, that difficulties in the subject now treated of, imply, not only those things of which no suffi- cient account can be given, but those likewise which try our abilities, and cannot be solved without considerable pains and learning. That such points there are in the sacred writings must be granted on all hands, and the great impor- tance of some particulars of this kind cannot be disputed by a serious and knowing Christian. I conceive a good argument may be drawn from hence for the reasonableness of a standing ministry. The divine* institution of this office doth not fall within the compass of VOL. II. I 114 BISHOP CONYBEARE ON my design. This is a subject, however deserving our medi- tations, yet beside the present purpose. But from the doc- trine insisted on the fitness of this institution will appear ; and the wisdom of Providence in settling so great a point be manifest. Nothing can be more clear and certain than this, that we ought to make the best use possible of the notices al- ready given us ; and consequently, if any thing of obscurity shall arise, to apply all the means to clear such points within our power. It is evident, at first view, the state of the world is such, that the bulk of mankind cannot unfold these matters by their own skill and labour. They want either parts, or learning, or leisure to compass this end. But those disadvantages which spring from the present condition of things, may admit some remedy in a natural way. Men, who are incapable of clearing up matters by their own study, may receive assistances from the studies of others ; and things may be laid open to them by the endeavours of the learned, to which the unlearned are perfectly of themselves unequal. The scriptures were written in languages, the knowledge of which is now confined to persons of liberal education : and were they still kept within these tongues, they must to the generality of mankind be useless. But the piety of va- rious translators hath laid them open, in a good degree, to general use. Yet it is noted by the skilful, that, however just these versions may be as to the main, there are some inaccuracies in the rendering : and these should be removed by persons of sufficient skill and learning. But, supposing that every thing this way had been justly done ; yet the bulk of readers will find abundant difficulties to perplex them. The very style itself is not obvious to every one ; and there are various particulars which cannot be cleared \rithout a thorough acquaintance with several parts of science. Over and above those points which try the abilities of the learned themselves, we should note, that several mat- ters mil be obscure to the ignorant, which are clear and SCRIPTURE DIFFICTJLTIES. 115 obvious to the knowing. These tliereforc, as well as the former, are needful to be insisted upon : doctrines must be evinced and cleared ; duties explained and enforced ; the crafty adversary refuted ; the erring Christian reclaimed ; the doubting confirmed ; the presumptuous reproved ; and the desponding comforted. Neither the knowledge nor the practice of religion can be secured without a suitable provi- sion made for them ; nor can this be done without the ser- vice of a standing ministry- The affairs before mentioned (whatever men's abihties may be) cannot be accomplished but by persons entirely devoted to them. Thoroughly to study, explain, and enforce the scriptures, will take up all our time: and therefore an employment so arduous and concerning ought not to be considered as a secondary busi- ness, nor intrusted in hands engaged in secular affairs. If this arguing be just, we may advance a step farther, and contend, that a competent provision ought to be made for the ministers of the gospel. They that preach the word of God should certainly live of it ; — be provided for in such a manner as to tend on the Lord without distraction. No temptations should be laid in their way to make up a poor subsistence by low and sordid ways of gain, disreputable to the man who uses them, and injurious to the very office he sustains. Much we owe in this regard (and we ought to acknow- ledge it with gratitude) to the piety and liberality of Chris- tian princes, by whom laws have been in several ages enacted for the maintenance and support of the clergy. And if it happens in particular instances that the provisions assigned fall short, though we cannot but lament the misfortune, it becomes us not to complain. A foundation is already laid to repair these deficiencies by the munificence of the crown, which hath generously parted with its own rights to relieve us. We may look forward therefore with comfort, and take a view of the times, in which the misfortunes we now labour under will be removed; in which a suitable support will be settled for all who minister in sacred thino-s, and some amends made for 'the unhappy depredations of former ages. i2 116 BISHOP CONYBEARE ON Thus much, I hope, is not improper to have been observed. — But as the pursuing this reflection would carry me off too far from my main design, I retreat j and beg your patience whilst I apply the doctrine hitherto insisted on to some far- ther uses and purposes. From the difficulties which occur in scripture, I have al- ready deduced the necessity of a standing ministry to inter- pret these writings; and the reasonableness of assigning them a competent support. I shall not strain matters if I infer, in the next place, the wisdom of erecting schools of learning for the improvements of arts and sciences ; — of those at least which serve to explain the scriptures, and by acquaintance with which men are prepared to officiate in the sacred ministry. Even in the Jewish times there were schools and semi- naries of the prophets ; in which the youth were disposed for the illapses of the Spirit by human and natural prepara- tions. When our blessed Lord appeared, he chose indeed his twelve apostles from amongst the unlearned, that the fa\ih [of his gospel] might not stand in th€ icisdom of men, hilt in the power of God ; 1 Cor. ii. 5. But then, to sup- ply the defects of human attainments, they wei-e endued with supernatural skill ; and the knowledge of those neces- sary things was derived from above, which they could not learn in an human and ordinary way. And yet even in those times Providence did not disdain the service of St. Paul in propagating the gospel ; who is said to have la- boured in this cause with extraordinary vigour, and whose writings affiard ample proofs as well of learned accomplish- ments as divine inspiration. But if religion might receive assistances from the arts of learning, even in those ages when inspiration prevailed, we must be sensible how much these arts ai'e necessary in the present times, when difficul- ties in religious matters are mightily increased, and the mi- raculous spirit of interpretation is gone from us. If therefore the acquisitions of human science be so highly useful and even necessary to this end, the erecting schools and seminaries of learning can need no apology ; the me- SCRIPTURE DIFFICULTIES. 117 mories of all those who have either founded or endowed them will be precious \vith sober men ; the public will think itself concerned to protect their rights ; no generous person will envy them those possessions which have been derived to them by the piety either of the former or of the present times ; no learned man vnW be found to discourage learn- ing,— nor can a good man entertain a wish to the prejudice of virtue and religion. Whilst there are these advantages on their side, we need be less concerned at any attempts of adversaries against them. If enemies they have, they must be few ; distinguished by the want of those arts whose in- terests they oppose, and of that religion they are intended to support. Such as these deserve more our contempt than hatred ; and can never act with considerable success but against themselves. I speak not this merely with a view to those venerable bodies which are designed for the higher improvements of science, but to those likewise which as really, if not equally, serve the same ends, by laying the first foundations of knowledge. It is in such as this, which is now honoured by your public regards,) that the youth are trained up to virtue, diligence, modesty. It is here that the seeds of all future attainments are sown and cultivated ; from which being afterwards transplanted, they grow up to a full mea- sure of perfection. By the arts, in which they are here in- structed, they are qualified to unlock the treasures of an- cient wisdom ; and the universities themselves do but di- rect the right application of that which was first learnt at school. The importance then of such places of Institution for the great purposes of future life is manifest; and will justify all the countenance which can be given to them, — even those high honours they now receive from this numerous assembly. But I must not lose sight of that supreme end of hu- " This sermon was preached at the anniversary meeting of the gentlemen educated at the Free-School, Exon. T 3 118 BISHOP CONYBEARE ON man learning, which gave birth to the present reflections ; — its subserviency, I mean, to the interests of religion, bv leading the way to interpret and explain the scriptures. These being originally delivered in languages out of com- mon use, and requiring a good insight into several parts of learning, cannot be cleared up but by the assistance of pre- paratory studies : here then must we begin : and it will be- come us ever to remember, that the institutions of the school, as the foundations of a building, are not less useful or necessary, however their situation may be thought less honourable, and thev are more removed from view. To go on ; From the doctrine insisted on we may con- clude, that Christians are obliged to read and study these writings, and to improve in the knowledge of them in pro- portion to the means and opportunities they enjoy. The scriptures are the word of God, and contain the ways and methods of salvation. If we consider them in the former view, it is our duty to study them ; if in the latter, it is our supreme interest. But as in all matters where the end aimed at is of great importance, the difficulties which are met with should excite our industry, so in the present case our engagements are incomparably the greatest ; because eternal salvation is of infinitely higher moment than any- other end whatsoever. If therefore God hath been pleased to order matters so, that care is necessary as well to learn our duty as to discharge it, it becomes us to apply ourselves to this work with zeal proportionable to the greatness of the end aimed at, and tlie difficulties of obtaining it. Let it not be thought that all those points, which are not plain and obvious at first sight, are matters of mere curiosity. Sentiments of this kind will prejudice our faith to a very great degree; and, when thoroughly examined, will be found to arise from inexcusable sloth or secret infidehty. The true state of the case is this ; since God hath declared his will to us, we are as really concerned to examine into the sense and meaning of his declarations, as to adhere to them when rightly understood by us. It is therefore vain to plead that obscurities arise, and that many points are dif- SCRIPTURE DIFFICULTIES. 119 ficuJt and perplexing. This consideration is so far from excusing our negligence, that it aggravates the guilt of it. I shall advance a little farther, and observe, that as the duty of studying the scriptures arises from considering the difficulties which occur in them, so from the same principle we may deduce some general rules by which to pursue this study. It is obvious, that all matters of this kind require atten- tion ; and therefore the sacred writings must not be read by an hasty and careless eye. As they deserve, so they de- mand likewise our intensest thought ; for, in the nature of things, difficulties cannot be conquered but by pains. It follows, in the next place, that if matters of this kind occur which resist our first endeavours, we ought not to leave the work unfinished. A new attempt may be more successful, and second labours repair the miscarriages of the first. Various aids may be called in : new light may be drawn from matters not yet considered ; and the point, though difficult, is not perhaps invincible. It is owing to this constancy in the labours of the learned, that so many difficulties in scripture have been cleared up, and a founda- tion laid to account for several other things as yet con- cealed. The same methods will ever carry on and advance the same cause. But yet, after all, there are some things in the sacred writings which exceed our capacities ; and those which are less arduous cannot be surmounted without the aids of grace. This consideration suggests to us another rule, viz. That we apply ourselves to this work with the profoundest humility of mind. Of other books we are judges; and de- cide concerning them according to the several notions we embrace : but here we come to be judged ourselves, and must submit our most favourite sentiments to the trial. God's word is entire truth ; — not to be measured by the prejudices we entertain, nor the scanty reason of which we are masters. In these great points we must submit with- out reserve; for divine mysteries are not to be disputed, but adored. 1 4. 120 BISHOP CONYBEARE, &c. I shall only add to this, that the consideration of human frailty, and the insufficiency of our corrupted nature, re- quire that we address ourselves to this work with the great- est dependance on God : that we beg his blessing on our studies ; the aids of his grace to forward, and the comforts of his Spirit to support us. If we proceed in this pious way, the God, who approves, will guide and influence our labours ; will either lead us into the knowledge of truth, or preserve us from all dangerous errors ; — will carry us on in the successful discharge of our duty ; and at length reward us with eminent degrees of glorv. I BISHOP GIBSON'S PASTORAL LETTERS. BISHOP GIBSON'S FIRST PASTORAL LETTER TO THE PEOPLE OF HIS DIOCESE. The office I bear in the church of Christ, and my parti- LETTER cular relation to this diocese, obhge me to study your spi- ^' ritual good, and to warn you of any danger to which I see you exposed, either in principle or practice. For though you are committed, as to your spiritual affairs, to the more immediate care and direction of parochial ministers; yet not so as to cease to be a part of the episcopal care, espe- cially in cases where the concern is general, and the dangers such as may not fall under the observation of every parti- cular pastor. And I am not without hope, that what I shall say to you will be more generally attended to, and make an impression somewhat stronger, as it comes to you directly from the hands of your bishop ; and, being not spoken but written, you will have better opportunity to pe- ruse, consider, and apply it, with such care and deliberation as the importance of the matter deserves. This method, I own, is uncommon, but so is the occa- sion too; and no where so great and pressing, as in these two large and populous cities ; whether we consider the va- riety of temptations, or the powerful influence of bad ex- amples ; the corrupt principles and practices which first spring up here, or the quick and easy propagation of them 124 BISHOP GIBSON^S LETTER from hence into all parts of the kingdom ; which makes the checking and suppressing them here, as much as possible, to be truly a national concern. They who live in these great cities, or have had frequent recourse to them, and have any concern for religion, must have observed, to their great grief, that profaneness and impiety are grown bold and open : that a new sort of vice of a very horrible nature, and almost unknown before in these parts of the world, was springing up and gaining ground among us, if it had not been checked by the season- able care of the civil administration : that in some late writ- ings, public stews have been openly vindicated, and public vices recommended to the protection of the government, as public benefits ; and, that great pains have been taken to make men easy in their vices, and to deliver them from the restraints of conscience, by undermining all religion, and promoting atheism and infidelity ; and, what adds to the danger, by doing it under specious colours and pretences of several kinds. One, under the pretence of opposing the encroachments of popery, thereby to recommend himself to the unwary protestant reader, has laboured at once to set aside all Christian ordinances, and the very being of a Christian ministrv and a Chinstian church. Another, un- der colour of great zeal for the Jewish dispensation, and the literal meaning of scripture, has been endeavouring to overthrow the foundations of the Christian religion. A third, pretending to raise the actions and miracles of our Saviour to a more exalted and spiritual meaning, has la- boured to take away the reality of them, and by that to de- stroy one of the principal evidences of Christianity. Others have shewn a great zeal for natural religion in opposition to revealed, with no other view, as it seems, than to get rid of the restraints of revealed religion, and to make way for unbounded enjoyment of their corrupt appetites and vicious inclinations, no less contrary in reality to the obligations of natural relimon than of revealed. And all or most of these writers, under colour of pleading for the liberties of man- kind, have run into an imprecedented licentiousness, in PASTORAL LETTERS. 125 treating the serious and important concerns of religion in a LETTER ludicrous and reproachful manner. ^' These are things which no serious Christian, I might add, no serious Deist, who has any sense of God upon his mind, and any regard to virtue and morality, or even to common decency and order, can behold and reflect on without a very sensible concern. Much more ought the ministers of the gospel to be awake, and to double their care over the souls committed to their charge, when they see so many devices set on foot to corrupt and poison them, both in their principles and morals. Accordingly, on this occasion, many excellent books have been pub- lished in defence of the Christian religion, against those writings in favour of infidelity. In which books, the au- thors have with great learning, strength, and perspicuity, maintained the cause of religion, and detected the so- phistry of its adversaries; whose art it has been, in some cases, to lay hold on little circumstances, as if the whole of Christianity depended upon them, and by that to draw the reader's attention from the most plain and substantial arguments for the truth of it ; and at other times, by perplexing and misapplying the plainest proofs, to make way for their own interpretations, and for imposing them more easily upon unwary and ignorant readers ; and, which is no less unfair and disingenuous, to misrepresent the sense of judicious writers, and to pick weak argu- ments out of those who are less guarded, in order to expose the whole as ridiculous. To defeat these indirect arts and endeavours, the same learned writers have taken off those false colours, and placed the evidences of Chris- tianity upon their true foundation ; and, by setting them in their proper and genuine light, and representing them in their united strength, have abundantly shewn, that no impartial and unprejudiced person, who considers them with attention, can doubt of their force and sufficiency to convince any reasonable and well-disposed mind. But because these writings are too large and too learned to be read and examined by the generality of people ; and 126 BISHOP GIBSON'S LETTER and consist of such a chain of reasoning, as persons of common capacity cannot easily follow and comprehend; who, as they have less leisure as well as ability to enter into particular examinations, are more liable to be imposed upon, and more like to be attacked by the enemies of Christianity : for this reason I have thought it incumbent upon me, to draw up for your use some few rules and cautions, which are short and easy, and which being fre- quently perused, and duly attended to, may be a means, under the blessing of God, to preserve sincere and unpre- judiced Christians from these dangerous infections. I. Be sure that you have a mind sincerely desirous to know the will of God, and firmly resolved to comply with whatever shall appear to be his will. This is a necessary preparation for the knowledge of divine truths, to be wil- ling to know, and ready to practise; without which, men not only mav be easily deceived by others, but are in effect determined beforehand to deceive themselves. Where there is an unwillingness to part with lusts and pleasures and worldly interests, there must of course be a desire that the Christian religion should not be true, and a willing- ness to favour and embrace any argument that is brought against it, and to cherish any doubts and scruples that shall be raised concerning it. From a mind so disposed and so prejudiced in favour of the enemy, Christianity cannot expect a fair hearing, but on the contrary all the disadvantage and opposition that lusts and passions can suggest. And therefore our Saviour lays down this as the JohDvii. 17. true foundation of divine knowledge, If any man will do God's will, he shall know of the doctrine whether it be of God; implying, that a sincere desire to know the truth, with an honest disposition to conform our wills and affec- tions to it when known, is the best preservative against error in religion, and carries with it a well-grounded as- surance of the divine aid, to assist persons so disposed in their inquiries after truth. And the words do also carry in them this other assertion, that whoever is not first sin- cerely disposed to do the will of God, he shall be in great PASTORAL LETTERS. 127 danger of not knowing the doctrine whether it be of God, LETTER and of remaining in a state of ignorance and error. ^' II. As a farther proof of your sincerity, be careful and dihgent in the use of those means which God has afforded you for the right understanding of his will : particularly, in reading the scriptures, and making them familiar to you, and comparing one part of them with another ; by which a moderate capacity may make considerable ad- vancement in the knowledge of religion. And you must \- not fail to pray to God, that, in all your seaixhes and in- quiries after the truth, he will be pleased to guide and direct you by his holy Spirit ; which he is always ready to vouchsafe to every humble and sincere mind. And if, after all your own endeavours, you meet with difficulties of any kind, have recourse to some persons of piety and learning, upon whose knowledge and judgment you be- lieve you may safely rely. Only beware, that the difficul- ties be not owing either to a willingness on your part to raise them, or to the indulging yourselves in over-curious and needless inquiries. III. After you have secured the sincerity of your own hearts, attend to the lives of those who endeavour to seduce you, or whom you see endeavouring to seduce others : whe- ther, in the general course of them, they have been sober and regular, and virtuous ; or, on the contrary, vicious and irregular. If the latter ; do not wonder that they take so much pains to reason themselves into infidelity, without which their minds cannot be easy in the enjoy- ment of their vices; nor that they become advocates for it, and are industrious to gain proselytes, on purpose to keep themselves in countenance, and to make their vices less infamous, by being more fashionable. Take it for ^ granted, that such men are enemies to religion, for no other reason, but because religion is an enemy to their luxury and lusts. For, as it has been already observed under the first head, that a mind virtuously disposed, and sincerely desirous to understand the will of God, is the best prepa- ration for the knowledge of the truth ; so is a vicious mind, 128 BISHOP GIBSON'S LETTER and a willingness and inclination to disbelieve, the natural ^' and necessary parent of error and delusion. And as some are naturally led by their lusts to oppose the doctrines of Christianity ; so others are led by pride and self-conceit to raise doubts and disputes concerning any opinions and doctrines which are generally received and established, how evident soever it may be that the doctrines they oppose are agreeable to all the principles of virtue in general, and of Christianity in particular. Such men disdain to think in the common way ; and, valu- ing themselves upon a more than ordinary share of know- ledge and penetration, do always affect novelty and singu- larity in opinion. Which opposing humour was well expressed by one of our modern advocates for infidelity, in what lie is reported to have said of one of his fellow- labourers to this effect ; " That if his own opinions were " established to-day, he would oppose them to-morrow." When therefore you observe any person to be eager and forward in raising doubts and scruples about the doctrines of Christianity, who also on other occasions appeal's to take a delight in disputing and wrangling, and opposing the general sentiments of mankind ; wonder not at it, but place it, as you well may, to the account of pride and self-conceit ; and the natural effects of these, a spirit of contradiction. IV. When you meet with any book upon the subject of religion, that is written in a ludicrous or unserious manner, take it for granted that it proceeds from a depraved mind, and is written with an irreligious design. Such books are calculated, not to inform the understanding, but to corrupt the heart. There is no subject, how grave or sublime soever in itself, but may be turned into jest and ridicule, and, by being so turned, may be made to appear mean and despicable. And the promoters of infidelity very well know, that if by this artifice they can take off the reve- rence that belongs to religion, the minds of the people are easily carried into a disregard of it, and an indifference about it ; which is of course an inlet to vice ; and vice PASTORAL LETTERS. 129 quickly improves an indifference about religion into a pre- LETTER judice against it, and by degrees into a professed enmity to it. Be sure therefore to avoid this snare ; and do not only lay aside, but abhor all such books as turn religion into jest and mirth : for, next to the writing and publishing them, there is not a more certain sign of a depraved and irreli- gious mind, than the finding any degree of satisfaction and complacency in them. V. Be not persuaded to part with revelation under pre- tence of relying on natural reason as your only guide. For reason, without the assistance given it by revelation, has in fact appeared to be a very insufficient guide. For which we may appeal to the endless and irreconcileable differences among the ancient philosophers, not only in speculative opinions, but in the great rules of duty, as to what is right or wrong, lawful or unlawful ; and even in the chief end or good which man ought to propose to himself in order to his happiness. And it would be very strange to suppose that the generality of mankind have sufficient lei- sure and ability to enter into the depths of philosophy, and to compare the opinions of the several philosophers, and to determine, upon the foot of natural reason, which of them is in the right, and which in the wrong. And much more extraordinary would it be to expect, that, for the sake of such an uncertain and impracticable rule, they should lay aside a plain, clear, and uniform scheme of duty, obvious to the meanest capacities, and fully attested to come from God. But suppose the philosophers had furnished us with a consistent and uniform scheme of moral duties, which they are very far from having done; there are many other things that revelation has discovered to us, which were either wholly unknown, or known very imperfectly to the best and wisest among them, and yet are absolutely neces- sary to give mankind a full knowledge of their duty, and to make them proceed in it with comfort and constancy. Such are, " the way in which an acceptable worship may " be performed to the Deity " the certain method of ob- " taining pardon of sin, and reconciliation to God, and su- VOL. IT. K 130 BISHOP GIBSON^S LKTTEK " periiatunil assistance to enable us to do his will:"' and " " that most powerful motive to duty and obedience, the full " assurance of rewards and punishments in another life, " according to our behaviour in this;"" without a firm per- suasion of which (much firmer than any philosopher ever arrived to) it is morally impossible that mankind, in this corrupt state, should be restrained from' excess and vio- lence, and preserved in a regular and orderly course of duty. Rut the truth is, natural religion, as set up against reve- lation, by our present advocates for infidelity, is very dif- ferent from that which the wisest of the ancient philosophers discovered by the light of reason ; and this in some very material points. With the one, the government of the ap- petites was their great fomidation of virtue and goodness ; but with the other, the great aim seems to be to gratify them ; and so, their main objection against Christianity must be, that it requii'es self-denial, and lays restraints upon the irregular appetites of mankind. The ancient mo- ralists laboured, by all the arguments they could find, to give themselves what they thought a comfortable hope of the immortality of the soul and a future state ; but thei'e is too much cause to believe, that our modern reasoners do not wish or desire that these things may be true ; on the contrary, the great aim of all their endeavours seems to be, to root the apprehension of them out of the world. The wisest and most learned of the philosophers of old saw and lamented their own ignorance, and the imperfection of the utmost knowledge that natural reason can attain to, and the great necessity there was of some further light. But our modern philosophers are self-sufficient, so far from desiring further light of any kind, that it is one part of their cha- racter to disclaim all assistance, even though it be from a divine revelation. The ancients preserved the greatest reverence for things sacred ; but their pretended successors in our times turn every thing that is sacred into jest and ridicule. So that natural religion, as now contended for among us, seems not to be meant for a rule of duty, but PASTORAL LETTERS. 131 only a specious name, to be set up against revelation, and LETTER Id prove Christianity, not only as to the doctrinal, but even the moral part of it, to be a needless institution. And cer- tainly there cannot be a greater sign of a perverse and de- praved mind, than the endeavouring to depreciate it ; " as " it is an institution that contains in it the religion of na- " ture explained, improved, and raised to greater degrees of " purity and perfection ; (regulating the inward thoughts " as well as the outward actions ; requiring us to abstain " not only from sin, but from all tendencies to it; not only " from evil, but from all appearance of evil ; commanding " us to love and do good to our enemies as well as friends ; " and enforcing the strict observance both of moral and " Christian duties, by motives and obligations stronger by " far than any that natural reason can suggest ;) as it lays " down a plain and easy rule of life, adapted to the meanest " as well as the highest capacities ; as the precepts of it are " excellently calculated for the peace and happiness of " mankind, by laying the strongest resti'aints upon their ir- " regular passions, (anger, hatred, and revenge,) and every " where inculcating the most amiable lessons of meekness, " benevolence, and forgiveness; as it requires and enforces " a strict observance of the duties belonging to the several " relations of mankind to one another, on which the peace " and order, not only of private families, but of public so- " cieties, so greatly depend ; as it furnishes us with the " best motives and most substantial arguments for comfort " in the time of affliction, and enables us to bear all the " evils of this life with patience and contentment ; and " finally, as it opens to us a most comfortable view of hap- " piness and immortality in a future state." How such an institution should become an object of their hatred and dis- like, is not to be accounted for, but from somewhat very corrupt and irregular in their hearts ; which makes them first averse to the purity it requires, and for the sake of that, professed enemies to the institution itself. VI. Do not reckon the truth of any dispensation or doc- trine to be really doubtful, merely because some men affect K 2 132 BISHOP GIBSON'S LETTER to make a doubt of it. There are monsters in mind, as well I. . " as in body ; and it is an old observation, that tliere was no opinion so absurd but what some philosopher had held. The truth is, follies and absurdities in opinion are without end, where men give themselves up to scepticism, and at the time are positive and conceited, and afraid that they shall not sufficiently distinguish themselves, and transmit their names to posterity with advantage, but by broaching odd and singular notions, and by thinking differently from the generality of mankind ; which leads them of course to oppose whatever is generally received and established. And when the doctrines which they set themselves to overthrow, are such as curb and cross the corrupt and inordinate de- sires of nature, and their own doctrines come recommended by giving full liberty and indulgence to the irregular appe- tites of men, and by lessening their apprehensions of a fu- ture account, it is not to be wondered that they gain pro- selytes. VII. When a revelation is sufficiently attested to come from God, let it not weaken your faith, if you cannot clearly see the fitness and expedience of every part of it. This would be to make yourselves as knowing as God ; whose wsdom is infinite, and the depth of whose dispensa- tions, with the reasons and ends of them, are not to be fa- thomed by our short and narrow comprehensions. God has given us sufficient capacity to know him, and to learn our duty, and to judge when a revelation comes from him ; which is all the knowledge that is needful to us in our pre- sent state. And it is the greatest folly, as well as presump- tion in any man, to enter into the counsels of God, and to make himself a judge of the wisdom of his dispensations to such a degree, as to conclude, that this or that revelation cannot come from God, because he cannot see in every re- spect the fitness and reasonableness of it : to say, for in- stance, that either we had no need of a Redeemer, or that a better method might have been contrived for our redemp- tion ; and upon the whole, not to give God leave to save us in his o^vn way. In these cases, the true Inference is, that PASTORAL LETTERS. 133 the revelation is therefore wise, and good, and just, and fit LETTER to be received and submitted to by us, because we have sufficient reason to believe that it comes from God. For so far he has made us competent judges, inasmuch as natural reason informs us what are the proper evidences of a divine revelation ; but he has not let us into the springs of his ad- ministration, nor shewn us the whole compass of it, nor the connection of the several parts with one another; nor, by consequence, can we be capable to judge adequately of the fitness of the means which he makes use of to attain the ends. On the contrary, the attempting to make such a judgment, is to set ourselves in the place of God, and to forget that we are frail men ; that is, shortsighted and ig- norant creatures, who know very little of divine matters, further than it has pleased God to reveal them to us. VIIL Suffer not yourselves to be drawn from the more plain and direct proofs of the truth of Christianity, to proofs which, however good, are less obvious to common capacities. This is an artifice usual with writers who engraffe in a bad cause ; to labour, in the first place, to fix the merits of the cause they oppose upon some point which has either little relation to it, or at least is not the main point ; and then to run into such proofs as are most remote and intricate ; and both these, on purpose to draw the reader's attention from the true state of the case, and from the proofs which are most plain, strong, and direct. There are many sorts of proofs, by which the truth of Christianity is supported ; as, 1. Types. 2. Prophecies. 3. The general expectation of Christ's coming at that time. 4. The miracles he wrought. 5. His predictions of his own death and resurrection, and of many other events, which were punctually fulfilled. And, 6. The speedy and wonderful propagation of the gospel» after his death. But all these, though in themselves co- gent and conclusive, are not equally plain and clear to every capacity. 1. The types which the Christian writers of all ages have msisted on, as prefiguring a suffering Saviour, could not be applied to Christ by the Jews who lived before his coming, K 3 134 BISHOP GIBSON'S LETTER because they expected a temporal Prince and a triumpliant Saviour ; but they are expressly applied to him, and repre- sented as centering in him, bv the inspired writers of the New Testament, and particularly bv St. Paul, who received his instructions immediately from heaven. The paschal lamb, for instance, which was slain every year at the feast of the Passover, and was by God's special appointment to be Exod. xii. witlioiit blemish, and to be slain only at Jerusalem, and the Dent. xvi. bones of ' it not to be bi'oken; was most manifestly a type of S> 6^ our Saviour's death ; which, besides an agreement in the 46. circumstances already mentioned, was on the very same day, Numb. IX. ^|jg ygj-y same part of the day, that the paschal lamb was appointed to be slain ; and, by a signal provi- dence, a bone of him was not broken ; though it was a known custom to break the bones of those Avho were cruci- fied, and the bones of the two who were crucified Anth him were actually broken. Well then might John the Baptist John i. 29. say to the people, BeJwld the Lamb of God ; and St. Paul 1 Cor. V. 7. style him, Christ our Passover; and St. Peter speak of him, I Pit. i. 19. a* of a Lamb xcithoiit blemish and icitliout spot. 2. In like manner, the prophecies of the Old Testa- ment, as foretelling the time, place, and other circum- stances of the birth, life, death, and resurrection of the Messiah, with many particulars concerning the nature of his kingdom, and the times of it, are not only applied to him by the inspired writers of the New Testament, and by the succeeding Christians in all ages, but were so applied by the ancient Jewish writers themselves, long before the coming of Christ into the world. From whence arose that general expectation of his coming at that time, which we find attested by the concurring cA-idence of Jewish, Chris- tian, and heathen writers. That a Messiah was promised in the Law and the Pro- phets, and that this was imiversally believed and acknow- ledged by the Jews, appears by the whole tenor of St. Paul's and St. Peter's discourses to them, as they are re- corded in the Acts of the Apostles. Where we see plainly, the only point in dispute between them and the Jews was. PASTORAL LETTERS. 135 whether or no that promise was fulfilled in our Saviour ? LETTER For as the apostles constantly reasoned with them from the prophecies and predictions of the Old Testament, so all their reasonings were to prove, that they were fulfilled in him. We do not find that any doubt was raised by the Jews, whether the passages quoted from those books had been rightly applied to a Messiah by their own teachers, or whether the expectation there was of a great deliverer was well founded in the scriptures ; the only thing, which, the Jews themselves being judges, wanted to be proved, was, that those scriptures were rightly applied by the apostles to Jesus of Nazareth, whom their rulers had put to death, but who by the power of God was raised again to life; of which the apostles were eyewitnesses, and the truth of their testi- mony was confirmed by the miraculous gifts and powers of the Holy Ghost. This was the great point in their reason- ings with the Jews, " to prove that Jesus was the person " promised for which they made their appeals to the scriptures of the Old Testament, and did it with great suc- cess. At Thessalonica, where was a synagogue of the Jews, Acts xvii. St. Paul went in unto them, as his manner xaas, and three sabbath days reasoned with them out of the scriptures, opening and alleging, that Christ must needs have suffered and risen again from the dead, and that this Jesus, xchom I preach unto you, is Christ. At Damascus, he confounded Acts ix. 22. the Jews which dwelt there, proving that this is the very Christ. So, in the synagogue at Beroea, he reasoned with Acts xvii. them out of the scriptures; and it is said in commendation '°' of the Jews there, that they received the word with all readiness of mind, and searched the scriptures daily, zvhe- ther these things were so. Of the same kind was his dis- course with the Jews at Antioch ; Of this mans (David's) Acts xiii. seed hath God, according;- to his promise, raised unto IsraeV^J 'I' ^A' a Saviour, Jesus: — Because they knew him not, (viz. Christ,) nor yet the voices of the prophets which are read every sab- bath day, they have fulfilled them in condemning him. — The promise which was made unto the fathers, God hath fulfilled the same to us their children, in that he hath K 4 136 BISHOP GIBSON'S 23- 41 LETTER raised tip Jesus again ; according to what was prophesied ^' by David and Isaiah, which is there set fortli at large. Acts >xiv. Tlius also he defends himself before Felix ; This I confess unto thee, that after the way which they call heresy, so wor- ship I the God of my fathers, believing- all things which are written in the Law and the Prophets ; and liefore Festus Acts xxvi. and Agrippa, / am judged for the Iwpe of the promise made 6^22» 27> ^ Qgj^ ujito our fathers. — Having obtained help of God, I continue unto this day; witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come. — King Agrippa, believest thou the prophets? I know that thou believest: to which Agrippa replied, Almost thou persuadest me to be a Christian. And when he was at Rome, he explained and testified to the Acts xxviii. Jews, who came to him, the kingdom of God ; persuading them concerning Jesus, both out of the laxo of Moses, and out of the prophets, from morning till evening. (Vets ii. I, The Acts of the Apostles give the like account of St. Peter, who on the day of Pentecost preached to the Jews, upon the evidence of the scriptures, with such success, that great numbers gladly received his word ; and the same day there were added to them about three thousaixd souls. And a little after, upon his healing an impotent man in Solo- mon's porch, and the people's running together to him, we Acts iii. 18, have another declaration of his to the same pui'pose: Those 25 [ 25' ^"^' things which God beforehand had shewed by the mouth of all his prophets, that Christ should suffer, he hath so fid- filled. — Whom the heaven must receive until the time of re- .stitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up u?ito you: yea, and all the prophets from Sa- muel, and those that follow after, as many as have spoken. Acts iv. 4. have likewise foretold of these days. — And many xvhich heard the word believed, and the number cf the men was about five thousand. Again, in his speech to Cornelius and Acts X. 42, his company; Him (Jesus) God raised up — and commanded '•■^' us to preach to the people, and to testify that it is he which PASTORAL LETTERS. 137 was ordained of God to be the Judge (>/' quick and dead: to leiter him give all the jjrophets loitness. The same ap})eal to the scriptures is made by St. Stephen : This is that Moses, which said unto the children of Israel, Acts vii. A prophet shall the Lord your God raise up unto you. — •^7' Which of' the prophets have not your fathers persecuted? and they have slain them zvhich shexved before of the coming of the Just One, of whom ye have been now the betrayers and murderers. And Philip converts the treasurer of queen Acts vUi. Candace, whom he found reading the fifty-third chapter oi^°' ^*^' Isaiah, by beginning at that scripture, and preaching to him Jesus; upon which lie believed, and was baptized. And of Apollos it is said, that he zcas an eloquent man, and Acts xviii. mighty in the scriptures; and that he mightily convinced ^"^' the Jezcs, and that publicly, shewing^ by the scriptures that Jesus teas the Christ. This then was the reasoning of the apostles, and other holy men, in order to the conversion of the Jews ; and it is no other than what St. Paul learnt by immediate revelation ; for he tells the Corinthians, that he i Cor. xv. delivered to them that which he received, how that Christ died for our sins according to the scriptures, and that he was buried, and that he rose again the third day according to the scriptures ; and the other apostles were instructed in the same way of reasoning by our Saviour himself, who a little before his passion took to him the twelve, and said unto them, Behold, we go up to Jerusalem, and all things Luke xviii. that are written in the prophets concerning the Son of man^^' ^'^' shall be accomplished. But then they understood none of these things; and therefore, after his resurrection, he opened their understanding ; first, of two of them, whom he inet going to Emmaus ; O fools, and slow of heart to believe all that L"i*e xxiv. the prophets have spoken ; ought not Christ to have siiffcred^^^ these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself: and then of the eleven, These are the words which I spake unto you, nike xxiv. zohile I was yet with you, that all things must be fulfilled, '^'^' '^5> 7ohi<:h were xvritten in the law of Moses, and in the pro- 138 BISHOP GIBSON'S LETTER phets, and in the psalms, concerning me. Then opened he their understanding, that they might understand the scrip- tures, and said unto them. Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day; and tJmt repoitance and remission of' sins should he preached in his name among all nations. Such frequent appeals to the scriptures of the Old Testa- ment, to prove that Jesus was the Messiah, plainly suppose the promise of a ]\Iessiah ; and the success they had, not- withstanding the prejudices the Jews were under against a suffering Messiah, shews the propriety and efficacy of this argument in order to the conviction of that people, to whom the promise was made, and whose earnest desire and ex-, pectation of a deliverer had led them of course to be fami- liarly acquainted with the prophecies concerning him. But because the evidence arising from particular types and prophecies is now, by length of time, and distance of ])lace, and change of customs, become obscure and difficult to the generality of people, and cannot be thoroughly dis- cussed without a great variety of knowledge concerning the ancient Jewish customs, and the authority of their writings, and the exact calculations of time ; all which require much study, and leave room to ill-minded men to dispute and cavil, and to pei^plex readers who ai-e unacquainted with the learning and history of former ages : for these reasons, the promoters of infidelity might well hope to find their account in resting the whole evidence of Christianity upon the types and prophecies of the Old Testament; partly to furnish wicked minds with objections, and fill weak minds with doubts; and partly to draw and divert mankind from at- tending to the more plain, strong, and direct evidences of the truth of Christianity. To avoid this snare, fix your mind steadfastly upon the testimony of facts which are undeniable, and upon conse- quences flowing from them, which are plain and obvious to the meanest capacities. 3. As to the facts contained in the New Testament, thev have the fullest testimony that any ancient history can have: PASTORAL LETTERS. 139 " they arc transmitted to us by persons who were eyewit- LE'lTER " nesses of them, or at least contemporary with those that " were so, of whom they had diligently inquired :" " persons " to whom no fraud, insincerity, or immorality of any kind " M as ever objected." " So far from being suspected of de- " sign or contrivance, that they were despised both by Jew " and Gentile, as simple and ignorant men " not moved " by any prospect of riches, honours, or other temporal ad- " vantage, but, on the contrary, exposed to continual per- " secutions upon the single account of their giving testi- " mony to those facts ; in which, notwithstanding, they per- " severed to the last, and were ready to seal the truth of " their testimony with their blood, as we are assured several " of them did. Nor can there be the least doubt whether " those were the very persons who recorded the facts as " conveyed to us; since we find the books, by which they " have been conveyed, expressly ascribed to them, and fre- " quently cited under their names, by the writers of the " very next age, and of every age since ; and not only re- " ceivcd as such by the several Christian churches, but ad- " milted both bv Jews and heathens in their writings " against Christianity. We also find, by the numerous pas- " sages Avhich they cite from them, and by the early trans- " lations of the books themselves into several languages, " that they are the same with those we now have ; and are " moreover assured, that the original writings of several of " them were preserved for some ages, and frequently ap- " pealed to by the Christians, in their disputes with herc- " tics." These arc the known evidences, to prove that any ancient book, whether sacred or profane, was really written by the person whose name it bears : and it appears by what has been said, that they may be applied with greater strict- ness and justice to the New Testament, than to any other ancient writing whatsoever; particularly, in the point of so many persons laying down their lives, in testimony of the truth of the doctrines and facts contained in them, 4. As to the conse(juences from those facts, and the ap- 140 BISHOP GIBSON'S LE1TER plication of them in order to satisfy yourselves concerning the truth of Christianity; begin with the general expecta- tion there was of a Messiah or great Prophet and Deliverer, about the time that our Saviour came. And for the proof of this, you need go no farther than the writings of the evangelists: it is said of Simeon, a just and devout man, Luke ii. 25, that he was ■waiting Jbr the consolation of Israel. Anna the prophetess spoke of Jesus to all them that looked for the re- demption ill Jerusalem. Upon the appeai'ing of John the Luke iii. 15. Baptist, the people were in expectation, and all men mused in their hearts, whether he was the Christ, or not. The mes- ."Matt. xi. 3. sage from John to Christ was, A? t thou he that should come ? The question put to John by the priests and Levites John i. 21. was, thou that prophet? Andrew tells his brother, We " ° have found the Messiah, i. e. the Christ. The people, seeing Johnvi. 14- the miracle of the loaves, say, This is of a truth that pro- phet that shoidd come into the world. At another time it is John vii. said by the people, Cfa truth this is the prophet : This is John iV. 25. Christ. The woman of Samaria said, / know that Mes- siah Cometh, xckich is called Christ. The people say, Do the rulers know indeed that this is the very Christ f The Jews John X. 24. come about Jesus, and ask him, Hoio long dost thou make us to doubt? If thou be the Christ, tell us plainly. Martha John xi.27. saith to Jesus, / believe that thou art the Chr ist, the Soji of God, which should come into the world. And the high Matt. xxvi. priest adjures him to declare, whether fie was the Christ, the Son of God. These are facts, which plainly shew that there was among the Jews at that time a general expectation of a Messiah ; and this expectation could arise from nothing but a known and general agreement among them, that that was the time which their prophets had fixed for his coming. And even the evasion of the modern Jews, that two Messiahs were foretold, one suffering, and the other triumphant, is an ar- gument from the mouth of an adversary, that a Messiah which was foretold by their prophets is already come ; in- asmuch as they find it impossible to apply many passages. PASTORAL LK'n^ERS. 141 which their own writers before the coming of Christ ex- LETTER [)ressly applied to the Messiah, to any person but a Messiah in a low and suffering condition. 5. But let your chief regard and attention be to the tes- timony of miracles ; those mighty works which were wrought by Christ and his apostles. For this is in its nature a more sure, plain, and easy proof ; which the meanest capacities are capable of apprehending and entering into ; and which therefore was evidently intended to be the principal means of convincing all mankind of the truth of Christianity. To deny that our Saviovu* wrought many and great miracles, on all occasions, during the whole course of his ministry, before multitudes of people, in the presence of enemies as well as friends, with a bare word, and with real and perma_ nent effects, is to deny the evidence of sense, and to destroy at once the truth of all history whatsoever ; and in this particular it is to deny that which the bitterest enemies of Christianity of old had not the hardness to deny. To say (as the Jews did) that those miracles were wrought by the assistance of evil spirits, is to fall into the absurdities with which our Saviour justly charges them, viz. " that Satan " casts out Satan " that a person whose life was most " holy, and his doctrine divine, pure, and heavenly, was all " the while carrying on the work of the Devil and, " that " a preacher of righteousness, justice, mercy, charity, truth, " meekness, patience, and peace, could be enabled to work " miracles by any power but what was divine." And therefore we find, that Christ himself often appeals to his works, or the miracles wrought by him, as full and convincing testimonies of his coming from God. For in- stance, it is said of John the Baptist, that he wrought no miracles ; upon which our Saviour argues thus with the Jews: / have greater witness than that of John ; for the in\\n \.},(>. works which my Father hath given me to finish, the same works that I do, bear witness of me that the Father hath sent me. At another time, when the Jews came about him, and said, Hoio long dost thou make iis to doubt? If fhott he John x. 24, the Christ, tell its plainly : his answer was, / told yon, and 142 BISHOP GIBSON'S LETTER ye believed not; the worku that I do in my Fathers name, '. they bear witness of me. Again to the same effect ; If I do Joiin X.37, fji^ Tc'orks of my Father, believe me not ; but if I do, though ye believe not me, believe the works. And in another John xiv. place, Believe me for the very works' sake. And a httle be- Acts i. 8. fore his ascension he tells his disciples, Ye shall receive power after that the Holy Ghost is come upo7i you ; and ye shall be witnesses unto me in Jerusalem, and in all Judea, and in Samaria, and to ifie utmost parts of the earth. Agreeably Mark xvi. to wliich St. Mark tells us, that they went forth and preached everywhere; the Lord working with them, and confirming the word with signs following. And it is said in the Acts, that the Lord gave testimony unto the word of his grace, (i. e. the gospel,) and granted signs and ivoiiders to be done by their hands. The mii'acles they were enabled to work were the proper and standing evidences of the truth of their doctrine. Nor does Christ only appeal to his works, and enable his apostles to do signs and wonders in order to the propaga- tion of the gospel ; but he grounds the great guilt of the Jews who rejected him on their having seen his works, and John XV. yet not been convinced by them : If I Imd not done among them the works xohich none other man did, they had ixot had Matt. xi. sin. And elsewhere he ujibraids the cities wherein most (f his mighty works were done, because they repented not. Heb. And the apostle to the Hebrews reasons thus: How shall ^ ice escape, if we neglect so great salvation ; which at the first began to be spoken by the Lord, and was confirmed unto us by them that heard him ; God also bearing them witness, both with signs and tvcmders, and with divers mi- racles, and gifts (fthe Holy GJujst? On tlie other hand, we are told by St. John, that when Christ was in Jerusalem, at John ii. 23. the Passover, many believed in his name, when they saw tJie miracles which he did. And Nicodemus, a ruler of the John iii. 2. Jews, addresses himself thus to Christ, We know that thou art a teacher come from God ; for no man can do the miracles M\n vii. that tfwu dost, except God be with him. Again, Many cf the people believed on him, and said. When Christ cometh, PASTORAL LETTERS. 14.3 will he do more viiracles than these zvhich this man hath LEITER clone f And in another place, the multitude who were fed with the loaves, when they had seen the miracles which Jesus did, said, This is of a truth that prophet zvhich should John vi. 14. come into the world. And when the chief priests and Phari- sees had assembled a council to consider what they should do, their reasoning was this: What do we? Jbr this maw Joiinxi.47, doth many miracles. If we let him thus alone, all men wiW^^' believe on him. Upon which St. Peter might well say, Ft' Acts ii. 22. men of Israel, hear these words : Jesus of Narmreth, a man Of proved of God among- you by miracles and wonders and signs, which God did by him in the midst of you, as ye your- selves also know. These appeals which our Saviour makes to his miracles, together with the immediate convictions wrought by them, are joint testimonies of the propriety and efficacy of the ar- gument drawn from thence. And since miracles could be no testimony at all if they were not true and real ; those ap- peals and convictions are of themselves sufficient to shew the vanity and wildness of a late attempt to prove that our Saviour's miracles were merely allegorical ; in which it is hard to persuade one^s self that the author, if in his right mind, can be serious and in earnest. But since the notion he has vented is industriously made use of by sceptics and infidels to stagger and perplex unwary and ignorant people, who easily see, that if Christ wrought no real miracles, Christianity has no real support ; for their sakes, and on no other account, I will proceed to shew the absurdity of that notion ; without any design to convince the author himself, who either is not in earnest, or not capable of con- viction. What he undertakes to prove is, that the miracles of our Saviour, as we find them in the evangelists, however related by them as historical truths, and without the least intima- tion that they are not to be understood literally, were not real but merely allegorical, and that they are to be inter- preted, not in the literal, but only mystical senses ; which strange and enthusiastical scheme he has pursued through- 144 BISHOP GIBSON'S LETTER out, in a most profane and ludicrous manner. His pretence is, that the fathers considered our Saviour's miracles in the same allegorical way that he does; that is, as merely allego- rical, and exclusive of the letter : an assertion so notoriously false, that it requires the greatest ciiarity to think that he himself did not know it to be so. Some of the fathers in- deed, in their explications of scripture to the people, of which their sermons in those days chiefly consisted, being willing to use all means, and to omit no opportunities of ex- citing in them a spirit of piety and devotion, did not confine themselves to the bare letter, but endeavoured upon the foundation of the letter to raise spiritual meanings, and to allegorize upon them by way of moral application ; and this, not only upon the miracles of our Saviour, but upon almost all the historical facts which are recorded either in the Old or New Testament ; and the same was also a re- ceived method of instruction among the Jews. But would he have us suppose that the primitive fathers intended to deny the literal facts of our Saviour's miracles, or to make them merely allegorical ; when he has not produced any one authority out of the whole body of the fathers of the first three hundred years after Christ, except Origen, that can be pretended to countenance his excluding the literal sense.'' He has indeed heaped together a number of quotations, chiefly out of the fathers and writers of the fourth, fifth, and following centuries ; but many of the passages he quotes, either expressly affirm or evidently suppose the literal truth of our Saviour's miracles ; and others of them tell us, that we must not rest in the letter, but endeavour to find out mi stical and spiritual meanings. Now as such quotations are far from denying the truth of our Saviour's miracles, according to the letter, they can be of no manner of service to his cause ; and therefore it is hard to say for what end he produced them, unless it was to amuse his English readers with the appearance of a great variety of authorities, which he must needs .see were nothing to his purpose. And as to Origen himself, though he went further into the allegorical way than anv other, vet so far was he from PASTORAL LETTERS. 145 not believing and allowing our Saviour's miracles in the lite- Ll"rTF.K ral sense, that in many parts of his book against Celsus, which consists not of popular discourses, but of just and sober reasonings, he directly argues from them in defence of Christianity. In answer to Celsus's boastings of the Lib. i. p. g. precepts and discipline of the Greeks, he urges, that Chris- ^'"""^" tianity has a more divine demonstration, which the apostle calls the demonstration of the Spirit and of power ; and he explains power to be the miracles of Christ ; which, he says, we believe to have been wrought, as from many other arguments, so particularly from this, that the footsteps of the same power do still appear. In several places he takes notice of Celsus''s ascribing the miracles of our Saviour to Lib. i. p. 7, his art magic; and having particularly mentioned the re-^°'^'*'^^' storing of lunatics, casting out devils, and curing diseases, in the name of Christ, he adds, that Celsus, not being able to resist the evidences arising from the wonderful works wrought by him, of which those he named were a few out of many, ascribed them to art magic ; and then he shews at large the absurdity of that supposition. He takes notice, that both Lib. i.p. q^, Moses and Jesus did wonderful works, and such as exceeded human power, and then expostulates with the Jews for be- lieving the things which Moses wrought, though recorded singly by himself, and rejecting the miracles of Christ, upon the testimony of his disciples ; while the Christians, as he adds, were the more ready to believe the miracles of Christ as recorded by his disciples, on account of the pro- phecy of Moses concerning him. He argues for the reality Lib. i. p.,?4. of the descent of the Holy Ghost upon our Saviour from the miracles which he wrought, and mentions the casting out devils, and the curing diseases, in his own time, as one argument of the truth of those miracles. In proof that Jesus was the Son of God, he urges his healing the lame Lib. ii. p. and the blind, according to the prophecy concerning him ; and then proceeds to shew the reality of what the evange- lists relate concerning his raising persons from the dead, and why he raised no more ; and adds, that his miracles were intended, not only to be figures and symbols, but also VOL. n. I, 146 BISHOP GIBSON'S LETTER the means of convertinff multitudes to the Christian faith ; I . " thereby plainly acknowledging the literal as well as the alle- Lib. ii. p. gorical meaning. He proves the truth of Christ's miracles, ' from others attempting to work the like ; and makes the same difference between their works and Christ's that there was between the miracles of Moses and the magicians, and says, that a Jew who defends the miracles of Moses, is as perverse as the Egyptians if he rejects those of Christ. — Ibid. He speaks of the miracles of Moses and Christ, as con- verting whole nations; and observes, that Christ was to overthrow the customs in which the people had been edu- cated, and to deal with a nation that had been taught to require signs and wonders ; and therefore had at least as great need to shew them in order to gain belief, as Moses, who had not those difficulties to overcome. — He says. Lib. iii. j). that whoever should embrace the Christian religion, was required by Christ and his disciples to believe his divinity Lib. vii. p. and miracles. — He speaks of the wonderful works of Christ (however disbelieved by Celsus) as the effects of a divine Lib. i. p. power. And as to the apostles, he shews how absurd it "^^ would have been in them to attempt the introducing and establishing a new doctrine in the world, without the help of miracles. Judge now, whether Origen ought to be produced as one who did not believe the miracles of Christ, according to the literal sense, and as full and proper testimonies of the truth of the Christian religion ; and let this instance convince you, how unsafe it is to take the opinion of the fathers, or of any other writers, from particular passages and expres- sions which may be picked out of them, without attending to the occasions upon which they were written, or com- paring them with the other works of the same authors. A liberty which has been much used of late ; and if allowed, would put it in the power of designing men to make almost any writer speak what opinion they please. At the same time it must be owned, that Origen, and some others, indulged themselves further in the allegorical way than was consistent with sober reasoning and sound PASTORAL LETTERS. 147 judgment; for which he in particular was greatly blamed, LETTER both in his own time, and by many of the fathers of the succeeding ages. But their intentions were certainly pious : Huet, OrU [ 70. and it could not be imagined, that there ever would be such f^"''"'"' a man in the world, who should make it a question, whe- ther any father believed the facts literally understood, who in his defence of the Christian religion against Jews and heathens appealed to the miracles of our Saviour in their plain and literal sense, as the great evidence of his being sent from God. And as they practised the allegorical me- thod, not only in the point of miracles, but in almost all the historical parts of the Old and New Testament, they are as good authorities for entirely destroying the whole historical truth of both, as that of miracles. Though therefore it were granted, that all the ancient fa- thers of the church had unanimously indulged themselves more or less in the allegorical meanings ; it would not at all help this writer, unless he could make it clear, that they also denied the literal meaning ; and to say that any one who urged the miracles of our Saviour as the great vindica- tion of Christianity, could at the same time deny the literal sense of them, is a flat contradiction ; since, as I observed before, miracles can be no evidence at all in any other meaning but the literal. Much less will he find any thing in the fathers to countenance that ludicrous and blasphe- mous way, in which he has treated Christ and his miracles. The truth is, the supposition of an allegorical and mys- tical meaning, exclusive of the literal, carries in it so many strange absui-dities, that nothing could lead any one into it, but either great weakness of understanding, or great disorder of mind, or very strong prejudices against the Christian reli- gion. For instance, " that when Christ appealed to his " works, as he often did, to prove his divine mission, he " meant only allegorical and not real works " that when " the people asked one another, whether the Messiah, when " he came, would do greater worJcs than these, they did not' " mean real,, but only imaginary works " that when " Christ bade the disciples of John the Baptist tell their L 2 148 BISHOP GIBSON'S LETTER " Master what cures they had seen him work, in order to sa- ' " tisfy him that he was the Messiah, as working the same " cures whicli the prophets had foretold the Messiah should " work, neither the prophets nor Christ meant real cures " that the great number of Jews, who were converted upon " seeing Christ heal the sick, and raise to life those who had *' been dead, did not see them first to be sick or dead, and " then alive or whole again, and so had no real ground for " their conversion " that when the multitudes came to " be healed, upon their having seen the miraculous cures " that Christ had wrought upon others, they had really " seen nothing to induce and encourage them to come to " him C " that when the leper came back to thank our Sa- " viour, he was not really healed, but came to return thanks " for nothing " that when the people were amazed to see " the miracles he did, they were amazed at nothing " that when the Jews feared the success of his miracles, " and called a council to prevent it, they were only afraid " of shadows, and consulted about nothing " that when " the}' persecuted him, and sought to slay him, for healing " a lame man on the sabbath-day, he had really wrought " no cure " that when the people intended to make him " a king, on account of his extraordinary works, they had " seen no works, but what any other man might have done " that when it w^as urged by the Jews, that he wrought mi- " racles by the help of Beelzebub, any thing could have " driven them to that shift, but that they knew the facts " themselves to Tdc real and undeniable " that when the " people were filled with wonder and amazement at the cure " of the lame man, which was wrought by St. Peter, they " did not see him leaping and walking, who before was laid " daily at the gate of the temple to ask alms ; and when " the council could say nothing ag-ainst it, nor could deny " that a notable miracle had been done, no such thing as a " miracle had been wrought, but both council and people " were deceived " that when Simon Magus desired to " purchase the power of bestowing the Holy Ghost, he " meant to purchase no power but what he had before;*" PASTORAL LETTERS. 149 " that when the people of Lystra accounted Paul and Bar- LEITER " nabas to be gods, they saw nothing in them more than " common men " that when the people out of every na- " tion were filled with wonder, to hear the apostles speak " every one in their own language, there was really nothing " to be wondered at " that the conversions made in all " nations by the apostles, of great as well as small, learned *' as well as unlearned, were all made by them without " giving a real testimony of a divine mission " that when " the writers of the church asserted the truth of Christianity " upon the evidence of the miracles wrought by our Sa- " viour and his apostles, the Jews and heathens, against " whom they wrote, if they could have called in question " the reahty of those miracles, would not have fixed their " foot there, but put themselves to the difficulty of inventing " other causes than a divine power to which they might as- " cribe them in a word, " that the whole history of the *' Old and New Testament, which is all equally capable of " being run into allegory and mystery by enthusiastical " heads, has no meaning at all, but such as every one shall " think fit to allegorize it into, by the mere strength of fancy ** and imagination." These are some of the shocking absurdities, which attend that wild imagination of miracles wholly mystical and alle- gorical, and without a literal meaning. And as to the blas- phemous manner in which a late writer has taken the liberty to treat our Saviour's miracles and the author of them ; though I am far from contending, that the grounds of the Christian religion, and the doctrines of it, may not be dis- cussed at all times in a calm, decent, and serious way, (on the contrary, I am very sure that the more fully they are discussed, the more firmly they will stand,) yet I cannot but think it the duty of the civil magistrate at all times, to take care that religion be not treated either in a ludicrous or a reproachful manner, and effectually to discourage such books and such writings as strike equally at the foundation of religion, and of truth, virtue, seriousness, and good man- L 3 150 BISHOP GIBSON'S LETTER ners ; and by consequence at the foundation of civil so- ^' ciety. 6. But to return. To the miracles of our Saviour, we may well add, as further testimonies of a divine power, his predictions of many events which were afterwards punctually "Lukexiii. fulfilled; that he should suffer at ^Jerusalem; that there xvi. he should be ^ betrayed unto the chief priests, and unto the scribes, who would condemn him to death, and deliver him to the Gentiles to be mocked and scourged ; that ^ Judas 21. Mat. XX 18,19. <: Mat. xxvi. was the person who would betray him ; that the other ^ dis- J M t ■ ^^f*^^^ would forsake him ; that, particularly, ^ Peter would 31. deny him thrice; that, as to the manner of his death, it •iMat. xxvi. should be *^ crucifixion ; and that he would rise aerain the Mat XX thii'd day. To which we may add, his foretelling the man- 19. ner of St. Peter's death, and that s St. John should live to E John XXI. f]^g destruction of Jerusalem; together mth the perse- M^'t. x! 17, cutions which should befall the apostles after his death, and Arts'?'!" '^^^ mission of the Holy Ghost to comfort and enlighten them, and to enable them effectually to preach and propa- gate the gospel. But most remarkable to this purpose is his foretelling the Luke xxi. destruction of Jerusalem, and of the whole Jewish nation, with the several circumstances of it: as, " the time of its " coming," " the destroying of the city," " the demolishing " of the temple,"" " the judgments upon the nation in ge- " neral," " and their final dispersion all which were dis- tinctly foretold by Christ ; and are attested by Josephus (an historian of their own nation, who lived at the time) to have punctually come to pass, according to tlie predictions. Mat. xxiii. As to the time ; our Saviour having enumerated the dis- Mark xiii. Hial Calamities that were coming upon the Jews, declares, i°\ that that Q-cncration should not pass till all these thhis^s Luke xxi. » o 32. iverejiilfilled ; and he supposes, that some at least of those to whom he spake, when he enumerated the signs of their Mat. XXIV. coming, should be then alive, Ye, tclien ye shall see all these John xxi. things, hnow that it is near, even at the doors : and after his resurrection, he intimates that St. John should live to see PASTORAL LETTERS. 151 those terrible judgments, which in scripture arc expressed LETTER by his coming', and which were all executed, according to those predictions, in less than forty years from the time they were denounced. Next, the destruction of Jerusalem, and the consequences of it, are thus foretold by our Saviour ; Tlmie enemies Luke xix. shall cast a trench about thee, and compass thee round, and^^' '^' keep thee in on every side, and shall lay thee even with the ground, and thy children within thee, and shall not leave in thee o7ie stone upon another. — Then shall be great tribula- Matt, xxiv. tion, such as was not since the beginning of the world to^^' this time, no, nor ever shall be. All which was fulfilled, in josephus of Titus's encompassing the city with a new fortification raised ^^^^I'^^'^^.j by the soldiers in three days, so that none could come out ; c 13, 14. upon which there ensued a most dreadful famine, the stores ^"^," and granaries having been burnt and consumed before, in the seditious quarrels and fightings among themselves under three several factions endeavouring to devour one another. The city being taken, was levelled with the ground, as if it Jos. l. vii. had never been inhabited ; and what by famine, by fire and y^^ sword, and by their slaughters of one another, eleven hundred c. i ?• thousand Jews were destroyed, besides' ninety-seven thou- sand who were taken prisoners ; the nation at that time being gathered together at Jerusalem to celebrate the passover. The particular destruction of the temple is thus foretold by our Saviour ; There shall not be left here one stone upon Matt. xxiv. another, that shall not be thrown down. And Josephus tells us, that Titus ordered the soldiers to lay the temple, as Jos. l. vii. well as the city, even with the ground : and another of their writers mentions the fact of Turnus Rufus's digging the Maimo- very plot of ground on which it stood with a ploughshare. The judgments that would fall upon the nation in gene- ral are thus expressed by our Saviour ; These be the days i-uke xxi. of vengeance. There shall be great distress in the land, and ^*^' '^' lorath upon this people, and they shall Jail by the edge of the sword. Accordingly they were destroyed, to the num- See the cai- ber of two hundred thousand and upwards, in several sieges, archbishop I. 4 152 BISHOP GIBSOxN'S c. i6. LEITER battles, &c. in the towns and countries ; besides the grand ^' slaughter at Jerusalem. Usher's The following captivity and dispersion of those who re- logy. mained was also foretold by our Saviour : Thet/ shall be led Luke xxi. away captive into all nations, and Jerusalem shall be trod- ^'^' den down of the Gentiles, until the time of the Gentiles be Jos. 1. vii. fulplled. Accordingly Josephus, after he has described the taking of Jerusalem, speaks of them as a people dispersed Jos. 1. vii. over the face of the earth ; and particularly tells us, that the most graceful of the captives were reserved by Titus to be part of his triumph ; that, of the remainder, those above seventeen years of age were sent into Egypt in chains, to be employed in servile offices ; and others of them were sent into several provinces for the use of the theatres and public shows ; and that all under seventeen years of age were exposed to sale. And ever since, to this day, they have been, and still continue, a people dispersed and scat- tered among the nations of the earth, without either temple, or city, or government of their own. These particulars concerning our Saviour's death, and the state and condition of his disciples and of the Jewish nation consequent upon it, are events which are foretold, and which we find to have punctually come to pass, partly from the accounts of our own scriptures, and partly from a Jewish historian of undoubted credit and authority. And that his predictions, when fulfilled, were intended by him to be proofs of his being the Messiah, we may gather from his own declarations. Having told his disciples that Judas John xiii. should betray him, he presently adds. Now I tell you before it come, that when it is com£ to pass, ye may believe that I am he. And after the prediction of his death, resurrection, John Mv. and ascension, he says, And now I have told you before it come to pass, that when it is come to pass, ye might believe, i. e. says Dr. Hammond, " That your seeing my prediction " fulfilled may convince you, that all which I have said to " you is true, and so make you believe on me." To the same purpose is that which he subjoins to his account of 19 »9 PASTORAL LETTERS. 153 the persecutions that would befall his disciples after his LETTER death, These things have I told you, that when the time shall come, ye may remember that I told you of them. John xvi. 4. 7. From the predictions of our Saviour, and the fulfilling of them, carry your thoughts to the speedy and wonderful propagation of the gospel ; and there also you will see the clearest evidences of a divine power : a few obscure and illi- terate men, without art or eloquence, making head against the ancient religions of kingdoms and countries, and all the while professing themselves to be the messengers of one who had been despised and ill treated, and at last crucified in his own country ; and yet, under these disadvantages, prevailing with multitudes every where to be his disciples, and to embrace his religion ; and this notwithstanding the contrariety of its doctrines to the lusts, passions, and preju- dices of mankind, and the fierce opposition it met with from the powers of the world, and the terrible persecutions which for some time were almost the certain portion of the profes- sors of it ; without any encouragement to undergo them, but what was future and out of sight. In these circum- stances, nothing could lead them to attempt the propagation of it, with any hope of success, but a promise of divine as- sistance, and their firm reliance upon it ; nothing could have given them such success, but a divine power working with them ; nor can any thing account for so many persons seal- ing the doctrine with their blood, in so many different parts of the world, but an absolute assurance of the truth of what they taught, and a future reward for their labour and suffer- ings. They who require greater testimonies of a divine mis- sion and power, than those I have mentioned under this eighth general head, are never to be satisfied. But, on the other hand, when an honest and impartial mind has satisfied itself upon those evidences, that our Saviour and his apo- stles had a divine mission, and that they wrought many and great miracles, and foretold events by a power and inspira- tion evidently divine ; it follows, that the doctrines, for the propagation of which they were sent, and for the confirma- 154 BISHOP GIBSON'S LETTER tion of which those extraordinary powers and gifts were be- ' stowed, must undoubtedly be true, as coming from God, and attested by him. Particularly, their divine mission and power being first established, their express and repeated declarations that Jesus was the Messiah, become to us a full and irresistible proof of the truth of it. And when a ques- tion arises, whether or no this or tliat prophecy in the Old Testament, this or that type in the Jewish law, had a re- ference to the Messiah who was to come, and were actually fulfilled in Christ ; it is easy to determine with yourselves, whether you ought to listen to persons divinely inspired, who affirm they had a reference to Christ, or to persons who pretend to no such inspiration, and would persuade you that they had not. The evidence arising from ancient types and prophecies, has (as I told you before) been fully considered, and cleared from the cavils and objections of infidels, by several very learned men ; it being the proper province of such to fol- low the adversary through all the intricacies of the Jewish learning, and the contemporary histories, customs, and modes of speaking and writing. But as persons who are imacquainted with these things, and uncapable of entering minutely into such inquiries, may easily be misled and im- posed upon by artful and designing men ; so I have shewn you under this head, that you need not enter into them, but may receive full and clear satisfaction from evidences much more plain and direct, which lie equally open to all capacities, and are perfectly well calculated for the convic- tion of all, if there be but an honest and unprejudiced mind. And whoever shall affirm, that these are not a full and sufficient ground of conviction wthout a critical inquiry into types and prophecies, must affirm at the same time, that no part of the heathen world, who were all equally unac- quainted with the Jewish dispensation, could receive and embrace the Christian faith upon a just and reasonable foundation ; and by consequence, that all who did receive and embrace it, however wise and learned in other respects, (which was the known character of many of them,) were, in PASTORAL LETTERS. 155 that particular, fools and idiots : or rather, he must affirm, LETTER that it is impossible for God to make any revelation at all, that can rationally be believed. But because practice (as I have observed under the three first heads) has so great an influence upon principle, and it is to little purpose to convince the mind of the truth of the Christian religion, unless the will and affections be pre- served in a right disposition, and carefully guarded as well against the many allurements to vice and profaneness which we see in the world, as against the arts and endeavours of wicked men to break down the fences of religion ; I will add one general direction, which, being duly attended to, will be a constant guard against all such attempts and allure- ments ; and, by preserving your hearts in a Christian dispo- sition, will at the same time prepare them to continue stead- fast in the Christian faith. IX. And the rule is this, That you be careful to pre- serve upon your minds a serious regard and reverence to things sacred ; that is, to every thing that bears a relation to God and his religion, particularly his word, his name, his day, his house, and ordinances, and his ministers. For these are visible memorials of God upon earth ; and, as they are the standing means of maintaining an intercourse be- tween God and man, a serious regard to them is a necessary means of keeping the mind up in an habitual reverence of God. On the contraiy, there is not a more evident testi- mony of a corrupt and depraved disposition, than an irreve- rent treatment of things sacred, a contempt of any thing that carries on it a divine impression, or an obstinate neg- lect of any of those oi-dinances which the wisdom of God has appointed to support and preserve his religion in the world. When therefore you hear any person depreciating the public duties of religion, and inveighing against ordi- nances of all kinds, and representing public assemblies, and regular ministers for the administration of those ordinances to be useless, or at least unnecessary ; you have great rea- son to suspect, that their final aim is, by bringing these into disuse and contempt, to banish Christianity out of the na- 156 BISHOP GIBSON^S LETTER tion. And by the same rule, whoever is seriously concerned to preserve our religion, and to maintain the honour of it, must take great care to preserve in himself, and propa- gate in others, a constant and serious regard to every thing that bears a relation to God, and to consider it as sacred on that account. Particularly, 1. As to the word of God : whatever we find delivered by the prophets in the Old Testament, or by Christ and his apostles in the New, is always to be considered by us as a message from God to men ; and whoever considers it as such, cannot fail of paying it the highest regard and re- verence ; much less can he fail of expressing, on all occa- sions, his abhorrence of making it the subject of wit and jesting, and of raising mirth from unserious allusions to the language or matter of it; which, however usual in loose company, and among unthinking people, is a very great de- gree of impiety and profaneness. As the scriptures contain the will of God, they are certainly entitled to your most se- rious regard ; and the most proper testimony of your re- gard is, to read them frequently and with attention; to have recourse to them as your great rule of duty, and the treasure out of which religious knowledge of every kind is to be mainly drawn. In them, you find a continued mixture of precepts, promises, and threatenings ; first to shew you your duty, and to remind you of it, and then to quicken and encourage you in the performance of it. And together with these, you see the many examples of pious and good men, and the numerous testimonies of God"'s favour to the righteous, and his judgments upon the wicked. In the same sacred books, you behold the various dispensations of God in the successive ages of the world, and the glorious scenes of providence, opening by degrees, and succeeding one another in a regular order, and at last centering in the Messiah. And, by observing the several ways in which God has revealed himself to mankind, you clearly see the excel- lency of the Christian revelation above all others, in the purity it requires, and the rewards it proposes. In these and the like ways do the holy scriptures at once delight and PASTORAL LETTERS. 157 edify all those who attend to them, and are conversant with LEITER them, and who regard and reverence them as the sacred oracles of God. 2. In like manner the name of God is to be esteemed sacred, in order to preserve upon the mind an habitual honour and reverence to God himself; by not using it otherwise than seriously, and not mixing it with our ordi- nary conversation, and much less prostituting it to oaths, and curses, and imprecations. Such a profane use of his name insensibly takes off the veneration that is due to his being, and, by making him less and less feared, emboldens men to be more and more wicked ; and is accordingly sel- dom heard but in loose company, and among men of profli- gate lives. Wherefore, be careful to abstain from a common and irreverent use of that sacred name, and of all such ex- pressions as signify things of a religious nature, as our Jaith, our salvation, or the like ; and not only to abstain from the undue use of them yourselves, but likewise to take all pro- per occasions to express your dislike and abhorrence of it in others ; and especially in those who are placed under your more immediate care. 3. The Lord's day is to be esteemed sacred, as being sanctified and set apart for ceasing from our worldly care and labour, and meditating upon God, and paying that ho- nour and adoration which he requires of us, and which be- longs to him as the Creator, Preserver, and Redeemer of • mankind. The devout and serious observation of this day is one of the most effectual means to keep alive religion in the world, both in the outward face of it, and in the hearts and lives of Christians; and nothing is more certain, than that it would quickly be lost and extinguished among the generality of mankind, if it were not kept alive by the ap- pointment of this day, for reviving upon their minds a sense of God and their duty. Wherefore let this be a day not only of rest from labour, but also of meditation upon God and heavenly things ; partly in a devout attendance upon the public offices of religion, and partly by allowing a reasonable portion of the day to the private duties of read- 158 BISHOP GIBSON'S LETTER ing the holy scripture and other good books, and instruct- ing your children and servants, and examining your own lives, and praying to God for a supply of your own private necessities, spiritual and temporal. I say a reasonable por- tion of the day, according to the condition of particular persons and families. For they who on all other days are confined to hard labour, or are otherwise obliged to a close attendance on their worldly affairs, must be allowed in some measure to consider this as a day of ease and relax- ation from thought and labour, as well as a dav of devo- tion ; provided it be in a way that is innocent and inoffen- sive, and that the public offices of religion be duly attended, and the duties of a more private nature be not neglected. But there are many others, whose quality and condition have freed them from the necessity of a constant attendance upon worldly business, and to whom all other davs are equally days of ease and diversion ; and from them it may well be expected, that they abstain from their diversions on' this day, and employ it more strictly in the duties of re- ligion ; for which they have greater need than others, to arm themselves against the manifold temptations to which they are daily exposed by ease and plenty. And when they have better opportunity, and greater need, than the rest of mankind, to give a strict attendance to the duties of religion on this day ; if they do it not, it is much to be feared that they have a greater relish for the delights and business of this world, than for exercises of a spiritual nature. 4. Next to God's day, his house is to be accounted sa- cred, as it is a place set apart for the performance of re- ligious offices, and for the public administration of rehgious ordinances, in which all Christians are bound to join. The duty of assembling for the public worship of God appears to be a necessary part of the Christian religion; as well from the first institution of the Christian church, as from the general practice of Christians in all ages and all coun- tries. Our Saviour and his apostles found the Jewish wor- ship every sabbath-day regularly settled in their synagogues, and were so far from condemning those assemblies, that they PASTORAL LETTERS. 159 joined in them. After his ascension, we read, that they who LETTER upon the preaching of the gospel had received the rvord, continued steadfastly in the apostles'' doctrine and ^ZZorc^- Acts ii.42, ship, and in breaking of bread, and in prayers; and that'^^' they continued daily zvith one accord in the temple. The Christians in particular cities and countries are every where in the New Testament styled churches, which probably de- notes an assembly of persons called together into one body ; Acts xiv. and we find the apostles ordaining elders in the churches ^.^^'^^ j ^ planted by them, which elders are spoken of as heads of the Acts xi. ;^o. several churches, and rulers in them ; and one part of thexxi.'/g.^ office was, to labour in the word and doctrine, to take ' Tmi. v. to the Jlock, and to Jeed the church. At Antioch, where the disciples were first called Christians, Paul and Barnabas Acts xi. 26. assembled themselves with the church a whole year, and taught much people; and afterwards, we read of p?-ophets Acts x'm. i. and teachers in the church that was at Antioch. In other places of the New Testament, we find the first day of the week (the day of our Saviour's resurrection) spoken of as the ordinary time of the Christian assemblies; upon ^/^e Acts xx. 7. first day of the week, when the disciples came together to break bread, Paul preached imto them. And the same apostle gives special directions to the Christians at Corinth, i Cor. xvi. as he had done before to the churches of Galatia, That^'^' upon the first day of the week every one shoidd lay by him in store as God had prospered him, that there might be no gatherings when he came. In his first Epistle directed to i t <"- "i. the same church, he lays down many rules for holding their assemblies in an orderly manner : he first reproves them for their disorderly celebration of the feast of charity, and the Lord's supper, and tells them, " that they came together, " not for the better but for the worse;" " that when they " came together in the church, he heard there were divisions " among them ;" " that their behaving themselves as if they " were eating and drinking in their own houses was a de- " spising of the church of God." After this, he proceeds to give them a particular account of the institution of the Lord's supper, with the direction of Christ to celebrate it in 160 BISHOP GIBSO.VS LETTER remembrance of him ; which he elsewhere calls the commu- __2___nion of the body and blood of Christ ; speaking of it as a I Cor. X. symbol of Christian union, or the bads^e of their relation to i6 I". . ' Christ and to one another; all which is necessarily supposed to be performed in public assemblies. In the same Epistle, (ch. xiv.) against speaking in an unknown tongue, he says, (verse 16.) Hozv shall lie that occupieth the room of the un- learned say Amen at the giving qftJuinks, seeing lie under- standeth not what thou sayest? At the twenty-third and twenty-sixth verses, he speaks of the church being come to- gether into one place, and then gives farther directions for their more orderly beha\aour in their assemblies, because, as he adds at the thirtv-third verse, God is not the author of conjiision, but of peaee, as in all churclies of the saints; which in those days was the common name of Christians. At the thirtv-fourth verse, the icom^n are enjoined to keep silence in tlie churches; and he concludes with this general direction, Let aU things be done decently and in order. In Heb.x. 23, the Epistle to the Hebrews, the Christians are first exhorted to hold fast the profession of their faith xcithout ■wavering ; and then, not to forsake the assembling of themselves toge- ther even in times of persecution. And that thev strictly conformed to this apostolical rule, we have the testimony of PUny, a heathen writer, who being governor of a Roman province about the year of Christ 104, gave the emperor an account of what he had learned concerning the Christians, piin 3£. " That they used to meet together on a certain day before Ep. 97. £t lightj"'' (for fear of the heathen persecutors,) " when thev " joined in singing a hvmn to Christ, and entered into a so- " lemn engagement not to steal, nor rob, nor commit adul- " tery, nor defraud;" which plainly refers to the celebration of the eucharist. But Justin Martvr, an ancient father, in his Apology for the Christians about the vear of Christ 150, gives a more particular account of their public worships Apoi. ii. " That on the day called Sunday, all the Christians in citv " and country assembled in one place : where the writings of the apostles and prophets were read : that as soon as *• the reader had made an end. there followed an exhorta- PASTORAL LETTERS. 161 " tion to the people ; and after that, prayers, and the holy LETTER " eucharist ; the person who officiated praying, and the " people saying Amen.''^ To all which we may add, that from the beginning of Christianity to this time, no instance can be given of any country in which the Christian religion has been planted, where there has not also been prayer and preaching, and administration of sacraments, in an open and public manner; though it is known to have been planted by several apostles in several countries. And it is to be hoped, that there are none among us at this day, who hold religious assemblies to be useless and unnecessary, except the open or secret enemies of Chi-is- tianity ; who well know, how great a means they are to preserve a sense of God and religion in the world, and to improve men in the graces and virtues of the Chiistian life. But if there be any, who otherwise bear no ill will to the Christian religion, and yet are of the number of those who think public prayer, preaching, and other ordinances, to be things indifferent and unnecessary ; it is, because they con- sider not the corrupt state of human nature, nor the com- mon condition of human life; how strongly some are in- clined to the delights of the world, and to what degree others are swallowed up in the cares of it ; how ignorant many are of their duty, and how often it is seen, that they who know it practise it no better than those who know it not; how little disposition men naturally have to acts of devotion, and how unmindful they are apt to be of a future state. Upon the whole, what small hope there is, that the generality of mankind would retain just notions of God and religion, if they were not frequently explained to them ; or attend to their duty, if it were not frequently inculcated upon them ; or refrain from inordinate enjoyments, if they were not frequently warned of the danger of them ; or be -influenced by future rewards and punishments, if they were not frequently put in mind of them ; or lastly, that they would duly perform the work of devotion, if they were not called to it, and assisted in it by public offices and ministers appointed for that end, and at the same time excited to se- VOL. 11. M 162 BISHOP GIBSON'S LETTER riousness and attention by the solemnity of the work, and ^ the examples of their fellow Christians. Which shews, on one hand, the wisdom of God in providing those outward means to check and cure our inward depravities; and, on the other hand, the folly of those, who, in their reasonings against instituted rites and ordinances of religion, seem to forget the blindness and corruption of human nature, or ra- ther to suppose that mankind are a race of angels wholly freed from the power of temptations, and carried, by their own nature, with the greatest readiness and cheerfulness, into all the acts of adoration and obedience. Now if public assemblies be necessary, the appointment of places for those assemblies is also necessary ; and as the place becomes sacred, by the sacred offices which are per- formed in it, so the true way of expressing our regard to the place is a devout and religious attendance upon the offices ; to consider that we go to the house of God, not for fashion sake, but for the ends of devotion and spiritual improve- ment ; and accordingly to fix our attention, and to join se- riously and devoutly Avith the congregation in the several parts of divine service. On the contrary, a wilful neglect of the Christian assemblies, or a careless and irreverent be- haviour in them, is a contempt and profanation of the house of God, and savours of a mind void of religion. 5. As the house of God is sacred, on account of the re- ligious offices that are performed in it ; so are the ministers who perform those offices, and who have received a regular appointment to it, as far as they answer the ends of such appointment. By their hands the holy ordinances of the Christian religion are administered, by their tongues the word of God is explained and enforced, and by their mi- nistry many other blessings and benefits are derived to the people committed to their care. And as to the necessity o a regular mission, without which no person may minister publicly in holy things ; this appears, as well from the first institution of a Christian church, and from the constant practice of it in all ages, as from the endless confusions that must unavoidably ensue, if every one might set up himself PASTORAL LETTERS. 163 to be a public teacher, and intrude at pleasure into the mi- LETTRR nisterial office. Whether therefore we regard the nature and original of their office, or the work they are employed about ; they are to be considered as God's ministers, and to be received and respected under that character, unless they forfeit their title to respect by living unsuitably to their character. In which case, I am very far from recom- mending them either to your love or esteem, since I know it is impossible for you to pay either; there being no person so truly the object of abhorrence and contempt in the sight of all good men, as a minister of the gospel, who by his ir- regular life renders himself unworthy of his function and character. But let me caution you against being drawn into a dislike of the order itself, as unnecessary and useless; for this will of course draw you into a disregard of the or- dinances of Christianity, or rather will abolish the ordi- nances themselves; and accordingly it has been laboured by the promoters of infidelity, as one effectual expedient to ba- nish the face of Christianity from among us. Let me also caution you against censuring the whole body of the clergy for the faults of a very few in proportion out of so great a number, and against charging that as vice or immorality, which may in reality be no more than indiscretion or im- prudence. In general, let me caution you against a delight in censuring the clergy, and a desire to make them appear mean and contemptible in the eyes of their people, by which you bring upon yourselves the great guilt of disabling them to do good in their several stations ; and if you find any who are really immoral, and persevere in it, shew your concern for the honour of God and religion by taking proper me- tliods to bring them under the censures of the church, for the reformation of them, and the terror of others. X. Above all things beware of falling into an uncon- cernedness and indifference in the point of religion. When a revelation is generally believed to come from God, and has been received and embraced as such by so many succes- sive ages and different nations, and by multitudes of wise and good men in all those ages and nations ; when it lays M 2 164 BP. GIBSON'S PASTORAL LETTERS. LETTER down rules for our present state, which manifestly tend to ^' holiness, and peace, and the improvement and perfection of human nature, and proposes to mankind a future state of rewai'ds and punishments, both of them unspeakable and endless, according to their obedience or disobedience to the precepts it lays down ; certainly such a revelation demands the regard and attention of a rational creature, so far as so- berly to consider it, and to inquire carefully into the grounds of it, as a matter in which he is nearly concerned. Chris- tianity requires no farther favour, than a fair and impartial inquiry into the grounds and doctrines of it ; and for men who live in a country where it is publicly professed, and where they have all the proper and necessary means of in- formation, not to attend to it at all, or to consider it with such indifference as if they thought themselves unconcerned in it, is the highest degree of stupidity and folly. Let me therefore beseech you to think of religion as a matter of great importance in itself, and of infinite concern to every one of you ; and not to suffer yourselves either to be di- verted by the business or pleasures of the world from re- garding it ; or deluded by wicked men into an opinion that it deserves not your regard. These, my brethren, are the rules and directions which I would put into your hands, and recommend to your serious and frequent perusal ; hoping that by the blessing of God they may contribute to your establishment in the Christian faith and doctrine against all attempts of atheistical and wicked men to seduce and corrupt you. And that, under the influence of God's holy Spirit, they may become effec- . tual to that great end, is the earnest prayer of Your faithful friend and pastor, EDM\ LONDON. BISHOP GIBSON'S I SECOND PASTORAL LETTER TO THE PEOPLE OF HIS DIOCESE. The arguments that have been used to support the cause LETTER of infidelity may be reduced to two general heads ; one, that there is not sufficient evidence of the truth and authority of the gospel revelation ; the other, that reason being a suffi- cient guide in matters of religion, there was no need of such a revelation. The tendency of the first is to persuade men to reject the gospel ; and the tendency of the second, to sa- tisfy them that they may without danger or inconvenience lay aside and neglect it ; and wherever either of these ar- guments prevails, the work of infidelity is effectually car- ried on. To prevent your being seduced or shaken by any sug- gestion that the evidences of the truth and authority of the Christian revelation are not full a«d sufficient, I endea^ voured in my first Letter to bring those evidences into as narrow a compass as I could ; that, having set them before you in one view, and in their united strength, you might be able to judge for yourselves. And as a chain of evidences so plain and forcible cannot fail to establish every unpre- judiced mind in a firm belief that the gospel revelation was from God; so, when that is once established, no suggestion, either against the need of such a revelation, or against our M 3 166 BISHOP GIBSON'S LETfER obligation to receive it, ought to make any impression upon you^ because, to suppose that God makes a revelation which is needless, is a direct impeachment of his wisdom; and to af- firm that we are not bound to attend to and receive it, when made, is no less an impeachment of his authority. But since the infidels of our age are endeavouring to lead men into a disregard of all revelation, by magnifying the strength of natural reason, and recommending it as a full and sufficient guide in matters of religion, and from thence infer, that the means of salvation directed by the gospel, notwithstanding all the evidences of their being God's own appointment, are to be laid aside as superstitions and hu- man inventions, and every man is to have the framing of his own religion ; since also there is great cause to appre- hend, that many may give too favourable entertainment to a scheme which thus flatters the pride of human under- standing, and which, by lessening or removing the terrors of the gospel, shakes off" the restraints that are most uneasy to the corruptions of nature : for these reasons it highly concerns those who have the care of souls to guard them against such fatal errors ; first, by convincing them of the insufficiency of natural reason to be a guide in religion, and by consequence of the need of a divine revelation, and our obligations to attend to it ; and then, by setting before them the peculiar excellencies and advantages of the Chris- tian revelation, and the great sinfulness of rejecting it. Of these, and some other points which naturally fall in with them, I will endeavour to give you a full and clear view, under the following heads. I. The true and proper use of reason with regard to re- velation. II. The insufficiency of reason to be a guide in religion. III. The great need and expedience of a divine revela- tion for that end. IV. The obligation we are under to inquire whether any revelation has been made, and what evidences there are of its coming from God. V. The duty of mankind to receive for their guide what- PASTORAL LETTERS. 167 ever revelation comes from God ; and to receive it whole LETTER and entire. VI. The peculiar excellencies of the Christian revela- tion. VII. The great sinfulness and danger of rejecting this revelation. I. Of the true and proper use of reason with regard to revelation. Those among us who have laboured of late years to set up reason against revelation, would make it pass for an established truth, that if you will embrace re- velation, you must of course quit your reason ; which, if it were true, would doubtless be a strong prejudice against revelation. But so far is this from being true, that it is universally acknowledged that revelation itself is to stand or fall by the test of reason ; or, in other words, according as reason finds the evidences of its coming from God to be or not to be sufficient and conclusive, and the matter of it to contradict, or not contradict, the natural notions which reason gives us of the being and attributes of God, and of the essential differences between good and evil. And when reason, upon an impartial examination, finds the evidences to be full and sufficient, it pronounces that the revelation ought to be received, and, as a necessary consequence there- of, directs us to give up ourselves to the guidance of it. But here reason stops ; not as set aside by revelation, but as taking revelation for its guide, and not thinking itself at liberty to call in question the wisdom and expedience of any part, after it is satisfied that the whole comes from God ; any more than to object against it as containing some things, the manner, end, and design of which it can- not fully comprehend. These were the wise and pious sen- timents of an ingenious writer of our own time; " I grate- Locke, vol. " fully receive and rejoice in the light of revelation, which'' P'^^s- " sets me at rest in many things, the manner whereof my " poor reason can by no means make out to me." And elsewhere, having laid it down for a general maxim, " that Locke, vol. " reason must be our last judge and guide in every thing P-.^34- he immediately adds, " I do not mean, that we must con- M 4 168 BISHOP GIBSON'S LETl'ER " suit reason, and examine whether a proposition revealed " " from God can be made out by natural principles, and if " it cannot, that then we may reject it. But consult it we " must, and by it examine whether it be a revelation from " God or no. And if reason finds it to be revealed from " God, reason then declai-es for it as much as for any other " truth, and makes it one of her dictates."' Which is in I Peter iii. effect what St. Peter means, when he commands Christians '5" to be always ready to give a reason of the hope that is in them. Agreeably to this, the bounds of reason and faith are Locke, vol. laid out by the same Avriter, as follows: " Reason, (says '■ P'J^^- " he,) as contradistinguished to faith, I take to be the dis- " covery of the certainty or probabihty of such propositions " or truths which the mind arrives at by deduction made " from ideas which it has got by the use of its natural fa- " culties, viz. by sensation or reflection. Faith, on the " other side, is the assent to any proposition not thus made " out by the deductions of reason, but upon the credit of " the proposer, as coming from God in some extraordinary Locke, vol. " way of communication." — And again ; " Reason is na- '■ P'^^'" " tural revelation, whereby the eternal Father of light, and " Fountain of all knowledge, communicates to mankind " that portion of truth which he has laid within the reach " of their natural faculties ; revelation is natural reason " enlarged by a new set of discoveries communicated by " God immediately, which reason vouches the truth of by " the testimony and proof it gives, that they come from Locke, vol. " God."" — And elsewhere, " Thus far the dominion of faith '•P-329- 44 reaches, and that without any violence or hinderance to "reason; which is not injured or disturbed, but assisted " and improved, by new discoveries of truth, coming from Locke, vol. " the eternal Fountain of knowledge.'' — And, " Whatso- ■•l>-329- " ever is divine revelation, ought to overrule all our opi- " nions, prejudices, and interests, and hath a right to be " received with full assent. Such a submission as this, " of our reason to faith, takes not away the landmarks of " knowledge : this shakes not the foundation of reason, but PASTORAL LETTERS. 169 " leaves us that use of our faculties, for which they were LE'lTER " ffiven." So little did this acute writer dream of the new notions which have been since invented to support the cause of in- fidelity, " that God cannot, consistently with the immuta- " bility of his nature, make any new revelation (though to " mutable creatures) by way of addition to the original " law of nature " that the making any such new revela- " tion would be to deal with his creatures in an arbitrary " manner;" " that no evidences from miracles, or other " external testimonies, upon which any new revelation " claims to be received as coming from God, are to be at " all regarded and, " that the matter of such a revelation " is not to be attended to by any man, further than he sees " the fitness and wisdom of it, and can suppose it to be part " of the original law of nature that is, it is not to be re- garded or attended to at all, as a revelation. — But this by the way. IL Reason, of itself, is an insufficient guide in matters of religion. But, before I proceed directly to the proof of this, I must caution you against several fallacious arguings upon this point, by which you may be otherwise deceived and imposed on. One is, the arguing from the powers of reason in a state of innocence, in which the understanding is supposed to be clear and strong, and the judgment unbiassed and free from the influences of inordinate appetites and inclinations, to the powers and abilities of reason under the present corrupt state of human nature : in which we find by experience how often we are deceived, even in things before our eyes, and the common affairs of human life; and more particularly, in the case of religion, how apt our judgment would be to follow the bent of our passions and appetites, and to model our duty according to their motions and desires, if God had left this wholly to every one's reason, and not given us a more plain and express revelation of his will, to check and balance that influence which our passions and appetites are found to have over our reason and judgment. 170 BISHOP GIBSON'S Another fallacious way of arguing is, that as reason is our guide in the affairs of this life, it may also be our guide in the affairs of religion, and the concerns of the next life. Whereas in one, it has the assistance of sense, and expe- rience, and observation ; but in the other, it is left in great measure to conjecture and. speculation. Or if reason were equally capable of making a judgment upon things of a tem- poral, and things of a spiritual nature; yet there will always be a very great difference in the degrees of attention which the generality of men allow to things temporal and things spiritual, to things present and things future, to things in view and things out of sight. So that it is usually seen, that the wiser men are about the things of this world, the less wise they are about the things of the next ; and as to the sufficiency of reason to be a guide in reUgion, it is much the same thing with regard to the generality of the world, whether reason be uncapable of framing a complete rule of life, or the generality be hindered by pleasures, or by at- tendance on their worldly affairs, from emplo\nng their rea- son to frame it ; which will always be the case of the great- est part of mankind. In the next place therefore, it is very unfair in those who deny the need and expedience of a divine revelation, to argue in favour of reason, as if all mankind were philoso- phers, and every one had a sufficient capacity, leisure, and inclination, to form a scheme of duties for the direction of his own life. For it is not enough to say, that there are learned men in the world, who are able to form such schemes ; since, whatever their own ability may be, they have no right to command assent and obedience from others; nor can any one rationally receive and embrace their schemes without following them through the chain of reasonings upon which they are built, and judging whether the reasonings will support the schemes ; and further, (in case those learned men differ,) without judging which of them is in the right, and which in the wong. A task, that the generality of mankind are as unequal to, as they are to the framing the schemes themselves. And the difficulty is PASTORAL LETTERS. 171 still greater, when we find the same philosopher differing LETTER from himself ; now advancing one opinion, and then leaning to another ; at one time clear and positive, at another time doubtful and wavering, upon the very same point ; in which case, his opinion on either side can amount to no more in the result, than to prove him a guide very unfit for the people to follow. No less unfair is it to interpret the zeal that is shewn for revealed religion as a disregard of morality. This is so far from being true, that the advocates of revelation always consider the whole body of the moral law as an essential part of the Christian institution ; which is so far from hav- ing abolished morality, that it enjoins and enforces the practice of it upon higher motives, for more noble ends, and to greater degrees of perfection, than any scheme of mere morality ever did, as will be shewn more at large in this Letter. But at the same time it is laid down by them as an undoubted truth, " that God has a right to prescribe the " terms and conditions upon which he will grant pardon " and favour to mankind " that he has fully and clearly " declared in the gospel what those terms and conditions " are and " that therefore it is great presumption and " a vain hope to expect pardon and salvation in any other " way.'''' And to say, in this view, that the precepts of mo- rality, as the product of mere natural reason, are not a suf- ficient guide to salvation, cannot with any j ustice be called a disregard of morality. No more can the reverence we pay to the revelation of the scriptures as a divine direction, be called a disregai-d of philosophy as the product of natural reason. Persons of leisure, capacity, and attention, in any age, might easily learn, from observation and experience, that an immoderate indulgence of the appetites was hurtful to the body and estate, and a like indulgence of the passions equally preju- dicial to the inward peace of the mind, and the outward order and regularity of the world. And while mankind had no other light, the philosophers employed their time wor- thily in drawing such rules from reason and experience, as. 172 BISHOP GIBSON'S LETTER being duly observed, might make the present life more happy ; or rather, what was the great end they aimed at, less miserable. But then, as their notions of another life were at best confused and imperfect, and mere reason could not inform them, with any certainty, that this life, with whatever befalls us in it, is a state of trial and probation in order to another; they could not tell how to make the ^ pains, miseries, and misfortunes of this world turn to our account ; nor by consequence could they lay a sure and solid foundation of ease and comfort against all events. The considerations which philosophy suggests, to support us under the pressures and calamities of life, are such as these; "that they are the common portion of mankind;" " that it is possible time may alter things for the better ;" " that at the worst death will put an end to them ;" and, " that impatience in the mean time will but increase them." The rules of revelation are, " that whatever befalls us is by " the appointment of a wise and good God ;" " that he sees " afflictions necessary to wean us from the love of this " world, and to turn our desires and affections upon a much " better ;" " that he has promised either to deliver us from " them, or support us under them, and by that has given " us ground for a full trust and comfortable hope in him ;" " that our patience under the afflicting hand of God is a " fresh endearment of us to him, and will be an addition to " our future happiness ;"" and, " that in point of duration, " the sufferings of this life are as nothing, when compared " with an eternity of joy and glory." These, we say, are a much better foundation of ease and comfort, than any rules that the philosophers either did or could lay down; but in saying this, we do not condemn the rules of philosophy upon that or other points, nor dis- courage persons of leisure and capacity from entertaining themselves with them, not only as an agreeable diversion, but as an useful exercise of the mind ; some things in them being truly great, and what we justly admire in heathens, as tending to raise the soul above the pleasures and enjoy- ments of earth. But then we say, that the study of those PASTORAL LETTERS. 173 writings is become useless and unnecessary to the generality LllTTKR of people, since revelation has furnished us with rules and "' precepts, both moral and divine, which are far more per- fect in themselves, far more effectual for their several ends, and established by a far higher authority, than any of the rules and sayings of the philosophers can pretend to ; and at the same time are plain and clear to the meanest ca- pacities. This points out to us another advantage which the ene- mies of revelation very unduly take, to advance the strength and power of natural reason in matters of religion ; and that is, the taking an estimate of those powers from books upon the subject of morality, that have been written since the Christian revelation was made ; many of which are clear and uniform both in the measures of duty, and the motives to the performance of it. But this clearness and uniformity are really owing to the light of revelation, which has given us a far more exact knowledge than we had be- fore of the nature and attributes of God, from whence many of the duties do immediately flow, and also a far greater certainty of future rewards and punishments, as well as a clearer conviction of the necessity of sobriety, tem- perance, and other moral virtues, as preparations for our happiness in the next life, by perfecting our natures in order to it. And therefore to judge rightly how far reason is able to be a guide in religion, we must form that judg- ment upon the writings of such of the ancient philosophers, as appear not to have had any knowledge either of the Jewish or the Christian revelation ; and then inquire, " what progress they were able to make in the knowledge *' of divine matters by the strength of mere natural rea- " son " to what degrees of certainty concerning those " matters it could and did carry them " what agreement " and uniformity there was among them, in the main and " fundamental doctrines and duties of religion " what " was the natural tendency of their several doctrines in " order to the promoting of virtue and goodness;" and, " what influence they had in their several ages and coun- 174 BISHOP GIBSON'S LETTER " tries, in rectifying the principles and reforming the prac- ' " tices of mankind." For all which purposes, it is but jus- tice to them to suppose, that they had as great strength of reason and judgment, as sincere a desire to find out the truth, and as great diligence in inquiring after it, as any of the enemies of revelation at this day can pretend to. And if it shall appear, " that thev were utterly ignorant of many " important points in religion, which revelation has disco- " vered to us " that their knowledge of many others was " dark, uncertain, and imperfect " that the differences " among them, in points of the greatest weight and mo- " ment, were endless and UTeconcileable " that many of " them taught doctrines, which directly tend to promote " -vice and wickedness in the world and, " that in fact " the influence they had in rectifying the notions and re- " forming the Uves of mankind was inconsiderable if, I say, these things appear, they will amount to a full proof, that natural reason, of itself, is not a sufficient guide in matters of religion. 1. The ancient philosophers were utterly ignorant of many important points in religion, which revelation has discovered to us. They were strangers to the true account of the creation of the world, and the original of mankind, and to God's ad- ministration of the world, and intercourse with mankind, in Peripate- the most early ages. One sect of philosophers held, that tics. j^jjg world was eternal : and another, that it was made by Epicureans. . .... chance ; and they who beueved it had a beginning in time, knew not by what steps, nor in what manner it was raised into so much beauty and order ; and so, for want of a sure historical knowledge concerning this point, it became a fit subject for the fancy and imagination of the poets. They were sensible of a great degree of corruption and irregularity in the nature of man, but could not tell from what cause it proceeded, nor in what state our first parents came out of the hands of God, nor by what means they lost their original perfection. And the want of knowing these things, leads men of course into endless perplexities, how to PASTORAL LETTERS. 175 reconcile the purity and perfection of God the Creator, to LETTER the uncleanness and corruption of man the being created ; and tempts them to suppose, either that the nature of God is not pure, or that the soul of man is not of a divine original. Much less could the Hght of nature acquaint them with the method he has ordained and established for the recovery of lost man ; " to effect a reconciliation between God and " man, to exercise his goodness without the violation of his " justice " and not only to make the pardon of sinners " consistent with the wisdom of his government, the honour " of his laws, and his hatred of sin, so as to render their sal- " vation possible, but to give them the strongest assurances " of pardon and favour, upon the plain conditions of faith " and repentance." These are things that depend wholly upon revelation ; and without the knowledge of these, mankind must remain in a perplexed and desponding state, as to the pardon of sin, and the favour of God. The com- fort they would raise from the mercy and goodness of God is checked by the consideration of his justice, and nothing is able to fix the guilty mind in a state of solid and well- grounded comfort, but an assurance that the divine justice is satisfied, and an expi-ess declaration on the part of God, upon what terms and conditions he will receive the sinner into favour. Then as to the public worship of God ; the light of na- ture might in general suggest to men the reasonableness of joining in worship ; but in what manner he would be wor- shipped, and in what way they might perform a service that would be acceptable to him, was understood to be a point which the wit and penetration of man could not fix and de- termine. Insomuch that the founders of states and king- doms, who undertook to settle civil administrations by the rules of human prudence, found it necessary to ground their schemes of religion upon pretended revelations, as the only way to give them a proper sanction, and the people an assurance, that their religious performances would be accepted. 176 BISHOP GIBSON'S LETTER Tlie points of knowledge mentioned under this first head, " are evidently such as the philosophers were wholly ignorant of, as not falUng within the compass of human reason in its corrupt state; and the importance of them to the comfort and happiness of mankind shews the vast advantage we re- ceive from revelation, " in removing many doubts and diffi- " culties which would otherwise arise concerning the nature " and attributes of God C " in shewing- us the true state of " our own original and condition and " in acquainting " us, in the clearest manner, upon what terms, and by what " services, we may be sure of his favour and acceptance." To all which we may add, as another point above the reach of human reason, " the comfortable promise he has made us " of supernatural aid and assistance in our sincere endea- " vours to perform what he has revealed to be his will, in " oixler to render ourselves acceptable to him." 2. The knowledge which the philosophers had of several points of religion, was dark, imperfect, and uncertain. Many of them, and those of the greatest note, laid it dowij for a Cic. de Nat. general maxim, " that all things wei-e uncertain ;" " that Acad Qu " ^^"'^'^ buried in a deep abyss;" and " that the furthest lib. i. " that human wit and understanding could go in search of Pp^'p''°j"'' " it, was no more than probabihty and conjecture;" and Lact. 1. iii. accordingly we find the wisest among them plainly intimat- See'under i^g the need there was of a divine revelation, to give man- the third ]iind a fuU and certain knowledge of their duty. But sup- general . . head. posing them to have been able to lay out all the duties and offices of life in the clearest manner; that which disabled them from reforming the world, and obliging men to attend to their duty, was the uncertainty they were under about the great and only effectual motives to it ; the immortality of the soul, and a future account. Cic. Tusc. Cicero, enumerating the opinions of philosophers upon '^- '• this head, not only asserts, what every one knows to be true, that the whole sect of Epicureans disbelieved the souPs immortality, but adds, that many of the most learned phi- losophers were of the same opinion; and he pai'ticularly mentions two of great note among them ; one, who in his PASTORAL LETTERS. 177 writings had avowedly argued against it, and another, who LETTER had professedly written three books to confute it. He tells us further, that though the Stoics believed that the soul re- mained after death for some time, yet they did not believe it was immortal. And even Socrates and Cicero, who were peculiarly favourable to the doctrine of the immortality of the soul, do yet discover some doubt and uncertainty about it. Socrates, a little before his death, tells his friends, "heP'a*^"'" " had good hope of some sort of being when this life was " at an end but after that he speaks doubtfully, and says, " though he should be mistaken, he did at least gain thus " much, that the expectation of it made him less uneasy " while he lived, and his error would die with him and he concludes, " I am going out of the world, and vou are in Apoi. " to continue in it ; which of us has the better part, is a se- *' cret to every one but God." And Cicero, speaking of the several opinions concerning cic. Tusc. the nature and duration of the soul, says, " Which of these " is true, God alone knows ; and which is most probable, a " very great question." And he introduces one, complain- ing, " that while he was reading the arguments for the im- " mortality of the soul, he thought himself convinced ; but " as soon as he laid aside the book, and began to reason " with himself, his conviction was gone." All which gave Seneca just occasion to say, " that immortality, however de-Scn. Ep. " sirable, was rather promised than proved by those great " men." And if the philosophers doubted even of the ex- istence of the soul after death, much less could they pre- tend to know any thing of the resurrection of the body, and a solemn day of judgment, and the sentence that will be finally pronounced upon good and bad men at that day. So far from this, that the great argument, by which they prove that death cannot, properly speaking, be called an evil, is, " that it either wholly extinguishes our being, or at " least leaves us such a being as is not subject to punish- Piut. de " ment or misery in another state." And they eased the clc'^ xil'sc'!" people of those fears, by exploding the notion of infernal '• '-^ VOL. II. N Marc. c. 19. 178 BISHOP GIBSON'S LETTER torments prepared for the wicked, as mere dreams and fic- ' tions of the poets. This uncertainty about those great and fundamental truths Avas attended with fatal effects both in principle and practice : in principle it naturally led mankind to call in question the providence, justice, and goodness of God, when they observed the prosperity of the wicked, and the cala- mities of the righteous, without being sure that either of them should suffer or be rewarded in another state ; or else to doubt, whether there really was any essential difference between virtue and vice, and whether it did not depend wholly upon the institution of men. In practice, hope and fear are the two things which chiefly govern mankind, and influence them in their actions ; and they must of course govern and influence more or less, in proportion to the cer- tainty there is, that the things feared and hoped for are real, and the rewards and punishments assuredly to be ex- pected. And as the corrupt inclinations of human nature will overcome any fear, the foundation of which is but doubtful ; so those being let loose and freed from the ap- prehension of a future account, will of course carry men into all manner of wickedness. Nor is it sufficient to say, that they are under the restraint of human laws ; since it is certain, that very great degrees of wickedness may both be harboured in the heart and carried into execution, not- withstanding the utmost that human authority can do to prevent it. From hence it appears, how great a blessing and benefit it is to mankind, that the gospel-revelation has given us a full assurance of the immortality of the soul, and of rewards and punishments in another life, according to our behaviour in this; and not only so, but has very particularly ac- quainted us, " who shall be our judge " what the manner " and solemnity of the judgment " what is to be the rule " of judging " what the sentence that will be passed both " upon good and bad men and, " what will be the state " of each in consequence thereof." The certain expectation of these things, enforced by the assurance God has given PASTORAL LETTERS. 179 us, that he takes notice of all our thoughts, vvoi-ds, and ac- LETTER tions in this life, in order to that future account, conduces greatly, or rather is of absolute necessity, to secure the ge- neral peace and order of the world, as well as to preserve the virtue and innocence of particular persons. 3. The differences among the philosophers in points of the greatest weight and moment, were endless and irrecon- cileable. This is a truth so well known, and so universally acknowledged, that those among us, who have the greatest zeal for natural reason as a sufficient guide in religion, will not deny the fact. A lively description of which we find in an ancient writer of the church. " Every sect of them Lact. l. iii. " overthrows all others, in order to establish itself, and can "^" " allow none to be wise, because by that it would acknow- " ledge itself to be foolish ; and as it overthrows the rest, " so is itself overthrown by the rest." And elsewhere, " To what end should we fight against those, who are de- ibid. c. 28. " stroying one another.''" Nor can it be said, that these differences were only about matters of less consequence ; since it is notorious, that the most important points in reli- gion were subjects of the greatest disputes. While some asserted the being of a God, others openly denied it ; and cic de Nat . others again ran into the notion of a multiplicity of gods, ^^*"^' '• celestial, aerial, terrestrial, infernal ; and as every country had its peculiar gods, so the philosophers made it a general Plato de rule, that every one should worship the gods of his own gp?;^''^!^"^ country. While some (as I have shewn) were willing toe 38. believe the soul was immortal, and that they should live in DeoV.r iii. a future state, others affirmed it to be mortal, and to die ""^!.^*?- with the body : ^ while some affirmed, that virtue and vice, as founded in the nature of things, were eternal and un- changeable ; it was the doctrine of others, that nothing was good or evil, just or unjust, right or wrong, otherwise than as the laws and customs of particular countries determined : while one sect affirmed, that virtue was the sole good, and stoics. its own reward; another sect, rejecting that notion in the Aristoteli- ans. ' Diog. Laeit. lib. ii. p. 89, 134, 138. lib. ix. p. sSi. lil). x, p. 671. Max. Tyr. Diss. i. Sen. Ep. lib. i. p. 97, 302. N 2 180 BISHOP GIBSON'S LETTER case of virtue in distress, made the good things of this hfe a necessary ingredient of happiness; and a third set up plea- Epicureans, sure, or at least indolence and a freedom from pain, as the final good that men ought to propose to themselves ; (upon Cic. Acad, which differences Tully very justly observes, " that they de^Fin.' iTv. " ^^^^ agree in stating what is the chief end or good, " must of course differ in the whole system of precepts for '* the conduct of life.") Again, while many of them thought it reasonable to believe that the general order and govern- ment of the world could not be maintained without the su- Epicureans- perintendence of some superior power ; one whole sect abso- Aristoteii- lutely denied a Providence, others acknowledged no more than a ^ general providence which did not respect particular beings ; others, who owned a particular providence, extended it only to greater matters, while the less, in their opinion, were neglected ; others again denied the ^ omniscience of God, which was little less than the denial of a Providence as to the effects it ought to have upon the behaviour of mankind. And while some talked of their gods taking ven- geance upon the bad, and rewarding the good, in order to deter men from wickedness and excite them to goodness ; Lact. de Ira, others exploded the notion of the gods being pleased or dis- ^"jI*^""^"^* pleased on any account, and by that entirelv I'emoved out of the minds of men the desire of pleasing and the fear of displeasing them, and all thoughts of praying to them, or thanking them, for the benefits they either wanted or en- Lact.delra,joyed. Upon which it is justly observed by an ancient Christian writer, that if this principle of God's being neither pleased nor displeased were true, there must be an end of all religion ; since it leaves no foundation either for honour- Cic. de Of- ing or feai-ing the Deity. And yet it is said to have been fic. 1. 111. ^j^g universal opinion of philosophers, (not only of those who thought that God did not concern himself with human affairs, but of those who believed he did,) that he was nei- ther angry with men, nor would punish them. ^ Plut. de PI. Phil. 1. ii. c.3. Diog. Laert. 1. v. Arrian. Epict. 1. i. c. 12. *■ Cic. de N"t. Deor. 1. ii. et iii. Cic. de Nat. Deor. 1. i. de Div. 1. ii. de Fato. Min. Fel. p. 10. PASTORAL LETTERS. 181 These and other differences among them, which would LETTER fill volumes, are not mentioned as any reproach to the philo- sophers in point of ability and understanding ; since it hap- pened no otherwise to them, than it always will do to any number of men, who in this corrupt state of things will de- pend upon themselves alone in matters of religion. But I mention them, to shew the weakness and folly of those, who, because the philosophers now and then indulged them- selves in speculations of a divine nature, would send us to them for a complete and uniform scheme of religion ; who, from their having laid down many useful rules, grounded upon the natural connection of things as they appear in daily experience and observation, in order to the wise con- duct of human affairs, and our peace and happiness in this life, would infer, that they are therefore proper and suffi- cient guides to our happiness in the next ; and who, in reality, under this pretext, are doing all they can to gratify and encourage the voluptuous part of mankind, by discharg- ing them from all regard to the laws of Christ, (which have the sanction of divine authority, and against which there can be no objection, but that they are too pure for appetites so much vitiated and depraved,) and leaving them to form a rehgion for themselves out of this or that philosopher, whose maxims and doctrines they can best relish ; the wisest of which (how sublime soever some of the thoughts may seem) were no more than the imaginations and conjectures of fallible men. But be their schemes of religion what they would, these two things are certain ; " that no one philosopher had more " right than another to impose his scheme upon mankind and, " that, setting aside revelation, no one person at this " day has any authority to determine, amidst so many dif- " ferent and contradictory opinions, which of the philoso- " phers was in the right, and which in the wrong." Upon this foot therefore the greatest part of mankind are left in a state of endless perplexity, without ability to determine for themselves, and withovit any certain guide on whose deter- mination they may safely rely. And this made one of the n3 182 BISHOP GIBSON'S LETTER best and wisest among them say, " That error was so mixed " with truth, and ofttimes with such Ukeness to each other, cic.deNat. " that there was no way left to determine the judgment;" cic Acad " ^^^^ would be time enough to blame the sceptic Qu. " philosophy, which doubted of every thing, when either " the rest of the philosophers were agreed, or some one " should be found who could ascertain the truth." Which shews the great advantage of a divine revelation, as well to ascertain our duty, as to engage our attention and regard to it; to give all men, great and small, learned and unlearned, a sure rule, and a clear view of all they are to do, and effec- tually to engage them in a steady and uniform pursuit of the great end that such a revelation proposes. By attending to the matters wherein the philosophers differed, we see clearly that they were points which con- cerned the very being of religion and virtue ; and that those differences rendered the motives and obligations to both precarious and uncertain. And this shews how unjust the objection is, which infidels raise upon this head, from the different opinions among Christians, and the several sects and denominations formed upon those diffei'ences. As long as men are men, and have different degrees of understanding, and every one a partiality to his own conceptions ; it is not to be expected that they should agree in any one entire scheme and every part of it, in the circumstances as well as the substance, in the manner of things as well as in the things tliemselves. The question therefore is not in general about a difference in opinion, which in our present state is unavoidable ; but about the weight and importance of the things wherein Christians differ, and the things wherein they agree. And it will appear, that the several denomina- tions of Christians agree both in the substance of religion, and in the necessary enforcements of the practice of it: " that the world and all things in it were created by God, " and are under the direction and government of his all- " powerful hand and all-seeing eye ;" " that there is an es- " sential difference between good and evil, virtue and vice ;" " that there will be a state of future rewards and punish- PASTORAL LETTERS. 183 " ments, according to our behaviour in this hfe " that LETTER " Christ was a teacher sent from God, and that his apostles " " were divinely inspired " that all Christians are bound to " declare and profess themselves to be his disciples " that " not only the exercise of the several virtues, but also a be- " lief in Christ, is necessary in order to their obtaining the " pardon of sin, the favour of God, and eternal life " that the worship of God is to be performed chiefly by the " heart, in prayers, praises, and thanksgivings and as to all other points, " that they are bound to live by the rules " which Christ and his apostles have left them in the holy " scriptures." Here then is a fixed, certain, and uniform rule of faith and practice, containing all the most necessary points of religion, established by a divine sanction, embraced as such by all denominations of Christians, and in itself abundantly sufficient to preserve the knowledge and practice of religion in the world. As to points of greater intricacy, and which require uncommon degrees of penetration and knowledge ; such indeed have been subjects of dispute among persons of study and learning in the several ages of the Christian church ; but the people are not obliged to enter into them, so long as they do not touch the founda- tions of Christianity, nor have an influence upon practice. In other points, it is sufficient that they believe the doc- trines, so far as they find, upon due inquiry and examina- tion, according to their several abilities and opportunities, that God has revealed them. Now this is a state of things very different from that of the heathen world ; in which their teachers differed about the most important points in religion ; and while no one could claim an authority from God, nor any right to require an assent to his doctrines ; the generality of people had no certain test to try them by, nor by consequence any means to deliver themselves out of a maze of endless doubt and uncertainty. Which is well expressed by an ancient writer in answer to the question. Did Lact. i. iii. the philosophers then teach nothing that was right.'' " Yes,"''" says he, " many things ; but their precepts have no weight, " because they are human, and want a divine sanction." N 4. 184 BISHOP GIBSON'S LETTER They are not believed, because " he who hears thinks him- " self a man, as well as he who teaches. " 4. The philosophers taught doctrines, which directly tend to encourage vice and wickedness in the world. Of this sort were the notions already mentioned, concerning Provi- dence, and the omniscience and omnipresence of God, and their denying that he was either pleased or displeased with mankind, and their resolving the distinctions between good and e\i\ into human authority and appointment. Such also was the doctrine of fate, or men's doing every thing through necessity, and not bv choice ; which takes away all virtue and vice, and leaves no place for rewards or punish- ments either here or hereafter ; and yet this was the avowed Stoics. doctrine of one famous sect among them. And the pre- valencv of this doctrine of fate in the heathen world, toge- ther with the pernicious influence it naturally has upon vir- tue and religion, was the rea.son why the ancient fathers of the Christian church took so much pains in their several writings to confute and expose it. Nor did they only hold principles destructive of virtue, but also maintained practices of a verv vile and corrupt na- piat. de ture. Plato taught the expedience and la^vfulness of ex- Rep. 1. V. posing children in particular cases, and Aristotle also of 1. vii. c. i6. abortion. At Athens, the great seat and nurserv of philo- Ibid. 1. vii. sophers, it was laid down for a rule, " That infants which c. 17. 4t appeared to be maimed, should either be killed or ex- ibid. 1. ii. " posed and, " that the Athenians might lawfully invade c. 14. 44 gj,^ enslave any people, who in their opinion were fit to be " made slaves." ^ Many of the philosophers maintained the cic. pro la\rfulness of self-murder. Not only the Epicureans and Caeiio. Piat.Qj^j^j^j.g even Plato himself allowed fornication, and, Connv. — _ _ _ ' ' de Leg. 1. which is more shocking, a community of wives ; and the I' xiit'''^" most famous among them were known not only to approve, but practise unnatural lust. To which we mav add the Cynics, who, laying aside the natural restraints of shame and modesty, committed the acts of lust like brute beasts. ' Aristot. Pol. 1. vii. c. 16. Cic. de Fin. 1. i. Sen. Ep. 1:, 29, 58, 70. PASTORAL LETTERS. 185 openly, and in the sight of the sun ; and the Stoics, who LETTER held that no words or speech of any kind ought to be avoided or censured, as filthy and obscene. cic. Ep. These are principles and doctrines, by which many of the philosophers, and those of greatest note, let men loose from the obligations of duty, and gave them full liberty to in- dulge their brutal appetites, and degrade human nature into that of beasts, while they were filling their heads with fine notions and exalted speculations. And as these indulgen- cies, so agreeable to the corruptions of nature, plainly ac- count for that zeal which is shewn for reason and philosophy as our best guides in religion ; so the great objection against the gospel revelation is, that it expressly forbids unclean- ness of all kinds, whether in thought or deed, as that which above all other things poisons and corrupts the soul, and makes it utterly unfit for the spiritual joys and delights of the next world ; for which the pure precepts of the gospel, and the daily practice of them, are designed to prepare us. 5. In fact, the influence which the ancient philosophers had in reforming mankind, was inconsiderable. Idolatry "was universally practised throughout the heathen world, and the worship of their gods consisted of the most filthy, absurd, and abominable rites : strumpets rimning up and Fioraiia. down the streets naked, with obscene speeches and wanton gestures : men inflaming themselves with Avme, and after Bacchana- that in the dark satisfying their lust promiscuously among a number of women : temples erected to a goddess as the patroness of lust, and she ministered unto by lewd women, Venus, who prostituted themselves before her, and dedicated their gain to iier ; with other instances of obscenity, too gross to be mentioned, and yet avowedly made a part of their reli- gious rites. And it is not to be wondered, that uncleanness of almost every kind was freely and openly practised among them, when their worship consisted of it, and their philoso- phers taught it both by their doctrine and their practice. The oblation of human sacrifices to their gods was fre- See before, quently practised ; nor was their own offspring spared upon ^' some occasions. Nothing could be more cruel and bar- 186 BISHOP GIBSON'S LETTER barous, than to take pleasure in seeing men murder and de- stroy one another, wliicli yet was avowedly practised in their public shows, and persons were trained up to that inhuman exercise, and permitted to hire themselves out to the work ; Lipsii Sat. and it is affirmed, by one who wrote an entire discourse 1. I.e. 12. upojj i\^Q subject, that even war itself did not occasion so great a destruction of men's lives, as those shows which were instituted for public diversion. Nor, in private life, can we reasonably hope or expect to find among them the virtues Plato in of love, meekness, and forgiveness, when we find Socrates Phiieb. declaring it neither unjust nor revengeful to rejoice in the Cic. de Of- calamities of our enemies ; and Cicero expressly approving Thsc q professing revenge ; and Aristotle speaking of meek- 1- i". ness, not only as a defect of the mind, and as carrying in it ^c. \. i^* too great a disposition to forgive, but calling the patient en- Arist.Eth. (luring of reproach, the spirit of a slave. When our Saviour came into the world, and for some time before, human knowledge of all kinds, and particularly the study of philosophy, was cultivated and improved in the Roman empire, ^vith the greatest application, and by the ablest hands. But how little effect either theirs or the writ- ings of the Greek philosophers had upon the generality of mankind, may be learned from St. PauFs account of the state of the heathen world, and the cautions he gives the Christian converts against their wicked and abominable Epbes. iv. practices. This I say therefore, and testify in the Lord, i7> i8> 19- fji^^f henceforth xoalk not as other Gentiles walk, in the vanities of their mind, having the understanding darkened, being alienated from the life of God, through the igno- rance that is in them, because of the blindness of their hearts ; wlio being past feeling, have given themselves over tinto lasciviousness, to xvorTc all vncleanness 'with greedi- Ephes. V. ness. And again, Ha'ce no felloioship loith the unfruitful works of darkness, but rather reprove tJiem; for it is a shame even to speak of those things which are done of them See p. 185. in secret, i. e. in the celebration of their rites and mysteries, which was accompanied with all manner of lewdness. And Col. iii. 5, in his Epistle to the Colossians, Mortify t1i£refore your 6, 7. PASTORAL LETTERS. 187 members which arc upon earth ; Jbrnication, uncleanness, LETTER inordinate affection, evil concupiscence, and covetousness, zvhich is idolatry : Jbr which things' sake the wrath of God Cometh upon the children of disobedience : in the which ye also walked some time wlie^i ye lived in them. Agreeably to this, St. John tells us, that, except the professors of Chris- 1 John v. tianity, the whole world lay in wickedness ; and St. Paul, ^^"^ . speaking of the Gentile world in general, as living under 27, 29, 30, the law of nature, and having mentioned unnatural lusts as^'' common among them, goes on and tells us, that they were filled loith unrighteousness, Jbrnication, wickedness, covet- ousness, maliciousness ; fidl of envy, murder, debate, de- ceit, malignity, whisperers, backbiters, haters of God, de- spiteful, proud, boasters, inventors of evil things, disobe- dient to parents, witliout understanding, covenant breakers^ xoithout natural affection, implacable, unmerciful. St. Pe- i Pet. iv. 3. ter also exhorting the Gentiles who had been converted to Christianity, to live as became their new profession, tells them, that the time past of their life may suffice them to have wrought the will of the Gentiles, in which they walked in las- civiousness, lusts, excess of wine, revellings, banquetings, and abominable idolatries. And, in truth, between the corruptions of human nature, and the inability of the philosophers to reform them, we are not to wonder that the heathen world had grown by degrees to such a pitch of wickedness. " The philosophers in the " several ages were but few " the numbers who repaired " to them for instruction were small in comparison, and " their instructions confined to their own scholars, who were " usually persons only of fortune and distinction " the " generality of the people had no opportunity to be in- " structcd by them, nor, if they had, were they able to un- " derstand and enter into the many dark and abstruse no- " tions of their instructors ;" " the public rites of wor- " ship, which the people did attend, consisted wholly of the " ceremonies performed by their priests, without any moral " instructions or lessons of duty." " Though the philoso- " phers had been more clear, few of them had schemes of 188 BISHOP GIBSON'S LETTER " religion and duty, or any more than scattered notions of " morality, added to some private and singular tenets to dis- " tinguish them from other sects " though they had given " schemes entire and uniform, they had not sufficient au- " thority either to command attention, or require obedi- " ence " or whatever authority any one had, it was greatly " diminished by the endless disputes among the philoso- " phers themselves " and though they had been qualified " to teach in all other respects, little fruit was to be ex- " pected from teaching, where it was not accompanied with " good living." Which last defect is noted by TuUy in Cic. Tusc. this remarkable passage : " Scarce any of the philosophers,'"' says he, " are formed in mind and manners according to " the dictates of reason ; scarce any, who do not make their " institutions rather an ostentation of knowledge, than a " rule of life ; scarce any, who obey themselves, and are Arist. Etb. " governed by their own precepts." And so Aristotle, long • "•c-3- before, represented the scholars of the philosophers "as " learning to wrangle rather than to live, and being no more " bettered by the moral lessons of their master, than sick " men would be by the discourses of their physician without Quint. Inst. " taking his prescriptions." To the same purpose Quin- ■ ' ■ tilian speaks of the philosophers of his own time, " That " the most notorious vices were skreened under that name ; " and that they did not labour to maintain the character of " philosophers by virtue and study, but concealed very vi- " cious lives under an austere look, and a different habit " from the rest of the world." But there is yet another way of judging what the state of religion in any country is like to be, where natural reason is their only guide ; and that is, from the notions and prac- tices that have been found among people who were unknown to the ancients, by the later discoverers of countries, and by others who have travelled into those countries. A collec- tion of that sort has been lately made out of books of travels, Millar, Pro- and other authentic accounts, by a faithful and judicious c'hrtsUani"-' ^^^^ ^ ^"^5 let you see more clearly and at one view how »y, c. 7. absurd and abominable they were, I have here reduced PASTORAL LETTERS. 189 them to their several heads, of worship, doctrine, and prac- LETTER tice. As to their worship; it may be truly said, in general, that idolatry has been found in almost every country that has been discovered, and, in many of them, rites of worship very wicked and abominable. In ^ some, they were per- formed by women, who in performing them laid aside all natural shame and modesty ; and in b others, women prosti- tuted themselves for the maintenance of their idol, and in honour of it. In ^ some places, the people cut off pieces of their own flesh, and threw them to their idol, and in ^ many others they were found to offer human sacrifices, and vast numbers of them at a time. The objects of their worship were the ^ sun, moon, and stars, the four ^ elements, the S several quarters of the earth, ^^apes, 'elephants, ^ serpents, vipers, dragons, tigers, herbs, trees, 'birds, fishes, moun- tains ; and in many places, ™ evil spirits. And, together with their idolatrous worship, " sorcery, divination, and magic, were found to be common among them. Among their doctrines, and heads of belief, were found these that follow. " Two Gods, one of heaven, the other of earth ; P two sorts of gods, daemons to be feared, and con- querors and benefactors to be honoured ; ^ several gods presiding over the several quarters of the earth ; ^ one god above the rest, becoming so, by first passing through a mul- titude of bodies ; ^ gods subject to various changes, and li- mited to certain times of government ; ' Providence concern- ing itself only about the great affairs of the world ; " the » Formosa, and the Philippine Islands. Bisnagar and Nasinga, in the East Indies; Camdii, in Tartary. Bisnagar and Nasinga. Ceylon, Mexico, Peru, Terra Firma, Virginia. ' Tartary, Philippine Islands, Guinea, Ausico and Jagos, and Mononiotapa, (all in Africa ;) Zocotara, an islan Tartaiy, Guinea, Terra Firma, Cauada. ' East Indies, Guinea. * Guinea, Terra Firma. Jagos, (in Africa,) Brazil, Hispa- niola. <^ Tartary. * Canada. « Almost every where in Pagan countries, f Ceylon. i Formosa. •> China. ' More instances of the like kind may be seen in Mr. Locke's Essay, 1. i. c. 3. s. 9. PASTORAL LETTERS. 191 of the gospel ; which are a joint proof, that no age or coun- LETTER try, be it rude or civilized, instructed or uninstructed in arts and sciences, infected or uninfected with plenty and luxury, is secured by mere natural reason against falling into the grossest errors and corruptions in religion. Hitherto you have seen the pernicious errors and wicked practices into which the world has fallen both in ancient and latter days, notwithstanding the light of natural rea- son, and the lessons of philosophers. But as the Chris- tian institution in its nature and tendency is far better cal- culated for the reformation of mankind than any teaching or discipline the world had in the days of heathenism ; so in fact it has had a far greater effect in the advancement of true religion, and the reformation of the lives and manners of men. Not to insist upon the exalted degrees of purity and perfection to which Christianity raised so many of its professors, " their contempt of the world," " their wonder- " ful courage and patience under persecution," " their mor- " tifications and self-denials," " their fervent love and cha- " rity and devotion,"" not, I say, to insist upon these, though the true and genuine effects of Christianity ; because it may be said, they were effects of an extraordinary kind, and wrought only upon particular persons ; let us take a view of it, not as it was embraced by single persons or families, but as it became the received religion of whole countries, and see what effects it had among them. And it is univer- sally true, that wherever Christianity prevailed, oracles ceased, idols were destroyed, and the worship of the true God established. And whereas the heathen worship, as we have seen, consisted of the sacrifices of beasts and men, and was accompanied with many foolish, cruel, and impure rites, Christianity banished all these, and wherever it was received, did establish a worship suitable to the pure and spiritual nature of God, a worship of the heart, consisting of prayers and praises and thanksgivings, to him who is the Author of our being, and under whose daily protection we live, and who bestows upon us all the good things we enjoy. And there is no Christian country, wherein this reasonable service 192 BISHOP GIBSON'S LETTER is not solemnly performed by ministers, and attended by the ' people ; to which, and to the exhortations of Christian preachers, it is to be ascribed, that the knowledge of the true God, and the duty we owe him, is preserved to such a degree upon the minds of the generality of the people ; and the several vices which were not only practised but publicly allowed in the times of heathenism, are scarce known, and never named without abhorrence, in Christian countries. Nor can it be said, with any colour of reason or truth, that the general order, regularity, and the sense of duty, which is found in Christian countries at this day, compared with the cruelties, disorders, and excesses of all kinds that are generally practised in heathen nations, is not owing to the Christian institution and worship, and to the certainty of fu- ture rewards and punishments that Christ brought to light ; the sense of which is preserved upon the minds of the people by such public teaching. And though, so great is the cor- ruption of human nature, that, notwithstanding those means of instruction, and those restraints from wickedness, many disorders and excesses are pi'actised in Christian countries ; it is sufficient to our present purpose, " that, if those means " and restraints were removed, the excesses would evidently " be far greater and more general than they are " that " the commission of them among Christians is by far less " frequent, and is attended with much more caution and " shame than among heathens " that, besides those ge- " neral influences of Christianity, such excesses are in some " measure balanced by the extraordinary degrees of piety, " purity, and exactness of life and manners, which are ob- " served by multitudes of people in every Christian coun- " try " that the design of the Christian institution was " not to force men to be good, but only to propose fit motives " and proper encouragements and assistances to make them " so;" and our Saviour himself supposes, that in his kingdom Mat. xiii. here upon earth there will always be tares growing up with the wheat, (a mixture of good and bad,) till he himself shall make the final separation. Though his kingdom is not of this world, it is ?V/ it ; and it is a very unfair infei'ence, that PASTORAL LETTERS. 193 because wickedness is found in Christian countries, therefore LETTER Christianity has failed of its end. '^- III. A divine revelation was not only expedient, but liighly needful, to be a sure guide in matters of religion. This follows from the particulars which have been treated of under the last head, in relation to the ancient philoso- phers. For it is agreed on all hands, that the most success- ful efforts of mere natural reason towards the discovery of divine truths, and the duties to be performed by us, with our obligations to perform them, were made by the philo- sophers. And if they, after all their searches, could never tell in what manner Goil was to be worshipped, nor by what means sinners might be reconciled to him, and recover his favour ; "if they could never come to a certain know- " ledge concerning the immortality of the soul, and future " rewards and punishments, which are the principal mo- " tives to the performance of our duty, and the only mo- " tives that can make it regarded by the generality of man- " kind " if the differences among the philosophers con- " cerning the points of the greatest importance in religion " were so many, and so eagerly pursued by the several " sects, that, instead of infoiTning mankind in their duty, " they perplexed and distracted them, and at last left them " under greater uncertainties than they were before, while " no one had more authority than another to prescribe a " fixed scheme of duty " if many of the philosophers mixed " precepts of vice with their precepts of virtue and, " if " in fact, under their dii'ection and discipline, the heathen " world, and the generality of mankind in their several " ages, remained in a state of gross idolatry, uncleanness, " impiety, and immorality of all kinds it follows, that ei- ther mankind must remain irrecoverably in a state of igno- rance and corruption, or that there must be some divine revelation to help them out of it. And, in truth, it is very absurd to suppose, that either philosophy, or any thing but a divine revelation, could do it. The philosophers plainly saw a great degree of dark- ness and degeneracy in the mind of man ; their sense of VOL. II. o I 194 BISHOP GIBSON'S LETTER which is well expressed by Tully : " If," says he, " nature " had so framed us, as to give us a full and perfect view of Cic. Tusc. " her, and an ability to follow her as our guide, then man- Praef. " kind would have needed no other teacher ; but now, the " light she has given us is no more than little sparks, which " we quickly extinguish by corrupt lives and perverse opi- " nions, so that the true light of nature is no where to be " found." And then he goes on, and says, " That there " are in our minds the seeds of virtue, by which nature " would conduct us to happiness, if they were allowed to " grow up. But now, no sooner are we born, but we fall " into a wretched depravity and corruption of manners and " opinions." But though the philosophers clearly saw this corruption and depravity, how could they find a cure for it, when they knew not the cause of it The recovery of man- kind depended wholly upon the will and pleasure of God, and the method of it was not to be known but by revelation from him. The means whereby it was to be wrought was a supernatural assistance ; which being his own free gift, could not be made known and ensured by any other hand. And therefore we find two of the greatest philosophers, So- crates and Plato, despairing of the recovery of mankind out of a state of error and corruption, without some extraordi- piato Apoi. nary assistance from God. Socrates, speaking to the Athe- Socratis. jjians of himself, tells them, " that when he is gone they " will fall into an irrecoverable state, unless God shall take " care of them, and send them another instructor." And De Repubi, Plato, speaking of the wrong methods of education among the Athenians, says, " That, in such a state of things, what- " ever is kept right as it ought to be, must be effected by Plato ID " a divine interposition." And elsewhere he introduces one Phad. ^£ ^i^g scholars of Socrates, complaining ho,v difficult it is to discover the truth by human reason, but yet acknowledging it to be every one's duty to employ it, and to rely upon it, " unless one could find some more sure and safe pilot, such " as a divine direction would be." But we will suppose, what is far from being so, that one or other of the philosophers had in their several writings PASTORAL LETTERS. 195 discovered the whole of religion ; this would not by any LETTER means have rendered a divine revelation needless, because whatever human reason pretends to discover, must be judg- ed by human reason whether it be true or false, and it is not likely the generality of people would be able to make such a judgment, since there was scarce any one point in which the philosophers themselves did not oppose and con- tradict one another, while no one pretended to have any higher guide than his own reason, nor by consequence any right to advance and establish his own notions in opposition to all the I'est. So that, in this case, it is manifest there would still have been wanting a superior authority to give a sanction to some one scheme, which could only be given, either immediately by God, or by some person who gave evident testimonies of his coming from God ; and none of the philosophers pretending to this, mankind were left to be tossed about by contrary waves, Avithout either pilot, or star, or compass, to bring them to their harbour. Some of the philosophers had indeed an implicit submission paid to their dictates, but that was only from their own scholars, who thoufi-ht themselves bound to maintain the doctrines of their sect as such, though without any pretence of divine authority in the founder. But the case was otherwise with our Saviour : he is said by the evangelists to teach with au- Mat. vii. 29. thority^ and to teach with power; and he had a right so to ^"'"^ -^*' do, because he proved by his miracles that he had a com- mission from God, and by that was fully empowered to de- clare the will of God, and to deliver to mankind a fixed, certain, and indispensable rule of duty. IV. Mankind are obhged to inquire whether any revela- tion has been made, and what evidences there are of its coming from God. If they believe they are the creatures of God, they must think themselves bound to pay adoration to him as their Creator, and cannot but be concerned to know in what manner he will be worshipped, and what is the duty and homage that he requires at their hands. If they believe that they are dependent creatures, and need the favour and protection of God, they cannot but desire o 2 196 BISHOP GIBSON'S LETTER to know in what way they may most please him, and what . are the surest means of obtaining his favour. If they be- heve that God governs the world, and that they live under his providence, they cannot but desire the best light that is to be had, from his own declarations and the exaiTiples of former times, into the rules of his providence, and the ordi- nary methods of his dealings with mankind. If they be- lieve a state of future rewards and punishments, according to their behaviour in this life, they cannot but desire to know with the utmost certainty and assurance, what the be- haviour is which will secure the one, and avoid the other ; and of all these things there can be no knowledge or as- surance equal to that which God himself gives. So that while men, out of a zeal for what they call natural religion, are unconcerned whether God has made any revelation of his will or not, they violate the laws of nature in a double respect ; first, by resisting that natural impression which has always carried men to inquire after the declarations of God's will ; and then, by an obstinate unconcernedness for their own safety and welfare, contrary to the great and fun- damental law of nature, self-preservation. No one who believes there is a God, and that he is a Being of infinite power, wisdom, and knowledge, can doubt whether he can make a revelation of his will to mankind, which may be fully attested to come from him, by miracles, and predictions of future events, and the like undeniable testimonies of a divine mission. To affirm this, would not only be in effect to deny a God, but to contradict the uni- versal belief that we find in all ages and nations, of divine communications with men ; which shews at least the gene- ral sense of mankind, as to the possibility of the thing. And certainly, considering the false and very corrupt no- tions the world was fallen into, concerning God, and his worship, and the other duties we owe him, notwithstanding the examples of some good men in the successive ages, who retained upon their minds a sense of religion, and their en- deavours to convince mankind of the natural connection there is between virtue and happiness, vice and misery ; in PASTORAL LETTERS. 197 such circumstances, it was very agreeable to the natural no- LETTER tions we have of the divine goodness and wisdom, to sup- pose that he would make a farther revelation to mankind, which might give them a clearer knowledge, and a stronger sense of duty ; unless we will suppose that he had utterly abandoned them. They who think it had been most agreeable to the divine wisdom and goodness, to have given mankind one certain rule from the beginning, which should have been a suffi- cient guide to all future generations, and that the need of a new revelation implies a want of knowledge and foresight in God ; seem to forget, that man was created a free agent, and as such must have it in his power to fall into a state of degeneracy and corruption. And when the generality of mankind were actually fallen into that state, the acquainting them by a special revelation how they might be delivered out of it, (how their natures might be rectified, and them- selves restored to the favour of God,) could not surely be any derogation to the characters of wisdom and goodness. As well may we charge a physician with want of skill, for not treating the sound and the sick by one and the same rule, and, while he is finding out remedies, and prescribing regulations, to restore a constitution well nigh ruined by debauchery and excess, accuse him for suffering the patient, who was in a state of liberty and freedom, to run into those pernicious courses : as well may a prince, who proclaims conditions of pardon and favour to his rebellious subjects, be charged with want of goodness, because he did not chain them up from their cradles, and lay them under an utter inability to rebel. I cannot forbear in this place to take notice of the ex- treme vanity and presumption of those, who think them- selves at liberty to disregard the gospel revelation, till God shall think fit to satisfy them, for what reason he did not make it sooner, and why not to all mankind at once. As if he were accountable to us for his proceedings and dispensa- tions, and we at liberty to refuse the benefits or deliver- ances he sends, because they come not at the time or in the o 3 198 BISHOP GIBSO'N'S LETTER manner that we judge most proper. Such persons may as well ask, why he did not bring us into the world with the perfect use of our reason ? Why he did not give to all men the same capacity and leisure to know and learn their duty ? Why he has appointed different degrees of happiness in the next life ? — If indeed it appeared, that God would judge men for the transgression of any duty which they did not and could not know to be their duty, and that he would make them accountable for not being influenced by motives which he had never acquainted them with ; it M'ould be difiicult to reconcile such a proceeding to the divine justice. But since the contrary to this is true, and it is certain God will not punish men for invincible ignorance ; surely he is at liberty to dispense extraordinary favours at what times, and in what measures, to what nations and to what persons he thinks fit ; and there can be no doubt, but such persons and nations are bound to receive them with all the grati- tude and thankfulness that is due from creatures to their Creator. Are we then to quai-rel with God, that he raises VIS to greater degrees of perfection, in order to advance us to greater degrees of happiness and glory ? Can there be a more flagrant instance of perverseness, than to refuse his favours, for the very reason which ought to increase our thankfulness for them, namely, that he vouchsafes them to us, and not to others ? As to the heathens, though the hght of reason is but dim, yet they who have no better light to walk by, and who honestly make use of that, as the only Actsxiv. 16, guide God has given them, cannot fail to be mercifully pared^with ^^^^^ ^'^^ ^7 infinite justice and goodness. This is the xvii. 30, 3 1, foundation of St. PauFs reasoning upon the state of the Gentile world, that God did not then leave himself' ■without witness : the regular returns of the seasons of the year, and the former and latter rain coming at their set times, and blessing them with plentiful harvests, were visible evidences of his providence and goodness. And though, notwith- standing these evidences, they fell into idolatry, yet be- cause those were times of ignorance, in which they had no other guide but the light of nature, God winked at them. PASTORAL LETTERS. 199 or bore with them, and did not let loose his vengeance, ut- LEITER terly to destroy them. But now (upon the publication of the gospel, as St. Paul goes on) he commandeth all men every zohere to i-epent ; because he hath appointed a day in which he will judge the world in righteoicsness, by that man whom he hath ordained ; whereof he hath given assurance unto all men, in that he hath raised him from the dead. ' And they who have received this express command from God, and do not regard it, or, in other words, they who enjoy the clear light of the gospel, and perversely reject it ; instead of being entitled to mercy, have their guilt greatly aggravated, " by shutting their eyes against the light he " has given ;" " by defeating the measures he has ordained " for their salvation " by rejecting a dispensation on no " other account, but because it is too pui-e and perfect and " by refusing the happiness that God oflFers, for no " other reason, but because they will not come up to the " terms and conditions upon which he offers it." No less unreasonable are they, who plead, that if a reve- lation is to be regarded, it ought to be made to every per- son, or at least to every age. For a rule of duty is one and the same to all persons and in all ages ; and when a stand- ing test is once given to distinguish truth from error, it is equally a test at all times and in all places ; supposing it to be conveyed to them with sufficient evidence of its coming from God. That this is the case of the gospel revelation, I have shewn you at large in my first Letter; and after God has given such evidence as is abundantly sufficient to satisfy an ingenuous and unprejudiced mind, it is very un- reasonable to suppose that he is obliged to make every age and every country a scene of new miracles, only to satisfy the disingenuity and obstinacy of those, who have already received sufficient evidence, and yet will not be convinced. This is the foundation of what our Saviour says in the pa- rable of the rich man. If they hear not Moses and the pro- Luke xvi. phets, neitJier will they be persuaded tliough one rose from^^' the dead. The spirit of infidelity is proof against all argu- ments and conviction; and the Jews are a lasting testimony, o 4 200 BISHOP GIBSON'S LETTER how little it avails to be eyewitnesses to miracles, when men II • have once resolved to be infidels. Since then a revelation from God is not only possible, but also pi-obable, and very agreeable to the divine wisdom and goodness ; and we live in a country which avowedly acknowledges and embraces the gospel revelation ; and it is certain, in fact, that the same has been acknowledged and embraced by many other countries for above sixteen hun- dred years, and still continues to be so, as the great founda- tion of men's happiness both temporal and eternal ; to say in this case that they are not obliged, according to their se- veral abilities and opportunities, to inquire whether such a revelation has been really made, and what grounds there are to believe that it came from God, is to say, that they ai'e at liberty to renounce all the rules of reason and pru- dence, as well as all concern for the safety and welfare of body and soul. V. It is the duty of mankind to receive for their guide whatever revelation comes from God ; and also to receive it whole and entire. What the evidences are of the gospel revelation's coming from God, I have shewn at large in my former Letter ; and am so far from desiring men to rest implicitly upon the belief of any age or country, that the design of the last head is to convince them of the obligation they are under to make a strict inquiry into those evi- dences, and to see whether they be such as are fit for a rea- sonable and impartial mind to acquiesce in. And if upon examination the evidences of the fact appear to be full and strong, and nothing be found in the matter revealed, that is a manifest contradiction in itself, or evidently incon- sistent either with the divine perfections, or with our na- tural notions of good and evil ; then I must add, that we are bound to receive it as a rule of faith and practice, not- withstanding any colourable suggestions to the contraiy; be- cause we are satisfied it comes from God, who has a right to give us a rule, and who can give no rule but what is true, Locke, vol. and just, and good. So argues an accurate reasoner upon P-329- this head: " Since God, in giving us the light of reason. PASTORAL LETTERS. 201 " has not thereby tied up his own hands from affording us, " when he thinks fit, the light of revelation, in any of those " matters wherein our natural faculties are able to give a " probable determination ; revelation, where God has been " pleased to give it, must carry it against the probable con- " jectures of reason. Because the mind not being certain " of the truth of that it does not evidently know, but only " yielding to the probability that appears in it, is bound to " give up its assent to such a testimony, which, it is satis- " fied, comes from one who cannot err, and will not de- " ceive." For the same reason, we are not at liberty to ad- mit some part of a divine revelation and reject the rest ; we may not, for instance, receive the improvements it makes in the moral law, and, stopping there, reject or disregard the methods it provides for the redemption of mankind, nor the ordinances and institutions it lays down for the peace and edification of the church and every particular member of it, nor, in general, any thing that it requires either to be be- lieved or practised : because, if the whole appear to come from-God, every part has equally the stamp of divine au- thority; and he who rejects any part, may, for the same reason, reject the whole. And while I am shewing you the obligation you are un- der to receive the gospel revelation, it will be necessary that I caution you against scepticism, or an unreasonable diffi- culty in believing, and suspending the assent of the mind after it has received the proper grounds of conviction. Such sceptics are all they, who will not be content with those sorts of proof which tilings are capable of ; for instance, will not believe things which were done before their own time, because they did not see or hear them, or because they are not proved to them by mathematical demonstra- tion, of which all historical facts whatsoever are in their nature equally uncapable. Such also are they, who are so partial in giving their assent, as to believe the histories of Julius and Augustus Caesar without the least scruple, but are full of doubts about the history of Jesus Christ, though 202 BISHOP GIBSON'S LETTER supported by evidences far more clear and numerous. To " these may well be applied what was said by an excellent Wiikins, writer, in relation to this sceptical humour: " Those who Nat. Rel. ^ p. 26. " Will pretend such kind of grounds for their disbehef of " any thing, will never be able to persuade others, that the " true cause why they do not give their assent, is not be- " cause tliey have no reason for it, but because they have " no mind to it." We are naturally very uneasy under a state of suspense about any thing we like and care in ear- nest to pursue ; and men's willingness to continue in sus- pense as to the truth of the gospel revelation, is a certain sign that it is a business they do not like, nor care for. And although this is not downright infidelity, yet it makes men indifferent about religion, and unactive in their Christian course, and takes off the force and influence of future re- wards and punishments, almost as much as infidelity itself. VI. Such and so many are the excellencies of the gospel revelation, that every wise and good man must wish it to be true, whether we consider the ends it proposes, or the means for attaining those ends. The great ends it proposes are, " the perfection of hu- " man nature, and the happiness of mankind " to remove " us from the state of brutes, and advance us to the per- " fection of angels and, upon the whole, " to lay a sure " foundation for our peace and happiness, both temporal " and eternal." The means it uses for attaining those great ends are of several sorts. For instance ; fierceness and cruelty, and an unrestrained enjoyment of sensual pleasures, being the dis- tinguishing characters of the brutal nature ; the gospel re- velation abounds with prohibitions of anger, malice, hatred, revenge, and the like brutal qualities ; and also lays the strongest restraints upon sensual pleasures and delights, and strictly forbids the enjoyment of them beyond the See the first bounds it lias Set. And this, not only in the outward acts. Letter, p. ^^^^ inward thoughts, imaginations, and desires ; which corrupt the soul, and keep it in a disposition to acts PASTORAL LETTERS. 203 of cruelty and uncleanness, and in a readiness to proceed to LETTER the exercise of them, whenever provocations or enticements ' come in the way. And these prohibitions duly attended to in the inward desires as well as outward acts, at the same time that they set us above the condition of brutes, do also lay a founda- tion for the peace and happiness of our lives ; which expe- rience, as well as the universal consent of the wisesc men in all ages, proves to be interrupted and destroyed by no- thing so much, as the indulging unruly lusts and passions. And whereas, next to these, the happiness of this life is greatly impaired by sickness, want, oppression, and many other temporal calamities ; Christianity provides for our comfort under all these, not upon the principles of the an- cient philosophers, " because they are common to mankind, See before, " and we cannot avoid them, and death will put an end to^ '''^' " them but by assuring us, that they come from the hand of a wise and good God, who can and will either de- liver us from them, or support us under them, and that they are designed by him to wean us from the delights of this world, and to prepare us for the enjoyment of a much better. Of the like tendency are the many precepts of the gospel, which command us not to set our hearts upon the things of this world, but to pursue them with moderation and indifference, and a constant resignation to the will of God; as these do not only prevent all the vexation that otherwise attends the loss of them, and our disappointments about them, but also disengage the heart from them, and give it greater liberty, as well as a x'eadier disposition to at- tend and pursue the affairs of the next life. For though it is certain, that the precepts of Christianity greatly tend to our comfort and happiness in this life, it is as certain, that they are chiefly designed to prepare us for the happiness of another. The rules of the philosophers were many of them wisely calculated for the good of hu- man society and the members of it in this world ; but had by no means such a direct tendency and relation to the spi- ritual enjoyments of the next, as appears to be the general 204 BISHOP GIBSON'S LETTER aim and tenor of the rules of the gospel. And as the pre- " cepts of Christianity are preparations for an happiness of a very different nature from that which any worldly enjoy- ments afford, and have higher views and nobler ends than can be answered or attained by those of mere morality ; in these respects it was necessary that the gospel precepts should be built upon higher principles than those of mo- rality ; and that they should be of a more pure, refined, and exalted nature, and enforced by higher and more noble motives. Accordingly, Christianity first gives a true knowledge of the nature of God; that it is not impure, as the greatest part of the heathens believed, nor yet severe and terrible, according to the general tenor of the Jewish dispensation, as given to a stiffnecked and obstinate people : but that he is a Being of a pure spiritual nature, and is kind to us, and loves to do us good, and has given the highest proof of it in sending his own Son to die for us and redeem us from eternal death, to the end he might engage our love and obe- dience to him, and we by that means procure eternal hap- piness to ourselves. And by this knowledge of his nature, we are led to see, that he must not be worshipped accord- ing to the impure rites of the heathen services, nor yet by the sacrifices of beasts, which were only types of our redemption by Christ ; but with a steady attention of the soul, and a pure heart, and sincere intentions and resolu- tions of obedience ; which our Saviour briefly expresses John iv. 23. by worshipping God in spirit and in truth, and which has a natural tendency to fit us for the divine exercises of praise and contemplation in the next life, and, in the mean while, is a means of preserving a constant communi- cation between God and us, during our continuance in this world. To the same spiritual ends tend all the duties of life, which are either peculiar to the Christian institution, or at least are carried by it to greater degrees of purity and perfection. Such are, with regard to ourselves; holiness of heart ; a sober use of the enjoyments of life, with mor- PASTORAL LETTERS. 205 tifications and self-denials as we find occasion ; an indif- LETTER ference about the things of this world, compared with our care about the things of the next ; the seeking- those thing's which are above, where Christ sitteth at the right hand of God; the having our conversation in heaven; the lath- ing up our treasure in heaven ; and the keeping a strict watch over our thoughts as well as actions. With regard to our neighbour, the forgiveness of injuries, the loving of enemies, the doing all the good we can to men for God's sake, the blessing them that curse us, the praying for them that despitefuUy use us and persecute us, and the over- coming evil with good. The precepts which relate to our- selves, prepare us for heaven, as it is a place of pure spi- ritual enjoyments; and those which relate to our neighbour, prepare us for it, as it is a place where love, and peace, and unity reign, to the greatest degree, and in the highest per- fection. And whereas not only the heathen but also the Jewish worship consisted chiefly in outward rites and ordi- nances; there are no more than two of that sort in our Saviour's institution, and those very plain and significant ; baptism, by which we are admitted into the society of Chris- tians, and all the advantages of it ; and the Lord's supper, by which we declare our continuance in that society ; thank- fully commemorating the great work of our redemption by Christ, and applying to ourselves the comforts and benefits of it ; and at the same time resolving to live as becomes his disciples, and receiving spiritual strength to support us in that resolution. But because, by reason of the corruption of our hearts, we are not naturally disposed to spiritual exercises, and the greatest part of mankind have their thoughts employed about the business or pleasures of this world, and are daily exposed to temptations of one kind or another ; all which indispose them for devotion, and make them ignorant or unmindful of their duty, and very apt to fall into the transgression of it ; as a fit remedy to these evils, the gos- pel institution has appointed a public worship, which every See the first Christian is bound to attend, and a peculiar order of men 206 BISHOP GIBSON'S LETTER to explain to the people their duty, and remind them of it, and to press and enforce the several obligations they are under to perform it. And since the passions and appetites of men lead them strongly to sensual gratifications and delights, and the self- denials which the gospel requires are so disagreeable to weak and corrupt nature, that it is in vain to hope that mankind will be kept to their duty in either of these re- spects by mere reasoning and exhortation ; the gospel re- velation has provided a balance to our natural weakness and corruption, by giving us the strongest assurances of re- wards and punishments in another world ; the one to deter us from gratifying our unruly passions and inordinate ap- petites, and the other to carry us with cheerfulness and resolution through all the self-denials which the gospel re- quires. And as the love of God is the highest principle of duty and obedience to him, so the gospel gives us the strongest and most forcible motive to love him ; namely, the sending his own Son into the world to die for us, and by his death to i-econcile us to himself, and make us eternally happy. And as in all cases example has a powerful influence in order to practice ; Ave have in our Saviour's life the most perfect pattern of goodness that ever the world beheld ; of meekness and humility, of patience and contentment, of loving to do good to men, and of an entire obedience and submission to the will of God. Since also the Christian institution, which so freely and openly condemns the wickedness of the world, exposes the sincere professors of it to reproach and persecution ; Christ has armed and fortified them against these, not only by ge- neral declarations of his acceptance of the services of those Mat. X. 32. who confess him before men, and are i-eproacJied and perse- Mat. V. II, cy^fg^ j\yf. fiig sake; but also by special promises, that he will particularly confess them before God and his angels, and that great shall be their reward in heaven ; which his 2 Tim. ii. apostlcs exprcss, by reigning with him, and by receiving \-- . from his own hamU a crown of life. PASTORAL LETTERS. 207 And because the sense of our natural corruption and in- LETTER firmity might well discourage us from attempting to live up to the pure and spiritual precepts of the gospel, and, to bring our hearts to a thorough liking of them, and an ha- bitual obedience to them ; therefore the same gospel ensures a supernatural assistance to all those who desire and pray for it, to support them against temptations, and preserve in them a constant desire and endeavour to conform their lives to the laws of Christ. If y^i says our Saviour, hemg evil, Luke xi. 13. know how to give good gifts to your children: hozo much more shall your heavenly Father give the Holy Spirit to them that asJc him ? By which Spirit our natures are re- Ro™. xii. 2. ncwed, and our hearts sanctified; and by the same Spirit Epii. iii. 16. we are strengthened with might in the inner man. And, finally, because men, through a consciousness of their manifold offences against God, would be in perpetual dread of the divine justice, and, in a sense of their great failings and infirmities, Avould think themselves unworthy to approach a Being of infinite purity, and despair of reco- vering his favour when they have offended him by the transgression of their duty ; therefore, to comfort sincere Christians, and encourage them to persevere in their duty, the Son of God, who took our nature upon him, hath sa- tisfied the divine justice by dying for us, and is appointed the intercessor between God and man, and the mediator of a new covenant ; by which all who sincerely desire and en- deavour to perform their duty, are not only assured of su- pernatural assistance to enable them to discharge it, but also, upon a sincere repentance, and faith in him, are en- titled to pardon and forgiveness, if they tran.sgress it, and assured that upon those terms they shall be restored to the favour of God, and the comfortable hope of eternal life, notwithstanding such transgressions. This is the account Avhich the New Testament gives of the redemption wrought for us by Christ ; " That his death " was a satisfaction made to the divine justice for the sins " of mankind " that through faith in him we are as- '* sured of the forgiveness of our sins upon our repentance 208 BISHOP GIBSON'S LETTER " and amendment " that being forgiven, we are justified in the sight of God;" " that being justified in his sight, we are reconciled to hira " that he who reconciles us " to God, sanctifies our hearts by the Holy Spirit, to enable " us to perform the will of God, and thereby to continue " in his favour " that for the same end he mediates and " intercedes for us with God, while we continue in this " present life and, " that through him we have the pro- " mise of life eternal." This is a scene full of comfort to all those who comply with the terms of the gospel ; and, that good Christians may be assured that this is the true ac- count, and that by consequence the hope and comfort they build upon the redemption wrought for them by Christ, and their trust in him, are well founded; 1 will give them in one view, and in the words of scripture, what is plainly delivered there, upon each of the forementioned heads. 1. Christ, by his death, made satisfaction to the di- vine JUSTICE for the sins of mankind. This the scripture sets forth by the expressions. Of dying for us — of hearing our sins — of taking away our sins — of being a propitiation for our sins— of purchasing and redeeming or ransoming us with the pi'ice of his blood. « 1 John iii. — By dying for us.] — ^He laid down his life for us — '^i Cor XV "-^^ '^^^'^ "^^" — ""^^' ^awe himself for us — YHe was 3- delivered for our offences — ^ He tasted death for every man. y Rom" iv.^ — Agreeably to the prophecy concerning him, ^He was 'S- wounded for our transgressions, he was bruised for our » Heb. ii. 9. _ , , . ° a isa. liii. t). iniquities. h Heb. ix. — By BEARING OUT sins.] — ^ Hc was once offered to bear p t ' ^^^^ ^ many — '^He bare our sins in his own body on 24. the tree. — Agreeably to the prophecies concerning him, «I Isa. Viii.^.^He hath borne our griefi and carried our sorrows — ^The " ^***" Lord hath laid on him the iniquity of us all. f I Jobn iii. — By TAKING AWAY our sins.l^ — ^ Hc icas manifoested to I Heb ix. away our sins — ^He put away sin by the sacrifice of 26- himself- — ^He hath washed us from our sins in his own i , jjiln'i.^;. blood — ' The blood of Jesus Christ cleanseth us from all sin. PASTORAL LETTERS. — By being a propitiation Jbr our sins.~\ — Him God lkttkr hath set forth to he a propitiation through faith in his blood — ' God sent his Son to be the propitiation for our sins — ''Rom. iii. "1 He is the propitiation for our sins, and not for ours only, f f joim iv, but also for the sins of the whole world. '"I Jobn ii. — By PURCHAsifiG, and redeeming or ransoming us, 2. with the price of his blood.] — '^He purchased the church of"^^'^^^^^' God with his own blood — ° He came to give his Ife a ran- ° Matt. xx. soni for many — P He gave himself a ransom for all — ^ W'*?? i Tim. ii. are bought with a price — ^ In him we have redemption^- through his blood — ^ He hath redeemed us to God by his 20. blood — t IVe are redeemed zdth the precious blood of Christ. ^' The divine justice being satisfied, we are assured of the' i Pet. i. FORGIVENESS OF OUR SINS through Christ upon a sincere re- pentance. His forerunner, John the Baptist, preached ^//eLuke \iii.3. baptism of repentance for the remission of sins — Christ tells us, His blood was shed for many for the remission of Matt. xxvi. sins. — After the resurrection, the apostles are directed by him to preach repentance and remission of sins in his name Luke xxiv. among all nations. — Accordingly, their preaching was this: Him God hath exalted with his right hand to be a Prince ^"^"^ 3'- and a Saviour, for to give repentance to Israel, and forgive- ness of sins — Repent, and be baptized every one of you in -^t^** .^*'- the name of Jesus Christ, for the remission of sins — Through this man is preached unto you the forgiveness of Actsxiii. sins — To him give all the prophets witness, that through ^^^.',5 ^ his name whosoever believeth in him shall receive remission of sins — God was in Christ reconciling the world unto him- 2 Cor. v. 19. self, not imputing their trespasses unto them — In him weRph. i. 7. have redemption through his blood, the forgiveness of sins — And we are commanded to forgive one another, even a* Eph. iv. 32. God, for Christ's sake, hath forgiven us. Our sins being forgiven, we are justified by Christ in the sight of God. By him all that believe are justified — TFeActsxiii. «re justified in the name of the Lord Jesus — We are jus- j'^.^^ ^.^ tiGedfreely by his grace, through tJte redemption that is inn. Jesv^ Christ. — filing- justified by his blood, xve shall be^°^ "'- saved from wrath through him — God hath made him to be nam. v. 9. VOL. II. r 2 Cor. V. 21. «10 BISHOP GIBSON'S LETTER sin for US, Tvho k ncK' no sin, that we might be made the righteousness of God in him. — Even the righteousness of Rom. iii. God, Tchich i$ by foith of Jesus Christ unto all and upon all them that believe. 4. Being justified by Christ, we are reconciled to God. Rom. V. I. Being justijied by foith, xve have peace Tvith God, through Rom. V. 10. our Lord Jesus Christ. — We are reconciled to God by the Col. i. 2 1, death of his Son — Us, icho were enemies, hath Christ re- Col i 2o ^"^"^i^^^ ^''^ body of his Jlesh, through death. — He hath made peace through the blood of his cross, by him to recon- 2Cor.v. i8.cile all things unto himself. — God hath reconciled us to i^Pet. iii. himself by Jesus Christ ; — Who suffered for sin, that , lie Epb. i 6. might bring us unto God. — And, we are accepted in the Be- loved. 5. Having reconciled us to God, he saxctifies our hearts by the Holy Spirit to enable us to perform our duty, and 2 Tbes. ii. thereby to continue in God's favour. — We are chosen to sal- \%et i 2 "vation, through sanctification of the Spirit, — and through Heb. X. 10. sanctification of the Spirit unto obedience. — We are sancti- fied through the offering of the body of Jesus Christ. — I Tbes. iv. God hath not called us to uncleanness, but unto hohness, — _ g ' ' " Rom viii ^^^'^ hath also given unto us his holy Spirit — " The Spirit 9- of God dwellcth in us, and ^ our body is the temple of the ^ 1 Cor. \i. jj^j^, Qi-,Qgj^^ aiid Ywe are an habitation of God through the ''^ph.ii. 22. Spirit — ^ We are renewed by the Holy Ghost — and quick- »Jobn" i^ ened ^by the Spirit — and sti'engthened ^with might by the '^iph iii Spirit in the inner man. — And ^ it is through the Spirit i6. that we mortify the deeds of the body^hy which deeds d we Rom. Mil. gj.jg^.g ^^^j quench the Spirit. •< Eph. iv. 6. He who assists us by his ^ Spirit upon earth, to enable I Tbes. T. us to do the will of God, and thereby to continue in his fa- vour, is our constant Mediator, Intercessor, and Advo- • Luke XI. . . ' 13. cate with God in heaven, to present our prayers for the sup- ply of our wants, and to obtain a compassionate regard to ^Heb. xii. ^^^^ failings and infirmities. ^ Heis the med\aXor ()f the new « I Tim. ii. covenant. — S There is one mediator between God and man, ^ Rom. riii. even tJie man Christ Jesus — ^ JJe makes intercession foor us^ ^Heb ix ^^'^ right hand cyf God — ' He appears in the presence of 24- PASTORAL LKTTEllS. (kxl for us — k No man cometh unto the Father hut by him LETTER — He ' is able so save them to the uttermost who come unto God by him, seeing he ever liveth to make intercession ^r^J"''" them. — Ifo^ny man sin, ice have an advocate with the Fa- \ w^h. vii. ther.. Jesus Christ the righteous. — " He is touched with the^^- , ^ Jieling (f oiir m^vmiXie?,, and therefore let us come boldly ii.i. to the throne of grace, that we may find grace and mercy to ^ ^'^j'g help in time of need — and, Let us draw near xcith a true«neh. x. heart, and full assurance of faith — P/« him we have bold-^p'^i^ ... ness, and access with confidence. 12. 7. As it is he who enables us to do the will of God, and to preserve his favour in this life, so it is through him that we are made partakers of life eternal : 1 The Father senti 1 jolm iv. the Son to be the Saviour of the zcorld — ^ to seek and to save '^' " _ ' Luke XIX. that which was lost — ^ that we might live through him — 10. * that the world through him might be saved — ^ that believ- J ' '^"^" "^" ing we might have life through liis name — " that whosoever '^•^"''^^ "'• helieveth in him should not perish, but have everlasting lifeujohn xx. — Through him we are saved from wrath — v He hath de-^^- 1 • . ".John iii. livered us from the wrath to come. — ^ Eternal life is tlie gft 16. of God through Jesus Christ our Lord — ^ God hath given^^^ Thes. 1. us eternal If e, and this life is in his Son — ^ •^]iq iJi^ Cap-Rmi. v. 9. tain of our salvation — ^ tJig Author of eternal salvation to all 2^""'' them that obey him : — ^ Neither is there salvation in any " • John v. other : for there is none other name tinder heaven ^'twi b Heb. li. amons: men whereby xve must be saved. '°- . , . "^Heb. V.9. What has been said under this sixth general head is a 6, 7. masters iti singleness of heart, fearing God; with good ^° • '"• -2. ^^^j^ doing service as to the Lord, and not unto men ; and masters to be just and merciful to their servants, as know- Eph. vi. 9. ing that they also have a Master in heaven. And, in gene- C oi. iii. 23. ral, whatsoever we do, the gospel enjoins us to do it heartily, 1 ( or.x.31. as to the Lord, and not unto men ; and that whether we eat or drinh; or whatever we do, we do all to the glory of God. — Fj'om the manner of God's dealings with men. We must be kind to enemies as well as friends, because God Mat. V. 44, maketh his sun to rise on the evil and on the good, and scndetli ruin on the just and on the unjust. We must for- give one another, because God for Christ's salce hathforr- giveii us. And upon God's having manifested his love to Ephcs. iv. us in sending his only-begotten Son into the world, that we "i^john iv. 'might live through him, is grounded the inference which St. 9- John makes. Beloved, if God so loved us, we ought also to j, ° ° love one another ; and the loving one another is the most constant and forcible motive of good offices to one another. — From the example of Christ our Lord and Master. Mat. xi. 29. Learn of me, says he, for I am meek and lowly, and ye Ephes. V. 2. shall fnd rest to your sends : and, says the apostle, Walk in love, as Chi'ist also loved us, and gave himself for us. — Rom. XV. Let every one of us please his neighbour for his good to Phfi ii edification : for even Chnfit pleased not himself. — Let no- 4, 5. thing- be done through strife or vain-glory, but in lowliness of mind let each esteem other better than themselves: look not every man on his own things, but every man also on the things of others : let this mind be in yozt, which was also 1 Pet.i. 15.2« Christ Jesus. — As he that hath called you is holv, so be ye holv in all manner of conversation. — From the regard we owe to our holy tkofessiox. Im- PASTORAL LETTERS. 217 moralities of all Jcinds are forbidden to Christians, because LE'lTER they ought to walk worthy of the vocation wherewith they ^*' are called ; with all lowliness and meekness, with long- Ephes. iv. suffering, Jbrhearing one another in love ; endeavouring to^'^' keep the tinity of the Spirit in the bond of peace, — They i Thcs. ii. must walk worthy of God, who hath called them to his king- dom and glory. — They must walk as children o/" light. — Epiies. v. 8. Their conversation must be as becomes the gospel o/' Christ, Piiii.i. 27. — They mv^t adorn the doctrine of God our Saviour in allTit. ii. 10. things ; and take care that the name of God and his doctrine iTim.vi. i. be not blasphemed, or evil spoken of among the Gentiles through them. — We are to zvalk honestly (or decently) a^Tit, ii. 5. in the day, (the day-light of the gospel,) not in rioting and drunke7iness, not in chambering' and wantonness, not in strife and envying ; and we must put on the Lord Jesus Rom. xiii. Christ, and make no provision for the flesh, to fulfil the^^' lusts thereof. — From the relation we bear to heaven, while we live here upon earth. — Our conversation (or citizenship) is in piiu. iii. 20. heaven ; and because we are only strangers and jnlgrims i Pet.ii. u. upon earth, we must abstain from Jleshly lusts, (the inor- dinate enjoyments of this world,) which war against the soul; and we are also put in mind that we are only .yo-Heb. xi. 16. journcrs here, and have no continuing city, but seek erne to come, that we may not set up our rest in this world, nor be too solicitous about the things of it, but may have our hea- venly country always in our eye, and make it our greatest concern to arrive safely there. — From the different spiritual sources of moral and im- moral actions. Love, peace, gentleness, goodness, meekness. Gal. v. 22, temperance, are recommended to our practice as fruits of'^' the Spirit, and as the wisdom that is fi'om above, which is James iii. first pure, then peaceable, gentle, and easy to be entreated, ' ^' ftdl of mercy and good fruits. But adultery, fornication, Gal. v. 19, uncleanness, lasciviou.sne.ss, hatred, variance, emulation, wrath, strife, envying, murders, drunkenness, revellings, and such like, are represented by the gospel as works of the flesh, and the fruits of that wisdom which descendeth «o^ James jii. '5- 218 BISHOP GIBSON'S LETTER from above, but is earthly, sensual, devilish; as proceeding from the corruptions of nature without the guidance of God's holy Spirit, and from the suggestions of the Devil, 1 Pet. V. 8. of whom the gospel every where warns us as an impla- fi'^'iS " c^^'^ enemy to mankind, zcho walketh about seeking whom 2 Tim. ii. he may devour, and whose wiles and snares we must not hope to escape but by watchfulness and prayer. — From the influence which our regard or disregard to the duties of morality will have upon our future state. St. Paul concludes a large catalogue of sins, fornication, uncleanness, wrath, envy, &c. with this just but terrible Gal. V.2I. sentence. Of which, I tell you before, as I have also told you in time past, that they which do such things shall not inhe- rit the kingdom of God. On the contrary, the gospel re- Mat. v. 3. commends the practice of humiUty, by ensuring to it the I Pet. iii.4. kingdom of heaven; meekness, because it is in the sight of Mat. V. 7. God of great price ; mercifulness, as the means of obtain- ing mercy; temperance, as necessary to the running our 1 Cor. ix. Christian course with success ; purity of heart, as a neces- sary preparation to the seeing God; charity, as it is the 1 Tim vi ^(^y^ng i^i^P store for ourselves a good foundation against 18, 19. the time to come, that xce may attain eternal life; patience 2 Cor. iv. ^'^d perseverance in well-doing, because our light ajfliction, 17, 18. which is but for a moment, worketh for us a for more ex- ceeding weight of glory ; while we look not at the things which are seen, but at the things which are not seen, be- cause the things which are seen are temporal, btit the things which are not seen are eternal. This is the true gospel-morality, which makes all the relations among men, and the duties belonging to them, to centre in God, and connects the offices of this life with the happiness of the next ; and it is no other in effect than that which St. Paul more briefly lays down in the following Tit. ii. II, words : The grace of God that bringeth salvation hath ap- i2> ^3'^^- peared to all men, teaching us, that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world ; looking for that blessed hope, and the glorious appearing of the great God and our Sa- PASTORAL LETTERS. 219 vimir Jesus Christ ; who gave himself Jbr us, that he mig-ht LETTER redeem us from all iniquity, and purify unto himself a pe- cidiar people, zealous of good works. I am aware, that, in the view of Christianity I have given under this sixth general head, many things are laid down, which some late writers, who yet disown the name of infi- dels, have with much confidence pronounced to be supersti- tion. And that the same charge might not be repeated, I judged it necessary to shew thus particularly, from the plain and express words of scripture, that this is no other superstition than what was taught by Christ and his apo- stles. It is indeed to be greatly lamented, that in a Chris- tian country there should be any need to prove, that the work of our redemption by the death of Christ, with the benefits thereby obtained for us, is a fundamental doctrine of the Christian faith. But when we see so much pains taken to represent these things as corruptions in religion, we who have the care of souls can think no pains too much to explain and inculcate those great and necessary truths, by shewing, from the whole tenor of the New Testament, that they are the means which God himself hath appointed for the salvation of mankind. The excellence of the Christian institution, joined to the evidences of the divine authority as set forth in my former Letter, naturally leads, VII. To the great sinfulness and danger of rejecting it, or, in other words, to the great guilt and perverseness of INFIDELITY. For though it is not in any man's power to be- lieve what he pleases, because as things appear at this or that time to his understanding, so his belief must be, and we can neither be charged with guilt, nor be liable to pu- nishment, for what we cannot help ; yet in searching after truth there are two things which are in our power, " the " use of our faculties," and " the due and impartial use of " them ;■" and if we fail of finding out the truth, or fall into error, by not using our faculties at all, or by using them unduly, we* are certainly accountable to God who gave them, and who, as our sovereign Lord, hath a right to re- quire a due use, and to punish the abuse of them. In 220 BISHOP GIBSON'S LETTER speculative matters, Avhich no way concern our duty or hap- ^*' piness, men may be as ignorant as they please without dan- ger of guilt ; but to be an infidel in religion through sloth and carelessness, for want of examining at all, or through a slight and supei-ficial examination, makes men highly guilty in the sight of God ; both as it is a neglect of using and applying the faculties he has given us, and as it is mani- festly contrary to all the rules of right reason, not to use them in a matter which so nearly concerns our safety and Letter ist, interest ; especially, when the evidences of Christianity lie p- 138, &c. ^ open to the general apprehension of mankind, and may so easily be entered into and understood. No less guilty are they in the sight of God, who, in ex- amining the grounds of religion, suffer their minds to be in- fluenced by vicious inclinations, or by pride and affectation of singularity, or by any immoral and indirect motive what- soever. It is every day's experience and observation, how greatly the judgments of men are influenced in temporal matters by their own private convenience and interest, and other considerations, which do not at all belong to the mat- ter they are to judge of; and this may be much more sus- pected in the judgment they make of the truth of Chris- tianity, considering how contrary its precepts are to the in- ordinate desires and inclinations of nature. We cannot enter into the hearts of men, to see upon what motives they act, and under what influences they reason ; but when we consider the strength and clearness of the evidences of Christianity, with the advantages and excellencies of the gospel institution, and the strict restraints it lays upon ex- cess and uncleanness of all kinds, we cannot but see, that it requires the greatest degree of charity to ascribe their infi- delity to any thing but the love of vice, or the love of con- Heb. iii. i2.tradiction. This is what the apostle calls a7i evil heart of unbelief; and where that is the case, infidelity is a sin of the highest nature ; " as it corrupts the reason and under- " standing which God has given, and subjects it to base " and unworthy influences " as it degrade!^ human na- " ture, and carries in it an indifference whether we be im- " mortal or die like beasts, or rather a desire that we may PASTORAL LliTTERS. 221 " die like them " as it is an affront to God, in rejecting LETTER " his messengers, who come with clear and evident testi- " monies of their being sent by him " as it makes him a " liar, and is a manifest contempt of his goodness in sending " a revelation, and defeats his gracious designs and mea- " sures for the salvation of mankind." Well, therefore, might our Saviour denounce damnation against all those who did not receive him and his doctrine : He that believeth Mark xvi. and is baptized shall be saved ; but he that believeth not (i. e. disbelieveth) shall be damned. If ' believe not i/ia< John viii. / am he, ye shall die in your sins. He that believeth not ^"^" is condemned already ; because he hath not believed in the name (yf the only-begotten Son of God: and this is the con- John iii. i8, demnation, that light is come into the world, and men loved darkness rather tlmn light, because their deeds were evil. If I had not come and spoken unto them, they had not had^°^'^ t^. sin ; but now they have no cloke for their sin. And agree- able to these are the declarations of his apostles. St. John reckons the unbelievers among those wlw shall have their ^e\-xx\.&. portion in the lake that burneth with fire and brimstone. St. Paul tells, that God will take vengeance on them ^Aa^ 2 Thes.i.8. Tcnow him not, and that obey not the gospel of our Lord Je- sus Christ: and the author to the Hebrews, How shall te^gHeb. ii.3, escape, if we neglect so great salvation ; which at the first * began to he spoken by the Lord, and was confirmed unto us by them that heard him ; God also bearing them witness, both with signs and wonders, and with divers miracles, and gifts of the Holy Gliost? And He that despiseth^^^-^- ^^, Moses' law died without mercy — Of how much sorer punish- ment, suppose ye, shall he be thought worthy, who hath trod- den under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite to the Spirit of grace ? Agree- ably to what John the Baptist has declared to the Jews, /f^Johniii.36. that believeth not the Son shall not see life ; hut the wrath of God abideth on him. I mention, these things, to shew the infidels of our age, that to believe or not to believe is far from being a matter of indifference, as they would make it ; and to convince S22 BISHOP GIBSON'S LETTER those who arc in danger of being seduced by them, how nearly they are concerned, before they give up themselves to such guides, to give the evidences of Christianity a thorough and impartial examination. For which end, I re- commend to them the following tests of sincerity : 1. That they find their hearts sincerely disposed to embrace any doctrine, and follow any rule of life, that shall appear to come from God. 2. That they inwardly wish to find a re- hgion well-founded, which provides a remedy for the cor- ruptions of nature, and ensures good men a state of happi- ness and immortality after this life. 3. That they find in themselves no lust, or rather vice or passion, which inclines them to wish that such a religion may not be well founded. Let but men, before they enter upon their examination, put the heart under these guards, and I am firmly per- suaded there is not the least danger that infidelity will ever take hold of it. But how great soever the guilt of infidelity may be, a zeal to promote it is still greater ; as carrying in it not only all the aggravations that attend the disbelief of a revelation from God, but also great injustice and uncharitableness to- wards men. He who endeavours to brinj; others to a belief of Christianity, approves himself to be a lover of mankind, in shewing them the way to an eternity of happiness, and abridging them only of such enjoyments as would be evi- dently injurious to their bodies and estates, and by making their minds easy and quiet, in a comfortable assurance that in all events they are safe. But the infidel, while he in- dulges men in enjoyments which the gospel forbids, cannot assure them that there are not rewards and punishments in another world, which will be bestowed and inflicted by the rules that the gospel lays down. As in all cases, to endea- vour to persuade men out of the belief of things which for aught we know may be true, is unfair ; so to do this in matters which nearlv concern their welfare and interest, is unjust. Nor is it only unjust, but also very uncharitable, to endeavour to deprive men of a belief, upon which the comfort and happiness of their lives depends ; unless such belief were attended with some great calamity or misery in PASTORAL LETTERS. other respects. And further, it is both unjust and uncharit- LETTER able to society and government, to endeavour to root out of the minds of men tliose powerful restraints from wicked- ness and violence, that Christianity has laid them under ; the influences of which are a great security to peace and order, and have their effects in innumerable cases that hu- man laws cannot reach. Add to this, that the highest se- curity that men can give one to another, is an oath ; which in Christian countries is taken upon the holy gospels. And as the obligation of the oath so taken, is understood to arise from a belief of the truth of those gospels, and of thethreat- enings and judgments denounced by them, one cannot well conceive how it should take hold of the conscience of an in- fidel. So that the promoters of infidelity, who so evidently weaken if not destroy the bonds of society and government, may well be looked upon as public enemies to mankind. It is true indeed, in exchange for the comforts and ad- vantages they take away from private persons and public societies, they promise a quiet and uninterrupted enjoyment of pleasures which the Christian religion forbids ; but in this too they are xinjust, in that they promise what they know they are not able to perform. The utmost progress they can ordinarily hope for in promoting infidelity, is to persuade men that the gospel revelation, which contains such terrible threatenings against uncleanness of all kinds, is not certainly true ; but while thev pretend not to prove, that it is certainly not true, they cannot free a course of vo- luptuousness from great mixtures of doubts and fears ; and these are perpetually revived and heightened, by seeing such numbers of wise and good men embrace the Christian faith, ^nd act upon it ; giving in their lives a daily testi- mony of their firm belief of the truth of it. For though this is not a direct proof that the gospel is true, it is a great presumption that there is a strength in the evidences of the truth of it, which their lusts and passions wUl not let them see ; and at the same time it is a daily warning to them, that the contempt of it is too great a hazard for a wise man to run ; a warning, that the most hardened infidel, in his 224 BISHOP GIBSON'S LETTER thoughtful hours, and in the time of sickness, danger, or _____ distress, is not able to resist. The evidences of the Christian religion are comprised under two general heads, external and internal. The ex- ternal evidences are those which prove it to be of divine au- thority, as, " the fulfilling of ancient prophecies in Christ " the general expectation of the Messiah at that time " the miracles wrought by Christ and his apostles " his " foreteUing many things which punctually came to pass and, " the wonderful propagation of the gospel after his " death." The internal evidences ai'e, " The need there " was of a revelation from God to instruct and reform man- " kind " the fitness of the gospel revelation for that end " the excellence of the doctrines contained in it;" and, " the visible tendency of the whole to the improvement " and perfection of human nature, and the happiness of " mankind, in this world and the next." In this and my former Letter, I have laid before you the evidences of both sorts, to guard you against all the attacks of infidels, and to keep you steadfast in the Christian faith ; and I beseech you seriously to peruse what I have written for your use, and to weigh the several parts with attention and impartiality, as matters of the utmost consequence to you, and more especially necessary to be attended to in these days, when the cause of infidelity is so openly espous- ed, and the advocates for it are so industrious to gain pro- selytes. And that God will be pleased to give a blessing to these endeavours for your spiritual good, and dispose your hearts to attend to the means of your salvation, and assist you in your inquiries after the true way to it, is and shall be the hearty prayer of Your faithful friend and pastor, EDM\ LONDON. BISHOP GIBSON'S THIRD PASTORAL LETTER TO THE PEOPLE OF HIS DIOCESE. In my two former Letters, I have laid before you the evi- LETTER dences of the Christian religion, as drawn from the accounts which the evangelists give us of our Saviour Christ, viz. *' The general expectation of the Messiah at that time, First Pa^to- " arising from the prophecies concerning him " The p^\^9"^ ' " many and great miracles which he wrought, in confirma^ " tion of his doctrine and mission " His predictions of *' several very remarkable events, which were afterwards *' punctually fulfilled and, " The wonderful propagation " of the gospel after his death, against all the powers of the " world, and the lusts, passions, and prejudices of mankind.'" To these I have added the evidences of the great need there Second Pas- was of such a revelation from God ; considering the gross p^^ep**'*"^' ignorance and corruption of manners into which the world was sunk, and the inability of the philosophers to enlighten and reform it. And this led me to lay before you the ex- Second Pas- cellency of the Christian institution for the effecting what 2^02 '^'^^'^' the philosophers could not effect ; " The great advantage " of a divine authority to ascertain the duties and doctrines " it lays down " The purity of its precepts, so much higher and more perfect than those which mere morality prescribed " The natural tendency of them to fit and VOL. II. a 226 BISHOP GIBSON'S LETTER " prepare the soul for the spiritual exercises of the next "life;" " llie strict restraints which the gospel lays upon " irregular enjoyments of all kinds, not only in the outward " acts, but the inward imaginations and desires " The " full assurance it gives of future rewards and punishments " to excite us to obedience, and the supernatural assistance " it promises, to enable us to obey " The peace and sa- " tisfaction it affords the mind, by discovering a plain and " certain method of obtaining the pardon of sin, and there- " by securing* the love and favour of God " The solid " foundation it lays for ease and comfort under all the ca- " lamities of life, and more especially for patience, resigna- " tion, and constancy under sufferings and persecution for " righteousness sake;" " The means it provides for preserv- " ing an habitual sense of God and religion upon the minds " of men, by the appointment of a ministry, and ordinances, " and public assemblies, for that end ;"" and, upon the whole, " The perfection and happiness to which it advances " human nature, both in this life, and the next, far beyond " any thing that the mere natural powers of body and mind " could have discovered and attained to." And as a consequence of the clear and undoubted evi- dences of our Saviour's mission and authority, and of the Second Pas- excellency of the gospel institution; I have farther she^\Ti p! 220.*""^' indispensable obligation we are under to attend to it, and embrace it ; together with the folly, perverseness, and sinfulness of not embracing it, and much more of despising and rejecting it. Since therefore both the evidences and the excellency of the Christian institution, and of the whole work of our re- demption by Jesus Christ, are so fully and clearly laid down Second Pas- in the writings of the New Testament, from whence I drew p. 203, 204! ™y accounts of them; infidelity can have no possible re- fuge, but in a do^vnright disbelief of the truth and authority of those writings ; either as forged from the beginning, or conveyed to us with great corruptions, or as containing facts related by persons who had no credit, and doctrines delivered by those who had no authority. This is the re- PASTORAL LETTERS. 227 fugc to which it was easily foreseen the infidels of our age LETTER must have their final recourse, to justify their rejecting the doctrine of our redemption by Christ, and their avowed dis- regard of the writings of the New Testament further than as they contain such moral precepts as natural reason might suggest, and such as may in their opinion be learnt as well, if not better, from heathen writers. As it is impossible to maintain that scheme, on supposition that those writings are true and genuine, and that the doctrines contained in them subsist upon a divine authority ; the patrons of it must of necessity be driven to deny one or other of those assertions, if not both. The consequence on each side is clear and un- doubted : if the writings of the New Testament be not au- thentic, (i. e. either the writings not genuine, or the au- thority not divine,) the infidel scheme is well founded ; but, on the other hand, if they be authentic in both those re- spects, Christianity stands unshaken and immoveable, and all pretences, either that it is not well founded, or that it is no more than mere morality, must fall to the ground. This is a point which I touched upon in my first Pasto-Page 138, ral Letter. But since that time, the patrons of infidelity have told us openly and without reserve, how little they consider the scriptures as a rule to men, either of belief or practice. They plead for the reading them with such Christianity " freedom, as to assent or dissent, just as they judge it Creation*''* " agrees or disagrees with the light of nature and the reason P- 201. " of things;" and commend those as the only wise men, who *' believe not the doctrines, because contained in scripture, —p- .371- " but the scripture on account of the doctrines;" who " ad-— p- 192- " mit not any of its doctrines without an examination by that " rule;" who "admit such things for divine scripture, as— P-.?2R. *' (they being judges) tend to the honour of God and the " good of men, and nothing else;" and, who " do not ad- " mit any thing to be writ by divine inspiration, though it " occurs ever so often in scripture, till they are certain it " will bear the test they lay down." They insist further, —p- >85- how easily mankind may be imposed on in the point of re- velation; and how little certainty there is or can be, that Q 2 228 BISHOP GIBSON'S LETTER any revelation " lias been conveyed entire to distant times III " and places and they rest much upon the great number —p. 284. " of various readings in the copies of the New Testament," ^ as rendering it uncertain to us what the true text was ; and — allege, that "• no court of judicature admits of a copy, though " taken from the original, without oath, made by a disinter- " ested person, of his having compared it with the original;" from whence they conclude, how unreasonable it is " abso- " lutely to depend, in things of the greatest moment, on vo- " luminous writings, which have been so often transcribed " by men who never saw the original." These, and others of the like tendency, are the principles which the infidels of our age are openly and avowedly ad- vancing; that, by destroying the credit of the holy scrip- tures, they may make way for their own scheme of natural religion. And there are also others among us, who, though they do not dispute our receiving the four Gospels as a rule of faith and practice, will not agree that the other books of the New Testament have a right to be considered as part of that rule ; but, on the contrary, have taken great pains to represent some of those books as of doubtful credit. Since therefore those sacred writings, as having all of them the stamp of divine authority, are the great charter of Christians, upon the validity of which their faith and their hope are built ; to the end that those, whom the providence of God hath placed under my care, may be armed in all points against the attempts of infidelity and every approach to it, I have judged it expedient to enter into that matter more fully and distinctly, in order to give you a clear view of the evidences both of the truth and the authority of those writings. And this 1 consider as in some sort a duty in- cumbent upon me. For having shewn you in my second Letter the insufficiency of reason in this corrupt state to be your guide in matters of religion, it may well be expected, that I also shew you what is a sufficient guide, and where the directions are to be found, which will acquaint you with the certain way to salvation, and upon which you may se- curely depend, as being the guide which God himself has PASTORAL LETTERS. given you. And this will be effectually done, by making good the following positions : I. The four Gospels contain a faithful and true account of the birth, life, death, resurrection and ascension of Jesus Christ. IL The whole scheme of Christianity, or the gospel dis- pensation, was not fully opened to the world by Christ him- self immediately, in the course of his ministry ; but many things were left to be delivered or explained by his apostles, whom he particularly instructed and commissioned for that end. III. The apostles, in virtue of their commission from Christ, being not only to testify and deliver to the world the things which they had seen and had been taught by him, but further to open and explain the gospel dispensa- tion ; were under the guidance and assistance of the Holy Ghost, which they received, according to his promise, be- fore they entered upon their ministry. IV. What the things are, relating to the gospel dispensa^ tion, which the apostles were to open and explain, pursuant to the commission and instruction received from Christ, and under the guidance and assistance of the Holy Ghost; must, in conjunction with the Gospels, be learnt from their preachings and writings, as delivered to us in their Acts and - Epistles. V. The books of the New Testament, in which the doc- trines delivered by Christ and his apostles are contained, have been faithfully transmitted to the Christians of suc- ceeding ages. VI. The doctrines of the apostles, contained in their Epistles and in the Acts, together with what is taught by our Saviour in the Gospels, were designed to be a standing rule of faith and manners to Christians in all ages, and were from the beginning considered and received as such by the churches of Christ. I. The four Gospels contain a faithful and true account of the birth, life, death, resurrection and ascension of Jesus Christ. When we would be satisfied concerning the truth q3 BISHOP GIBSO.VS LETTER of any history, the two things we chiefly inquire after are, the knowledge the writer had of his subject, and the cha- racter he bore in point of integrity ; the first, to convince us that he could not be imposed vipon himself, and the se- cond, that he had no inclination or design to impose upon others. Now that there was such a person as Jesus of Na- zareth, who lived at the time the Gospels speak of, and who made choice of several persons to be disciples, are facts, which the greatest enemies of Christianity have never de- nied ; and if they had denied them, they would have been effectually confuted by writers of undoubted credit, who lived at the time, and in the age which immediately fol- lowed. Of these disciples in general it is affirmed, and has never been denied or questioned, that they left their several callings and occupations, to attend Jesus, and receive his Mark iii. 14. instructions : He ordained twelve, that they should be with Acts i. 21. him; who, with others, accompanied him all the time that he went in and out among them; beginning from the bap- tism of John, unto the same day that he was taken up from Jo\\a\\\2'j. them: and having been zvith him from the beginning, they were well qualified to bear witness of the things that were done and spoken by him. And what we find particularly declared by one, might be truly said by all of them, wher- I John i. I . ever they preached ; That which we have heard, which we have seen xoith our eyes, which we have looked upon, and our hands have handled, declare we unto you. The things they recorded as said and done by Christ, they heard from his own mouth, and saw with their own eyes, and did not deliver them upon the report of others. Nor did they only see him, so as to have a transient view of him ; but they looked 7ipon him, and had long-continued views of him, and conversed familiarly with him. And, that their eyes might not be deceived, either with regard to his person or miracles, they not only touched, but handled; their own hands dis- tributed the loaves ; and after his resurrection, they were Luke xxiv. all directed, not only to behold his hands and his feet, to satisfy them that it was he himself, but also to handle him, that they might be thoroughly convinced that he had flesh PASTORAL LETTERS. 231 and bones, and so could not be a spirit, as they at first sus- letter pected. And one of them, who was more distrustful than the rest, was commanded even to thrust his hand into the joim xx. wound in his side. The same persons, who were thus prepared, by all ordi- nary and natural qualifications, to give an account of the life and actions of Christ, received also a supernatural as- sistance for the work, by his sending the Holy Ghost, for this among other ends, that he might bring all things to their remembrance, whatsoever he had said unto them. And two of these, so enabled by all helps natural and supernatu- ral, wrote two of the Gospels, namely, Matthew and John. As to Mark and Luke, the other two evangelists, it is af- firmed by some of the ancients, that they were two of the seventy disciples, whom our Lord sent before his face to Luke x. i , every city and -place, whither he himself would come; to^' '^' whom he gave power to heal the sick, and to cast out devils ; and said to them, as he had done to the twelve apostles. He that heareth you heareth me ; and he that despiseth you despiseth me. But however that may be; after our Saviour's ascension we find them expressly mentioned as fellow- labourers with St. Paul, to whom the whole gospel had been immediately revealed from heaven, and one of them with St. Peter, whom Christ chose to be with him in the whole course of his ministry. St. Paul speaks of Mark as his yH- low-labourer in the gospel, whom we accordingly find with him when he wrote his Epistle to the Colossians and to Phi- Col. iv. lo, lemon ; and when he commands Timothy to come to him, phiiem. 24. he directs him to take Mark and bring him with him, as ^ ^im. iv. one profitable to him in the ministry. St. Peter mentions him in his first Epistle, as then with him, and also calls him his son ; a name which we find applied in the New Testa- i Pet. v. 13. ment to those whom the apostles had instructed in the faith ■ and converted, and to those who laboured with them in in- structing and converting others ; for in this sense St. Paul says of Timothy, As a son with the father, he hath served Phn. a. 22. with me in the gospel ; and of Titus, Mine own son after Tit. 1.4. the common faith. Luke also is called by St. Paul his fel- Q 4 232 BISHOP GIBSON'S LETTER loic-labourer; whom we find accompanying him in his tra- vels, and particularly to have been with him when he wrote Col. iv. 14. his Epistles to the Colossians, to Timothy, and to Phile- 2 Tim. iv. J J mon. Philem. 24. Accordingly, the accounts which the ancients give of those two Gospels, and the writers of them, are as follow, iren. 1. iii. Irenaeus says, " That Mark, the disciple and interpreter of " Peter, committed those things to writing which had been " related to him by Peter ; and that Luke, the companion " of Paul, recorded in a book the gospel which Paul Iren. 1. iii. " preached." And elsewhere he says of St. Luke, " That '^' '"^" " he was an inseparable companion of St. Paul, and his fel- Tertuii. " low-labourer in the gospel." Tertullian says, " That the cion.TYv!"^ " Gospel which Mark published is affirmed to be Peter's, c. s. « whose interpreter he was, [as writing in Greek what he " heard St. Peter deliver to the Jews in their own lan- " guage ;] and that which was drawn up by Luke is as- Euseb. 1. ii. " cribed to Paul." Eusebius relates, upon the authority of more ancient writers, " That the Christians at Rome pre- " vailed with Mark to set down in writing the doctrine " which Peter had preached ; and that afterwards Peter " confirmed it, and authorized it to be pubhcly read in Ibid. l.ri. " their assemblies." And elsewhere, from Origen, "The c. 25. « second Gospel is that of Mark, who set it down as it was " dehvered to him by Peter ; and the third, that of Luke, " which is commended by St. Paul." To these we must Ibid. 1. iii. add what the same Eusebius says, as handed down by tra- c. 24. dition to his time, " That St. John approved the three other " Gospels, and gave his testimony to the truth of them." Ibid. 1. iii. And, " That copies of these holy Gospels were with great c. 37- " zeal conveyed to remote countries, by those who suc- " ceeded the apostles in the propagation of the Christian Just. Mart. " faith :" and they were read in public assembUes, and re- Apoi. 11. ceived as the foundation of that faith, without the least Iren. 1. 111. ,„,.... . . , . c. II, 12. mark of distmction m pomt of authority. Thus stands the evidence of the truth of the gospel his- tory, with regard to the exact knowledge the writers had of their subject ; which shews that they were not imposed upon PASTORAL LETTERS. 233 themselves. And if it shall also appear that they were per- LETTER sons of integrity, and had no inclination or design to impose upon others, the evidence is as complete as can well be given of any ancient facts whatsoever. With this view, let us consider, " The character and condition of the persons and, " The time and manner of their writing, with other " circumstances from whence we may judge whether or no they are attended with any marks or suspicions of fraud or design. So far were the persons from being artful or designing men, that they were reproached by the enemies of Chris- tianity, as rude and mean, simple and illiterate ; and so far were they from having any worldly views of profit, or plea- sure, or honour, after they set out on the work of propagat- ing the gospel; that persecution, affliction, and reproach, were almost the constant attendants of the propagators of it. As to the time, they wrote and published their Gospels while the matters were fresh in memory, and while many ' persons were living, who wanted not inclination to detect them, if they could have been convicted of falsehood. And as to their manner of writing, it is plain, open, and undis- guised ; free from all appearance of art or contrivance, and carries in it this signal testimony of truth and impar- tiality, that they freely confess and record the failings and weaknesses of themselves and their brethren ; viz. the fre- quent rebukes they received from their Master for their ignorance and slowness of understanding; their views of temporal power and grandeur, during their attendance upon him ; and at last, their shameful denial and deser- tion of him. If we consider the facts contained in the gospel history, and the tendency of them, they are such as overthrow the religion both of Jews and Gentiles, and therefore could not escape the severest scrutiny ; and if we consider the numbers who afterwards undertook to attest and publish those facts, it is incredible, that, if they were not true, no one of them should be prevailed with, either by hope or fear, to discover the imposture ; and next to impossible to suppose, that all of them should submit to the 234 BISHOP GIBSON^S LETTER severest trial, and many of them to death itself, rather than deny them. These are the evidences, that the evangelists could not be deceived themselves, and that they had no intention or desii-e to deceive others. And accordingly we find all the four Gospels under the names of the several evangelists dis- tinctly spoken of bv the most earlv writers of the church, as the known and undoubted records of our Saviour's life and actions, and, as such, received by all Christian churches, Clem. Ep. s^id read in their public assemblies. Clement, the disciple f!^ c°^-^^P- of St. Paul, cites many passages out of them ; and in one of the au- place, after having quoted the prophecy of Isaiah, he adds, wl^ichV-^ " -^^^ another scripture saith," and then quotes the Gospel pistie, see of St. Matthew. In another place he cites the Gospel of St. p.°i*327'i4o> ■"-^"'^^5 with these words immediately prefixed, " The Lord i8i. « saith in the Gospel." ^ Polycarp, a disciple of St. John, mentions these four Gospels distinctly and by name, with particular ciixumstances relating to each ; if some fragments Justin. ascribed to him be genuine. Justin Martyr, speaking of Apoi. II. j-j^g institution of the Lord's supper, says, " The apostles in " their records, which are called Gospels, declared that it " was commanded by Christ to be so performed and a little after adds, " that those records were publicly read in " the Christian assemblies on the Lord's day and in his justin.Diai. Other works, he uses the same style of the recoi'ds of the '^2-— ^2 ^po^f^^'^i ^"d cites several passages out of them, as the 331—334. standing records of the church. Tatian, the disciple of f "^g^ ' " "Justin, reduced the four Gospels into one, which in after- Monotessa- ages was usually called the harmony of the four Gospels. , ... Irenasus gives this account of all the four, which hath al- Iren. 1. 111. . . 1 i 1 c. I. ready been taken notice of in part ; " Matthew," says he, Page 232. a delivered his Gospel to the Hebrews, while Peter and " Paul preached at Rome : after whose departure, Mark, " the disciple and interpreter of Peter, conveyed to us in " writing the tilings Avhich Peter had preached ; and Luke, " the companion of Paul, recorded in a book the gospel ' Grabe, Not. in Iren. p. 205. Bull. Defens. Fid. Nic. p- 52, S3- PASTORAL LETTERS. " wliich Paul preached. Afterwards John the disciple of LETTE;R " our Lord, who also leaned on his breast at supper, pub- lished his Gospel while he stayed at Ephesus in Asia.' The same Irengeus, speaking of the authority of the Gos- iren. l. iii. pels, says, " That the very heretics gave their testimony to*^" " them, while each laboured to support his opinion from " them and as to the number, " that they were neither " more nor less than four, and that they who made them " either more or fewer, were vain, ignorant, and presump- *' tuous." Clement, speaking of a passage cited out of the C'lem. Alex. Egyptian Gospel, says, " It is not to be found in the four "i_ " " Gospels which have been delivered down to us." And Origen, mentioning the writers of the four Gospels by Orig. Com. name, and in their order, says, "That those alone (and^"^^^"''' *' no other Gospels) had been universally received in the " church." The faithful transmission of the Gospels to future ages is a point that will fall properly under the fifth general head ; and therefore I will shut up this first head, after I have shewn, in a few words, that several of the facts related in the Gospels receive confirmation from the testimony of other historians, both Jewish and Pagan, who lived at or near the time. I have observed before, that it was never denied by the writers of either sort, that there was such a person as Jesus, who lived in Judaea, and suffered death upon the cross, at the time mentioned in the Gospels. The name The person which the Jews have given him with reference to his cruci- ''^"S'^''* fixion (liowever reproachfully intended) is an acknowledg- ment of the truth of the fact ; for which, and for other par- ticulars relating to him, the Christians appealed to the ac- just. Apol. counts transmitted to Rome: according to the known usae:e',;.^^*^.'* of the governors making returns thither of the transactions in their respective provinces. All these things concerning Christ, says Tertullian, were reported by Pilate to Tiberius Tertul. Cassar. The same is attested by Tacitus, a Roman historian of undoubted credit; who, speaking of the Christians, says, nai. i.xt. " They take the name from Christ, who was put to death '^- " in the time of the emperor Tiberius, by Pontius Pilate." 236 BISHOP GIBSON'S LETTER Nor did Julian himself, the bitterest enemy that Chris- tianity ever had, deny that there was such a person, or af- firm that there was no foundation for the truth of the gos- Cyrii. lib. pel history. On the contrary, he owns the Gospels to have VI. et X. been written by the persons whose names they bear, and First Pasto- Only blames them for magnifying the works of their Master ral Letter, ^gyond measure ; the truth and I'eality of which works Cel- p. 146. . , sus also does in effect acknowledge, when he ascribes them to art magic. Defences, which neither of these would have had recourse to, if they could have proved that the books themselves were spurious; nor would they have omitted to take the advantage even of a suspicion of their being spuri- ous, but that they knew there M'as no foundation for it. There are many other facts which the evangelists relate, that are also attested both by heathen and Jewish writers. The Gospels frequently mention the svarnings which Christ gave his disciples and followers, that they must reckon upon a state of great trials and sufferings for the sake of his re- Tacit. AVo. ligion ; Tacitus, Suetonius, and Pliny are witnesses, how A>ro° piin ^^'^y terrible those persecutions were. The evangelists men- Ep. lib.x. tion the destruction of Jerusalem, as foretold by our Savi- First Pasto- our ; and the account given of that destruction by Josephus ral Letter, ^j^g Jewish historian, which exactly corresponds with what they relate from the mouth of Christ, is a testimony to the truth of that relation. As the same Josephus has also con- firmed the truth of the gospel history in general, by the ac- Piiate, Fe- counts he gives of the Roman governors, and the Jewish &c' Sanhe' ^c'^^^^^J ^hat time ; being agreeable, both as to persons drim, &c. and things, vdth the accounts which the evangelists give us of them. II. The whole scheme of Christianity, or gospel dispen- sation, was not fully opened to the world by Christ himself immediately in the course of his ministry ; but many things were left by him to be delivered or explained by his apo- stles, whom he particularly instructed and commissioned for that end. The office of John the Baptist was only to give notice, that the kingdom of heaven, or of God, i. e. of the Messiah, was at hand, and to summon men to repentance PASTORAL LETTERS. 237 as a necessary qualification to be admitted members of that LETTER kingdom, and to escape the wrath to come. Repent ye, Jbr the kingdom of heaven is at hand. The Uke commission Mat. iii. 2. was given by Christ to the twelve apostles, when he first sent them forth ; As ye go, preach, saying. The king-dom Mat. x. 7. of heaven is at hand : and to the seventy disciples, when he sent them two and two before his face into every city and place whither he himself would come; Say unto them, T/i^Luke x. 9. kingdom of God is come nigh unto you. In hke manner, Jesus himself went about all the cities and villages, teaching Mat.h. S5' in their synagogues, and preaching the gospel of the king- dom, or the good news of the coming of the Messiah. But he was so far from openly proclaiming or owning himself to be the Messiah, that he industriously concealed it, lest the Jews, who expected a temporal deliverer from the Roman yoke, should break out into rebellion, and make him ob- noxious to the Roman power before the completion of his ministry. When Peter, in the name of the disciples, hadMat. xvi. . declared to him their full conviction. That he xvas Christ ' ' the Son of the living God ; the charge he immediately gave them was, that they should tell no man that he was Jesus the Christ. When the unclean spirits fell down before him, and cried, saying, Thou art the Son of God, (a known ap- Mark iii. pellation of the Messiah among the Jews ;) it immediately Lu'l^^^i"y^,_ follows, that Jesus strictly charged them, that they shoidd not make him knozm. After his transfiguration upon the mount, and a voice from heaven declaring him to be the M&t.xvW.g. Son of God; Jesus charges the three disciples who were with him, that they shoidd tell the vision to no man, until the So7i of man was risen again from the dead. Nor did he ever make a public profession and acknowledgment that he was the Messiah, till he was arraigned, first before the Mark xiv. council of the Jews, and then before Pontius Pilate, i. e. ' ' Luke XXII. after he had finished his ministry upon earth, and there 7°- was no danger either that the people would raise a sedition " upon his account, or that he should be arraigned and put to death before the appointed time. But with regard to the people, the great aim and design of his ministry was, first 238 BISHOP GIBSON S LETTER to convince them by his miracles that he was a prophet sent from God ; Avhich being joined to the general expectation of the Messiah at that time, might lead them to suppose that he was the person ; and then, to prepare them for the reception of the gospel, by taking oft" the carnal and corrupt glosses which the Scribes and Pharisees had put upon the moral law, and by laying open the pride, covetousness, and hypocrisy of those teachers : and this in order to convince the people, how unfit they were to be guides in religion ; and by that means to set them at liberty from the influence and authority of persons, whose interest it was, and whose endeavour it would be, to give all the opposition they could to the gospel, that they might preserve and maintain their own power. But what he said to the people concerning the kingdom of heaven, or the gospel state, and the nature and future progress of it, was for the most part delivered in pa- Mat, xiii. rabies ; which he explained to his disciples when they were Riiirkiv ii ^o"^> to let them by degrees into some understanding of Mark iv. 34. the nature and design of that spiritual kingdom which he intended to establish ; reserving the complete and perfect discovery thereof till he had finished the great work of our redemption by his resurrection from the dead, and had fully prepared them for the publication of the gospel, by sending the Holy Ghost to instruct and strengthen them. For we find, in the covirse of our Saviour's ministry, that, notwith- standing the lights he occasionally gave them, their know- ledge of these things was very imperfect. He often com- Mat. XV. 1 6. plains of the slowness of their understanding, in that they Mark vii. apprehend the design of his parables, nor arrive at Mat. xvi. 8, a firm and steadfast faith in him, by the frequent oppor- Mark viii. tunitics they had of hearing his doctrine and seeing his mi- 14, 17, 21. racles. When he first beffun to shew them, that he must £-0 Mat. XVI. ° . \ ° 21,22,23. unto Jerusalem, ana suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day; Peter, who had before made so full a confes- .sion of his belief, that he was the Messiah, began to rebuke him for these sayings, Be it Jar Jrom thee, Lord ; this shall not be unto thee. Upon which our Lord told him, That he PASTORAL LETTERS. 239 savmired not the things that he of God, but those that he of LETTER men. And on a like occasion St. Luke says, That they un~ ^*'' derstood none of these things ; and this saying was hid Luke xviii. Jrom them, neither knew they the things which were spoken. ^'^' When the Samaritans Avould not receive him in his way to Jerusalem, two other of his disciples, James and John, who together vnxh Peter were most conversant with him, desired leave to command fire to come down from heaven, and con- Luke ix. 54. Slime them, as Elias had done in a like case ; and they re- ceived this rebuke from him, Ye know not xvhat manner of spirit ye are of; (i. e. how different the spirit of the Gospel is from that of the Law ;) for the Son of man is not come to destroy men''s lives, but to save them. In the whole course of his ministry, they evidently reckoned upon his setting up a temporal kingdom, and had strifes among Mat.xviii.i. themselves which of them should then be the greatest ; and even after his resurrection, the question they ask him upon Luke xxii. that head is, ° Whether he will at this time restore the ki7ig-l\cu i. 6. dom to Israel f All which, together with the acts of forsak- ing and denying him, the difficulty they shewed in believing his resurrection, and that slowness of heart with which he upbraided them for not applying the prophecies concern- Luke xxiv. ing him, even after he had suffered and was risen from the^^' dead, are undeniable testimonies how imperfect notions they had as yet of the nature and economy of the gospel state, and how great need there was of those further instructions which he gave them during the forty days, in which he was seen of them after his resurrection, and spake of the thiiigs Acts i.3. pertaining to the kingdom of God ; and this, evidently, in order to qualify them for the due discharge of the commis- sion they received from him immediately before his ascen- sion into heaven, Go ye, and teach all nations — Go into all Mat. xxviii. the world, and preach the gospel to every creature, teaching ■ them to observe all things whatsoever I have commanded 'S- you. III. The apostles, in virtue of their commission from Christ, being not only to testify and deliver to the world the things which they had seen and had been taught by 240 BISHOP GIBSON S LETTER him, but further to open and explain the gospel disjiensa- ' tion ; were under the guidance and assistance of the Holy Ghost, which they received according to his promise, before they entered upon their ministry. The frequent assurances they had from our Saviour, that they should receive the Holy Ghost, are distinctly re- corded in the four evangelists ; the truth and authority of whose writings is fully shewn under the first head. But because the proof of their having this, and several other promises of our Saviour, punctually fulfilled to them, do all depend upon testimonies fetched from the Acts of the Apostles; it will be proper in this place to establish the credit of that history, in the same manner that the credit of the four evangelists has been already established. And that the writer of it was Luke the evangelist, appears evidently by comparing the introduction to his Gospel Luke i. I. with that of the Acts. The Gospel begins thus: Foras- much as many have taken in hand to set forth in order a declaration of those things which are most surely believed among tis, even as they delivered them unto us, which Jrom the beginning were eyewitnesses and ministers of the word: it seemed good to me also, having had perfect understand- ing of all things Jrom the very first, to write unto thee in order, most excellent TheopMlus. With express refer- Acts i. I. ence to this, the Acts of the Apostles begin thus : The former treatise have I made, O Theophilus, of all that Jesus began both to do and teach, until the day in which he was taken up, &c. After this, by a visible connection of the history, he proceeds to relate what the apostles did immediately after our Saviour's ascension ; so that no doubt has ever been made, but that the same person was the writer of both. That he was well qualified to write his Gospel has been already shewn under the first head ; and the evidences there laid down conclude yet more Acts XVI. strongly for the authority of the Acts of the Apostles ; of Clem. Ep. many of which acts, we are sure, he himself was an eye 5*^,8°"°*'^" and ear-witness. Citations out of this book are found in prr* Clement, the companion of St. Paul ; and in Polycarp, the 1. 1. PASTORAL LETTERS. Mi disciple of St. John. Irenseus, in the second century, writ- LKTfER ing against the heretical doctrine of two principles, (one 'I'- good, the other evil,) argues throughout one whole chapter, jren. i. iii. from passages taken at large out of the book of Acts, to'"- shew the contrariety of that heresy to the doctrine of the apostles. Eusebius gives an account of the same book as Euseb. i. iii. follows: " Luke, a native of Antioch, and a physician by*^"^" " profession, who had lived long and intimately with Paul, " and was mucli conversant with the other apostles, left " two books, written by divine inspiration ; one of them, " his Gospel — the other entitled. The Acts of the Apostles ; " which he did not write from the relations of others, but "as facts which he saw with his own eyes." And else- ibid. l. iii. where, among the books which were universally received, '^' he reckons the Acts of the Apostles next to the four Evan- gelists. Having established the credit and authority of those writings which testify the promise of the Holy Ghost, and the mission thereof according to that promise ; I will now proceed to shew from the evangelists, upon what occasions and for what ends the promise was made. Our Saviour tells his disciples, a little before his death, / have yet many Jo\m xvi. things to say wito you, but ye cannot bear them noxo; and '^' then he immediately adds, Howbeit, when he, the Spirit of truth, is come, he will guide you into all truth : agreeably to what he had told them a little before; These things ^^^^^^^ 2" 26. have I spoken u?ito you, being yet present with you ; but the Comforter, which is the Holy Ghost, jvhom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Again, / will pray the Father, and he shall •John x\v. give you another Comforter, that he may abide with you for ' ' ' ' " ever, even the Spirit of truth : and. When the Comforter John xv. come, whom I will send unio ymi from the Father, even the ^ Spirit of truth, which proceedeth from the Father, he shall testify of me. When he tells them, they must be brought into the synagogues, and unto magistrates and powers, he hid'i them take no thought how or what thing they shall VOL. TI. II 242 BISHOP GIBSON'S LETTER answer, or ichat they shall say; ami then adds, yor the Holy Ghost shall teach you in the same hour what ye ought Luke xxi. to say: and, / will give you a mouth and wisdom, which '5- all your adversaries shall not he able to gainsay nor resist. When he sees them in trouble, and finds that sorrow had filled their hearts at the thoughts of his leaving them, he John xvi. 7. comforts them thus: / tell you the truth; it is expedient for you that I go away; for if I go not axcay, the Comforter 'will not come unto you; hut if I depart, I will send Mm unto you. When he had given them their commission to preach the gospel unto all nations, he immediately adds, Luke XXH-. behold, I send the promise of my Father upon you ; Acts i. 4. hut tarry ye in the city of Jerusalem, until ye he endued Acts 1. 8. ii;'ith power from on high : and. Ye shall receive power, after that the Holy Ghost is come upon you ; and ye shall be witnesses unto me, both in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth . This promise was fulfilled on the day of Pentecost, when Acts ii. I , they were with one accord in one place, and suddenly there *>3»4> 7- (.(ijffg d sound from heaven, as of a rushing mighty w'ind, and filed all the house ichere they were sitting: and there appeared unto them cloven tongues, like as of fire, and it sate upon each of them. And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there being at that time devout men out of every nation, who were come to Jeru- salem to worship, every one heard them speak in his own language wherein he was born. And while the people stand Acts 11.33. amazed at this, St. Peter tells them, that Jesus, wlwm they had crucfied, being raised from the dead, and by the right luind of God exalted, and having received if the Father the promise of the Holy Ghost, liad shed forth that, which they now saw and heard. It appears by these accounts, that the full and final open- ing of the gospel dispensation was to be the work of the Holy Ghost, directing the apostles, and strengthening them in their ministry, and enabling them by his gifts to convey the knowledge of it to all nations, and to confirm it with PASTORAL LETTERS. 243 undoubted testimonies of a divine commission and authoritv. LETTER Whatever they had heard from Christ, or seen him do, the Holy Ghost brought fresh again to their remembrance; the truths which they could not bear in their more imper- fect state, the Holy Ghost instructed them in, and made them fully apprehend ; and, hy leading them into all truth, he effectually secured them against all error. They were to preach the gospel to all nations, and he taught them the languages of all. In the course of their ministry, they were to meet with great trouble, difficulty, and persecution ; and he inspired and supported them with suitable supplies of wisdom, courage, and comfort. Thus encouraged, strength- ened, and assisted by the Holy Ghost, the apostles went Mark xvi. forth and preached every where ; the Lord working with them, and coiifirming the word with signs folloxoing ; or, as it is elsewhere expressed, God bearing them witness, both Heb. ii. 4. with signs and wonders, and with divers miracles and gifts of the Holy Ghost. This is affirmed on many occasions; first, of all the apostles in general, while they continued to- gether at Jerusalem, that many wonders and signs wereXds W.^i. done by their hands : — That with great power they gave ^.cW\\. ^?,. witness to the resurrection of the Lord Jesus : — That by the Acts v. 12. hands of the apostles were many signs and wonders wrought among the people : — That there came a multitude out of the Acts v. 16. cities round about Jerusalem, bringing sickjblks, and them which were vexed with unclean spirits, and they raere healed every one. And then, as wrought by particular apostles ; Acts v. 5,. by Peter, in the extraordinary act of power exercised upon 'j^^'^^, -^y^ ^ Ananias and Sapphira for lying to the Holy Ghost ; by Acts viii. 6, Peter and John, who, upon the occasion of curing a man Acts^ix. 32, that was lame from his mother's womb, declared by what 35' .39. 4o- power they and the other apostles effected their miraculous cures ; In the name of Jesus Christ of Nazareth rise up and walk ; and, Be it known unto you, and to all the people Acts iv. 10. of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, by him doth this ma/n stand here before you whole : and St. Peter, R 2 244 BISHOP GIBSON'S LETTER (upon his curing ^neas of the palsy,) JEneas, Jesus Christ maJceth thee whole. Acts ix. 34. Nor had the apostles only the gifts of the Holy Ghost, and of tongues and miracles, bestowed upon them, but these powers were also by their ministry conferred upon others. Our Saviour intimated, that believers should re- ceive gifts of an extraordinary nature ; for St. John, repeat- John vii. ing what he had said concerning rivers qf'xvater that should flow out of him, adds. This spaJce he of the Spirit, which they that believe on him should receive ; for the Holy Ghost was not yet given, hecattse Jesus was not yet glorified. John xiv. And so our Saviour himself. Verily, verily, I say unto you. He that believeth on me, the ivories that I do shall he do also ; and greater worlds than these ; because I go unto my Father. And it is certain in fact, that by prayer, and laying on of hands, the gifts of the Holy Ghost were be- stowed by the apostles upon man}- of the believers. After Peter and John had related to the brethren at Jerusalem the threatenings of the high priest and council of the Jews, Acts iv. 29, it follows, And now. Lord, behold their threatenings ; and grant unto thy servarits, that with all boldness they may speak thy loord, by stretching fwth thy hand to heal, and that signs and wonders may be done by the name of thy holy child Jesus. And when they had prayed, tlie place was shaken where they xccre assembled, and they were all Actsviii. filled 7cith the Holy Ghost. Again, when the apostles '4> is»>7- which were at Jerusalem heard that Samaria had received the word of God, (by the preaching of Philip the evan- gelist,) they sent unto them Peter and John, zcho, when they were come dozen, prayed for them that they might receive the Holy Ghost. Then laid they their hands on them, and Acts X. 44, they received the Holy Ghost. While Peter was speaking to Cornelius and his company, the Holy Ghost fell on all them zvhich heard the zcord, and they heard them speak with tongues, and magnify God. To these we may add the in- stances of Stephen and Philip, two of the seven deacons ; Acts vi. 8. of the first of whom it is said, that he did great zoonders PASTORAL LETTERS. 245 and miracles among- the people ; and of the second, that LEITER Simon Magus himself wondered when he heard unclean spirits crying- with loud voices, and saw those who were Acts viii. possessed with them cured, and many taken with palsies, and that were lame, healed. There is one thing further observable, concerning the miracles wrought by the apostles and others, in testimony of their divine mission ; and that is, the numerous conver- sions to the Christian faith which were made by them. Upon hearing the apostles speak all sorts of tongues on the day of Pentecost, there were added to them above three thou- Acts ii. 41. sand souls : upon the cure of the lame man by Peter and John, and the occasion they took from thence to recommend and enforce the doctrine of the gospel, many of them which Acts iv. 4. heard the word believed, and the number of the men was about Jive thousand: upon the many signs and wonders which were Avrought by the apostles among the people, be- Acts v. 12, lievers roere the more added to the Lord, multittides both of^^' men and women: upon Philip's preaching the gospel at Samaria, the people with one accord gave heed unto those Acts viii. 6. things which he spake ; hearing and seeing the miracles which he did ; and even Simon, he who had bewitched them Acts viii. with his sorceries, and to whom they had all given heed^''°''^" from the highest to the lowest, as the great pozcer of God, was baptized, and continued with Philip, and wondered, beholding the miracles and signs which were done. Thus far of the apostles and disciples of our Lord ; of the commission they had from him to preach the gospel, and their qualifications for the effectual discharge of that commission, by the instructions they received from his own mouth, by the further lights which the Holy Ghost gave them, and by the gift of tongues and the power of miracles, to enable them to propagate and establish the truths they preached. But as St. Paul also was a glorious instrument in carrying on that great work, and both his commission and instruc- tions were conveyed in a method different from the rest, it will be necessary to give a particular account of both, in R 3 , ^46 BISHOP GIBSON'S LETTER order to lav a sure foiintlation for the authority of the seve- III. ^ . ' . . '. ral Epistles written by him. The account of his niiracu- Acts ix. 3. lous conversion is delivered by St. Luke in the Acts of the -^P'''^*^^^^' himself in the same book, in his two dc- . fences before Lysias and Festus, first at Jerusalem, and Acts xxvi. then at Caesarea. And his immediate mission from Christ Ac'ts'xx'iL is thus expressed ; / have appeared unto thee for this pur - pose, to make thee a minister and a witness both of these thing's which thou hast seen, and of those things in which I will appear unto thee ; delivering thee from the people, and from the Gentiles, unto whom I now send thee ; to open their eyes, and to turn them from darkness to light, and from the power of Satan tinto God. And so Ananias, to whom he was dii'ected by the heavenly vision, relates what Acts IX. 15. (jhrist had revealed to him concerning Paul ; He is a chosen vessel unto me, to bear my name before the Gentiles, and .Acts IX. 17. ^.^-^^.y^ the children of Israel: and. The Lord, even Jesus, that appeared unto thee in the way as thou camest, hath sent me, that thou mightest receive thy sight, and be Acts xxii. filed with the Holy Ghost. And again. The God of cnir fathers hath chosen thee, that thou shouldest know his will, and see that Just One, and shouldest hear the voice of his mouth : for thou shalt be his witness unto all men, of what thou hast seen and heard. And whereas the other apostles style themselves, in the beginning of their Epistles, the ser- vants, and the apostles of Christ, St. Paul's style concerning f'cor'i'i ^^i™*'^^^ Called to be an apostle — Separated unto the 2 Cor. i. I. gospel of God — An apostle of Jesus Christ, by tlie will of Coins! i' 1. God; and, An apostle not of men, neither by man, but by z Tim. i. I- Jesus Chi'ist and God the Father. And as to his doctrine, he tells the Corinthians, on occasion of his speaking of the I Cor. ix. institution of the last supper, / have received of the Lord that w'hich I also delivered unto you; and speaking of the I Cor. XV. fleath and resurrection of Christ, / delivered unto you that Gal. i. II, "which I also received; and of his doctrine in general, The gospel which was preached of me was not after man ; for I neither received it of man, neither zcas I taught it, but by the revelation of Jesus Christ. PASTORAL LETTERS. 247 To this account of his mission and doctrine, we must LETTER add, tliat both were justified and confirmed by many and great miracles. It is said of Paul and Barnabas when at Iconium, Long time therefore abode they speaking boldly in Acts xiv. 3. the Lord, which gave testimony to the word of his grace, and granted signs and wonders to be done by their hands ; and at Ephesus, God wrought special miracles by the hands Acts xix. of Patd ; so that from his body were brought unto the sick ' ' handkerchiejs or aprons, and the diseases departed from them, and the evil spirits went out of them. In Cyprus, an act of extraordinary power was exercised on Elymas the sor- cerer, whom Paul, moved by the Holy Ghost, struck with blindness for endeavouring to turn away the deputy from Acts xiii. the faith. At Lvstra he commanded the lame man to stand '°' Acts xiv 8 upright on his feet, and he leaped and walked. At Philippi, where was a damsel possessed of a spirit of divination, Paul said to the spirit, I command thee in the 7iame of Jesus Acts xv\. Christ to come out of her : and he carne out the same hour. In Melita, the father of the chief man of the island lay sick of a fever and bloody flux ; to whom Paid entered in, and '^cis xxviii. laid Ins hands on him, and healed him : and, when this was ' done, others also, wlw had diseases in the island, came and were healed. And for the success of his ministry, thus sup- ported and enforced by the testimony of miracles, we may appeal, not only to the particular conversions mentioned in the Acts of the Apostles as the effects of them, but to the Acts xiii. number of churches which were founded by him ; many of]^'^^^. them in some of the most populous cities and countries. — xvi. 33. One thing more I must observe, that as the rest of the apo- stles had the power of conferring the gift of the Holy Ghost upon others, so Paul had the same power. For it is said of the converts to Christianity whom he found at Ephesus, that when he had laid his hands upon them, the Holy Ghost Acts xix. 6. came on them, and they spake with tongues, and prophesied. IV. What the things are relating to the gospel dispensa- tion, which the apostles were to open and explain, pursuant to the commission and instruction received from Christ, and under the guidance and assistance of the Holy Ghost, must, R 4 248 BISHOP GIBSOxN^S LETTER in conjunction with the Gospels, be learnt from their preach- ing and writings, as delivered to us in their Acts and Epi- stles. Some of the doctrines, which they were chai'ged by Christ to deliver to the world, are recorded in the four Gospels, as being part of the instructions they received from himself; but as it is very certain that all the instructioiis which he delivered to his disciples are not recorded in the Gospels ; so it is no less certain, that many of the things which he did deliver to them during the course of his mi- nistry, were delivered in an obscure manner, and not un- derstood by them at the time ; particularly those relating to the nature of his kingdom, his death, and his resurrection. His ordinary way of teaching the people was by parables. Milt. xiii. j^ii these things spake Jesus to the multitude in parables, Mark iv ■), i, Without a parable spake he not unto them ; — With many 34- such parables spake he the word unto them, as tliey ivere able to hear it ; but zvithout a parable spake he not unto them. It is added indeed, that when they were alone, he ex- pounded all thiiigs to his disciples; but they so little under- Page 238. stood them, that, as I observed before, he often upbraids them with their slowness of apprehension and want of faith ; and of those expositions but few are recorded. A little be- john xvi. fore his death he tells them, / have yet many things to say unto you, but ye cannot hear them now ; and then imme- diately adds, Howbeit when the Spirit of truth is come, he zoill gtiide you into all truth; where he evidently leaves the many things he had to say, which they could not then bear, to be revealed to them by the Holy Ghost, who was also to bring to their remembrance all that he himself had delivered to them. After his resurrection he was seen of Acts i. 3. the apostles forty days, speaking of the things pertaining to the kingdom of God ; but what the things were that he delivered to them in those forty days is no where recorded. Nor indeed could the great work of the redemption of man- kind, which mainly depended upon his dying and rising again, be set forth and explained till after his resurrection ; when, upon occasion of their doubts concerning the reality Luke xxiv. ' r o j 27,44, 45. of it, he shewed them out of Moses and the Prophets and PASTORAL LETTERS. 249 the Psalms, tliat he was to suffer and rise again, and opened LETTER their undostandings that they might understand the scrip- tures. I will only add, as to St. Paul, that the same doc- trines which were conveyed to the other apostles, first by the teaching of Christ, and then by the light and direction of the Holy Ghost, were fully made known to him by im- see before, mediate revelation. P' ^'^^' The apostles being thus instructed in the whole will of Christ, were properly his messengers, to convey and deliver it to the world ; {Js my Father hath sent me, so send /joim xx. you — Go ye into all the world, and preach the gospel^^' to every creature — Teaching them to observe all things Maykw i. whatsoever I have commanded you.) And from Avhom are 'i'' ^ Mat. xxviu. we to learn the will of Christ, but from his own messengers, 20. whom he fully instructed in it, and intrusted with the de- livering it to the world They were the ambassadors of Christ to pray us in his stead to be reconciled to God ; and from whom therefore, but from them, are we to learn the terms of that reconciliation, and the grounds of that great 2 Cor. v. 20. favour and mercy extended by God to mankind They were in a particular manner appointed to be witnesses of ^'^'^ '• 22. his resurrection; and from what other hands, but these _ that were intrusted with publishing the doctrines of the re- suiTection, can we learn the importance of it, and the bene- fits accruing lo mankind by it ? Those ambassadors and messengers were endowed with the power of working mi- racles ; and for what end should this be, but to prove the divinity of their commission, and to recommend their doc- trines to our attention and belief.? In general, the apostles were appointed by Christ to be the light of' the world ; and Mat. v. 14. how was ^hat light to be conveyed to future generations, otherwise than by their preachings and writings Supposing then that the writings of the apostles, and the accounts we have of their preaching, are true and ge- nuine, i. c. that they were really written by the persons whose names they bear ; no doubt can remain, but that the things relating to the gospel dispensation (which were to be opened and explained by them, pursuant to the in- 250 BISHOP GIBSON^S LETTER structions received from Christ, and under the direction of the Holy Ghost) are to be learnt from their Acts and Epi- stles, in conjunction with the four Gospels. The authority of the Gospels and the Acts of the Apostles I have already established, and shall now proceed to shew, that the Epistles also were the genuine writings of the apostles. Enseb.i. iii. Eusebius, reckoning up the books of the New Testament '" which were universally received, after mention made of the four Gospels and the Acts of the Apostles, adds, " Next to " these we are to reckon the Epistles of Paul every one of which (except that to the Hebrews) expressly bears his name; and they are frequently cited and referred to by the most early writers of the church, as has been abim- dantly shewn by many learned men, and may easily be seen by looking into the writings of Clement, Ignatius, and Po- lycarp in the first and second centuries, and after them, into those of Irenajus and Tertullian. The same thing is there affirmed by Eusebius, of the First Epistle of St. Peter, and the First of St. John, namely, that they had been received universally. And as to the doubts that have been raised concerning other epistles ; it must be premised in general, that no advantage can accrue from thence to the adversaries of the Christian religion, till they point out the particular doctrines relating to faith or mannei's, which are contained in those, that are not also contained either expressly, or by fair and clear deduction, in the other books of the New Testament, which the church of Christ has universally re- ceived. Much less can they reap any advantage from those doubts, if it shall be made appear that in every instance they are ill-founded. As to the Epistle to the Hebrews ; the main doubt con- cerning it has arisen from its not being expressly under the name of St. Paul, as all his other Epistles are ; but this re- ceives a very plain and natural solution. St. Paul was pro- perly the apostle of the Gentiles, as appears from many pas- sages both in the book of Acts and in his own Epistles. Acts jutii. The direction he received from Christ was this ; Make '^' haste, and get thee quickl?/ out of Jerusalem ; for theif will PASTORAL LETTERS. 251 not receive thy testimony concerning me. And, Depart, LETTER Jbr I ■will send thee far hence to the Gentiles. In his Epi- ' sties he speaks of himself as the apostle of the Gentiles ; Rom. xi. 13. as the minister of Jesus Christ to the Gentiles; and, as the "^'6. p7-isoner of Jesus Christ Jbr the Gentiles; as he to whom it Gai. i. 16. pleased God to reveal his Son, that he might preach him among the heathen ; he to whom this grace or commission Eph. iii.8. was given, that he should preach among the Gentiles ; he who was appointed a teacher of the Gentiles; he a^Aom ^/te ^I'm-'n. Lord strengthened, that by him the preaching might be fully ^y^""' known, and that all the Gentiles might hear. All which are briefly comprehended in the declaration he made to the Ga- latians ; The gospel of the uncircumcision was committed g».\. \\. 1 . unto me, as the gospel of the circumcision was unto Peter; for he that wrought effectually in Peter to the apostleship of the circumcision, the same was mighty in me towards the Gentiles. It is true, the apostolical commission was gene- ral, " to preach the gospel," and there are many instances of St. Paurs endeavouring to convert those of the Jewish nation, and of his going into their synagogues, and reason- ing with them. This he did at ^ Salamis, at ^ Iconium, at»Actsxiii. ^ Thessalonica, at ^Berea, at ^Corinth, and at ^ Ephesus-l'J^^^^^^ At S Thessalonica, particularly, it is said that Paul, as his' — xvii. i. manner was, went in unto them, and three sabbath days rea- e xvi'ii.'4. soned with them out of the scriptures : at ^ Ephesus, he went — '9. into the synagogue, and .spake boldly for the space of three xix.8. months, disputing and persuading the things concerning the kingdom of God : and he tells the elders of the church, that he had testified both to the Jews, and also to the Greeks, — xx. 21. repentance towards God, and faith towards our Lord Je,sus Christ. And at Antioch, where the Jews contradicted and Acts xiii. blasphemed, he tells them. It was necessary that the word'^^' of God sliould first have been .spoken to them; but seeing- they put it from them, and Judged themselves unworthy of everlasting life, he turned to the Gentiles. And to how great a height the prejudices of the Jews against him had risen by degrees, we may gather from the furious assault that was made upon him at Jerusalem, and their crying 252 BISHOP GIBSON S LETTER out, Men of Israel, help ; this is the man that teacheth all men every ichere against the people, and the laic, and this AcisT2i\.z^.plf^f^c ; while his affection to the whole Jewish nation, and Rom. L\. 3. his concern for them was such, as to make him even wish that himself were accursed from Christ for his brethren, his kinsmen according to the flesh. It appears from the foregoing accounts, how natural it was for St. Paul to write as well as preach to the Jews ; and how natural also, in writing to them, to avoid the autho- ritative style that he used when he wrote to those churches which had been converted bv him, or which were more pe- culiarly within his commission, and to choose to write to them only as his brethren and kinsmen ; that is, in his own 2 Cor. xi. language, as he and they were equally Hebrews and Is- raelites, and the seed of Abraham. But, notwithstanding the omission of his name, and of his apostolical character, there are many cogent arguments to satisfy us that St. Paul was the author of this Epistle, against the contrary suspicions of some learned men. The general scope of it is to prove, that the rites prescribed by the ceremonial law were only types and figures of Christ, and that he being now come, they were of no further use, but were to cease and give way to a dispensation of a much higher and moi-e excellent nature. And what was the accu- Acfs xxi. sation brought against St. Pau] by the Jews.'' Why, That he taught all the Jews which were among the Gentiles, to forsake Moses, saying. That they ought not to circumcise their children, neither to walk after the customs ; and, that he taught all men every where against the people, and the law, and the temple. — The writer of this Epistle uses the Heb. xiii. Style of our brother Tiifiothy; and this is what we find fre- V'ioT i I quently used by St. Paul in his other Epistles. Paid, an Coios. i. I. apostle of Jesus Christ, and Timothy our brother, is the in- ^ ' '■ troduction to three of them; and writing to the Thessalo- 1 Thes. iii. nians, he says, / have sent Timotheus our brother : nor do we find this style used by any other of the apostles. — The same is observable of another expression towards the conclu- ijeb.xili. sion of this Epistle, Pray for us ; being what we also find 18. PASTORAL LETTERS. 253 in his Epistles both to tlie Colossians and Thessalonians ; LETTER with others of the same import in those to the Romans and Ephesians, where he beseeches them to strive together in I Col. iv. 2. their prayers to God for him, and to praij always with all \ prayer and supplication for him : nor is this used by any i^o'"- "v. other apostle. This Epistle, towards the conclusion, has a kphes. vi. solemn pi'ayer to the God of peace, for a blessint^ upon the Christians to whom he is wi-iting ; and we find the like, to- 20. wards the conclusion of his Epistle to the Romans, The nom. w. God of peace be rvith you all ; and to the Corinthians, The ^-^' God of love and peace shall be with you ; to the Philip- , , . plans, The God of peace shall be with you; and to the Piiii. iv. 9. Thessalonians, The very God of peace sanctify you wholly; i Thes. v. and, The Lord of peace himself give you p)cnce always ; and^-^_^^ the like expression is not only thus frequent in St. Paul's ,6. Epistles, but is not to be xnet with in any other. — The same ^'^!'^; is to be said of the term mediator ; for though the thinghe — xii.24. spoken of in other parts of the New Testament, the fe?-m is not found any where but in the writings of St. Paul. — In this Epistle he speaks of his imprisonment under the name of bonds ; and he mentions the same at least ten times in his other Epistles, and all "of them written from Italy, as this to the Hebrews was ; neither do wc find that expression used by any other apostle. — In this Epistle he pleads the inte- grity of his heart and conscience. We trust we have a goodHeb. xiii. conscience, in all things willing to live honestly; and the same plea is often made by him on other occasions. Thus his declaration before the council was, Me7i and brethren, / Acts xxiii. have lived in all good conscience before God unto this day ; ' ' and before Felix, Herein do I exercise myself, to have Acts xxiv. always a conscience void of offence towards God and towards men; and in his Epistle to the Romans, I say the truth mRom. ix. i. Christ, I lie not, my conscience also bearing me witness ; to the Corinthians, speaking of himself. Our TejOtCing tS 2 Cor. i. 12. this, the testimony of our conscience; and to Timothy, Wliom I serve with pure conscience. — This Epistle con- 2 Tim. i. 3. eludes with a salutation to and from the brethren ; which is found at the end of almost every Epistle of St. Paul ; 254 BISHOP GIBSON'S LETTER and the Christians are here called saints, which is a style III ' ' very frecjuently used by that apostle, and almost peculiar to him. 2 Pet^iii. To this Epistle St. Peter may well be understood to re- '^' ' ' fer as written by St. Paul, where he is exhorting the Jewish Christians under persecution, to wait with patience for the day of the Lord, and to take care to be found of him loith- out spot and blameless, that it might be salvation to them ; and this, in answer to the scoffers of those days, who up- braided them with the expectation of it, as vain and ground- less, and by way of derision asked, Where is the promise qf his coming ? And then St. Peter adds, Even as our be- loved brother Paid also, according to the wisdom given unto him, hath written unto you ; which most probably relates to this Epistle, as the only one that he wrote to the Jewish Christians, and as containing in it several ex- hortations to the same purpose with that which St. Peter is there giving. For, not to insist upon his exhortation to Heb. vi. 12, the Hebrews, to be followers of them who through faith and patience inherited the promises, enforced by the ex- ample of Abraham, who after he had patiently endured, obtained the promise; nor upon that other exhortation, Heb. X. 23. Let us hold fast the profession of our faith withou t waver- iyig, for he is faitJful that promised ; not, I say, to rest upon these, it will be hard to find in the whole New Tes- tament any passage to which St. Peter might so probably Heb. x. 35, refer, as this which follows: Cast not aimy your confi- dence, which hath great recompence of reward : for ye Jmve need of patience, that, after ye have done the will of God, ye might receive the j)romise. For yet a little while, and he that shall come will come, and zmll not tarry. Nozo the just shall live by faith ; but if any man draio back, my soul shall have no pleasure in him. But zvc are not of them wlu) draw back unto perdition, but of them that be- lieve to the saving of the .soul. As to the passage in St. Rom. ii. 4. PauFs Eplstle to the Romans, which speaks of the goodness and forbearance and long-suffering of God, as leading to repentance ; St. Peter cannot be supposed to refer to it, foi' PASTORAL LETTERS. 255 two plain reasons. In that passage, St. Paul addresses him- LETTER self to the unbelieving Jews, whereas St. Peter is writing to " the believing Jews, and to them only. St. Paul's is a re- proof for abusing the goodness and long-sufFering of God to a security in sinning, contrary to the effect it ought to have upon wicked men ; but St. Peter's is an exhortation to sincere Christians to wait with patience, in an assurance that it will bring salvation in the end. Under the present head of internal testimony, notice must be taken of a passage in this Epistle, which may seem at first sight to imply, that St. Paul was not the writer of it. Speaking of the salvation of sinners through the gospel, he says. Which at the first began to be spolcen by the Lord, Heb. ii. 3. and was confirmed unto us by them that heard him; whereas St. Paul had the gospel revealed to him immediately from heaven. But to this there are two plain answers : one, that St. Paul, between his conversion and the time when this Epistle was wr-itten, had seen and conversed witli several of the apostles. After three years, says he, / went up to Jip-Gai. i. 18, rusalem to see Peter, and abode with him Jifteen days; and '^' he tells us, that at the same time he saw James, the brother of our Lord. — Then, fourteen years after, I went up to Je- Gal. ii. 1 , rusalem, — and communicated to them that gospel which /9'"- preached among the Gentiles; and there he saw Peter, James, and John, and after that he saw Peter at Antioch. So that St. Paul might truly say, that the doctrine of the gospel was confirmed to him by them that heard Christ; and he had occasion to say it, lest it should be objected to him by the Jewish Christians, that his doctrine was dif- ferent from that of the other apostles ; against whom it was a proper defence, that it was no other doctrine than tliat which had been confirmed by their own apostles, who heard Christ, and had at first preached the gospel to them. The other answer is, that it is not uncommon with St. Paul to include himself in the number of those to whom he writes, though not concerned equally with them, or not at all ; Let ' Cor. x. 8, us not commit fornication. — Let us not tempt Christ. — Wejit. iii. 3. ourselves (speaking of the Gentile state) wetr sometimes 256 BISHOP GIBSON'S LETTER Jbolish, disobedient, deceived, serving divers lusts and plm- '. sures, living in malice and envy, hatefid, and hating one another. Besides the internal proofs that St. Paul was the writer of this Epistle, there are proofs external, and those both numerous and express. Not to mention in this place the citations of the most earlv fathers out of this Epistle, as being only proofs of the authority, and not of the author, and made by writers who rarely mention the name of the apostle whose words thev cite: in the second century, Clem. Alex. Clemens Alexandrinus mentions it under the name of St. §.8. Paul, where speaking of the Greek philosophy, as styled Col. ii. 8. by that apostle, elemetits or introductions to tlie truth, and expressly mentioning him by name, he adds, " And there- Hcb. V. 12. " fore, writing to the Hebrews, he saith, Ye have need that " o}ie teach you again ichich be the elements (or Jirst prin- ciem. .\iex. " ciples) of thc oraclcs erf GodT And elsewhere, having §!2o° cited a passage of St. Paul's Epistle to Titus concerning the beha^^our of the elder women in quietness and so- briety, that the word of God be not blasphemed, he imme- Heb..\ii. i3,diately adds, But rather, says the same apostle, ^/foic — xiIlV peace icith all men,''' kc. repeating four verses of the On?- contr. "EpisUe to the Hebrews. So also Origen, in the third cen- p. 143. turv, having quoted these words out of St. Paul's Epistle Heb'^v 'i Corinthians, / have fed you tenth milk, and not with 13,14 meat, adds this, "The same person saith, Ve are become " such as have need of milk, and not of strong meatf and then he goes on to repeat two other entire verses out of this Heb. X. 32, Epistle to the Hebrews. And elsewliei-e, having cited pas- pj,ii(j. sages out of the other Epistles of St. Paul, he adds parallel cal. p. 10, passages out of the Epistle to the Hebrews, ■with this or the Cels. i.vii. like connection, " The same apostle saith."" In his Homihes P-3SI- upon this Epistle, he accounts for the difference between it and in o- 1.1 • 1 • • j» i 1 ther places, and St. Paul s other Epistles, in point of style, by suppos- Eiweb. i.Ti. j^j^^j. matter was his, but that it was composed and methodized by some other hand. And therefore he " com- " mends those churches which received it as St. Paul's, be- " cause,"" as he adds, " the ancients did not ascribe it to him PASTORAL LETTERS. 257 " rashly." And that which follows, of some of the ancients LETTER ascribing it to St. Clement, and some to St. Luke, evidently refers to the supposed penman, and not to the author ; to the language only, and not at all to the matter. In the next century, the council of Laodicea, enumerat- Conc. Laod. ing the known and received books of the New Testament, place in their course " the fourteen Epistles of St. Paul ; " to the Romans one, to the Corinthians two, &c. and to " the Hebrews one to which I will add the testimonies of two writers, one of the Greek, and the other of the Latin church. I mean Eusebius and Jerome; who had made more nice and strict inquiries than any other about the books of the Old and New Testament, and the writers of them. Euse- Euseb. i. iii. bius, speaking of the received books of the New Testament, i^Vi. c-zo- delivered his own judgment, " that the fourteen Epistles of " St. Paul (which includes that to the Hebrews) are known " and clear." Afterwards, speaking of Clement's Epistle to Euseb. i.iii. the Corinthians, " in which," says he, " are inserted several "^" " passages out of the Epistle to the Hebrews, and some- " times in the very words," he adds, " From whence it is " most evident, that this cannot be a modern writing ;" [St. Clement having been a disciple and companion of St. Paul;] and then he goes on, " AVherefore it seems with good rea- " son to be added to his other Epistles. For St. Paul hav- " ing written to the Hebrews in their own language, the " translation of it (into the Greek tongue) is ascribed by some " to St. Luke, and by others to Clement." Which testimo- nies warrant what we find in Theodoret, in the preface to his Commentary upon this Epistle; " Eusebius confessed it was " the Epistle of the most divine Paul, and affirmed, that all " the ancients were of that opinion and Photius, a collector Phot. Bibi. in the ninth century, at the same time that he cites an ob-^*"*" scure writer who had said that Hippolytus and Irenaeus did Gobams. not believe this Epistle to be St. Paul's, immediately adds, " But Clement and Eusebius, and the main body of divine " fathers, reckon this among his other Epistles." And the same Photius mentions that opinion of Hippolytus, as one, Phot. Biiii. among others, of his crude and indigested assertions. c.121. VOL. II. s 258 BISHOP GIBSON'S LETTER It is true, Eusebius takes notice that some did not re- ceive the Epistle to the Hebrews, because they said it was Euseb. 1. iii. not received by the Roman church ; which he particularly Euseb 1 vi ^^'''^^ Caius ; and adds, in a more qualified sense, " that c. 20. " some of the Romans did not suppose it to be his." But it must be remembered, that Caius advanced this opinion in Proclus. a dispute with one, who affirmed that Christians falling Lapsi. from the faith ought not to be admitted to penance, and Tertui. (le who without doubt alleged against Caius that passage in Pu(hc. ^1^^ Epistle to the Hebrews : It is impossible for those xolio Heb. vi.4, loere once enlightened, and have tasted of the heavenly g ft, S'^" and were made partaJiers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away, to renew them again to re- pentance. And as this became a common controversy in the Latin church, which maintained the opinion of Caius for restoring lapsed Chi-istians, against the Montanists first, and then against the Novatians ; it was natural, in the heat of dispute, to endeavour to weaken the force of that text, by raising a doubt whether St. Paul, whose name was not set to this Epistle as it is to the rest, was the author of it. But that the doubts concerning the authority of it were not the same in the Latin church from the beginning, may be fairly presumed from this Epistle's being inserted among the others, in the ancient Latin version of the New Testa- ment, which was made for the use of the church. St. Jerome, who occasionally takes notice, that though it was received as St. Paul's by some of the Latin church, yet many doubted of it ; expressly condemns them for it, Hieron. Ep. and Confronts that doubt with the authority of the Greek — ad'fiva'^r churcli, and all the eastern churches, who unanimously re- ceived it ; and who, undoubtedly, had a better opportunity than the Latin church to inquire into the authority of it. Which determination, as of a point in question before him, makes it plain, that his mentioning it with tokens of doubt in some other places where he only quotes it occasionally, was not the result of his own judgment, but a deference he paid to the opinion of the Latin church. And as he ex- PASTORAL LETTERS. 259 pressly declared his own satisfaction, upon the authority of LF/n'Ell the ancients, " that it was rightly ascribed to St. Paul," so have the whole Latin church shewn themselves to be con- vinced of their error, by having for so many ages received and inserted it among his other Epistles. leg. p. 26. That which gave the main ground of dispute concerning the writer of this Epistle, was the want of St. PauPs name at the beginning, Avhich has been already accounted for ; Mill. Pro- and this led the critical inquirers into words and phrases, ^f. ^ ^'^ to insist upon the argument from the style and manner of writing, in this Epistle, as different from that of St. Paul in his other Epistles. The manner of writing, say they, is more lofty, and the style raised to a greater height, than in his other Epistles. But if it be, the subject also is more lofty and exalted. " The dignity of Christ above the an- " gels C " the glory of Christ at the right hand of God " the heavenly tabernacle " the everlasting priesthood " Christ's mediating and Interceding for us in the presence " of God " and, in general, all those high and heavenly " things, of which the legal performances under the Mosaical " law were only types and figures ; together with the won- " ders wrought by the patriarchs, martyrs, and other fa- " mous men, in virtue of their faith." As therefore the diffe- rence in style is of little force in any case, since it is very common for the same writer to vary his style according to the subject, the occasion, the degrees of earnestness, &c. so here it is of no force at all, when set up in opposition to the See iiefore, testimony of the best and most approved writers among the ancients; and when it is further considered, that the at- tempts to ascribe the Epistle to others (Luke, Clement, Apollos) are founded only upon some remote conjectures, and not countenanced by ancient testimonies, otherwise than as they are considered under the character of writers and reporters of St. PauPs doctrine. To which I must add, that those early differences in opinion were not so much about the authority of the book, as about the author ; they who had their doubts whether St. Paul was the writer, readily acknowledging that the Epistle came from a person s 2 260 BISHOP GIBSON'S Acts xii 2, 4 LETTER divinely inspired. This was the case with all those of old, who believed it to be written in Hebrew by St. Paul, and translated into Greek by some one of the apostolical per- sons just now mentioned, (which, whether true or not, was a prevailing opinion among the ancients,) and also with those others, who supposed it to be drawn up by some apostolical person, agreeably to the sense and meaning of Tertui. de St. Paul ; and with Tertullian, who ascribed it to Barna- c 2o. bas, an apostle, and companion of St. Paul. And the same has been the case with more modern writers ; as appears by the declarations of two divines, (both of them remarkable for a latitude of thought in religious matters,) even while they are giving their reasons why they do not think it to Linibourg. have been written by St. Paul. " It does not seem," says one, Comment. " have been written by St. Paul, but neither can it be upon Hebr. «< clearly denied to be his. For it is probable, it was written " by one of St. Paul's companions, with his privity, and " agreeably to his doctrine to which he adds, " I acknow- " ledge the divine authority of this Epistle." And says an- te cierc. other, " Whoever reads it with attention, will see ever\ Hist. Eccl. , , , . . ', Ann. 69. " where the apostolical doctnne concernmg the controversies " between the Christians and Jews, or Judaizing Christians, " of those days ;" from whence he infers, that it must be written before the destruction of the temple, because after that, and the extinction of the Levitical worship, and the destruction of a great part of the Jewish nation, there could scarce be any occasion for entering into those controversies ; nor is there in it the least footstep of any opinions, disputes, or matters, later than the apostolic age. And again, " Nei- " ther the matter, nor the manner of explaining, nor the " language, breathe any thing but what is apostolical and " of divine inspiration ; in which I and all others who have " written concerning this Epistle, do agree ; however we " may differ about the author." Besides this Epistle to the Hebrews, there were some Page 250. others, that the whole Christian church did not receive so soon as those already mentioned, concerning which there was never any doubt. These are, the Epistle of St. James, the PASTORAL LETTERS. 261 second Epistle of St. Peter, the second and third of St. LEITER • III John, and that of St. Jude. Concerning these, it shall be particularly shewn, that each of them was received early ; and there is this plain reason why they were not received by all Christians so early as the rest, that they were written either to particular persons, as the second and third of St. John, or to the Jewish converts dispersed in several coun- tries, as the second of St. Peter and St. James, or to the Christians in general, as the Epistle of St. Jude. And since the satisfaction to be given to particular churches that they were genuine, depended upon the view of the original letters, and of the evidence of those who carried and those who received them ; it is manifest at first sight, that this satisfaction might be had much more readily, when it was known to what peculiar churches this or that Epistle was directed, and where the originals remained, and both the messenger and they who received it from his hands might be spoken Avith ; than it could be had where the Epistles were directed to Christians in general, as dispersed through- out the empire, and while it remained uncertain in what particular city or country either the originals or the evi- dences of their being so were to be met with. The not re- ceiving these so early and universally as the rest, is an ar- gument of the care taken by particular churches to be tho- roughly satisfied, that what they admitted was really written by persons divinely inspired ; and the receiving them so universally as they afterwards did, is as good an argument that they received due satisfaction concerning them. Nor can any possible reason be assigned, why the whole Chris- tian church, eastern and western, should for so many ages' have put these Epistles upon the same foot of authority with the others which had been universally received, but that all ground of doubting was by degrees removed, and every church had received full satisfaction that they were written by the inspired persons whose names they bore, or to whom they were ascribed. We find this to be the case in the fourth century, when these were received in the Greek church as of divine authority by the council of Laodicea; 262 BISHOP GIBSON'S LETTER and forty years after, the same was solemnly declared to be ^*^' the sense of the Latin church in the decretal Epistle of In- nocent I. which was also confirmed eighteen years after by a public decree of the council of Carthage. But long before these solemn and general recognitions of their authority, they had been received as genuine and authentic by many churches as well as writers. So Euse- Euseb. i.iii.bius says of them all, " That however they were reckoned " among the doubtful books, they were acknowledged by " many."" Ibid. 1. ii. But to desccud to particulars. The same Eusebius says of the Epistle of St. James, that it was pubhcly read in very many churches, together Avith the others. And two peculiar reasons may be assigned why it was thought spu- rious by some, and doubtful by others, and not sooner re- Euseb. 1. ii. ceived by all ; one, that though it is expressly under the "^" name of James, yet there being more persons of that name spoken of in the New Testament, a dispute arose to which of them it ought to be ascribed ; and the other, that what he says of the necessity of works in order to justify men in the sight of God, seemed to contradict what St. Paul had delivered concerning justification by faith alone. And St, Paul's Epistles being universally received, they who be- lieved or suspected that contrariety in doctrine, must reject the other of course, or at least suspend their opinion about it. But as these doubts vanished in particular churches, and it appeared that St. Paul and St. James were so far from contradicting each other, that one meant the no-neces- sity of observing the ceremonial law, and the other the ne- cessity of observing the moral law ; the one, that works of what kind soever, without faith, are ineffectual to salva- tion, and the other, that faith without works cannot save ; no scruple was made of putting it upon the same foot with Euseb. 1. ii. the Other Epistles, in point of authority. Eusebius says, that not many of the ancients mentioned it ; and their jcrom. (le silence is already accounted for : but Jerome tells us, that Jac. j[ obtained authority by degrees, and wo find it currently Mill. Pro- ... leg. p. 24. cited, like other scriptures, by the fathers of the fourth PASTORAL LETTERS. 263 century, and particularly by Jerome himself, as written by LETTER James the apostle, and the brother of our Lord: so that in. '''' the words of a learned commentator, " They that doubted Jerom. Ep. .ad Paul. " of it before, did in the fourth century embrace the opi- ^contra " nion of those that received it ; and from thence no church Jovm. 1. 1. C. 39. 1. 11. " nor ecclesiastical writer ever doubted of it ; but on the con- c. 3. " trary, all the catalogues of the books of scripture, whether " published by general or provincial councils, &c. number it " among the canonical scriptiu-es."" The second Epistle of St. Peter has been already ob- served to be one of those which Eusebius mentions as ques- Euseb. 1. iii. tioned, but which also were acknowledged by many as ge-^^j^jj; ^ ^ nuine. And this shews, that when it is said by him, that — i-vi. the ancient fathers acknowledged but one Epistle of St. '^'^^' Peter, i. e. the first, it must be meant, universally and without exception ; with reference to the second, which was not so acknowledged. St. Jerome grounds this doubt con- Jerome in cerning the second Epistle, upon the difference from the p^j^^"'^'' first in point of style. But this is true in strictness of the second chapter only, which is as different in style from the first and third chapters, at it is from the first Epistle ; be- ing, as to the matter of it, manifestly taken from some Jewish book, which gave an account of the scoffers before the flood who derided Noah's prediction of it, and applied by St. Peter to the false teachers who were crept in among the Christians, and derided their expectation of deliverance from the persecutions they were under, grounded upon what our Saviour and his apostles had told them concern- ing the judgments that were to come upon the Jewish per- secutors. As to the style of that second chapter, it is throughout lofty and pompous ; and in that respect dif- ferent from the style of the other two. But is this a sug- gestion fit to be opposed to the many testimonies of its be- ing St. Peter's, viz. " Its bearing the name of Simon Peter, " by which he is so frequently spoken of in the Gospels " the express mention it makes of a former Epistle he had aPet. iii. i. " written to them, and the visible connection between the s 4 264 BISHOP GIBSON'S LETTER " two Epistles," (the second being written to arm the Christians against the uneasiness they were under, upon the delay of that deliverance which the first had promised ;) " the mention he makes of his approaching dissolution, 2 Pet. i. 14. " Knowing that shortlij I must put off this my tabernacle, " even as o%ir Lord Jesus Christ hath shewed me which probably relates to what our Saviour intimated to St. Peter Johnxxi. of the time of his giving testimony to the gospel by his death, that it should be before the destruction of Jerusa- 2Pet.i. 16, lem ; and the express mention of what he heard and saw at Mat!xvii. transfiguration on the mount, where none of the dis- ciples were with Christ, except Peter, James, and John ? To all which it must be added, that there is a fair pre- sumption of its being written by an apostolical person, from 2 Pet. iii. his using the style of our beloved brother Paid; and we do \' not find that it was ever ascribed to any other of that cha- Jerome in . . the word racter. So far from this, that St. Jerome, who takes notice Ep ™d He- ^'^^ difference in style as the foundation of the doubts (lib. Q. II. concerning it, solves the difficulty, not by denying this Epistle to be St. Peter's, which could not be denied for the reasons above mentioned, but by supposing, that in the two Epistles they were two different hands who expressed his sentiments in Greek. Whether this was so or not, it shews that, in St. Jerome's opinion, the arguments for its be- ing St. Peter's could not be got over ; and in this opinion Mill. Pro- the writers of that and the following ages, both in the east- i*s- 1'- 25- ^jj^ western church, concur with great unanimity. The objection, and the only objection, against receiving Jerom. Ca- the Epistle of St. Jude at first, was his citing the prophecy . lu e 14, j^jjQ(.|^ . t)^,^ \^ jg really hard to find where the force of the argument lies, that because an apostle cites out of an- other book (though we suppose it apocryphal) a passage very good in itself, and very apposite to his purpose, there- fore he could not be the author of the writing into which the citation is grafted ; though such writing bears his name, and is confirmed to be his by ancient authority, as Tertuii. de ^j-^jg ^.^gg jg jj^g \6ini testimonies of TertuUian, Cle- Ornat. Mul. PASTORAL LETTERS. 265 ment of Alexandria, and Origen, who expressly cite it as LETTER St. Jude's ; wherein also there is a great unanimity among die writers of the succeeding ages, both Greek and Latin, i. i. Clem. The second and third Epistles of St. John are so far from j iii.C g. beinff liable to the obiection of a difference in style from Ong. Com. 1 ^ . . -1 1 • 1 1 Matth. the first, which was universally received as his ; that the tom. xi. p. manner of writing is remarkably the same in all the three ; profp^p'' and of the thirteen verses which make the whole second 23. Epistle, several are manifestly the same in sense, and some word for word. None of the three are under the name of St. John, and in that respect the two last are of equal au- thority with the first ; but the second and third are written under the style of elder, which peculiarly suits the age as well as the character of St. John, who was above ninety years old when they were written, and had the direction and government of all the Asiatic churches. Considering how very short these two Epistles are, and that several things contained in them are also to be found in the first Epistle, it is not to be expected that many citations out of them should be met with in the writers of the church, either ancient or modern. But it so falls out, that Irenaeus in the 2 John 7, second century cites three verses word for word out of the irenLus, second Epistle, under the name of John the disciple of our^^ '^*^- '3- Lord; and, that no doubts may remain whether he might i.iii.c 18. not mean John the presbyter, whom we find mentioned in Eusebius as one of Christ's disciples, or any other John Euseb. i.iii. but John the apostle and evangelist, he cites two other '^'^^' passages to the very same purpose, one taken out of the first Epistle, and the other out of the Gospel of St. John, and all the three as taken out of the writings of one and the same person. Clemens Alexandrinus, citing a passage out ciem. Alex, of the first Epistle, calls it his larger Epistle ; which supposes ^*"""- one at least that was not so large. Dionysius Alexandrinus, contending for an opinion he had entertained, that St. John Euseb. x. was not the writer of the Apocalypse, makes it one argu-*"' ment, that the name is set to the Apocalypse, whereas no name is set to the second or third Epistle, which he says were then usually ascribed to him. And Origen, where he 266 BISHOP GIBSON^S LETTER tells US, that all did not receive these two Epistles, implies that ihe greatest part did. The occasion of ^vriting them is Euseb. 1. vi. supposed with great probability to have been, the report MiiL Pro- made of the liberality of the elect lady and of Gaius, by leg. p. i8. certain persons whom St. John had recommended to the churches of Asia for the furtherance of the gospel ; and these acknowledgments of the liberality of each must come from one and the same hand, namely, that upon whose re- commendation it was bestowed. Although the Book of Revelations is of a different na- ture from the Epistles, as relating more to the state of the Christian church in future times, than to the doctrines at first dehvered to it ; yet because it is part of the New Testament, and one of the books about which doubts have been raised, whether or no they were written by the per- sons whose names they bear; I will here lay down the many cogent reasons there are for concluding it to have been written by St. John the apostle and evangelist, and Rev. i. 1,9. not by any other. In the first verse it is called, The Re- velation of Jesus Christ to his servant John ; and at the ninth verse it is said, / John icas in the isle that is called Patmos,Jbr the word of God, and Jbr the testimony of Jesus Euseb. 1. iii. Christ. Now Eusebius, speaking of the persecution of the '^' Christians by the emperor Domitian, mentions St. John the apostle and evangelist as then banished to the isle of Tertuii. de Patmos. The same is mentioned by Tertulhan ; and Cle- ^"se"^^ mens Alexandrinus speaks of his return from thence to Euseb. 1. 111. Epfjesus after the death of Domitian; and there is no c< 23. pretence that any other John was banished to that island. Just. Mart. Justin Martyr, in his Dialogue with Trypho the Jew, ex- Tryph pressly ascribes it to John, one of the apostles of Christ, iren. 1. iv. Irenasus mentions it as the revelation of John the disciple =•37» 50- of our Lord; and that he meant St. John the apostle and Ibid. 1. V. _ ^ _ c. 26. evangelist, appears from what he tells us concerning the Ibid. 1. V. time when this revelation was made to him, -viz. about the •^•50- latter end of the reign of Domitian, which was the time when he was in the island of Patmos ; and yet more clearly, Ibid.i.iv. by telling us it was the disciple who leaned upon Jesus's PASTORAL LETTERS. 267 bosom at supper. TertuUian also cites it expressly under LETTER the name of John the apostle; and Origen, where he speaks of the banishment of John the brother of James into '^'ertui. con- that island, speaks also of the revelation there made to him, i. jii. c. 14. and cites the book under his name. Likewise the style ^"sen. Coiiiment. given by the ancients to the writer of this book, and af- Matth. p. fixed to the title of it, I mean, the divine, is usually sup-*^'^" posed to refer to the first verse of St. John''s Gospel, in "^"'^"'^' which he asserts the divinity of Christ. ^'"^ ° In these authorities there are several circumstances which give a peculiar force to them in the present point. In ge- neral, what they say is delivered without the least mark of doubt or hesitation. And as to the particular writers, Irenagus was the disciple of Polycarp, and Polycarp of St. iien. 1. v. John; and he tells us, he had a passage in this book ex-'^'^°' plained to him by those who had seen John face to face. Justin Martyr was converted to the Christian faith within thirty-eight years after the writing of the Apocalypse, and within fifty-four years from that time he wrote his Dialogue with Trypho the Jew. Those several fathers, who give testimony to the authority of the Apocalypse as written by John the apostle and evangelist, did not all dwell in Asia, but in several other parts of the world, whose sense they may be presumed to speak, as well as their own : Irenaeus at Lyons in Gaul, Clemens and Origen in Egypt, and Ter- tuUian in Africa. And it is a poor evasion of the authority of those ancient writers, to allege that some of them had their peculiar notions about other points; as if a singularity of opinion in this or that doctrine could render them in- competent witnesses to a matter of fact, which they had so good opportunity to know. Their authority is further strengthened by this, that Euseb. 1. iii there is no gi'ound or colour of the two conjectures of the i'\y\^_\_ vii. Apocalypse being written by John the presbyter, or by '^- ^S- Cerinthus. There is no pretence to say, that the first was banished into the isle of Patmos ; and as to the second, his principles, " that Christ was a mere man," and " that he " was not to rise from the dead till the general resurrection," 268 BISHOP GIBSON'S LETTER are directly contrary to the doctrine of the Apocalypse ; and, moreover, his millenary state was not the life of saints, as Re^. i.s, the Apocalypse represents it, but the life of libertines, xxi. 6." That there wei'e so few copies taken of this book, in Mil. 13. comparison of the other books of the New Testament, was owing to the subject-matter of it, which was very obscure, and related not so much to the past or present, as to the Orig. Com. future state of the Christian church, in which the generality p. 220. Christians were not directly concerned. For this reason it was not joined at first to the evangelical or epistolary canon, but was considered as a writing by itself, and of a different nature from the rest ; neither was it directed to be read publicly in the church, because of its obscurity, and the little relation it had to the gospel state in those days. Not before And this, together with the time when it was written, ac- tive year ^ounts for the silence of the most early fathers concerning it, and for its being omitted in some of the catalogues of the books of holy scripture, particularly that of the council of Laodicea ; the design of which council was to enumerate such books as were to be read publicly in the church, as appears by the express words of the canon upon that head. The difference in style from St. John''s other writings, and the mention of his name here and not in the others, are also fairly accounted for by the difference of subject ; this being of the prophetic kind, and the prophets usually prefixing their names to the accounts of the visions and revelations they had received from God, as we find in the isai. i. I. instances of Isaiah, Jeremiah, Ezekiel, Daniel, and others. Ezek. il s notwithstanding the difference in style, we may ob- Dan. vii. 2. serve, in several instances, a coincidence in expression be- tween this and his other writings ; and this generally, in such expressions as are not to be met with in the whole New Testament, except in the Gospel and Epistles of St. John. In the Revelations, it is said of Christ, that his Rev. xix. name is called, The Word of God ; and in the Gospel of John i. I. St. John he is styled, the Word ; and in his first Epistle, the I John i. 1. Word of life. In the Revelations he is called the Lamb; Rev.v.6, 12. PASTORAL LETTERS. 269 and in the Gospel of St. John, the Lamb of God. In the LETTER Revelations the name of Christ is, He that is true — he that is faithful and true ; and in the Gospel of St. John, John i. 36. He tJtat is true — fidl of truth, and the truth. In the Re- ^^*'-.'"- ^ ' _ XIX. I I. velations, manna is applied to spiritual food; and so it isJohni. 14. applied in the Gospel of St. John. In the Revelations itTjohnv^jo. is said, fi'om the prophet Zechaxiah, Every eye shall ^e^i^ev. ii. 17. him, and they also which pierced him; and in the Gospel ofRev"i!7f* St. John, They shall look on him zchom they pierced. InJohnxix. the Revelations, Christ saith. If any man hear my voice, and open the door, I will come to him, and sup with him, and he with me. In the Gospel of St. John, If a man love John xiv. me, he will keep my zvords; and my Father will love him,^^' and we will come tmto him, and make our abode teith him. Thus stands the authority of this book, upon the foot of ancient testimonies. But when the doctrine of the mil- lenary state began to be advanced under the notion of a state in which sensual delights were to be enjoyed in the greatest perfection, and the authority of the Revelations Euseb. 1. iii. was alleged, though very unjustly, in support of that car- ^^j^'^- nal doctrine ; the zeal of some writers against this doctrine, c. 25. which was indeed exceedingly wicked and corrupt, ledp^'j'^^™'' them to raise scruples about the authority of the book it- "^- 4» self; which, though it speaks of Christ's reigning a thou- sand years with the saints, gives not the least ground to suppose that it will be a state of sensual delights. On the contrary, it supposes the members of that kingdom to be martyrs, and other holy men, who had preserved themselves from the corruptions of the world. But after this contro- Mill. Proi. versy was over, the scruples vanished, and the Christian P* '9- church received it among the other inspired writings, upon those ancient testimonies that it was the work of St. John the apostle and evangelist ; though not being so proper as the rest to be read publicly in the church, it might in that respect be considered sometimes in a different light from them. This is not the only instance, in which a particular con- 270 BISHOP GIBSON'S LETTER troversy has ]ed men, in the heat of dispute, to call in !__ question the authority of particular books of scripture, which they thought unfavourable to the doctrine they had espoused : there are instances of this kind both ancient and' modern. The Manichees, who held a monstrous opi- nion, that the God of the Old Testament was not the God of the New, rejected St. Matthew's Gospel on account of the references he makes to the Old Testament, which shew both to be the dispensations of one and the same God, and both to centre in the Messiah. The Ebionites, who in some sort received the faith, but yet were zealous for the Mosaical law, admitted no Gospel but that of St. Matthew, as written particularly for the use of the Hebrews. The Alogi, (or deniers of the Logos,) finding it impossible to reconcile their doctrine to the Gospel of St. John, and yet not venturing to except against the authority of an apostle, had no way left but to deny that he was the writer. The Page 258. Latin church, as I have already observed, finding them- selves pressed by some passages in the Epistle to the He- brews in favour of the Novatian doctrine against the re- ceiving of lapsed penitents, shewed too great an inclination for some time to cherish doubts concerning the author of that Epistle. And in later days, it is well known that the Antinomians, and others who have carried the doctrine of justification by faith alone to too great a height, have also endeavoured to invalidate the Epistle of St. James, which makes works also a necessary condition of our being justi- fied in the sight of God. But however serviceable it may have been thought to the advocates for this or that peculiar tenet, to raise doubts about the authority of this or that Epistle, as particularly relating to the dispute then in hand ; yet those doubts can be of no service to the cause of infidelity, as long as the ti'uth of the Christian religion, and the general doctrines of it, are supported by others whose writings have been See before, universally received, both as genuine, and as of divine authority. It appears by what has been said upon this head, " That PASTORAL LETTERS. 271 " the books of the New Testament were written by the LETTER III " persons whose names they bear, or to whom they have " been ascribed, and that those writings are divinely in- " spired " that the greatest part of those books have been " unanimously received by all Christian churches from the " beginning;" " that the reason why some were not re- " ceived so soon as others, was, the necessity of particular " churches having satisfaction as to their being written by " some apostle or inspired person, and the difficulty of ob- " taining such satisfaction in some cases more than in others, " by reason of distance of place, or other circumstances " that the doubts which have arisen concerning some par- " ticular books, have generally been the doubts, not of " churches, but of persons, and have been grounded either " upon the want of express mention of the writer's name, or there having been two persons of the same name ; " both which uncertainties are adjusted, and the doubts " arising from them fully cleared, by testimonies ancient " and uncontested C " that the differences of style are either " imaginary, or such as the differences in the subjects and " occasions fairly account for ; and are by no means of " weight enough to be opposed to the positive testimony of " ancient and authentic writers " that those, and the hke " arguments, weak and inconclusive in their nature, have " been generally laid hold on, on purpose to favour some " opinions which particular persons had espoused, and which " had no better arguments to support them and, " that these having yielded to the force of truth for so many hun- dred years, and the writings of the New Testament having been so long received by the whole Christian church as of apostolical authority, nothing more is needful to establish them as such, but to shew, that, V. The books of the New Testament, in which the doc- trines delivered by Christ and his apostles are contained, have been faithfully transmitted to the Christians of suc- ceeding ages. And, in general, it rests upon those who call in question the fidelity of the transmission in this case, to shew that any other book whatsoever has such and so 272 BISHOP GIBSON'S LETTER nianv plain and strong testimonies of a faithful transniis- III • ' " sion, as the New Testament ; lest, while their zeal against Christianity drives them into groundless cavils and doubts about the authority of those books, thev involve them- selves in the absurdity of rejecting all ancient writings whatsoever, as not only altered from the originals, but al- tered to such a degree as not to represent to us the genuine meaning and design of their authors. It is well known, how early the Christian religion was carried into almost all parts of the Roman empire, into regions and countries very numerous and very distant from one another; and as Christianity spread, copies of the New Testament spread \rith it, and not onlv remained in the hands of numbers of private Christians, but were publicly received and read in their religious assemblies. So that if one person had at- tempted to alter and corrupt his copy, it would quickly have been discovered by the rest ; or if a whole country had attempted it, the copies throughout all other countries would have been so many testimonies of the fraud. If therefore we could suppose the ancient Christians ever so much inclined to alter and corrupt, none of them could have attempted it with the least probability of success: and what rendered it yet more impracticable was, the ap- peal that might be made, upon any suspicion of forgery, to the authentic writings, remaining and kept with the great- est care in the archives of several churches that had been Tertuii. de planted by the apostles ; to which Tertullian expressly re- Praescnpt. ^^^^ -^^ rcasonings against the heretics of those times, as adv. Hae- ■ o e> ' reticos. then in being, and to be freelv consulted. But what should tempt or incline the first Christians to corrupt books that contained these truths, on which they grounded all their hopes, and for which thev were ready to sacrifice their lives ? books which they kept with so much care, and held sacred to such a degree, that if any Christian happened to be persuaded bv threatenings and cruelties to deliver them up to the heathen persecutors, they were put under the severest penance by the church ; and we know some chose to die rather than deliver them. Many passages also cited PASTORAL LETTERS. out of those books are found in the most early writei-s of LETTRU the church, which appear to be the same that we now have in our printed copies. Controversies arose in the church as early as the second century ; and as both sides appealed to those writings, so, if either had changed and corrupted them, the cheat must have been discovered, and the authors of the corruption exposed by their adversaries ; they who were concerned in those controversies being many of them persons who wanted neither learning nor penetration. The same writings were early translated out of the Greek into other languages, (Syriac, Latin, &c.) between which and the original Greek there is the greatest agreement in sense and matter. Add to all this, that many ancient written copies of those early translations, and also of the original Greek, have been preserved to our own times, and procured by learned men out of the several countries in Europe, Asia, and Africa, where Christianity was planted in the most early ages; and such copies have been found, upon the exactest collation, to agree with those that are now used in the Christian church, with much less variation than is allowed, in all other writings, to be fairly placed to the mistakes and oversights of transcribers. For as to the objection from the great number of va- rious readings which have been found upon comparing those copies, it is of no manner of weight. It is indeed fairly presumed, that the providence of God would pre- serve inspired writings, which were Intended for the per- petual instruction of the church, pure and uncorrupt, as to the doctrines contained in them ; but it is not pretended that the transcribers of those writings were secured by any extraordinary interposition of Providence from every the least error in copying them. It was necessary that the books themselves should be written under the immediate direction of the Holy Spirit, because the things to be de- livered in them were above the reach of natural reason, and nothing less than dlvme inspiration could make them a perpetual rule to the church. But the faithful trans- mission of them to future ages might be sufficiently proved, VOL. II. T 274 BISHOP GIBSON'S LETTER upon the same foot, and in the same manner, as the faithful transmission of any other ancient writings. So that it rests upon those who urge this argument against the books of the New Testament, to shew that those various readings do at all affect the doctrines of Christianity, or that such va- riety in any one place renders any one doctrine doubtful, that is not fully and clearly delivered in other parts of the New Testament. On the contrary, 1 believe it may be safely affirmed, that every single copy would exhibit a true and just account of Christianity ; where there is an honest disposition to learn, and (in order to that) to correct the errors of transcribers, by comparing places of the same im- port and tendency with one another; making the usual allowances for ordinary slips of the pen. If the number of various readings in the New Testa- ment, as they have been published from time to time by learned men, should be granted to be greater than in other ancient writings, as they are not ; there are two things that would plainly account for it : the first, that the co- pies which were taken of this book before the use of printing infinitely exceeded in number the copies of any other ancient book whatsoever ; and the more the copies are, the more numerous of course will the various readings be: the second, that no ancient writings whatsoever have been examined mth the same care, and the copies collated with the like exactness, and the various readings set down even to a difference as to syllables, letters, and order of words, as has been done in those of the New Testament ; which greatly increases the number of readings, of how little importance soever most of them mav be. But at the same time it is very certain that the number of copies greatly strengthens the authority of the books, both by the agreement of such vast numbers fetched from all parts of the world, (just allowance being made for the accidental slips or mistakes of transcribers, which cause no material alteration either in sense or doctrine,) and by the light arising from the concurrence of many copies (such espe- cially as are ancient) in one and the same reading, by which » PASTORAL LETTERS. 275 we are enabled to determine the true readino; upon a sure LETTER • 1 1 1 foundation. On the other hand, when the copies are few, " the errors of transcribers in many cases are not to be set right upon any other foundation than mere conjecture. This is the general sense of learned men, as being evidently founded upon reason and experience ; and it appears to be so, from the great endeavours that are used by all such as undertake to give correct editions of ancient authors, to procure as many written copies as they can ; and it also appears to be true in fact, that where the copies were few, editions have been very faulty and imperfect ; where many, very correct and accurate ; and in both cases more faulty or more correct, in proportion to the number of copies, such especially as are of greatest antiquity ; in which respect, as well as in the numbers both of copies and translations, the New Testament has vastly the advantage of all other an- cient writings whatsoever. VI. The doctrines of the apostles, contained in their Epistles and in the Acts, together with what is taugiit by our Saviour in the Gospels, were designed to be a standing rule of faith and manners to Christians in all ages, and were from the beginning considered and received as such by the churches of Christ. That those writings were desig-ned to be a standing and Do O perpetual rule of faith and manners, appears from what has already been proved ; that is, from the instruction, commission, and inspiration, Avhich the apostles received from Christ, together with the power of working miracles in proof of their commission from him : and all this, in order to their declaring and opening to mankind the whole gospel dispensation, and every part of it, and their perpe- tuating the knowledge of it throughout all generations to the end of the world. These were full and sufficient de- clarations of the will of Christ, that the whole dispensation of his gospel should be opened by them, and be received by the world as coming from him, who had thus instructed and enlightened them, and effectually secured them against error and mistake, and commissioned them to act in his T 2 ^76 BISHOP GIBSON'S LETTER name, and ratified that commission by miracles, that no III • . doubt might remain, but that they were sent by him on purpose to make a full and clear discovery of that dispensa- tion to the woHd. And the necessary consequence of this is, in the first place, that whatever they delivered concei'n- ing the doctrines and duties belonging to that dispensation, was to be received by all Christians as properly coming from Christ ; and then, that no other persons having been inspired and commissioned to publish the will of Christ, but the apostles only, what they published was the whole of what he intended to be published. The contrary sup- positions plainly carry in them some one or more of these absurdities, that Christ granted a commission, without full instructions for the discharge of it ; that persons who acted under the guidance of the Holy Ghost did not discharge it faithfully ; and, that all the while he was confirming their doctrine by miracles, he left them liable to error. The inference from all which would be, that he came down from heaven to establish a new religion, and empow- ered special messengers to publish it to the world, but yet left mankind to the end of the world under an uncertainty what his religion was. The apostles, to give their writings the authority which justly belonged to them, generally declare themselves in the beginning of their Epistles to be the apostles and servants of Jesus Christ, that is, persons sent by him, and specially employed in his service; and in other parts of the Epistles, to the same effect, the ambassadors, the stew- ards, and the ministers of Christ ; all which expressions imply, that they were the persons he had appointed to convey his will to mankind, and to dispense to them the great truths of the gospel, which till then were unknown 1 Cor. iv. 1. to the world. Let a man so account of us, as of the min- Rom. i.s. iste7-s of Christ, and stewards of the mysteries of God. — By whom we have received grace and apostleship, for obedi- ence to the foith among all nations for his name. And the same apostle, speaking particularly of the redemption wrought for us by Christ, and our reconciliation to God PASTORAL LETTERS. 277 by his death, adds, And hath given to us the ministry of re- LETTER conciliation; to zvit, that God was in Christ, reconciling the world unto himself, not imputing tlieir former trespasses i '^(^r.y. unto them ; and hath committed unto us the word of recon- ' ' '^' ciliation. Now then we are ambassadors for Christ, as though God did beseech you by us. And elsewhere, upon the same subject. There is one God, and one mediator between i Tim. ii. God and man, the man Christ Jesus ; who gave himself a^' ^' ransom for all, to be testified in due time :■ whereunto I am ordained a preacher, and an apostle, a teacher of the Gentiles in faith and verity. And again. The minister of Jesus Rom. xv. Christ to the Gentiles, ministering the gospel of God ; and, j I am made a minister of Christ, according to the dispensa- tion of God which is given to me, to fulfil (i. e. fully to preach) the word of God. Next, as to the doctrines delivered, they are spoken of as the commandments of God and of Christ. ^ The things that " i Cor. xiv. I write unto you are the commandments of the Lord; andV^oia xv the gospel preached was the gospel of Christ, and the '6. ^gospel of God ; '^the glorious gospel of the blessed God, ] Thes!"ii/ which, says St. Paul, was committed to my trust. And the^'^^,^?^ . same St, Paul, writing to the Thessalonians, says, W/ien ye n. received the word of God, which ye heard of us, ye received J^^*"^^- it not as the word of men, but as it is in truth, the word of God. But when, upon a particular occasion, he delivered only his own private sentiments, he expressly tells the Co- rinthians, / have no commandment from the Lord, yet I give , cor. vii. my judgment. ^S> 4o- Next, as to the guidance and direction under which their doctrine was delivered, it has been already observed, that Page 241. after the apostles had received their commission to declare and publish the gospel to all nations, they also received the gift of the Holy Ghost, who should teach them all things, jo^n xiv and bring all things to their remembrance, whatsoever Christ had said unto them ; and being the Spirit of truth, _xvi. 13. should guide them into all truth. And so it is affirmed by St. Peter of them all, that they preached the gospel roith (or by) the Holy GJiost sent down from heaven ; and it is said i Pet. i. 12. T 3 278 BISHOP GIBSON'S LETTER of the particular doctrine, of the Gentiles being fellow-heirs with the J ews, that it rcas revealed to the holy apostles andpro- Eph. iii. 5. phcts (in general) hi/ the Spirit. It has also been before ob- Page 245. served, particularly of St. Paul, that he received his doctrine by immediate revelation; and though he was not of the number of those upon whom the Holy Ghost descended at the feast of Pentecost, he declares in many places of his Epistles that he acted under the guidance of the same Spi- 1 Cor. ii. 7,rit ; We speak the icisdom of God in a mystery — the things xvhich God hath revealed unto us by his Spirit. — We have 1 Thes. iv. the mind of Christ ; — He therejbre that despiseth, dcspiseth 1 Cor. ii. man, but God, who luith also given unto us his holy '2, 13- Spirit. — We fuive received, not the spirit of the world, but the Spirit xchich is of God, that we may know the things that are freely given us of God; which things also we speak, not in the words which mans wisdom teacheth, but 2 Cor. xiii. wkich the Holy Ghost teacheth. He tells the Corinthians, ^' that he will give them a proof of Christ speaking in him; and, describing the order in \\ hich the dead are to rise again, 1 Thes. \v. (viz. those who are dead, and those who shall be found alive at the general resurrection,) he declares. This we say 2 Pet. ui. unto you by the word of the Loi-d. And St. Peter affirms, 'S- that what St. Paul had written to the Christians was accord- ing to the wisdom given unto him ; and in the same place he sets St. Paul's Epistles upon the same foot with the scrip- tures of the Old Testament, which the Jewish converts, to whom St. Peter was wTiting, did most firmly believe to be inspired. If it be said, that these are the testimonies of persons con- cerning themselves, it is again to be remembered, that the Avriters of the Epistles are the same persons whom the Gos- pels and the Acts of the Apostles testify to have been spe- cially commissioned by Christ, and to have received from him the gift of the Holy Ghost, and to have wrought many and great miracles in his name ; and all this on purpose to qualify them for publishing his gospel to the world, and to put it out of all doubt that they were ministers and ambas- sadors sent by him, and that therefore entire credit might PASTORAL LETTERS. 279 be given to whatever they delivered in his name, and their LETTER doctrine be received by all Christians as a true and full ac- count of the gospel dispensation, or, in other words, as a di- vine rule of faith and manners. Accordingly, the Christians of the most early ages de- clared and asserted in the clearest manner, that the writings of the apostles were divinely inspired, and that, as such, they became of course a rule to all Christians. Clement, a fellow- ciem. Ep. i, labourer of St. Paul, writes thus to the Corinthians : " The ^^" " apostles delivered the gospel to us from our Lord Jesus " Christ, and Jesus Christ from God. Wherefore Christ " was sent by God, and the apostles by Christ. Having " therefore received their instructions, and being confirmed " in the faith by the word of God and the fulness of the " Holy Ghost, they went forth preaching that the kingdom " of God was at hand." And he bids them consider the Epistle of " the blessed apostle Paul, which was assuredly " sent to them by the assistance of the Spirit." Polycarp, Poiycarp. the disciple of St. John, says to the Philippians concerning j^p' J*"' St. Paul, " Being present he taught you the word of truth " with all exactness and soundness ; and being absent, wrote " an Epistle to you, which if you look into, you may be " built up in the faith that was delivered to you." Theo-Theoph. ad philus of Antioch, in the second century, calls the evan-'^"*°'" "'* gelists "the bearers of the Spirit;" and says of the prophets and apostles, that they "spoke by one and the same Spirit." Irenaeus, in the same century, says, that " the scriptures iren. i. ii. " were dictated by the word of God and his Spirit ;" and, '^' " that one and the same Spirit preached in the prophets, iren. i. iii. " and published in the apostles." And he has one whole ^' ^S- 1 Iren. 1. iii. chapter, to shew that the other apostles, as well as Paul, had c. 13. their knowledge by revelation from God. He particularly blames those as impious, who presumed to say that the apo- stles preached before they had a perfect knowledge of what they were to preach; for, says he, "After our Lord was iren. i. iii. " risen from the dead, and they were endued by the Holy*^' " Ghost with power from on high, they were filled with all " truths, and had perfect knowledge, and then went forth T 4 280 BISHOP GIBSON'S LETTER " into the ends of the world, publishing the good things " which God hath provided for us, and preaching peace Just. Mart. " from heaveo unto men."' Justin Martyr, in the same cen- Dial. witli , , ■ • ' /> 11 /» I TT 1 Trjpho. tury, speaks or the scnptures as wntmgs " full of the Holy Clem. Aitx. Ghost."' In the next century, Clemens Alexandriiius says, 5 - it "pjjg apostles might well be called prophets and righteous, " one and the same Holv Spirit working in all;'' and, speak- cieni. Alex, ing of the prophets and apostles jointlv, he says, " They had Jstrom. I. I. mind of the prophetic and instructing Spirit secretly " revealed to them C and he calls the apostles, in particular, Ori-. iu " disciples of the Spirit.'' Origen mentions the Gos|)els, as acknowledged to be of di^"ine authority by all churches; and, Phiioca!. speaking of the inspiration of the prophets, says, " That the 3o!' ' ' " same God inspired the evangelists and apostles;" and he mentions those sacred books, as "not of men, but from the " inspiration of the Holy Ghost, b}- the will of the Fatlier " through Jesus Christ;" and says, "There is nothing in " the prophets, or the law, or the gospels, or the aposdes," (by which last is meant the Episdes,) " that is not from the " fulness of God ;"' and that " there is an entire harmony " and agreement between the Old Testament and the New, " between the law and the prophets, between the evan- " gelical and apostolical writings, and between the aposto- " iical wTitings with relation to one another ;" and both he and others frequently style those writings, " the oracles of " God,"' and " the voice of God."' What has been already said, and repeated, concerning the commission which the apostles received from Christ for pub- lishing his gospel to the world, and his enduing them for that end with the Holv Spirit, and with the power of working miracles ; abundantly shews, that whatever they deUvered concerning the nature of that institution, and the doctrines and duties properly belonging to it, was intended by Christ and his apostles to be a fixt and perpetual rule to the Chris- tian church. And as they intended it, so the first Christians Jnst. Mart, understood and received it. The Gospels were read in their «^P"' assemblies, as part of their public worship ; the exhortations of the ministers, delivered in the same assembhes, were PASTORAL LETTERS, 281 founded upon the portions which had been read out of those LETTER Gospels ; they began early to write commentaries upon the ^**^' books of the New Testament, as upon a sacred text ; and controversies were finally determined by what should appear upon examination to be the true meaning and tenor of those books. Upon this foundation it is, that IrenjEUS attests the iren. i. iii. truth of his own doctrine against one of the heretics of that*^' time ; " Let him," says he, " examine what I have written, " and he will find it consonant to the doctrine of the apo- " sties, and exactly agreeable to what they taught." The same ancient writer speaks of what the apostles taught as hen. i. iii. the " rule of truth ;" and calls the Gospels the " pillar and*^' "' " foundation of the church ;" and says of the apostles, that " the church throughout the world, grounding themselves " upon their doctrine, persevered in the selfsame sentiments " concerning God and his Son." And, " We have not lien. i. iii. " known the methods of our salvation from any others,*^' " than those by whom the gospel came to us, which the " apostles preached, and afterwards, by the will of God, " delivered down to us in writing, to be the foundation and " pillar of our faith." He charges the heretics with per- lien. i. i. verting both the evangelical and apostolical writings to such*^' "^' senses as might favour their own doctrines, and with affirm- ing the things which neither the prophets preached, nor Christ taught, nor the apostles delivered; and that while they went beyond the scriptures, " they destroyed the " bounds of truth." And so Tertullian: " Take away irom Membm " heretics their pagan doctrines, and let them refer their ^[fg"'"'"j^ " questions to the decision of the scriptures, and they will Resurrect. " not be able to stand." And elsewhere he censures those- '^! ,, ^ Tcrtull. de as weak, who think they can discourse of matters of faith, Pritscript. otherwise than from the books containing that faith. To*^' the same purpose Clemens Alexandrinus says, " Let us not ciem. Alex. " content ourselves with the testimonies of men, but let us^*"^"'"" " confirm that which comes in question by the word of God, " which is to be credited beyond all demonstrations; or ra- " ther is itself the only demonstration." Whether therefore we consider, what the commission was 282 BISHOP GIBSON^S LETTER Avhich the apostles received from Christ, or what the gifts ITT ' and powers, by which they were enabled to discharge it ; what they declared concerning their authority and the doc- trine they delivered, or what the first Christians believed and declared concerning them ; in all and every of these views we see the clearest evidence that the matters and doc- trines contained in the New Testament, as coming from persons who were commissioned and inspired by Christ to publish his religion to the world, were designed to be a fixt and perpetual rule to Christians in all future ages. And they were in fact received under that character by the first Christians, and, after the increase of the gospel, by parti- cular churches, gradually, as these churches came to a cer- tain knowledge of the several books being written by per- sons divinely inspired ; and in process of time by the whole Christian church ; upon a full and general conviction, that they were the w ritings of such persons, and that there was no just or reasonable ground for doubt, either about the books, or the writers of them. And, as I observed before, the slowness and caution of particular churches in giving assent is one good argument that they were faithful and im- partial witnesses. So unjust have been the suggestions of some, who yet bore no ill-will to Christianity, that all the books of the New Testament became authentic at once, by a solemn act of the church, and that it was the authority of the church that made them a rule or canon to all Chris- tians. On the contrary, particular books were received by particular churches sooner or later, according to the time of writing, and according to the different opportunities they had of coming to the knowledge of them, by reason of the different distance of cities and countries from one another, and the different degrees of correspondence among them. The rule which determined them to admit the particular books, was the assurance they had, that they were written by persons divinely inspired ; and upon this (when it be- came clear to them upon due inquiry and examination) they grounded the authority of each book. From hence- forth, writers cited the books in confirmation of the doc- PASTORAL LETTERS. 283 trines and duties of Christianity, and the people considered LETTER them as a divine rule of faith and manners ; both which Ave see as early as we have any of their writings. And when by degrees every particular church was satisfied that all the books were written by persons divinely inspired, they pub- licly declared their satisfaction in councils occasionally as- sembled to regulate the general affairs of the church. The books were not therefore authentic, because those declara- tions were made, but the declarations were therefore made, because the books were authentic; the church being con- sidered only as a witness that they were written by the per- sons whose names they bear, and to whom they are ascribed, and from whose inspiration they derive their authority. I am well aware, that in later ages there have arisen men who would confine the Christian rule or canon to the writ- ings of the evangelists, and the Christian faith to the single article of believing Jesus to be the Messiah ; this seeming to have been sufficient at first to gain admittance into the Christian church, and the truth of that proposition being abundantly attested by the four Gospels. But it was not rightly considered by those men, how extensive that article was, and how many more it included in it; the assent to it being, in effect, an acknowledgment that Jesus was the Son of God, and the baptism received in virtue of that assent, an embracing of the doctrine of Father, Son, and Holy Ghost; and both the assent and the baptism, a general pro- fession of taking Christ for their master; and that pro- fession, a general engagement to conform to all the doc- trines and rules which he should deliver, either by himself or by persons whom he should commission to make further declarations of his will. So that the admission into the church by baptism, upon the belief of that single article, was pi-operly the admitting persons into the school of Chris- tianity, to be further instructed and built up in the faith of Christ; and to consider such admission in any other light, is just as if one should argue that a child is a complete man, because he has all the parts of a man, and will by due nou- rishment and instruction grow up gradually to the stature 284 BISHOP GIBSON^S LETTER and knowledge of a perfect man. This is the Hght in which the apostles of our Lord considered it. St. Peter writing to the Christians dispersed in several parts of the world, directs them as nezv born babes (as those Avho were yet ten- I I'et. ii. 2. der and young in the Christian faith) to desire the sincere milk of the word, that they may grow thereby. And St. Paul tells the Christians at Corinth, to whom he spake as I Cor. iii. unto bobes in Christ, I have fed you with milk, and not ■ with meat ; for hitherto ye were not able to bear it. And when he reproves the Hebrews for their slow progress in Heb. V. 12, the knowledge of the Christian faith, he tells them, When '3 J 14- j-Q^. fJ^g f^jjj^g yg Qng]it fQ teachers, ye have need that one teach you again which be the first principles of the oracles (f God ; and are become such as have need of milk, and not of strong meat. For every one that useih milk is unskilful in the word of righteousness ; for he is a babe. But strong 7neat belongeth to them that are of full age, even those who by reason of use (in the margin it is habit or perfection) have their senses exercised to discern both good and evil. Heb. vi. I, From whence he immediately infers, Therefore leaving the principles (or first rudiments) of the doctrine of Christ, let us go on unto perfection, not laying again the foundation of repentance from dead works, and of faith towards God, of the doctrine of baptisms, and of layi ng on cf hands, and of resurrection of the dead, and of eternal judgment. Dr. Burnet, A late ingenious witer, who has traced out the several of\\™Char- ^^cps taken by Christ and his apostles in the first promul- ter-house, gation of the gospel, had a true notion of this, and calls the De FWeet proposition. That Jesus is the Messiah, the first entrance officiis, p. and initiation into the Christian faith ; and adds, " That in 1 1 7. " the progress of the gospel, the apostles explained the " heads of the Christian faith more fully and openly, to the " end that at length by their preaching and ministry the " whole will and counsel of God might be manifested ; that " is, all things which ought to be believed and done to ob- — p. 120. •' tain eternal life." And, speaking of the inspiration of the apostles, he says, " The Holy Ghost was given them, " not only to bring to their remembrance whatever they had PASTORAL LETTERS. 285 " heard from Christ, hut also to add all such things as were LETTER " necessary to fill up and complete the Christian doctrine.''' He says further, " That in the Acts of the Apostles we Burnet, p. " have the first lineaments of a rising church, and as it were " the gi'oundwork of the Christian faith ;" and afterwards, — p- 138- where he describes the gradual opening of the gospel, he takes notice, that the apostles, " to whom was committed " the expounding of that new revelation, delivered some " doctrines sooner, and some later and compares the " growth of the Christian dispensation to that of a Jlozo-er, which opens itself gradually ; and adds, that " some of the " mysteries belonging to it were more seasonably delivered — p- 139. " after the first seeds had taken root." An ingenious person, who at his first transition from in- Mr. Locke's quiries merely rational to those of revelation, set himself to ^"^i^^n"' , reduce the fundamental doctrines of Christianity to the of Chris- narrowest compass he possibly could, seems not to have considered enough this gradual opening of the gospel dis- pensation, when he made that one article, " That Jesus is " the Messiah," the belief of which was no more than the first entrance into the Christian faith, to be the whole of it ; if he meant it in any other sense than as it carried in it a general acknowledgment, that they who made that pro- fession did thereby receive Christ for their master, and were ready to embrace whatever doctrines or precepts should come from him, with a sincere disposition to be instructed in them. And, in truth, that he meant it in this extent, and designed no more than a speculative inquiry about the nature of fundamentals, seems plain from what he adds, " That as for the rest of divine truths, there is nothing " more required of a Christian, but that he receive all the " parts of divine revelation with a docility and disposition " prepared to embrace and assent to all truths coming from *' God ; and submit his mind to whatsoever shall appear to *' him to bear that character." This was all that could be required of the first converts to Christianity, to whom the gospel dispensation was not yet opened ; but it follows not from thence, that no more was necessary to be believed by 286 BISHOP GIBSON'S LETTER Christians, after that dispensation was fully opened. On the contrary, it follows, that an actual belief of the doc- trines of the gospel, after a full declaration made of them, was as necessary to make men Cliristians, as a readiness and disposition to receive them was before; and the way by which both approved themselves to be true and sincere Christians, was an honest disposition to embrace all the light that was afforded them, whether by Christ himself, or by those whom he inspired and commissioned for the open- ing and publishing his gospel to the world. And therefore the same author, speaking of the apostles and their writings, says, " These holy writers, inspired from above, writ no- " thing but truth, and in most places very weighty truths "to us now, for the expounding, clearing, and confirming Pref. to liis " of the Christian doctrine.'"' And in his later years, when Comment. j^^^ niore maturelv considered the frame and tenor of the gospel dispensation, he calls the writings of the New Ibiii. p. 22. Testament, without distinction, " holy scripture, holy writ- " ings, the sacred text, writings dictated by the Spirit of " God;" and says of the writings of the apostles, " That " the doctrines contained in them tend wholly to the setting " up the kingdom of Jesus Christ in this world."" Par- ticularly of St. Paul and his Epistles, upon several of which he wrote a very useful and elaborate Commentary during Ibid. p. i6. his retirement in his last years, he says, "That as to this " apostle, he had the whole doctrine of the gospel from " God by immediate revelation ; that for his information in " the Christian knowledge, and the mysteries and depths " of the dispensation of God by Jesus Christ, God himself " had condescended to be his instructor and teacher ; and " that he had received the light of the gospel from the Ibid. p. 17. " Fountain and Father of light himself;"" and as to his Epistles, " That they were dictated by the Spirit of God."'"' In his Preface to the Commentary upon the Epistle to the Romans, after having enumerated some of the particulars in which that Epistle opens the gospel dispensation to man- kind, he adds, " These are but some of the more general " and more comprehensive heads of the Christian doctrine PASTORAL LETTERS. 287 " to be found in this Epistle. The design of a synopsis will LETTER " not permit me to descend more minutely to particulars : " but this let me say, that he that would have an enlarged " view of true Christianity, will do well to study this Epi- " stle." To induce men to the study of the New Testament in general, he says, " The only way to be preserved from ibid. p. 24. " error is to betake ourselves in earnest to the study of the " way to salvation in those holy writings wherein God has " revealed it from heaven, and proposed it to the world ; " seeking our i-eligion whei"e we are sure it is in truth to be "found." And, in a letter written the year before his Postimm. death to one who asked him this question, What is the shortest way to attain to a true knowledge of the Christian religion in the full and just extent of it.-* his answer is, " Study the holy scripture, especially the New Testament ; " therein are contained the words of eternal life: it has " God for its author, salvation for its end, and truth with- " out any mixture of error for its matter." And of St, PauFs Epistles, which he was more particularly led to speak of in the Preface to his Commentary, he says, " That the " studying and understanding them aright will make those " who do it to rejoice in the light they receive from those " most useful parts of divine revelation." This writer also furnishes us with an answer to the ob- jection usually made by infidels and sceptics, that if the Epistles were written upon particular occasions only, they would not have been written at all if those occasions had not happened, and that therefore the Christian faith was completely delivered before in the Gospels and the Acts of the Apostles. " The providence of God," says he, " hath so Pref. to " ordered it, that St. Paul has written a great number of p""""''"*- " epistles," [and the same is true of those that were written by other apostles,] "which though upon different occasions, " and to several purposes, yet are all confined within the " business of his apostleship, and so contain nothing but " points of Christian instruction, amongst which he seldom " fails to drop in and often to enlarge upon the great and " distinguishing doctrines of our holy religion." If the 288 BISHOP GIBSON S LETTER writing of the Epistles was ordered by the providence of God, the same providence certainly intended that they should be a rule and direction to the Christian church ; and if the providence of God had not so ordered it, that the Epistles should be written, the same providence would have found out some other way to open and explain the Chris- tian revelation in the manner they have done. The question therefore is not, what the .state of things would have been if the Epistles had not been written, (which no mortal can tell,) but the only question is, how the matter stands now they are written, and whether we are at liberty to consider them otherwise than as openings and explanations of the Christian doctrine, when tliey come from persons divinely inspired and commissioned by Christ to publish his gospel to the world ; in virtue of which (as the other writer before mentioned has-truly said) they were enabled and empowered Burnet de to add all such things as were necessary to fill up and com- Fiiie, p. plete the Christian doctrine. 120. * Whatever therefore we find in the writings of the apo- stles that concerns the doctrine and economy of the Chris- tian dispensation, whether it be further explanations of what is more generally delivered in the Gospels and Acts of the Apostles, or additions to them ; it is what they were empowered by Christ, and enabled by the Holy Ghost to deliver to the world, and so became a rule of faith and practice to Christians to the end of the world. Such are these that follow ; the misery brought upon mankind by the fall of Adam, and the deliverance out of that misery as wrought for us by Christ : the insufficiency of the Mosaical Jaw for obtaining salvation : the typical nature of the cere- monial law as prefiguring Christ, the end of that law, and our great sacrifice, high-priest, and lawgiver : the outward performances of the ceremonial law, represented as emblems of inward purity : the excellency of the sacrifice, ministry, and laws of Christ, beyond those of the IMosaical dispensa- tion : the efficacy of the death of Christ, and of the whole gospel dispensation, for obtaining pai-don of sin, reconcilia- tion to God, and eternal life : the union of the divine and PASTORAL LETTERS. 389 human nature in Christ : the necessity — of his incarnation, LKTTF.R to be first a teacher and example, and after that to be capa- ble of dying; of his death, to take away sin, by the sacrifice of himself; of his resurrection, to prove his conquest over death, and to be an earnest of our rising from the dead ; and of his ascension, to be vested with all power in heav6n and earth, and to be our mediator, advocate, and interces- sor at the right hand of his Father : the universality and sufficiency of the grace promised in the gospel decreed by God from the foundation of the world, and revealed in due time in the gospel, for the salvation of all true believers : the right of Gentiles as well as Jews to be partakers of the mercies and benefits of the gospel covenant in Christ : the justice of God in rejecting the unbelieving Jews, and calling the Gentiles : the necessity of faith in him, in order to our justification in the sight of God, and the impossibility of obtaining salvation in any other way than through the atonement made by him : the efficacy of faith, and the ne- cessity of good works as the genuine fruits of a true and lively faith : the sanctification of our nature by the Spirit of God : the ordinary operations and influences of the Holy Spirit ; and the obligation to love, peace, meekness, gentle- ness, and mutual forbearance, and the fruits of the Spirit: the power and vigilance of our enemy the Devil and his wicked spirits ; and the great sinfulness of envy, detraction, malice, hatred, and revenge, as properly the works of the Devil : the duty of doing all things to the glory of God, by employing our several gifts and talents for that end : the duty of repentance from dead works, of dying to sin and hving to God, and of putting on the new man, and living, not according to the flesh, but according to the Spirit : the duties of mortification and self-denial, in order to the sub- duing our inordinate lusts and appetites : the absolute ne- cessity of holiness, and the utter inconsistency of unclean- ness of all kinds with the duty of the gospel : the duty of preserving the bond of marriage sacred and inviolable : the nature of the church of Christ upon earth, and the commu- nion of Christians with him as their head, and with one an- voL. ir. u 290 BISHOP GIBSON'S LETTER other as joint members of his body : the true import, due administration, and proper efficacy of the ordinances insti- tuted by him : the government of his church, and the ap- pointment of pastors and teachers therein, to minister in holy things, and to explain to the people the doctrines of Christianity, and enforce the duties of it : the pubUc wor- ship and discipline appointed in his church ; the first to be attended, and the second to be submitted to by all Chris- tians: the necessity of union among the members of Christ's church, and the great mischief of " divisions : the duty of praying for the wants of one another, both spiritual and temporal : the due regulation of religious zeal, and the dan- ger of misguided zeal : the duty of preaching, and taking up the cross of Christ, and the mischief of corrupting the Christian faith by philosophy and the wisdom of this world: the extreme danger of infidehty and apostasy from the faith: the distinguishing reward of those who suffer patiently for the truth of the gospel, and persevere unto the end: the relation which good Christians bear to the saints in heaven while they continue upon earth : the great happiness that is there laid up for all the faithful servants of Christ : the order of the general resurrection, and the changes that will be then made in the bodies of men. These and the like heads of doctrine and instruction which are found in the Epistles, being added to the light which we receive from the Gospels and Acts of the Apo- stles, give us a complete view of the Christian dispensation, and every branch of it ; the one being the foundation, and the other the superstructure, and both necessary to build us up in the true faith and doctrine of Christ. And whether these be all equally necessary to be explicitly kno\vn and believed, or all equally fundamental, is an useless and idle inquiry. Whoever reads the writings of the apostles, and is persuaded that the doctrines they delivered were received from Christ, or written by the direction and assistance of the Holy Spirit, cannot but think himself obliged to believe and do whatever he finds delivered in these wTitings, and to consider them as a divine rule of faith and practice. PASTORAL LETTERS. As to the duties merely moral, and such as belong to our LETl'ER several stations and circumstances in this world, no infidel has ever been so hardy as to deny that the Epistles contain a variety of admirable precepts and directions for our con- duct and behaviour in the several relations of life, (for ma- gistrates and people, wives and husbands, parents and chil- dren, masters and servants ;) and also in the several con- ditions and circumstances of life, riches and poverty, health and sickness, prosperity and adversity. Nor need I repeat here, what I have shewn at large elsewhere, that these and Second ... Past. Lett. the like duties, as laid down and enjoined in those sacred p. 2^5. writings, are not only carried to higher degrees of perfec- tion than they ever were in the schools of morality, but also have far greater weight here, as having the stamp and sanc- tion of divine authority, and as they are enforced by con- siderations relating to our eternal happiness in the next life, and by motives immediately resulting from our relation to Christ, and from the general doctrines and principles of the Christian faith. It is true, that the immediate occasion of several of the Epistles was the correcting errors and irregularities in par- ticular churches and countries. Such were, " The corrupt- " ing Christianity with mixtures of Judaism and philoso- *' phy, apostasy from the faith they had received, conten- " tions and divisions among themselves, neglect of the pub- " lie assemblies and misbehaviour in them, the despising of " government, the dishonouring of marriage, the allowing " foi'nication," &c. And God knows our own times are a sad instance of the necessity of such cautions in all ages, and the no less necessity of attending to the duties which are directly opposite to those vices and irregularities, and which the apostles take occasion from thence to lay down and enforce. And even their decisions of cases concerning meats and drinks, and the observation of the ceremonial law, and other like doubts, which were peculiar to the Jew- ish converts in the first occasion of them ; these rules also are, and always will be, our surest guides in all points re- lating to church liberty, and the use of things indifferent; u 2 292 BISHOP GIBSON"S LETTER when the ground of those decisions, and the directions con- ^*^" sequent upon them, are dulv attended to, and appUed to cases of tlie like natui'e by the rules of piety and prudence ; Dr. Ham- or, as a learned writer expresses it, "By analogy and parity "of reason, those may be extended vei-y properly to the " general behoof and advantage of other churches of God, " and particular Christians of all ages;"' especially in one point which is of universal concern in life, I mean, the duty of abstaining from many things which are in themselves in- nocent, if we foresee that they Avill give offence to weak Christians, or be the occasion of leading others into sin. The sum then of the sixth head is this ; " That the apo- " sties were intrusted by Christ with the making a full " and entire publication of his gospel, and inspired by the Seep. 2.:! I. "Holy Ghost to enable them to discharge that trust:" " that the books of the New Testament were all written or " approved by them " that Christians in all ages have " thought themselves obliged to consider and understand " the nature of the gospel dispensation, as they found it " explained by persons thus authorized and inspired and, " that as soon as the several books of the New Testament " appeared upon clear and evident proof to be written by " the persons whose names they bore, all Christian churches " received them as inspired writings, and as a divine ride of " faith and manners." The inference from all this, which every one, who is a Christian in earnest, ought to make to himself, is, to con- sider it as his indispensable duty to peruse and attend to those sacred books, as explaining to him the terms of salva^ tion according to the gospel covenant, and acquainting him with the conditions required on his part in order to obtain it. And because the books of the Old Testament are also the oracles of God delivered from time to time to the Jew- ish nation, and are declared by the New Testament to be written by divine inspiration, and do contain in them many excellent lessons of duty, and a great variety of mercies and judgments sent upon men and nations, according to their obedience or disobedience to the commands of God, and PASTORAL LETTERS. 293 also the accounts of God's communications with mankind, LETTER and his dealings with them, from the creation of the world ; together with a treasure of devotions and meditations of all kinds and for all conditions, especially in the Book of Psalms ; let me therefore further entreat you carefully to peruse those sacred writings; frequently and seriously medi- tating upon the various providences and dispensations of God to man, and learning from thence to praise and adore his power, wisdom, justice, and goodness, and to be careful above all things to recommend yourselves to his favour and protection by a strict and uniform obedience to his laws. What St. Paul says of Timothy is a high recommendation of him : From a child thou hast known the holy scriptures, 2 Tim. iii. which are able to make thee wise unto salvation through^^' yhith which is in Christ Jesus. And then he adds. All scripture is given by inspiration of God, and is profitable Jhr doctrine, for reproof, for correction, for instruction in righteousness : that the man of God may be perfect, through- ly furnished unto all good works. And as God " has caused " all holy scripture"" (both of the Old and New Testament) i Cor.x. n. " to be written for our learning," as the Liturgy of our second Sun- church expresses it; be you always careful, that (in the ^lay Ad- words of the .same Liturgy) " you do in such wise hear " them, read, mark, learn, and inwardly digest them, that " by patience and comfort of his holy word, you may em- " brace and ever hold fast the blessed hope of everlasting " life, which he hath given us in our Saviour Jesus Christ." TO CONCLUDE. In this and my two former Letters I have given you a view of the Christian religion, and the evidences of the truth of it, in as short a compass, and in the plainest manner I was able ; with an eye, throughout, to the present attempts of infidels against our common faith, and with a sincere desire to preserve you from the infection, and to establish you in that faith. I have shewn you, " that the revealed will of " God is your only sure guide in the way to salvation ;" " that a full revelation of his will, concerning the method u 3 294 BP. GIBSON'S PASTORAL LETTERS. LETTER " and terms of your salvation, is contained in the writings " of the New Testament;" " that those writings are genuine " and authentic, and have been faithfully transmitted to " us and, " that if you neglect the means of salvation " which God has appointed, and seek for it in any other " way, you will not only fail of it in the end, but likewise " render yourselves inexcusable in his sight." I beseech you therefore to weigh and consider what I have written for your use, with such seriousness, attention, and impartiality, as the importance of these things most manifestly requires and deserves ; and to take great care that your inquiries after truth be wholly free from the influences of profit or pleasure, pride or passion, and from all views and consider- ations whatsoever, except a sincere desire and intention to know and do the will of God, in order to secure your eter- nal salvation. And that, in the pursuit of this great work, your own endeavours may be ever accompanied with the divine direction and assistance, is the hearty and earnest prayer of, Your faithful friend and pastor. EDM'. LONDON. BISHOP GIBSON'S FOURTH PASTORAL LETTER TO THE PEOPLE OF HIS DIOCESE. The three Letters which I addressed to you some years LETTER since, related chiefly to principle, and were designed to esta- blish you in a firm belief of the Christian revelation against an uncommon diligence and endeavour, at that time, to lead you into infidelity. At present, what I have to say to you relates chiefly to practice, and concerns those only who believe and profess the Christian religion ; but who, mistaking the true nature and design of it, are apt to fall into the extremes of luke- warmness on one hand, or enthusiasm on the other. And both these mistakes being greatly prejudicial to religion, and dangerous to the souls of men ; I may well be justified, and < especially at this time, in a well-meant endeavour to preserve you from both ; by setting before you the great evil of each, and letting you see, that true Christianity hes in the middle way between them. Caution against lukewarmness. By lukewarmness, I mean an opinion and persuasion, that if men go to church as others do, and give the common at- tention to the business of their stations, and keep themselves from sins of a gross and notorious nature, and are no way hurtful or injurious to their neighbours, they are as good u 4 896 BISHOP GIBSON'S LETTER Christians as they need be. By these, they reckon their sal- vation sufficiently provided for, without any endeavour to grow better, and without examining their hearts upon what motives and aims they act ; " whether the evil they abstain " from, and the good they do, be owing to a sense of duty " to God, and a view to a future reward in the next world, " or only to the fear of man, and the avoiding of shame and " reproach in this :" " whether, in attending to the business " of their station, they act under a sense of duty to God, " who has placed them in it, or have no higher motive or " aim than the carrying on their worldly views:" " whether they are, on all occasions, as ready to help their neighbours, " as they are fearful to hurt them ; and neither covet any " thing they enjoy, nor envy them the enjoyment of it " whether they find any degree of delight in attending the " public worship of God, and endeavour beforehand to put - " their hearts into a proper frame for attention and edifica- " tion:" " whether they satisfy themselves, that they have a *' real relish of devotion, by praying in private as well as in " public:" and, " whether, at the same time that they abstain " from the sins of a gross and more heinous nature themselves, *' they shew a serious dislike of them in others, and find an 'V inward concern at the dishonour that is done to God and " his laws." By these tests every one may judge of the progress he has made in the Christian life: and if he find none of those things within him, but that he has hitherto contented himself with a bare bodily attendance upon -the public worship of God, and the following his daily employment on other days, and with abstaining from the more gross and notorious acts of sin, and from doing any hurt or injury to his neighbour, and has rested finally upon these, as the whole that Christi- anity requires of him ; such an one is to conclude himself to be in a very ipnperfect state, or, in other words, in the num- ber of the lukewarm. A state, that is the more dangerous to the souls of men, as it is usually accompanied with a per- suasion, that they are as good as they need be ; and, under that persuasion, are not like to think of growing better. PASTORAL LEITERS. 297 And there is the greater danger of their being led to think LETTER too favourably of their condition, in an age which affords them so many examples of open and notorious wickedness of all kinds, and of a total neglect of the public worship of God ; with whom they are more willing to compare them- selves, (thanking God that they are not like other men,) than with those about them, who have made a greater pro- ficiency in the Christian life than they have done. Whereas, in truth, neither the one nor the other ought to be the rule of judging of our spiritual condition. The only rule of that judgment is, the holy scripture; and especially, the state of Christianity, as laid down by Christ and his apostles, and delivered to us in the writings of the New Testament ; in which the life of a Christian, in every part of it, is described in so plain and clear a manner, that none, who resolve to make it their rule of judging, can possibly believe that the lukewarm state, as described above, is that measure of good- ness which the Christian rehgion requires. And that none of you may rest in that lukewarm state, but every one may resolve to proceed forward to a state that is truly religious, CONSIDER, 1. That a personal presence in the church, without atten- tion and devotion, is not an act of religion, nor such a dis- charge of duty as is at all pleasing to God. It is rather an offence to him, and justly accounted an hypocritical service, to draw mgh to him with your lips, when your heart is far Jrom him. On the contrai-y, the repairing to the place of public worship, out of a sense of duty, and joining seriously with the congregation in the prayers and praises of the church, and attending carefully to the instructions which are there delivered, is not only the performance of a service acceptable to God, but moreover it imprints upon the mind an habitual sense of religion ; and this, the more lasting, if it be kept alive, as it ought to be, by the practice of devo- tion in private. And doubt not but a serious and regular attendance upon the ordinances of God will be blessed by him with such supplies of grace and strength, as he sees 298 BISHOP GIBSON'S LETTER needful for you ; though you are not sensible at what times and in what manner they are conveyed. 2. That the several stations in life, together with the duties belonging to them, are to be considered as God's ap- pointment ; and that a willing acquiescence in the station wherein his providence hath placed you, and a diligent at- tendance on the duties belonging to it as appointed by him, is in the strictest sense, the serving- of God. This is what the scripture means, when it directs the several offices of life Col. iii. 23. to be performed as to the Lord, and not unto men. If the work be done only to please men, or from a fear of their displeasure, no service is done to God, nor any reward to be expected from him. But, on the other hand, the doing it out of regard to God, and in a dutiful compliance with his appointment, is not only a great support and refreshment to the mind under the most difficult and laborious employ- ments ; but, which is of far greater moment, it tums the most 1 Thes. iv. common offices of life into acts of religion. The care that 2 Thes. iii. ^^^^ gospel has taken to inculcate the general duty of dili- II, 12. gence in our stations, and to acquaint us with the particular Ephes. V. duties belonging to the chief relations in life, of husband and 22, &c. ^ wife, of parents and children, of masters and servants, is a &c. ' sufficient intimation to us, how great a part of the Christian life consists in a regular and conscientious discharge of those duties. And how pleasing this is to God, we learn from St. Paul ; who having particularly enumerated those relations with the duties belonging to each, and commanded them to be done heartily, as to the Lord, and not iinto men, imme- Col. iii. 24. diately adds, Knoioing that of the Lord ye shall receive the reward of the inheritance ; for ye serve the Lord Christ. 3. That one main design of God, in annexing particular duties to the various stations in this life, is to make trial of our obedience in order to another. We are now in a state of probation ; and the gi-eat proofs of our obedience to God are, " The pursuing the business and designs of this world " under a due subordination to his laws, and submission to " his will;"" " the enjoying the blessings of life, under a just " sense of the hand from which they come, and of the much PASTORAL LETTERS. 299 " greater blessings he has in store for good men in another LEITER " world;" in a word, " the conducting all our worldly affairs " like those who are sensible, that it is God who has ap- " pointed us the work, and that he will reward our diligent " attendance upon it." But when any one confines his views to this world, and lives as if he had no dependance upon God in carrying on his designs, and considers not the connection there is between the business of life in this world, and his condition in another ; we are not to wonder, that in such an one, the sense of God and religion wears off apace. 4. That as this life is a state of probation, in which God is training us up for another ; he expects from us improve- ments in goodness of all kinds, and fresh proofs of obedience to him, in proportion to the time he allows us in this world, and the opportunities he gives in the course of it. The want of considering this is, without doubt, one great cause of lukewarmness in religion. When men think they are good enough already, they have no concern but to keep them- selves from growing worse; not being sensible of the im- perfect state they are in, nor considering that there is no such thing as a stand in religion. If they are not going for- ward, they are certainly going backward. And from hence arises the duty of self-examination, and of comparing our lives with the rules of the gospel, to let us see the truth of our condition, whether we are going backward or forward ; and, by shewing us our failings and imperfections, to excite us to watch and pray against them, and enter into resolutions of better improvement for the time to come ; a work very pro- per at all times, but more especially when we are to renew our covenant with God in the holy sacrament. 5. That there are sins of omission, as well as sins of com- mission. It is not enough that you do no hurt or injury to your neighbour, unless you be ready to take all proper op- portunities of doing him good. It is not enough that you refrain from casting unjust censures upon him, unless you be ready to vindicate his good name, when you hear him un- justly censured by others. It is not enough that you refrain from doing dishonour to God yourselves, unless you shew a 300 BISHOP GIBSON S LETfER becoming zeal to discountenance it in others. It is not enough ' that a magistrate, parent, or master, be regular in their own hves, unless they exert the authority which God has given them to punish and restrain irregularities in those, whom his providence has put under their power and government. The commission of sin is in its nature more dainng, and ' usually attended with a greater degree of guilt, than the omission of duty. But since the duties of life are the com- mands of the same God who forbids the sins ; it is strange to see, with what indifference the omissions of duty are looked upon by lukewarm Christians, and how little sense there is in the guilt of forgetting and neglecting them. 6. That the rules and measures of duty must be taken from the word of God, and not from the opinions of the world. Anger, maUce, env}', and other quahties of the like nature, pass among men for little more than frailties and in- Ephes. iv. firmities; but if you look into the New Testament, you will Col iii 8, them ranked among sins of the most heinous nature, 12- and most inconsistent with the Christian life; and the con- j^. ' trary duties of love, and meekness, and forgiveness, recom- mended and insisted on, as essential to Christianity. Nor is it less dangerous to trust to the opinion of the world con- cerning the goodness of your actions ; which depends not so much upon the outward appearance, as upon the inward motives and principles upon which you act ; and these can be known to none but God and yourself. In either of these cases, if you take your estimate fi'om the opinion of the world, you run the hazard of being greatly deceived ; and may reckon your condition very good, when you are at best in a very imperfect and lukewarm way. 7. That the evil thoughts and intentions of the heart, when entertained, harboured, and approved there, have the same guilt in the account of God as if they were carried into execution. He sees every motion of the heart, and judges of men by the dispositions and designs he finds there. If there be first a ^rilling mind, he accepts and rewards according to what a man hath, and not according to what he liath not. So, by the same rule, if there be a mind willing to sin, and PASTORAL LETTERS. 301 only a want of power or opportunity to execute, he con- LETTER demns and punishes, as if it were actually committed. 8. That the strictest observance of one branch of duty will not atone for the neglect of another. True religion consists in a due regard to every branch of duty, to be performed and attended in their proper seasons. The attendance upon the business of life will not excuse the neglect of God's wor- ship ; nor will the attendance on God's worship excuse the neglect of the business of life. Much less will a zeal in one branch of duty, which happens to be agreeable to our in- clinations, atone for a neglect of other branches, to which our natures are more averse. Every branch of duty is equally commanded by God, and all, as such, are equally binding ; and our obedience to him is chiefly shewn in an observance of those duties to which corrupt nature is averse, and an absti- nence from those sins to which it is inclined. And there is not a mistake that is either more dangerous or more absurd, than to flatter one's self, that the greatest diligence about some duties which God has commanded, will atone for the enjoyment of sins which he has as expressly forbidden. You will observe, without my telling you, that the design of what I have hitherto written has been, " To shew luke- " warm Christians how imperfect a state they are in, and " wherein the imperfections of it consist:" " to point out to " them the several mistakes about religion, and the duties of " it, which are apt to lead men into that state, and confii-m " them in it:" " to satisfy those who are engaged in the cares " and business of the world, that they can never want op- " portunities to serve God and approve themselves to him, " since a religious state is so far from being inconsistent with " the ordinary employments of life, that a great part of re- " ligion consists in a diligent and conscientious attendance " upon the business of the station in which Providence hath " placed them:" and finally, " to excite them, so far as their " station and condition will fairly admit, to a serious use of " such other offices and exercises of religion, public and pri- " vate, as tend to their spiritual improvement, and to carry " them on from one degree of goodness to another." 30^ BISHOP GIBSON'S LETTER Let the several rules I have laid down, agreeably to the sense of scripture, be seriously attended to, and the course to which they direct be entered upon and pursued in earnest; and they have no reason to doubt, but that they are in the number of those who are God's servants, and live in his fear, and are growing up more and more into a love of their duty, and by consequence into a love of God. Nor need they anv other evidence, besides those good dispositions they find in their hearts, that the holy Spirit of God co-operates with their honest endeavours to subdue sin and grow in goodness; nor that, persevering in their course, and praying to God for his assistance, and relying upon the merits of Christ for the pardon of all such sins, failings, and imperfections, as arc, more or less, unavoidable in this mortal state, they will be ac- cepted and rewarded of God, according to the degree and measure of goodness to which they have arrived in this life. And as for those, to whom God has given greater degrees of leisure from the business of life, to attend to reading, prayer, and other exercises and offices of religion; they must remember, that he will expect from them greater improve- ments in purity and goodness, suitable to the special advan- tages and opportunities which he has bestowed upon them. And among those may well be reckoned, the provisions made \ in these two great cities for daily prayers in the church ; which are attended by many serious Christians, to their great spiritual benefit, and might be attended by many more, with- out prejudice to health, or hinderance to business. Caution against enthusiasm. The other extreme, into which some serious and well- meaning Christians are apt to be led, is enthusiasm, or a strong persuasion on the mind, that they are guided in an extraordinary manner by immediate impulses and impres- sions of the Spirit of God. And this is owing chiefly to the want of distinguishing aright between the ordinary and ex- traordinary operations of the Holy Spirit. The extraordinary operations were those, by which the apostles and others, who were intrusted with the first propa- PASTORAL LETTERS. 303 gation of the gospel, were enabled to work miracles, and speak LETTER with tongues, in testimony that their mission and doctrine were from God. But these have long since ceased ; and the ordinai-y gifts and influences of the Spirit, which still continue, are conveyed in a different manner, and for ends and uses of a more private nature; and however real and certain in them- selves, are no otherwise discernible than by their fruits and effects, as these appear in the lives of Christians. No one, who reads the New Testament, can possibly be ig- norant, that a belief of the ordinary influence of the Spirit of God is a necessary part of the Christian faith. Regene- ration, or a new birth, as wrought by the Spirit, is that which every one receives at his first entrance into the Chris- tian covenant. It is our Saviour's express declaration, That John iw. 5. except a man be born again of water and of the Holy Ghost, lie cannot enter into the kingdom of God; and St. Paul to the same purpose, That accordirig to his mercy he saveth us, Tit. iii. 5. by the washing of regeneration, and renewing of the Holy Ghost. And the same apostle, speaking of our natural cor- ruptions, adds. But we are washed, but we are sanctijied, i Cor. vi. but we are justified, in the name of our Lord Jesus, and by the Spirit of our God. And elsewhere, with regard to the Gal. v. 16, daily conversation of a Christian, he speaks of our living in p^'^ ^jjj the Spirit, and walking in the Spirit, and being quickened H- by the Spirit, and led by the Spirit, as that by which we are enabled to proceed successfully in our Christian course. And our Saviour encourages us to pray to God for his holy Luke xi. 13. Spirit, by assuring us, that he is always most ready to give it to those who ask. After these and the like declarations in the New Testa- ment, it is a strange supposition, that the generahty of Chris- tians are as yet unapprized, either of the truth and reality of a regeneration and new birth, or of the influence of the Holy Spirit in our Christian course. And no less strange would it be, to find any one, who has attended to the Book of Common Prayer, suggesting, or listening to suggestions, as if the public service and offices of our church were want- ing and defective in a regard to those doctrines. As to the doctrine of regeneration and a neiv birth: in 304 BISHOr GIBSON'S the Collect on the Nativity of Christ our church prays thus : " Gi'ant that we being regenerate, and made thy children " by adoption and grace, may daily be renewed by thy holy " Spirit." And this is agreeable to the language of our Li- turgy, in the form of Baptism. There we pray, " That the " infant may receive remission of his sins by spiritual rege- " neration : that God will give him his holy Spirit, that he " may be born again, and be made an heir of everlasting sal- " vation; and we thank God {or rege7ierating this infant by " his holy Spirit." On which account, baptism is called in the Church Catechism, " a new birth unto righteousness ;" and in the office of Confirmation, with regard to that new birth, we thank God for having regenerated the persons by water and the Holy Ghost. And they who think themselves the most knowing in the point of regeneration and new birth, will not be able to give a better description of it, than that which is given to their hands in our Church Catechism. There, under the head of Baptism, after what relates to the outward visible sign or form ; the next question is, " What is the in- " ward and spiritual grace ?" To which this is the answer : " A death unto sin, and a new birth unto righteousness; for " being by nature born in sin, and the children of wrath, " we are hereby made the children of grace." No less unjust would it be to suggest, that the public sei- vice and offices of our church are in the least regardless of the gifts and graces of the Holy Spirit. In the daily service, we pray to God — " to grant us " true repentance and his holi/ Spirit;'''' — " to replenish " the king with the grace of his hol^/ Spirit;^'' " to endue " the royal family with his holt/ Spirit; — " to send down " upon our bishops and curates, and all congregations com- " mitted to their charge, the healtJiful Spirit of his grace ; " — that the catholic church may be guided and governed " by his good Spirit ; and that the fellowship of the Holy " Ghost may be ever with us." In the Litany, we pray, " that God will endue us with " the grace of his holy Spirit, and that we may all bring " forth the fruits of the Spirit^ In the Collects, we pray, " that God will grant us the PASTORAL LETTERS. 305 " true circumcision of the Spirit ; that our hearts and all LETTER " our members being mortified from all worldly and carnal " lustSj we may in all things obey his blessed will — " that " God will send his holy Ghost, and pour into our hearts " the most excellent gift of charity — " that we may ever " obey the godly motions of the Spirit in righteousness and " true holiness;^' — " that by his holy inspiration we may " think those things that be good, and by his merciful " guiding may perform the same — " that God will not " leave us comfortless, but send us his holy Ghost to com- *' fort us — " that by his Spirit we may have a right " judgment in all things, and evermore rejoice in his holy, " comfort — " that his holy Spirit may in all things di- " rect and rule our hearts — " that he will cleanse the " thoughts of our hearts by the inspiration of his holy " Spirit.'" In the Office for Confirmation, we pray for the persons to be confirmed, " that God will strengthen them Avith the " Holy Ghost the Comforter, and daily increase in them " his manifold gifts of grace, the Spirit of wisdom and " understanding, the Spirit of counsel and ghostly strength, " the Spirit of knowledge and true godliness — " that he " will fill them with the Spirit of his holy fear;*" — and " that they may daily increase in his holy Spirit more " and more." To these I might add the numerous instances through- out our Liturgy, of prayer for grace and strength. For though the Spirit is not expressly mentioned, it is suffi- ciently understood, that the church means by those expres- sions, the spiritual aids and assistances, by which sincere Christians are enabled to avoid and resist temptations, and to proceed successfully in their spiritual course. But the foregoing instances in whicli the Spirit is expressly men- tioned, as they are here set before you in one view, will be sufficient to arm you against any suggestions, as if our church were regardless of the doctrine of regeneration and new birth, and of the influences of the Holy Spirit upon the hearts of Christians; and as if there were need for any VOL. II. x 306 BP. GIBSON^S PASTORAL LETTERS. LETTER member of it to seek elsewhere for a more spiritual ser- IV. . ^ vice. But it is one thing to pray Jbr the Spirit, and another thing to pray by the Spirit. We are satisfied in general, that the Spirit of God assists us in our endeavours to do what is good, and particularly in a due performance of re- ligious offices ; because the scripture hath in many places assured us of it. But, that prayer, whether of minister or people, is the single work of the Spirit, we dare not say, because the scripture hath no where told us that it is. And though an acquired ability to pray upon all occasions, in public or private, is not a thing in its nature impossible; yet it is so rarely attained to any degree of perfection, and ofttimes accompanied with so much impropriety and confusion, that you have great reason to be thankful to God for a public service prepared to your hands, in which you find due provision made for the spiritual and temporal ne- cessities of yourselves and your fellow Christians ; besides the very great advantage of knowing beforehand what the things are for which you are to join in prayer. In like manner, we are firmly persuaded in general, that we live under the gracious influence of the Holy Spirit, and that he both excites and enables us to do good. But that this or that thought or action is an effect of the sole motion or immediate impulse of the Spirit, without any co- operation of our own mind ; or that the Holy Spirit, and our natural conceptions, do respectively contribute to this or that thought or action, in such a measure or to such a degree ; these are things we dare not say, both because our Saviour has told iis, that we know no more of the workings of the Spirit, than we know of the wind, from whence it Cometh, and whither it goeth, and because we clearly see, that all pretences to that knowledge, unless accompanied with the proper evidences of a divine inspiration, would open a door to endless enthusiasm and delusion. CONTENTS OF THE PASTORAL LETTERS. THE FIRST LETTER. T^HE occasion of writing it ; to preserve the people from the infection of several books, which have been published against the Christian religion p. 123. The particular rules and cautions laid down by way of preservative against that infection p. 126. 1. To have a mind sincerely desirous to know the will of God, and Jirmly resolved to comply with whatever shall appear to be his will Ibid. 2. To be careful and diligent in the use of all those means tvhich God has afforded for the right understanding of his will p. 127. 3. To attend to the lives of those who are zealous at this time to propagate infidelity Ibid. 4. To suspect all books upon the subject of religion, which are written in a ludicrous and unserious manner, as proceeding from a depraved mind, and written with an irreligious design p. 128. 5. To adhere to revelation, against the pretence that natural reason is a sufficient guide in matters of reli- gion p. 129, (). Not to think the truth of any dispetisation to be really doubtful, merely because some men affect to make a doubt 0/ 17. p. 131. X 2 308 CONTENTS OF THE 7. Not to reject a revelation which is sufficiently attested to come from God, because we may not clearly see the fitness and expedience of every part of it p. 1 32. 8. To attend chiefly to such proofs of the truth of Chris- tianity, as are most plain and direct, and most obvious to common capacities. Viz. p. 133. — The general expectation of a Messiah at that time, grounded upon the prophecies concerning him p. 134. — The miracles wrought by Christ and his apostles p. 140. [The absurdity of making those miracles to be merely allegorical, and not matters of fact.] p. 143. — Our Saviour's predictions of many events tvhich were afterwards punctually fulfilled ; and particularly, his foretelling the destruction of Jerusalem, and the circum- stances with which it ivould be attended p. 150. — The wonderful propagation of the gospel against the poivers of the ivorM, and the lusts, jjassions, and preju- dices of mankind p. 153. 9. To preserve upon the mind a serious regard and reve- rence to things sacred, as bearing a more immediate re- lation to God and his religion. Viz. p. 155. His wordy p. 15G. His name, p. 15/. His day, Ibid. His house, p. 158. His ministers, p. 162. 10. To beware of falling into an unconcernedness and in- difference in the point of religion p. 163. THE SECOND LETTER. THE occasion of ivriting it ; to arm the people against the suggestions of those, ivho would lay aside revelation, and set up reason as a sufficient guide in matters of re- ligion p. 165. 1 . The true and proper tcse of reason, tvith regard to reve- lation p. 166. PASTORAL LETTERS. 309 — The unfair and fallacious arguings in favour of natural reason, as a sufficient guide in religion. Viz. p. 169. — T/ie arguing from the powers of reason in a state of in- nocence, to its powers in the present corrupt state Ibid. — The arguing from its being a sufficient guide in the affairs of this life p. 170. — The arguing about the strength of reason in such a manner as if all mankind were philosophers Ibid. — The interpreting the zeal that is sheivn for revealed re- ligion, as a disregard of morality p. 171- — And as a disregard of philosophy Ibid. — The taking an estimate of the potvers of reason from books of morality ivhich have been written since the Christian revelation was made p. 173. 2. The insufficiency of reason to be a guide in religion, shewn — from the insufficiency of the writings of the philosophers, who were the greatest improvers of human reason p. 174. — That they were utterly ignorant of many important points of religion, ivhich revelatioii has discovered to us Ibid. — That their knowledge of several important points of re- ligion was dark, imperfect, and uncertain p. 176. — That the differences among them, in jjoints of the great- est weight and moment, were endless and irreconcile- able p, 179. — That they taught doctrines ivhich directly tend to en- courage vice and wickedness in the wcnid p. 184. — That the influence they had in reforming mankind was inconsiderable p, 18.5. — And from the grossness and wickedness of the notions and practices that have been found in more modem times, in several countries which have no guide in reli- gion but the light of natural reason p. 188. — The veiy different state of those countries ivhich have the light of the gospel p. 191 . '.i. A divine revelation was not only expedient, but highly needful, to he a sure guide in matters of religion p. 193. x3 310 CONTENTS OF THE 4. Mankmd are obliged to inquire whether any revelation has been 7nade, and what evidences there are of its com- ing from God p. 195. 5. It is the duty of mankind to receive for their guide ivhatever revelation comes from God j and also to re- ceive it whole a7id entire p. 200. 6. Such and so many are the excellencies of the gospel re- velation, that every wise and good man must wish it to be true ; whether we consider the ends it proposes, or the means for attaining those ends p. 202. — The great ends which the gospel revelation proposes, and the wisdom a7id ef&cacy of the means which it has appointed for attaining those ends Ibid. — Particularly, of the great work of our redemption by Christ, and the several branches of it; asset forth i7t the N^ew Testament p. 207- — The impi'ovement tvhich the Christian religion has made m the duties of 7norality, a7id the motives to the per- formance of them p. 21 1, 215. 7- The great sinfulness and danger of rejecting the gospel rei>elatio7i ; or, in other wo7-ds, the great guilt and per- verse7iess o/ infidelity p. 219. THE THIRD LETTER. THE occasio7i of it; the suggestions of infidels against the writings of the New Testament, considered as a di- vine 7'ule of faith and manners p. 225. These suggestio7is answered, by 77iaki7ig good the folloioing positio7is p. 228. 1. The four Gospels contai7i a faithful a7id true accou7it of the birth, life, death, resurrectio7i, and ascension of Jesus Christ p. 229. — As written by persons who had a perfect knowledge of the facts p. 230. — A7id by persons of great simplicity a/id integrity p. 233. PASTORAL LETTERS. 311 — achwwledged and conjirmed by the most early writers of the Christian church p. 234. — As agreeable to the accounts given by Jewish and hea- then writers p. 236'. 2. The ivhole scheme of Christianity, or the gospel dispen- sation, was not fully opened to the world by Christ him- self immediately, in the course of his ministry ; but many things were left by him to be delivered, or explained by his apostles, whom he particularly instructed and com- missioned for that end Ibid. 3. The apostles, in virtue of their commission from Christ, being not only to testify and deliver to the world the things ivhich they had seen and been taught by him, but further to open and explain tlie gospel dispensation; ivere under the guidance and assistance of the Holy Ghost, which they received according to his promise, be- fore they entered upon their ministry p. 239. — The authority of the Acts of the Apostles which testi- fies their receiving the Holy Ghost p. 240. 4. What the things are relating to the gospel dispensation, which the apostles were to open and explain, pursuant to the commission and instruction received from Christ, and under the guidance of the Holy Ghost, must, in con- junction with the Gospels, be learnt from their preach- ing and writings, as delivered to us in their Acts and Epistles p. 247. The authority of the Epistles p. 250. — : Particularly of the Epistle to the Hebrews Ibid. — The Epistle of St. James p. 262. — The second of St. Peter p. 263. — St.Jude p. 264. ' — Second and third of St. John p. 265. — The Book of Revelations p. 266. 5. The books of the New Testament, in which the doctrines delivered by Christ and his apostles are contained, have been faithfully transmitted to the Christians of succeed- . ingages p. 271. 6. The doctrines of the apostles, contained in their Epistles X 4 312 CONTENTS OF THE and in the Acts, together with what is taught by our Saviour in the Gospels, were designed to be a standing rule of faith and manners to Christians in all ages, and tvere from the beginning considered and received as such by the churches of Christ p. 275. — This proved from scripture p. 276. — and from the testimony of the most early writers of the church p. 279. — The canon of scripture; and answers to the objections of those who would exclude the Epistles from being part of it p. 282. — Heads of Christian doctrine in the Epistles, which are either not at all, or not clearly delivered in the Gospels and Acts of the Apostles p. 287. The Conclusion p. 293. THE FOURTH LETTER. THE occasion of it; to preserve those, who believe and jwofess the Christian religion, from falling into the ex- tremes of lukewarmness on one hand, or enthusiasm on the other p. 295. Caution against lukewarmness Ibid. That none of us should rest in a lukewarm state,we should consider, 1 . That a personal presence in the church, without atten- tion or devotion, is not an act of religion, nor at all pleasing to God p. 297- 2. That the several stations in life, together with their du- ties, are of God's appointment ; and that a willing ac- quiescence in our station, and a diligent attendance on its duties, is in the strictest sense the serving of God p. 298. 3. That one main design of God, hi annexing particular duties to various stations, is to make trial of our obe- dience in order to another Ibid. PASTORAL LETTERS. 313 4. That God therefore expects from us imjtrovements in goodness of all kinds, and fresh proofs of our obedience, i7i proportion to our time and opportunities p. 299. 5. That there are sins of omission as well as sins of com- mission Ibid. 6. That the rules and measures of duty must be taken from the word of God, and not from the opitiions of the u'orld p. 300. 7. That the evil thoughts and intentions of the heart, when entertained, harboured, and approved there, have the same guilt in God's account as if they were carried into execution Ibid. 8. That the strictest observance of one branch of duty will not atone for the neglect of another p. 301. — Caution against enthusiasm p. 302. A SHORT AND EASY METHOD WITH THE DEISTS, BY CHARLES LESLIE. A SHORT AND EASY METHOD WITH THE DEISTS. Sir, i.In answer to yours of the third Instant, I much condole with you your unhappy circumstances, of being placed amongst such company, where, as you say, you continually hear the sacred scripture, and the histories therein con- tained, particularly of Moses and of Christ, and all revealed religion, turned into ridicule, by men who set up for sense and reason. And they say, that there is no greater ground to believe in Christ, than in Mahomet ; that all these pre- tences to revelation are cheats, and ever have been among Pagans, Jews, Mahometans, and Christians ; that they are all alike impositions of cunning and designing men, upon the credulity, at first, of simple and unthinking people, till their numbers increasing, their delusions grew popular, came at last to be established by laws ; and then the force of education and custom gives a bias to the judgments of after-ages, till such deceits come really to be believed, being received upon trust from the ages foregoing, without ex- amining into the original and bottom of them : which these our modern men of sense (as they desire to be esteemed) say, that they only do, that they only have their judgments freed from the slavish authority of precedents and laws, in matters of truth, which, they say, ought only to be decided by reason ; though by a prudent compUance with popularity and laws, they preserve themselves from outrage and legal penalties ; for none of their complexion are addicted to sufferings or martyrdom. 318 LESLIE'S METHOD Now, sir, that which you desire from me, is, some short topic of reason, if such can be found, whereby, without running to authorities, and the intricate mazes of learning, which breed long disputes, and which these men of reason deny by wholesale, though they can give no reason for it ; only suppose that authors have been trumped upon us, in- terpolated and corrupted, so that no stress can be laid upon them, though it cannot be shewn wherein they are so cor- rupted ; which, in reason, ought to lie upon them to prove, who allege it ; otherwise, it is not only a precarious, but a guilty plea : and the more, that they refrain not to quote books on their side, for whose authority there are no better, or not so good grounds. However, you say, it makes your disputes endless, and they go away with noise and clamour, and a boast, that there is nothing, at least nothing certain, to be said on the Christian side. Therefore you are desirous to find some one topic of reason, which should demonstrate the truth of the Christian religion, and at the same time distinguish it from the impostures of Mahomet, and the old pagan world : that our Deists may be brought to this test, and be either obliged to renounce their reason, and the com- mon reason of mankind, or to submit to the clear proof, from reason, of the Christian religion ; which must be such a proof, as no imposture can pretend to, otherwise it cannot prove the Christian religion not to be an imposture. And, whether such a proof, one single proof, (to avoid confusion,) is not to be found out, you desire to know from me. And you say, that you cannot imagine but there must be such a proof, because every truth is in itself clear, and one ; and therefore that one reason for it, if it be the true reason, must be sufficient ; and^ if sufficient, it is better than many, for multiplicity confounds, especially to weak judg- ments. Sir, you have imposed an hard task upon me ; I wish I could perform it. For though every truth is one, yet our sight is so feeble, that we cannot (always) come to it di- rectly, but by many inferences, and laying of things to- gether. WITH THE DEISTS. 319 But I think that in the case before us there is such a proof as you require, and I will set it down as short and plain as I can. II. First then, I suppose, that the truth of the doctrine of Christ will be sufficiently evinced, if the matters of fact, which are recorded of him in the Gospels, be true; for his miracles, if true, do vouch the truth of what he deli- vered. The same is to be said as to Moses. If he brought the children of Israel through the Red sea, in that miraculous manner which is related in Exodus, and did such other wonderful things as are there told of him, it must necessa- rily follow, that he was sent from God : these being the strongest proofs we can desire, and which every Deist will confess he would acquiesce in, if he saw them with his eyes. Therefore the stress of this cause will depend upon the proof of these matters of fact. 1. And the method I will take, is, first, to lay down such rules as to the truth of matters of fact in general, that where they all meet, such matters of fact cannot be false. And then, secondly, to shew that all these rules do meet in the matters of fact of Moses and of Christ; and that they do not meet in the matters of fact of Mahomet, of the heathen deities, or can possibly meet in any imposture what- soever. 2. The rules are these; 1st. That the matters of FACT BE SUCH, AS THAT MEN's OUTWARD SENSES, THEIR EYES, AND EARS, MAY BE JUDGES OF IT. 2, ThAT IT BE DONE PUBLICLY, IN THE FACE OF THE WORLD. S. ThaT not only public monuments be kept up in memory of it, but some outward actions to be performed. 4. That such monuments and such actions or observ- ances BE instituted, AND DO COMMENCE FROM THE time that the MATTER OF FACT WAS DONE. 3. The two first rules make it impossible for any such matter of fact to be imposed upon men, at that time when such matter of fact was said to be done, because every man's eyes and senses would contradict it. For example; 320 LESLIE'S METHOD Suppose any man should pretend, that yesterday he divided the Thames, in presence of all the people of London, and carried the whole city, men, women, and children, over to Southwark on dry land, the waters standing like walls on both sides ; I say, it is morally impossible that he could persuade the people of London that this was true, when every man, woman, and child could contradict him, and say, that this was a notorious falsehood, for that they had not seen the Thames so divided, or had gone over on dry land. Therefore I take it for granted, (and I suppose, with the allowance of all the Deists in the world,) that no such imposition could be put upon men, at the time when such public matter of fact was said to be done. 4. Therefore it only remains that such matter of fact might be invented some time after, when the men of that generation, wherein the thing was said to be done, are all past and gone ; and the credulity of after-ages might be imposed upon, to believe that things were done in former ages, which were not. And for this, the two last rules secure us, as much as the two first rules, in the former case ; for whenever such mat- ter of fact came to be invented, if not only monuments were said to remain of it, but likewise that public actions and ob- servances were constantly used ever since the matter of fact was said to be done, the deceit must be detected, by no such monuments appearing, and by the experience of every man, woman, and child, who must know that no such actions or observances were ever used by them. For example ; sup- pose I should now invent a story of such a thing, done a thousand years ago, I might, perhaps, get some to believe it ; but if I say, that not only such a thing was done, but that, from that day to this, every man, at the age of twelve years, had a joint of his little finger cut off ; and that every man in the nation did want a joint of such a finger ; and that this institution was said to be part of the matter of fact done so many years ago, and vouched as a proof and con- firmation of it, and as having descended, without interrup- tion, and been constantly practised, in memory of such mat- WITH THE DEISTS. 321 ter of fact all along, from the time that such matter of fact was done ; I say it is impossible I should be believed in such a case, because every one could contradict me, as to the mark of cutting oft' a joint of the finger ; and that being part of my original matter of fact, must demonstrate the whole to be false. III. Let us now come to the second point, to shew, that the matters of fact of Moses and of Christ have all these rules or marks before mentioned ; and that neither the matters of fact of Mahomet, or what is reported of the heathen deities, have the like ; and tliat no imposture can have them all. 1. As to Moses, I suppose it will be allowed me, that he could not have persuaded 600,000 men that he had brought them out of Egypt, through the Red sea; fed them forty years, without bread, by miraculous manna, and the other matters of fact recorded in his books, if they had not been true : because every man''s senses that were then alive must have contradicted it. And therefore he must have imposed upon all their senses, if he could have made them believe it, when it was false, and no such things done. So that here are the first and second of the above-mentioned four marks. For the same reason, it was equally impossible for him to have made them receive his five books, as truth, and not to have rejected them, as a manifest imposture ; which told of all these things as done before their eyes, if they had not been so done. See how positively he speaks to them, Deut. xi. 2. to ver. 8. And know ye this day : for I speak not with your children, which have not known, and which have not seen the chastisement of the Lord your God, his greatness, his mighty hand, atjd his stretched-out arm, and his miracles, and his acts, which he did in the midst of Egypt unto Pharaoh the king qf Egypt, and unto all his land; and what he did unto the army of Egypt, unto their horses, and to their chariots ; Jww lie made the water of the Red sea to overflow tliem as they pursued after you, and VOL. II. Y 322 LESLIE'S METHOD how the Lord hnth destroyed them unto this day ; and what he did unto you in the wilderness, until ye came into this place ; and what he did unto Dathan and Ahiram, the sons of EUab, the son of Reuben : hoic the earth opened her mouth, and swallowed them up, and their households, and their tents, and all the substance that was in their posses- sion, in the m idst of all Israel : but yoxir eyes have seen all the great acts of the Lord which he did, ^~c. From hence we must suppose it impossible that these books of Moses (if an imposture) could have been invented and put upon the people who were then alive, when all these things were said to be done. The utmost therefore that even a suppose can stretch to, is, that these books were wrote in some age after Moses, and put out in his name. And to this I say, that, if it was so, it was impossible that those books should have been received as the books of Moses, in that age wherein they may have been supposed to have been first invented. Why ? because they speak of themselves as delivered by Moses, and kept in the ark from his time. And it came to pass, when Moses had made an end of writing the words of this law in a book, until they were finished, that Moses commanded the Levites, who bare the ark of the covenant of the Lord, saying. Take this book of the law, and put it in the side of the ark of the covenant of the Lord your God, that it may be there for a xeitness against thee, Deut. xxxi. 24, 25, 26. And there was a copy of this book to be left likewise with the king. And it shall be, when he sitteth upon the throne of his kingdom, that he shall write him a copy of this law in a book, out of that which is before the priests the Levites : and it shall be with him, and he shall read therein all the days of his life: that he may learn to Jear the Lord his God, to keep all the words of this law and these statutes, to do them, Deut. xvii. 18, 19. Here you see that this book of the law speaks of itself, not only as an history, or relation, of what things were then WITH THE DEISTS. 323 done ; but as the standing and municipal law and statutes of the nation of the Jews, binding the king as well as the people. Now in whatever age after Moses you will suppose this book to have been forged, it was impossible it could be re- ceived as truth ; because it was not then to be found, either in the ark, or with the king, or any where else : for when first invented, every body must know that they had never heard of it before. And therefore they could less believe it to be the book of their statutes, and the standing law of the land, which they had all along received, and by which they had been governed. Could any man, now at this day, invent a book of sta^ tutes, or acts of parliament for England, and make it pass upon the nation as the only book of statutes that ever they had known ? As impossible was it for the books of IVIoses (if they were invented in any age after Moses) to have been received for what they declare themselves to be, viz. the statutes and municipal law of the nation of the Jews : and to have persuaded the Jews, that they had owned and acknowledged these books, all along from the days of Mo- ses, to that day in which they were first invented, that is, that they had owned them before they had ever so much as heard of them. Nay, more, the whole nation must in an instant forget their former laws and government, if they could receive these books as being their former laws. And they could not otherwise receive them, because they vouched themselves so to be. Let me ask the Deists but this one short question ; Was there ever a book of sham- laws, which were not the laws of the nation, palmed upon any people since the world began ? If not, with what face can they say this of the book of laws of the Jews .'' Why will they say that of them, which they confess impossible in any nation, or among any people.'' But thev must be yet more unreasonable. For the books of Moses have a further demonstration of their truth, than even other law-books have : for they not only contain the Y 2 324 LESLIE'S METHOD laws, but give an historical account of their institution, and Numb, viii, the practice of them from that time : as of the passover in ■ memory of the death of the firstborn in Egypt: and that the same day, all the firstborn of Israel, both of man and beast, were, by a perpetual law, dedicated to God : and the Levites taken for all the firstborn of the children of Israel. That Aaron-s rod which budded, was kept in the ark, in memory of the rebellion and wonderful destruction of Ko- rah, Dathan, and Abiram ; and for the confirmation of the priesthood to the tribe of Levi. As likewise the pot of manna, in memory of their having been fed with it forty years in the wilderness. That the brasen serpent was kept (which remained to the days of Hezekiah, 2 King xviii. 4.) in memory of that wondeiful deliverance by only looking upon it, from the biting of the fiery serpents. Numb. xxi. 9- The feast of Pentecost, in memory of the dreadful ap- pearance of God upon mount Horeb, &c. And besides these remembrances of particular actions and occurrences, there were other solemn institutions in me- mory of their deliverance out of Egypt, in the general, which included all the particulars. As of the sabbath, Deut. V. 15. their daily sacrifices and yearly expiation ; their new-moons, and several feasts and fasts. So that there were yearly, monthly, weekly, daily remembrances and re- cognitions of these things. And not only so, but the books of the same Moses tell us, that a particular tribe (of Levi) was appointed and con- secrated by God, as his priests ; by whose hands, and none other, the sacrifices of the people were to be offered, and these solemn institutions to be celebrated. That it was death for any other to approach the altar. That their high-priest wore a glorious mitre, and magnificent robes of Numbers God's own contrivance, with the miraculous Urim and Deut xvii Thummim in his breast-plate, whence the divine responses 8—13- were given. That, at his word, the king and all the people iChron. ^gj-e to go out, and to come in. That these Levites were likewise the chief judges, even in all civil causes, and that it was death to resist their sentence. Now whenever it can xxin. 4. WITH THE DEISTS. 325 be supposed that these books of Moses were forged, in some ages after Moses, it is impossible they could have been received as true, unless the forgers could have made the whole nation believe, that they had received these books from their fathers, had been instructed in them when they were children, and had taught them to their children ; moreover, that they had all been circumcised, and did cir- cumcise their children, in pursuance to what was com- manded in these books ; that they had observed the yearly passover, the weekly sabbath, the new-moons, and all these several feasts, fasts, and ceremonies, commanded in these books : that they had never eaten any swine's flesh, or other meats prohibited in these books: that they had a magni- ficent tabernacle, with a visible priesthood to administer in it, which was confined to the tribe of Levi ; over whom was placed a glorious high-priest, clothed with great and mighty prerogatives; whose death only could deliver those that were fled to the cities of refuge. And that these priests Numbers were their ordinary judges, even in civil matters: I say, ^^'^^' was it possible to have persuaded a whole nation of men, that they had known and practised all these things, if they had not done it? Or, secondly, to have received a book for truth, which said they had practised them, and appealed to that practice ? So that here are the third and fourth of the marks above mentioned. But now let us descend to the utmost degree of supposi- tion, viz. that these things were practised befoi'e these books of Moses were forged ; and that these books did only im- pose upon the nation, in making them believe, that they had kept these observances in memory of such and such things, as were inserted in those books. Well then, let us proceed upon this supposition, (how- ever groundless ;) and now, will not the same impossibilities occur, as in the former case For, first, this must suppose that the Jews kept all these observances in memory of no- thing, or without knowing any thing of their original, or the reason why they kept them. Whereas these very ob- servances did express the ground and reason of their being Y 3 326 LESLIE'S METHOD kept, as the Passover, in memory of God's passing over the children of the Israelites, in that night wherein he slew all the firstborn of Egypt, and so of the rest. But, secondly, let us suppose, contrary both to reason and matter of fact, that the Jews did not know any reason at all, why they kept these observances ; yet was it possible to put it upon them, that they had kept these observances in memory of what they had never heard of before that day, whensoever you will suppose that these books of Mo- ses were first forged ? For example ; Suppose I should now forge some romantic story, of strange things done a thousand years ago, and in confirmation of this should en- deavour to persuade the Christian world, that they had all along, from that day to this, kept the first day of the week, in memory of such an hero, an Apollonius, a Barcosbas, or a Mahomet ; and had all been baptized in his name ; and sworn by his name, and upon that very book, (which I had then forged, and which they never saw before,) in their public judicatures ; that this book was their gospel and law, which they had ever since that time, these thousand years past, universally received and owned, and none other: I would ask any Deist, whether he thinks it possible, that such a cheat could pass, or such a legend be received as the gospel of Christians ; and that they could be made believe, that they never had had any other gospel ? The same rea- son is as to the books of Moses ; and must be, as to every matter of fact, which has all the four marks before men- tioned ; and these marks secure any such matter of fact as much from being invented and imposed in any after-ages, as at the time when such matters of fact were said to be done. Let me give one very familiar example more in this case. There is the Stonehenge on Salisbury Plain ; every body knows it, and yet none knows the reason why those great stones were set there, or in memory of what. Now suppose I should write a book to-morrow, and tell there, that these stones were set up by Hercules, Polyphe- mus, or Garagantua, in memory of such and such of their actions; and, for a further confirmation of this, should say, WITH THE DEISTS. 327 ill this book, that it was wrote at the time when such ac- tions were done, and by the very actors themselves, or eye- witnesses. And that this book had been received as truth, and quoted by authors of the greatest reputation in all ages since. Moreover, that this book was well known in Eng- land, and enjoined by act of parliament to be taught our children, and that we did teach it our children, and had been taught it ourselves when we were children. I ask any Deist, whether he thinks this could pass upon England ? And whether, if I, or any other, should insist upon it, we should not, instead of being believed, be sent to Bedlam Now let us compare this with the Stonehenge, as I may call it, or twelve great stones set up at Gilgal, which is told in the fourth chapter of Joshua. There it is said, ver. 6. that the reason why they were set up, was, that when their chil- dren, in after-ages, should ask the meaning of them, it should be told them. And the thing, in memory of which they were set up, was such as could not possibly be imposed upon that na- tion, at that time, when it was said to be done ; it was as wonderful and miraculous as their passage through the Red sea. And this instance is free from a very poor objection which the Deists have advanced against that miracle of the Red sea: thinking to solve it by a spring tide, with the concurrence of a strong wind, happening at the same lime ; which left the sand so dry, as that the Israelites, being all foot, might pass through the ousey places and holes, which it must be supposed the sea left behind it : but that the Egyptians, being all horse and chariots, stuck in those holes, and were entangled, so as that they could not march so fast as the Israelites ; and that this was all the meaning of its being said, that God took off their (the Egyptians) chariot wheels, that they drove them heavily. So that they would make nothing extraordinary, at least not miraculous, in all this action. This is advanced in Le C]erc''s Dissertations upon Ge- nesis, lately printed in Holland ; and that part with others Y 4 328 LESLIFS METHOD of the like tendency, endeavouring to resolve other miracles, as that of Sodom and Gomorrah, &c. into mere natural causes, are put into English by the well known T. Brown, for the edification of the Deists in England. But these gentlemen have forgot, that the Israelites had great herds of many thousand cattle with them ; which would be apter to stray, and fall into those holes and ousey places in the sand, than liorses with riders, who might di- rect them. But such precarious and silly supposes are not worth the answering. If there had been no more in this passage through the Red sea than that of a spring tide, &c. it had been impossible for Moses to have made the Israelites be- lieve that relation given of it in Exodus, \vith so many par- ticulars, which themselves saw to be true. And all those scriptures which magnify this action, and appeal to it as a full demonstration of the miraculous power of God, must be reputed as romance or legend. I say this for the sake of some Christians, who think it no prejudice to the truth of the holy Bible, but rather an advantage, as rendering it more easy to be believed, if they can solve whatever seems miraculous in it, by the power of second causes ; and so to make all, as they speak, natural and easy. Wherein, if they could prevail, the natural and easy result would be, not to believe one word in all those sacred oracles. For if things be not as they are told in any relation, that relation must be false. And if false in part, we cannot trust to it, either in whole, or in part. Here are to be excepted mis-translations and errors, either in copy, or in press. But where there is no room for supposing of these, as where all copies do agree ; there we must either receive all, or reject all. I mean in any book that pretends to be written from the mouth of God ; for in other common histories, we may believe part, and re- ject part, as we see cause. But to retui n. The passage of the Israelites over Jordan, in memory of which those stones at Gilgal were set up, is free from all those little carpings before mentioned, thaE^'are WITH THE DEISTS. made as to the passage through the Red sea. For notice was given to the Israelites the day before, of this great mi- racle to be done, Josh. iii. 5. It was done at noonday, before the whole nation. And when the waters of Jordan were divided, it was not at any low ebb, but at the time when that river overflowed all his banks, ver. 15. And it was done, not by winds, or in length of time, which winds must take to do it : but all on a sudden, as soon as the Jeet of the priests that bare the ark were dipped in the brim of the water. Then the waters which came down Jrom above stood and rose up upon an heap very Jar Jrom the city Adam, that is beside Zaretan ; and those that came down toward the sea of the plain, even the salt sea, Jailed, and were cut off": and the people passed over right against Jericho. The priests stood in the midst of Jordan till all the armies of Israel had passed over. And it came to pass, when the priests that bare the ark of the covenant of the Lord were come up out of the midst of Jordan, and the soles of the priests' Jeet were lifted up unto the dry land, that the waters of Jordan re- turned unto their place, and flowed over all his banks, as they did before. And the people came up out of Jordan on the tenth day of the first month, and encamped in Gilgal, in the east border oj Jericho. And those twelve stones, which they took out of Jordan, did Joshua pitch in Gilgal. And he spake unto the children of Israel, saying. When your children shall ask their Jathers in time to come, saying. What mean these stones ? then ye shall let your children know, saying, Israel came over this Jordan on dry land. For the Lord your God dried up the waters of Jordan Jrom bejore you, until ye were passed over, as the Lord your God did to the Red sea, which he dried up Jrom bejore us, until we were gone over : that all the people of the earth might know the hand of the Lord, that it is mighty : that ye might Jear the Lord your God for ever. Chap. iv. from ver. 18. If the passage over the Red sea had been only taking ad- vantage of a spring tide, or the like, how would this teach all the people of the earth, that the hand- of the Lord was mighty ? How would a thing no more remarkable have been 330 LESLIE'S METHOD taken notice of through all the world ? How would it have taught Israel to fear the Lord, when they must know, that notwithstanding, of all these big words, there was so little in it ? How could they have believed, or received a book, as truth, which they knew told the matter so far otherwise from what it was ? But, as I said, this passage over Jordan, which is here compared to that of the Red sea, is free from all those cavils that are made, as to that of the Red sea, and is a farther at- testation to it, being said to be done in the same manner as was that of the Red sea. Now, to form our argument, let us suppose that there never was any such thing as that passage over Jordan : that these stones at Gilgal were set up, upon some other occasion, in some after-age : and then, that some designing man in- vented this Book of Joshua, and said, that it was vvi-ote by Joshua at that time ; and gave this stonage at Gilgal for a testimony of the truth of it. Would not every body say to him. We know the stonage at Gilgal, but we never heard before of this reason for it ; nor of this Book of Joshua ? Where has it been all this while.'' And where, and how came you, after so many ages, to find it ? Besides, this book tells us, that this passage over Jordan was ordained to be taught our children, from age to age ; and therefore, that they were always to be instructed in the meaning of that stonage at Gilgal, as a memorial of it. But we were never taught-it, when we were children ; nor did ever teach our children any such thing. And it is not likely that could have been forgotten, while so remarkable a stonage did con- tinue, which was set up for that, and no other end. And if, for the reasons before given, no such imposition could be put upon us, as to the stonage in Salisbury Plain ; how much less could it be as to the stonage at Gilgal ? And if, where we know not the reason of a bare naked monument, such a sham reason cannot be imposed ; how much more is it impossible to impose upon us in actions and observances, which we celebrate in memory of particular pas- sages.'' How impossible to make us forget those passages WITH THE DEISTS. 331 which we daily commemorate; and persuade us, that we had always kept such institutions in memory of what we never heai'd of before ; that is, that we knew it, before we knew it ! And if we find it thus impossible for an imposition to be put upon us, even in some things, which have not all the four marks before mentioned ; how much more impossible is it, that any deceit should be in that thing, where all the four marks do meet ! This has been shewed in the first place, as to the matters of fact of Moses. 2. Therefore, I come now (secondly) to shew, that, as in the matters of fact of Moses, so likewise, all these four marks do meet in the matters of fact, which are recorded in the Gospel of our blessed Saviour. And my work herein will be the shorter, because all that is said before, of Moses • and his books, is every way applicable to Christ and his Gospel. His works, and miracles, are there said to be done priblicly, in the face of the world, as he argued to his ac- cusers, / spake openly to the world, and in secret have I said nothing, John xviii. 20. It is told. Acts ii. 41. that three thousand at one time ; and. Acts iv. 4. that above five thousand at another time, were converted, upon conviction of what themselves had seen, what had been done publicly before their eyes, wherein it was impossible to have imposed upon them. Therefore here were the two first of the rules before mentioned. Then for the two second : Baptism, and the Lord^s Sup- per, Avere instituted as perpetual memorials of these things ; and they were not instituted in after-ages, but at the very time, when these things were said to be done ; and have been observed without interruption, in all ages through the whole Christian world, down all the way, from that time to this. And Christ himself did ordain apostles, and other ministers, of his gospel, to preach and administer these sacraments, and to govern his church : and that always even unto the efid of Mat. xxviii. the world. Accordingly they have continued by regular succession to this day ; and, no doubt, ever shall while the 332 LESLIE'S METHOD earth shall last. So that the Christian clergy are as noto- rious a matter of fact, as the tribe of Levi among the Jews. And the gospel is as much a law to the Christians, as the books of Moses to the Jews : and it being part of the mat- ters of fact related in the gospel, that such an order of men were appointed by Christ, and to continue to the end of the •world; consequently, if the gospel was a fiction, and in- vented (as it must be) in some age after Christ ; then, at that time, when it was first invented, there could be no such order of clergy, as derived themselves from the institution of Christ ; which must give the lie to the gospel, and de- monstrate the whole to be false. And the matters of fact of Christ being pressed to be true, no otherwise than as there was, at that time, (whenever the Deists will suppose the gospel to be forged,) not only public sacraments of Christ's • institution, but an order of clergy, hkewise of his appoint- ment, to administer them ; and it being impossible there could be any such things before they were invented, it is as impossible that they should be received when invented : and therefore, by what was said above, it was as impossible to have imposed upon mankind in this matter, by inventing of it in after-ages, as at the time when those things were said to be done. 3. The matters of fact of IVIahomet, or what is fabled of the deities, do all want some of the aforesaid four rules, whereby the certainty of matters of fact is demonstrated. First, for IMahomet, he pretended to no miracles, as he tells us in his Alcoran, c. 6, &c. and those which are commonly told of him pass among the Mahometans themselves but as legendary fables ; and as such, are rejected by the wise and learned among them ; as the legends of their saints are in the church of Rome. See Dr. Prideaux's Life of Ma- homet, p. 34. But, in the next place, those which are told of him do all want the two first rules before mentioned. For his pre- tended converse with the moon ; his Mersa, or night jour- ney from Mecca to Jerusalem, and thence to heaven, &c. were not performed before any body : we have only his own WITH THE DEISTS. 333 word for them : and they are as groundless as the delusions of Fox, or Muggleton, among ourselves. The same is to be said (in the second place) of the fables of the heathen gods, of Mercury ""s stealing sheep, Jupiter's turning himself into a bull, and the like ; besides the folly and unworthiness of such senseless pretended miracles. And moreover, the wise among the heathens did reckon no otherwise of these, but as fables, which had a mythology, or mystical meaning in them, of which several of them have given us the rationale, or explication. And it is plain enough that Ovid meant no other by all his Metamorphoses. It is true, the heathen deities had their priests : they had . likewise feasts, games, and other public institutions, in me- mory of them. But all these want the fourth mark, viz. that such priesthood and institutions should commence from the time that such things as they commemorate were said to be done ; otherwise they cannot secure after-ages from the imposture, by detecting it at the time when first invented, as hath been argued before. But the Bacchanalia, and other heathen feasts, were instituted many ages after what was re- ported of these gods was said to be done, and therefore can be no proof of them. And the priests of Bacchus, Apollo, &c. were not ordained by these supposed gods : but were appointed by others, in after-ages, only in honour to them. And therefore these orders of priests are no evidence to the truth of the matters of fact, which are reported of their gods. IV. Now to apply what has been said, you may chal- lenge all the Deists in the world to shew any action that is fabulous, which has all the four rules, or marks, before men- tioned. No, it is impossible. And (to resume a little what is spoken to before) the histories of Exodus, and the gospel, could never have been received, if they had not been true ; because the institution of the priesthood of Levi and of Christ ; of the Sabbath, the Passover, of Circumcision, of Baptism, and the Lord's Supper, &c. are there related, as descending all the way down from those times, without in- terruption. And it is full as impossible to persuade men, 334 LESLIE'S METHOD that they had been circumcised, baptized, had circumcised or baptized their children, celebrated passovers, sabbaths, sacraments, &c. under the government and administration of a certain order of priests, if they had done none of these things, as to make them believe that they had gone through seas upon dry land, seen the dead raised, &c. And without believing of these, it was impossible that either the Law or the Gospel could have been received. And the truth of the matters of fact of Exodus and the Gospel, being no otherwise pressed upon men, than as they have practised such public institutions; it is appealing to the senses of mankind for the truth of them : and makes it impossible for any to have invented such stories in after- ages, without a palpable detection of the cheat, when first invented ; as impossible as to have imposed upon the senses of mankind, at the time when such public matters of fact were said to be done. V. I do not say, that every thing which wants these four marks is false: but, that nothing can be false which has them all. No manner of doubt, that there was such a man as Julius Caesar, that he fought at Pharsalia, was killed in the se- nate-house; and many other matters of fact of ancient times, though we keep no public observances in memory of them. But this shews that the matters of fact of Moses and of Christ have come down to us better guarded than any other matters of fact, how true soever. And yet our Deists, Avho would laugh any man out of the world, as an irrational brute, that should offer to deny Ca?sar or Alexander, Homer or Virgil, their public works and actions ; do, at the same time, value themselves as the only men of wit and sense, of free, generous, and unbiassed judgments for ridiculing the histories of Moses and Christ, that are infinitely better attested, and guarded with infalli- ble marks, which the others want. VI. Besides that the importance of the subject would oblige all men to inquire more narrowly into the one, than WITH THE DEISTS. 335 the other : for what consequence is it to me, or to the world, whether there was such a man as Caesar; whether he beat or was beaten at PharsaUa; whether Homer or Virgil wrote such books; and whether what is related in the Iliads or ^Eneids be true or false ? It is not twopence up or down to any man in the world. And, therefore, it is worth no man's while to inquire into it, either to oppose, or justify the truth of these relations. But our very souls and bodies, both this life and eternity, are concerned in the truth of what is related in the holy scriptures ; and therefore, men would be more inquisitive to search into the truth of these, than of any other matters of fact ; examine, and sift them narrowly ; and find out the deceit, if any such could be found : for it concerned them nearly ; and was of the last importance to them. How unreasonable then is it to reject these matters of fact, so sifted, so examined, and so attested, as no other matters of fact in the world ever were ; and yet, to think it the most highly unreasonable, even to madness, to deny other matters of fact, which have not the thousandth part of their evidence, and are of no consequence at all to us, whether true or false. VII. There are several other topics, from whence the truth of the Christian religion is evinced, to all who will judge by reason, and give themselves leave to consider. As the improbability that ten or twelve poor illiterate fisher- men should form a design of converting the whole world to believe their delusions ; and the impossibility of their ef- fecting it, without force of arms, learning, oratory, or any one visible thing that could recommend them : and to im- pose a doctrine, quite opposite to the lusts and pleasures of men, and all worldly advantages or enjoyments: and this in an age of so great learning and sagacity as that wherein the gospel was first preached : that these apostles should not only undergo all the scorn and contempt, but the se- verest persecutions and most cruel deaths that could be in- flicted, in attestation to what themselves knew to be a mere deceit and forgery of their own contriving. Some have 336 LESLIE'S METHOD sufiPered for errors which they thought to be truth : but never any for what tliemselves knew to be lies. And the Acts iv. 20. apostles must know Avhat they taught to be Ues, if it was so, because they spoke of those things which they said they had I John i. I. both seen and Jieard, had looked upon, and handled \vith their hands, &c. Neither can it be said, that they, perhaps, might have proposed some temporal advantages to themselves, but missed of them, and met with sufferings instead of them ; for if it had been so, it is more than probable, that, when they saw their disappointment, they would have disco- vered their conspiracy ; especially when they might not have only saved their lives, but got great rewards for doing of it. That not one of them should ever have been brought to do this ! But this is not all. For they tell us, that their Master bid them expect nothing but sufferings in this world. This is the tenor of all that gospel which they taught : and they told the same to all whom they converted. So that here was no disappointment. For all that were converted by them, were converted upon the certain expectation of sufferings, and bidden pre- pare for it. Christ commanded his disciples to take up their cross daily, and follow him ; and told them, that in the world they should have tribulation: that whoever did not forsake ^^^Acr, mother, wije, children, lands, and their very lives, could not be his disciples: that he, who sought to save his life in this world, should lose it in the next. Now that this despised doctrine of the cross should pre- vail so universally against the allurements of flesh and blood, and all the blandishments of this world ; against the rage and persecution of all the kings and powers of the earth, must shew its original to be divine ; and its protector al- mighty. What is it else could conquer without arms, per- suade without rhetoric ; overcome enemies, disarm tyrants, and subdue empires without opposition ? VIII. We may add to all this, the testimonies of the WITH THE DEISTS. 337 most bitter enemies and persecutors of Christianity, both Jews and Gentiles, to the truth of the matter of fact of Christ, such as Josephus and Tacitus; of which the first flourished about forty years after the death of Christ, and the other about seventy years after : so that they were ca- pable of examining into the truth, and wanted not preju- dice and malice sufficient to have inclined them to deny the matter of fact itself, of Christ : but their confessing to it, as likewise Lucian, Celsus, Porphyry, and Julian the apo- state; the Mahometans since, and all other enemies of Chris- tianity, that have arisen in the world, is an undeniable at- testation to the truth of the matter of fact. IX. But there is another argument, more strong and convincing than even this matter of fact : more than the certainty of what I see with my eyes : and which the apo- stle Peter called a more sure word, that is, proof, than what he saw and heard upon the holy mount, when our blessed Saviour was transfigured before him, and two other of the apostles: for having repeated that passage as a proof of that whereof they were eyewitnesses, and heard the voice from heaven giving attestation to our Lord Christ, 2 Pet. i. 16, 17, 18. he says, ver. 19. We have also a more sure word of prophecy for the proof of this Jesus being the Messiah, that is, the prophecies which had gone before of him, from the beginning of the world ; and all exactly fulfilled in him. Men may dispute an imposition or delusion upon our out- ward senses. But how can that be false, which has been so long, even from the beginning of the world, and so often by all the prophets, in several ages, foretold ; how can this be an imposition, or a forgery This is particularly insisted on, in the method with the Jews. And even the Deists must confess, that the book we call the Old Testament was in being, in the hands of the Jews, long before our Saviour came into the world. And if they will be at the pains to compare the prophecies that are there of the Messiah, with the fulfilling of them, as to time, place, and all other circumstances, in the person, birth, life, vox,. II. z 338 LESLIE'S METHOD death, resurrection, and ascension of our blessed Saviour, they will find this proof, what our apostle here calls it, a light shining in a dark place, until the day dawn, and the day-star arise in your hearts. Which God grant. Here is no possibility of deceit or imposture. Old prophecies (and all so agreeing) could not have been contrived to countenance a new cheat: and nothing could be a cheat, that could fulfil all these. For this, therefore, I refer the Deists to the MetJiod with the Jews. I desire them likewise to look there, sect. xi. and con- sider the prophecies given so long ago, of which they see the fulfilling at this day, with their own eyes, of the state of the Jews for many ages past, and at present ; without a king, or priest, or temple, or sacrifice, scattered to the four winds, sifted as with a sieve, among all nations ; yet pre- served, and always so to be a distinct people, from all others of the whole earth. Whereas, those mighty mo- narchies which oppressed the Jews, and which commanded the world, in their turns ; and had the greatest human pros- pect of perpetuity, were to be extinguished, as they have been, even that their names should be blotted out from under heaven. As likewise, that as remarkable of our blessed Saviour, concerning the preservation and progress of the Christian church, when in her swaddling-clothes, consisting only of a few poor fishermen : not by the sword, as that of Mahomet, but under aU the persecution of men and hell; which yet should not prevail against her. But though I offer these, as not to be slighted by the Deists, to which they can shew nothing equal in all profane history ; and in which it is impossible any cheat can lie ; yet I put them not upon the same foot as the prophecies before mentioned, of the marks and coming of the Messiah, which have been since the world began. And that general expectation of the whole earth, at the time of his coming, insisted upon in the Method with the Jews, sect. v. is greatly to be noticed. WITH THE DEISTS. 339 But, I say, the foregoing prophecies of our Saviour are so strong a proof, as even miracles would not be sufficient to break their authority. I mean, if it were possible that a true miracle could be wrought in contradiction to them. For that would be for God to contradict himself. But no sign, or wonder, that could possibly be solved, should shake this evidence. It is this that keeps the Jews in their obstinacy. Though they cannot deny the matters of fact done by our blessed Saviour to be truly miracles, if so done as said. Nor can they deny that they were so done, because they have all the four marks before mentioned. Yet they cannot yield ! Why ? Because they think that the gospel is in contradic- tion to the law: Avhich if it were, the consequence would be unavoidable, that both could not be true. To solve this is the business of the Method with the Jews. But the con- tradiction which they suppose is in their comments that they put upon the law ; especially they expect a literal fulfilling of those promises of the restoration of Jerusalem, and outward glories of the church, of which there is such frequent mention in the books of Moses, the Psalms, and all the Prophets. And many Christians do expect the same; and take those texts as literally as the Jews do. We do be- lieve, and pray, for the conversion of the Jews. For this end they have been so miraculously preserved, according to the prophecies so long before of it. And when that time shall come, as they are the most honourable and ancient of all the nations on the earth, so will their church return to be the mother Christian church, as she was at first : and Rome must surrender to Jerusalem. Then all nations will flow thither ; and even EzekiePs temple may be literally built there, in the metropolis of the whole earth; which Je- rusalem must be, when the fulness of the Gentiles shall meet with the conversion of the Jews. For no nation will then contend with the Jews, no church with Jerusalem for supremacy. All nations will be ambitious to draw their z 2 340 LESLIE'S METHOD original from the Jews, whose are the fathers, and from whom, as concerning tlie flesh, Christ came. Then will be fulfilled that outward grandeur and restora^ tion of the Jews and of Jerusalem, which they expect, pur- suant to the prophecies. They pretend not that this is limited to any particular time of the reign of the Messiah. They are sure it will not be at the beginning; for they expect to go through great conflicts and trials with their Messiah (as the Chris- tian church has done) before his final conquest, and that they come to reign with him. So that this is no obstruction to their embracing of Christianity. They see the same things fulfilled in us, which they expect themselves; and we expect the same things they do. I tell this to the Deists, lest they may think that the Jews have some stronger arguments than they know of; that they are not persuaded by the miracles of our blessed Saviour, and by the fulfilling of all the prophecies in him, that were made concerning the Messiah. As I said before, I would not plead even miracles against these. And if this is sufficient to persuade a Jew, it is much more so to a Deist, who labours not under these objections. Besides, I would not seem to clash with that (in a sound sense) reasonable caution, used by Christian writers, not to put the issue of the truth wholly upon miracles, without this addition, when not done in contradiction to the reve- lations already given in the holy scriptures. And they do it upon this consideration, that though it is impossible to suppose that God would work a real miracle, in contradiction to what he has already revealed : yet, men may be imposed upon by false and seeming miracles, and pretended revelations, (as there are many examples, espe- cially in the church of Rome,) and so may be shaken in the faith, if they keep not to the holy scriptures as their rule. We are told, 2 Thess. ii. 9. of him whose coming is after the working of Satan, with all power, and signs, and lying WITH THE DEISTS. 341 wonders. And, Rev. xiii. 14. xvi. 14. and xix. 20. of the Devil and Jhlse prophets working miracles. But the word, in all these places, is only o-i^jxsia, signs, that is, as it is ren- dered, Matth. xxiv. 24. which, though sometimes it may be used to signify real miracles, yet not always, nor in these places. For though every miracle be a sign and a wonder, yet every sign or wonder is not a miracle. X. Here it may be proper to consider a common topic of the Deists, who, when they are not able to stand out against the evidence of fact, that such and such miracles have been done; then turn about, and deny such things to be miracles, at least that we can never be sure whether any wonderful thing that is shewn' to us be a true or false miracle. And the great argument they go upon is this, that a mi- racle being that which exceeds the power of nature, we can- not know what exceeds it, unless we knew the utmost extent of the power of nature : and no man pretends to know that; therefore that no man can certainly know whether any event be miraculous. And, consequently, he may be cheated in his judgment betwixt true and false miracles. To which I answer, that men may be so cheated. And there are many examples of it. But that though we may not always know when we ar? cheated, yet we can certainly tell, in many cases, when we are not cheated. But though we do not know the utmost extent of the power of nature, perhaps, in any one thing ; yet it does not follow, that we know not the nature of any thing, in some measure ; and that certainly too. For example ; though I do not know the utmost extent of the power of fire, yet I certainly know, that it is the nature of fire to bum: and that when proper fuel is administered to it, it is contrary to the nature of fire not to consume it. Therefore, if I see three men taken off the street, in their common wearing ap- parel, and, without any preparation, cast into the midst of a burning fiery furnace ; and that the flame was so fierce, that it burnt up those men that threw them in ; and yet, z 3 342 LESLIE'S METHOD that these who were thrown in, should walk up and down in the bottom of the furnace, and I should see a fovirth per- son with them of glorious appearance, like the Son of God ; and that these men should come up again out of the fur- nace, without any harm, or so much as the smell of fire upon themselves or their clothes, I could not be deceived in thinking there was a stop put to the nature of fire, as to these men ; and that it had its effect upon the men whom it burned, at the same time. Again ; Though I cannot tell how wonderful and sudden an increase of corn might be produced by the concurrence of many causes, as a warm climate, the fertility of the soil, &c. yet this I can certainly know, that there is not that na- tural force in the breath of two or three words spoken, to mvdtiply one small loaf of bread so fast, in the breaking of it, as truly and really, not only in appearance and shew to the eye, but to fill the bellies of several thousand hungry persons; and that the fragments should be much more than the bread was at first. So neither in a word spoken, to raise the dead, cure dis- eases, &c. Therefore, though we know not the utmost extent of the power of nature ; yet we can certainly know what is contrary to the nature of several such things as we do know. And therefore, though we mav be cheated and imposed upon in many seeming miracles and wonders ; yet there are some things, wherein we may be certain. But further, the Deists acknowledge a God, of an al- mighty power, who made all things. Yet they would put it out of his power to make any re- velation of his will to mankind. For if we cannot be certain of any miracle, how should we know when God sent any thing extraordinary to us ? Nay, how should we know the ordinary power of nature, if we knew not what exceeded it If we knew not what is natural, how do we know there is such a thing as nature ; that all is not supernatural, all miracles, and so disputable, WITH THE DEISTS. 343 till we come to downright scepticism, and doubt the cer- tainty of our outward senses, whether we see, hear, or feel ; or all be not a miraculous illusion ? Which because I know the Deists are not inchned to do, therefore I will return to pursue my argument upon the conviction of our outward senses. Desiring only this, that they would allow the senses of other men to be as certain as their own. Which they cannot refuse, since without this they can have no certainty of their own. XI. Therefore, from what has been said, the cause is summed up shortly in this, that though we cannot see what was done before our time, yet by the marks which I have laid down concerning the certainty of matters of fact done before our time, we may be as much assured of the truth of them, as if we saw them with our eyes ; because what- ever matter of fact has all the four marks before mentioned, co\ild never have been invented and received but upon the conviction of the outward senses of all those who did re- ceive it, as before is demonstrated. And therefore this topic which I have chosen does stand upon the conviction even of men's outward senses. And since you have confined me to one topic, I have not insisted upon the other, which I have only named. XII. And now it lies upon the Deists, if they would ap- pear as men of reason, to shew some matter of fact of for- mer ages, which they allow to be true, that has greater evi- dence of its truth than the matters of fact of Moses and of Christ ; otherwise they cannot, with any show of reason, re- ject the one, and yet admit of the other. But I have given them greater latitude than this, for I have shewn such marks of the truth of the matters of fact of Moses and of Christ, as no other matters of fact of those times, however true, have, but these only : and I put it upon them to shew any forgery, that has all these marks. This is a short issue. Keep them close to this. This de- termines the cause all at once. Let them produce their Apollonius Tyanjeus, whose life z 4 344 LESLIFS METHOD was put into English by the execrable Charles Blount^, and compared, with all the wit and malice he was master of, to the life and miracles of our blessed Saviour. Let them take aid from all the legends in the church of Rome, those pious cheats, the sorest disgraces of Chris- tianity ; and which have bid the fairest, of any one contriv- ance, to overturn the certainty of the miracles of Christ, and his apostles, and whole truth of the gospel, by putting them all upon the same foot ; at least they are so under- stood by the generality of their devotees, though disoAvned and laughed at by the learned, and men of sense among them. Let them pick and choose the most probable of all the fables of the heathen deities, and see if they can find, in any of these, the four marks before mentioned. Otherwise let them submit to the irrefragable certainty of the Christian religion. XIII. But if, notwithstanding of all that is said, the Deists will still contend, that all this is but priestcraft, the invention of priests, for their own profit, &c. then they will give us an idea of priests, far different from what they in- tend : for then we must look upon these priests, not only as the cunningest and wisest of mankind, but we shall be tempted to adore them as deities, who have such power, as to impose, at their pleasure, upon the senses of mankind, to make them believe, that they had practised such public in- stitutions, enacted them by laws, taught them to their chil- " The hand of that scorner, which durst write such outrageous hlasphemy against his Maker, the divine vengeance has made his own executioner. Which I would not have mentioned, (because the like judgment has befallen others,) but that the Theistical Club have set up this as a principle ; and printed a vindication of this same Blount, for murdering of himself, by way of justification of self-murder. Which some of them have since, as well as formerly, horridly practised upon themselves. Therefore this is no common judgment to which they are delivered, but a visible mark set upon them, to shew how far God has forsaken them ; and as a caution to all Christians to beware of them, and not to come near the tents of these wicked men, lest tliey perish in their destruction, both of soul and body. WITH THE DEISTS. 345 dren, &c. when they had never done any of these things, or even so much as heard of them before : and then, upon the credit of their beheving that they had done such things as they never did, to make them further believe, upon the same foundation, whatever they pleased to impose upon them, as to former ages : I say, such a power as this must exceed all that is human ; and, consequently, make us rank these priests far above the condition of mortals. 2. Nay, this were to make them outdo all that has ever been related of the infernal powers : for though their leger- demain has extended to deceive some unwary beholders, and their power of working some seeming miracles has been great, yet it never reached, nor ever was supposed to reach so far, as to deceive the senses of all mankind, in matters of such public and notorious nature as those of which we now speak ; to make them believe, that they had enacted laws for such public observances, continually practised them, taught them to their children, and had been instructed in them themselves, from their childhood, if they had never enacted, practised, taught, or been taught such things. 3. And as this exceeds all the power of hell and devils, so is it more than ever God Almighty has done since the foundation of the world. None of the miracles that he has shewn, or belief which he has required to any thing that he has revealed, has ever contradicted the outward senses of any one man in the world, much less of all mankind to- gether. For miracles being appeals to our outward senses, if they should overthrow the certainty of our outward senses, must destroy with it all their own certainty, as to us; smce we have no other way to judge of a miracle ex- hibited to our senses, than upon the supposition of the cer- tainty of our senses, upon which we give credit to a miracle, that is shewn to our senses. 4. This, by the way, is a yet unanswered argument against the miracle of transubstantiation, and shews the weakness of the defence which the church of Rome offers for it, (from whom the Socinians have licked it up, and of late have 346 LESLIE'S METHOD gloried much in it amongst us,) that the doctrines of the Trinity, or incarnation, contain as great seeming absurdities as that of transubstantiation : for I would ask, which of our senses it is which the doctrines of the Trinity or incar- nation do contradict ? Is it our seeing, hearing, feeling, taste, or smell ? Whereas, transubstantiation does contradict all of these. Therefore the comparison is exceedingly short, and out of purpose. But to return. If the Christian religion be a cheat, and nothing else but the invention of priests, and carried on by their craft, it makes their power and ^visdom greater than that of men, angels, or devils ; and more than God himself ever yet shewed or expressed, to deceive and impose upon the senses of mankind, in such public and notorious matters of fact. XIV. And this miracle, which the Deists must run into to avoid those recorded of Moses and Christ, is much greater, and more astonishing than all the scriptures tell of them. So that these men, who laugh at all miracles, are now obliged to account for the greatest of all, how the senses of mankind could be imposed upon in such public matters of fact. And how then can they make the priests the most con- temptible of all mankind, since they make them the sole authors of this, the greatest of miracles. XV. And since the Deists (these men of sense and reason) have so vile and mean an idea of the priests of all religions, why do they not recover the world out of the possession and government of such blockheads Why do they suffer kings and states to be led by them ; to establish their deceits by laws, and inflict penalties upon the opposers of them ? Let the Deists try their hands ; they have been trying, and are now busy about it. And free liberty they have. Yet have they not prevailed, nor ever yet did prevail in any civilized or generous nation. And though they have made some inroads among the Hottentots, and some other the most brutal part of mankind, yet are they still exploded. WITH THE DEISTS. 347 and priests have and do prevail against them, among not only the greatest, but best part of the world, and the most glorious for arts, learning, and war. XVI. For as the Devil does ape God in his Institutions of religion ; his feasts, sacrifices, &c. so likewise in his priests, without whom, no religion, whether true or false, can stand. False religion is but a corruption of the true. The true was before it ; though it be followed close upon the heels. The revelation made to Moses is elder than any history extant in the heathen world. The heathens, in imitation of him, pretended Ukewise to their revelations : but I have given those marks which distinguish them from the true ; none of them have those four marks before mentioned. Now the Deists think all revelations to be equally pre- tended, and a cheat : and the priests of all religions to be the same contrivers and jugglers ; and therefore they pro- claim war equally against all, and are equally engaged to bear the brunt of all. And if the contest be only betwixt the Deists and the priests, which of them are the men of the greatest parts and sense, let the effects determine it ; and let the Deists yield the \'ictory to their conquerors, who, by their own confession, carry all the world before them. XVII. If the Deists say, that this is because all the world are blockheads, as well as those priests who govern them ; that all are blockheads, except the Deists, who vote themselves only to be men of sense : this (besides the mo- desty of it) will spoil their great and beloved topic, in be- half of what they call natural religion, against the revealed, viz. appealing to the common reason of mankind : this they set up against revelation ; think this to be sufficient for all the uses of men, here or hereafter, (if there be any after state,) and therefore that there is no use of revelation : this common reason they advance as infallible, at least, as the surest guide, yet now cry out upon it, when it turns against them : when this common reason runs after revelation, (as it always has done,) then common reason is a beast, and we 348 LESLIE'S METHOD must look for reason, not from the common sentiments of mankind, but only among the beaux, the Deists. XVIII. Therefore, if the Deists would avoid the morti- fication (which will be very uneasy to them) to yield and submit to be subdued and hewed down before the priests, whom of all mankind they hate and despise ; if they would avoid this, let them confess, as the truth is, that religion is no invention of priests, but of divine original : that priests were instituted by the same Author of religion ; and that their order is a perpetual and living monument of the mat- ters of fact of their religion, instituted from the time that such matters of fact were said to be done, as the Levites from Moses; the apostles, and succeeding clergy, from Christ, to this day. That no heathen priests can say the same : they were not appointed by the gods whom they served, but by others in after-ages : they cannot stand the test of the four rules before mentioned, which the Chris- tian priests can do, and they only. Now the Christian priesthood, as instituted by Christ himself, and continued by succession to this day, being as impregnable and flagrant a testimony to the truth of the matters of fact of Christ, as the sacraments, or any other public institutions : besides that, if the priesthood were taken away, the sacraments, and other public institutions, which are administered by their hands, must fall with them : therefore the Devil has been most busy, and bent his greatest force, in all ages against the priesthood, knowing that if that goes down, all goes with it. XIX. With the Deists, in this cause, are joined the Quakers, and other of our dissenters, who throw off" the succession of our priesthood, (by which only it can be de- monstrated,) together with the sacraments and public festi- vals. And if the Devil could have prevailed to have these dropt, the Christian religion would lose the most unde- niable and demonstrative proof for the truth of the matter of fact of our Saviour, upon which the truth of his doctrine does depend. Therefore we may see the artifice and ma- lice of the Devil in all these attempts. And let those WITH THE DEISTS. 349 wretched instruments, whom he ignorantly (and some, by a misguided zeal) has deluded thus to undermine Chris- tianity, now at last look back and see the snare in which they have been taken : for if they had prevailed, or ever should, Christianity dies with them. At least, it will be rendered precarious, as a thing of which no certain proof can be given. Therefore let those of them, who have any zeal for the truth, bless God that they have not prevailed ; and quickly leave them: and let all others be aware of them. And let us consider and honour the priesthood, sacra^ ments, and other public institutions of Christ, not only as means of grace, and helps to devotion, but as the great evidences of the Christian religion. Such evidences as no pretended revelation ever had, or can have. Such as do plainly distinguish it from all foolish legends and impostures whatsoever. XX. And now, last of all, if one word of advice would not be lost upon men who think so unmeasurably of them- selves as the Deists, you may represent to them, what a condition they are in, who spend that life and sense, which God has given them, in ridiculing the greatest of his bless- ings, his revelations of Christ, and by Christ, to redeem those from eternal misery, who shall believe in him, and obey his laws. And that God, in his wonderful mercy and wisdom, has so guarded his revelation, as that it is past the power of men or devils to counterfeit : and that there i« no denying of them, unless we will be so absurd as to deny not only the reason, but the certainty of the outward senses, not only of one, or two, or three, but of mankind in general : that this case is so very plain, that nothing but want of thought can hinder any to discover it : that they must yield it to be so plain, unless they can shew some forgery, which has all the four marks before set down. But if they cannot do this, they must quit their cause, and yield a happy victory over themselves : or else sit down under all that ignominy, with which they have loaded the 350 LESLIE'S METHOD priests, of being, not only the most pernicious, but (what will gall them more) the most inconsiderate and inconsi- derable of mankind. Therefore, let them not think it an undervaluing of their worthiness, that their whole cause is comprised within so narrow a compass: and no more time bestowed upon it than it is worth. But let them rather reflect, how far they have been all this time from Christianity ; whose rudiments they are yet to learn : how far from the way of salvation : how far the race of their lives is run, before they have set one step in the road to heaven : and therefore, how much diligence they ought to use, to redeem all that time they have lost, lest they lose themselves for ever ; and be conv-inced, by a dreadful experience, when it is too late, that the gospel is a truth, and of the last consequence. The author in a subsequent publication, entitled, " The " Truth of Christianity Demonstrated,'" has added four other marks which distinguish the scripture from all other histories ; viz. V. That the book which relates the facts, contain like- wise the law of that people to whom it belongs, and be their statute-book by which their causes are determined. Thus the Old Testament contained the municipal law of the Jews; the gospel, the spiritual and ecclesiastical law of the church. VI. The topic of prophecy, or that the great fact of Chrisfs coming into the world was prophesied of in the Old Testament from the beginning to the end, as it is said, Luke i. 70. By all the holy prophets which have been since the world began. VII. That the scriptures contain not only prophecies of the fact, and that from the beginning of the wcnid ; but also types, resemblances, and exhibitions of the fact, in WITH THE DEISTS. 351 ouhvard sensible institutions ordained as law, from the be- ginning, and to continue till the fact then prefigured sJiould come to pass. VIII. The truth and sincerity of the penmen of the holy scriptures, and what interest they could have in setting up these things ; which wants not force, though but a pro- bability, Moses and the law have the frst Jive evidences, but they have not the sixth and the seventh, which are the strongest ; neither can the Jews give any evidence for their law, which will not equally establish the truth of Christ and the gospel. Nor can they disprove the facts of Christ by any topic, which will not likewise disprove all those of Moses and the prophets. So that they are hedged in on every side. They must either renounce Moses, or acknowledge Christ. Their own prophecies also and types make against them, for their prophecies are fulfilled, and their types are ceased, and cannot belong to any other Messiah who should come herecfter. For heathenism, some of the facts recorded of their gods have the first and second evidences, and some the third, but not one of them the fourth, or any of the other evidences; or, more truly and properly speaking, they were no facts at all, but mytlwlogical fables. Mahometanism wants all the evidences. CONTENTS TO THE SHORT METHOD WITH THE DEISTS. I. TThE pretence of the Deists against all revelation: with the sJwrt metliod proposed, to prove the truth of' the Christian religion P^g^ 317. II. That the whole of this cause does depend upon the truth of those matters of fact which are said to be done hy Moses and Christ p. 319. 1. The metJiod taken to prove them Ibid. 2. Four rules, whereby to ascertain tJie truth of any matter of fact Ibid. 3. The two first rules make it impossible to impose any cheat, at the time when the matter of fact is said to be done Ibid. 4. The tzoo last rules secure equally against the imposing of it cfterioards, in succeeding ages p. 320. III. That these marks, or rules, do all meet in the matters of fact of Moses and of Christ. But not in those of Mahomet, or of the heathen deities p. 321. Tl. Moses Ibid. to \ 2. Christ p. 331. [s. Mahomet p. 332. And the heathen deities p. 333. IV. The Deists are challenged to shew any fable that has all the four rules, or marks, before mentioned Ibid. V. Many things are true, which have not all these marks. But that nothing can be false, which lias them all p. 334. VI. Especially, where the importance of such things is great Ibid. VII. Other topics arc only mentioned, but not here insisted upon, whence usually the proofs for the Christian reli- gion are taken ; as the truth of the apostles p. 335. CONTENTS. 353 VIII. The attestation of enemies p. 336. IX. The fulfilling of prophecies p. 337- X. Of true and false miracles p. 341. XI. But the present topic concludes necessarily upon the conviction of mens otitrcard senses, and so is obvious to all. p. 343. XII. None of the jjopish legends, or other forgeries, can shew the four marks before mentioned Ibid. XIII. If revealed religion be priestcrcft, it makes the priests to be p. 344. 1. The wisest of all mankind Ibid. 2. More mightjf than all the infernal powers, or angels of heaven p. 345. 3. To do more than ever God has done Ibid. 4. Transubstantiation touched upon this point Ibid. XIV. The Deists, who laugh at miracles, run themselves upon the greatest of all p. 346. XV. They are forced to confess, that the priests are su- perior to them in wisdom Ibid. XVI. False religion is an imitation and corruption of the true 347. XVII. The confusion and contradiction of the Deists, in their notion of natural religion, and in their recurring to the common reason of mankind Ibid. XVIII. Religion is not the invention of priests ; but priests are the great guard of religion, therefore they are most struck at by the Devil and his agents p. 348- XIX. The Quakers, and other Dissenters, join herein with the Deists Ibid. X X. Advice to the Deists p. 349. VOL. 11. A a REMARKS UPON A LATE DISCOURSE OF FREE-THINKING, A LETTER TO F. H. D. D. PHILELEUTHERUS LIPSIENSIS. Est genus hominnm, qui esse primes se omnium renmi volunt, Nec sunt An audes Pfisonam forniare novani ? Servetur ad iniiim QiihIIs al) incepto processerit, et sibi constet. Aa 2 TO MY VERY LEARNED AND HONOURED FRIEND K H. D. D. AT LONDON, GREAT-BRITAIN. SIR, Your many and great civilities to me since our first ac- quaintance in the Low Countries, and the kind office you then did me in conveying my Annotations on Menander to the press ; but above all, your taciturnity and secrecy, that have kept the true author of that book undiscovered hitherto, if not unguessed ; have encouraged me to send you these present Remarks, to be communicated to the pub- lic, if you think they deserve it ; in which I doubt not but you will exhibit a new proof of your wonted friendship and fidelity. What occasioned you this trouble, was the fresh arrival of a countryman of ours from your happy island ; who brought along with him a small book, just published before he left London ; which (as he says) made very much dis- course there. He knowing me to be a great admirer of the books of your nation, and to have competently learned both to write and speak your language during my long stay at Oxford, made me a then agreeable present of that new Dis- course of Free-thinking. I, who (as you well know) have been trained up and ex- ercised in free-thought from my youth, and whose borrowed A a 3 S58 BR. BENTLEY'S REMARKS name Phileleutherus sufficiently denotes me a lover of free- dom, was pleased not a little at so promising a title ; and (to confess to you my own vanity) could not help some aspiring thoughts from pressing and intruding on me, that this rising- and growing society might one day perhaps ad- mit into their roll a humble foreigner brother, a free-ifiinlcer of Leipsic. But when once the curtain was drawn, and, by a perusal of the book, the private cabbala and mysterious scheme within became visible and open, that expectation and the desire itself immediately vanished. For, under the specious show of free-thinking, a set and system of opinions are all along inculcated and dogmatically taught; opinions the most slavish, the most abject and base, that human nature is capable of. And upon those terms, neither you, I fancy, nor I, shall ever make our court for admittance into their club. This irksome disappointment, that my fine present should dwindle so far, as to be below the value of waste paper, raised a hasty resolution in me to write some Remarks on it. And I find I shall have much the same employment as I had before on Menander. For I am here too to deal in fragments ; the main of the book being a rhapsody of pas- sages out of old and new writers, raked and scraped to- gether, by the joint labour of many hands, to abuse all re- ligion. O hifelices laborum! Had I been at their consulta- tion, I could have furnished them with many more; and I will now inform them, that if they will read all Galen, and the Greek commentators on Aristotle, they may find two or three passages much fitter for their purpose, than any they have brought. As for the gatherings out of your English authors, most of which are modern, and many still alive ; I know you will not expect from me that I should examine those citations. The books are not to be found in Leipsic, having not yet passed the seas to us ; the writers are but private men, and even your church is not answerable for what they say or print; not to add that I, by birth and education a Lutheran, ON FREE-THINKING. am not concerned in any particular doctrines of your church, which affect not Christianity in common. — However, if our Free-thinker has shewn no more abihty nor sincerity, where he alleges the English writers, than where Latin or Greek ; he will soon have a just answer by some of your own divines. I should now enter upon my Remarks, but that I am first to excuse myself, why I give you not the style of honour, customary in England ; I mean, the title of reverend. The author indeed has made me sick of it, by his flat insipid drollery in tacking it to every name he mentions, six times together perhaps within as few lines. Can this now pass for wit among you Is this reckoned good breeding or urba- nity.'' What is become of the old English taste and finesse.'' Who may not be witty at this cheap rate, if he dares but be impudently dull ? Give a loose to such vulgar sordid raillery, and the very best of quality, even royalty itself, even ipsa sua sacra Ccesarea viajestas may be abused by its own title with an affected and sneering rehearsal of it. Yet this may be borne with however, and is therefore par- donable, because it is contemptible ; but when buffoonery grows up to impiety, and dully profanes the most adorable names, holy apostles, blessed Saviour, ever-blessed Trinity, by a fulsome repetition or a blasphemous irony ; I must own to you, I want English words to express my just senti- ment. May the man grow wittier and wiser, by finding this stuff will not take nor please ; and since, by a little smatter- ing in learning and great conceitedness of himself, he has lost his religion ; may he find it again by harder study, and a humbler mind. For the miseiy of it is, he that goes a fool into atheism, (as all are that now go,) must come out of it like a fool too, (if ever he comes,) unless he acquires ten times the knowledge that is necessary for a common Christian. Leipsic, 1713. A a 4 DR. BENTLEY'S REMARKS ON FREE-THINKING. I. Quod dedit principium, adveniens? was said of Thraso in the comedy. And our author, to give us a good taste of his sufficiency, sets out with this sentence in his very Dedication: "As none," says he, "but artificial designing Page " men, or crackbrained enthusiasts, presume to be guides " to others in matters of speculation ; so none, who think " they ought to be guided in those matters, make choice of " any but such for their guides.'''' Now, besides the false- ness of the propositions, here is a small figure in rhetoric, called nonsense, in the very turn of this sentence. For if none but designing and crackbrained men presume to be guides to others ; those others, that make use of guides, must needs have them and no other. Where then is the cJioice? Or what power is there of choosing, when there is no room for comparison, or preference ? As none, says he, but priests presume to be guides, so none make choice of any other guides but priests. As no member of the body presumes to see but the et/e, sO no man makes choice of any other mem- ber to see with, but the ei/e. Is not here now an admirable period, with exact propriety of word and thought .'' But to pardon the false connection of his as and his so ,• {Hay, what are we to understand here by " matters of spe- " culation Why, all speculation without exception, every branch of mathematics, and all science whatever ; for there 362 DR. BENTLEY'S REMARKS is not one word preceding, that restrains the sense to spe- culations in theology. So that by this man's reasoning we are to say thus : No man must take Eudid or Archimedes, our Leibnitz, or your Newton, or any one else dead or hv- ing, for his guide in speculation : they were " designing " men," or else " crackbrained enthusiasts,'" when they pre- sumed to write mathematics, and become guides to others. Pag. 9, 10, As for our author, though he owns all arts and sciences must be known, to know any one thoroughly ; that not one of them can be omitted, if you pretend to be a judge in one single book, the Bible, it is so very miscellaneous ; yet, if you ^vill believe him, he renounces all guides, and is his own master, self-taught. He is a great astronomer without Tycho or Kepler ; and an architect without Vitruvius. He walked alone in his infancy, and was never led in hanging- sleeves. And yet this mighty pretender has not broached one doctrine in all his book, which he has not borrowed from others, and which has not been dictated by blind guides many ages ago. But we will indulge the man a little more, and suppose he did not mean speculations at large, but only in matters of rehgion. And then the sentence will run thus; That none else prestime to be guides to others in speculative points of religion, but either artijicial designing men, or cracTcbrained enthusiasts. Now the man is in his true colours; and though he blundered in the expression, this was the thought he endeavoured at. And by this we must infer, that Erasmus, Grotius, Bochart, and other great men, that have wrote commentaries on the Bible, and presumed to be guides to others, were either crachbrained Jbols, or designing knaves. Nay, this author's beloved mon- sieur le Clerc must come in too for the hard choice of one of these epithets. And yet, what is strange, these very men, with more of your own nation, the Chillingworths, the Spencers, the Cud worths, the Tillotsons, are honoured in other parts of his book, and recommended as Jree-thinhers. What inconsistence is this 't What contradiction No mat- ter for that : that is a necessary ingredient in his scheme ON FREE-THINKING. 363 and his writings : Huic aliter non Jit, avite, liber. What he here prescribes to others, we must take for his own me- thod : he defies all guides and interpreters ; he disclaims all assistance; he will decide upon all points J'reely aiad. supinely by himself ; without furniture, without proper materials. And, to s^eakjreely, one would guess, by his crude per- formance, that he is as good as his word. II. In the close of his Dedication he says thus : " It is there- I'a^e 4. " fore without the least hope of doing any good, but purely " to comply with your request, that I send you this apology " for free-thinking." If I am not mistaken, as I may be about a foreign language, that expression of " doing any " good" is capable of two senses ; either of which I shall easily concede to the author. If he means, he had not the least hope of doing any good, that is, of doing any good service, real benefit, true advantage to any one by his book; I am afraid, that sense was true in his intention. Or, if he despaired of doing any good, that is, of having any effect and success in making converts by his book ; I ques- tion not, but that too will be true in the event. But though here in the Epistle he quite despairs, " with- " out the least hope of doing good ;" yet in the Epilogue he is a little more sanguine : for there he speaks of an "endea^ " vour to do good," which very endeavour has no place without some degree of hope. He advises there his patron to conceal the name of his esquireship, if he commits the book to the press: "for," says he, " I think it virtue I'age 1 78. " enough to endeavour to do good, only within the bounds " of doing yourself no harm." Now this is a true atheistical moral ; do good no further than you are sure not to lose by it ; keep your dear person and interest out of harm's way. But the Christian institution supplied him once with nobler sentiments ; in the practice of which the holy apostles and martyrs voluntarily laid down their lives ; a very odd sort of priestcraft. Nay the heathen philoso])hy would have taught him more elevated thoughts ; if he had not chosen 364 DR. BENTLEY'S KEMARKS for his guide (however he rails at aW guides) the worst sect of all. III. Page 5. " By free-thinking," says he, " I mean, the use of the un- " derstanding, in endeavouring to find out the meaning of " any proposition whatsoever, in considering the nature of " the evidence for or against it, and in judging of it accord- " ing to the seeming force or weakness of the evidence." Now we will allow him, what he desires, that his definition is extensive enough ; for it comprehends the whole herd of human race, even fools, madmen, and children ; for they use what understanding they have ; and judge as things seem : he has extended it so artfully and with logical justness, that in a definition of free thinking there is not a syllable about freedom. It is really no more than think and judge as you find; which every inhabitant of Bedlam practises every day, as much as any of our illustrious sect. But, perhaps, I am mistaken ; and the notion of Jreedom superadded to thinking may be implied in those two pro- nouns, any whatsoever. And then indeed the soberer part of mankind, who judge for themselves no further than their education has fitted them, are wholly excluded ; and the crackbrained and Bedlamites are taken in. Oliver's porter, as I have been told, would determine daily de omni scibili ; and, if he had now been alive, might have had the first chair in this club. For a modern Free-thinker is an universalist in speculation ; any proposition whatsoever he is ready to decide ; every day de quolibet ente^ as our Page author here professes ; self-assurance supplies all want of abilities; he will interpret (as you will see presently) the prophets and Solomon without Hebrew, Plutarch and Zosi- mus without Greek, and Cicero and Lucan without Latin. The characteristic of this sect does not lie at all in the definition of thinking, but in stating the true meaning of their adjective free. Which in fact will be found to carry much the same notion as bold, rash, arrogant, presump- tuous, together with a strong propension to the paradox ON FREE-THINKING. 365 and the perverse. For Jree with them has no relation at all to outward impediment or inhibition, (which they nei- ther do nor can complain of, not with you in England I am sure,) but means an inward promptness and forward- ness to decide about matters beyond the reach of their studies, in opposition to the rest of mankind. There is no- thing plainer through his whole book, than that he himself makes singularity, whim, and contradiction, to be the spe- cific difference, and an essential part in the composition of a Free-thinker. If Origen, Erasmus, Grotius, &c. chance to have any nostrum against the current of common doctrine, they are presently of his party, and he dubbs them Free- thinkers : in all the rest of their writings, where they fall in with the common opinions, they are discharged by him with ignominy ; even proscribed as unthinkers, half-thinkers, and enemies to J'ree-thinking. Why this unequal usage, unless he thinks freedom of thought to be then only exer- cised, when it dissents and opposes Has not the world for so many ages thought and judged freely on Euclid, and yet has assented to all his propositions.'' Is it not possible to have used the like freedom, and yet close in with the Apo- stW Creed, our Confession, or your Articles? Surely I think d& freely, when I conclude n)y soul is immaterial ; as the author does, when he affirms his to be made of the same materials with that of a swine. Another idea couched in their adjective free, is jea- lousy, mistrust, and surmise. It is a firm persuasion among them, that there are but two sorts in mankind, deceivers and deceived, cheats and fools. Hence it is, that dreaming and waking they have one perpetual theme, priestcraft. This is just like the opinion of Nero^, " who believed for " certain, that every man was guilty of the same impurities " that he was ; only some were craftier than others to dis- " semble and conceal it." And the surmise in both cases must proceed from tlie same cause ; cither a very corrupt * Sutt. Ncr. c. If). Ex uonmillis conipcri, persuasissimuin liabiiisse euni, neminem hominum pudicum, aut ulla corporis parte piirum esse; venim plerosque dissimulare vitiiim, et ratliditate obtegere. DR. BENTLEY S REMARKS lieart, or a crazy and crackbrained head ; or, as it often happens, both. IV. I'agf 5. " This definition cannot," he conceives, " be excepted " against by the enemies free-thinking, as not inchiding " the crime with which they charge Free-thinkers in order " to render them odious to unthinking people." His defi- nition, as we have seen, includes nothing at all in it, besides thinking an^ judging ; there is nothing in it to describe ^free, which he left us to supply ; and, as we find in the whole tenor of his book, that word does really include not one crime only, but many. Take the general definition, exclusive of the crime, and compare it with the title of his book, and the latter will be found either flat nonsense in itself, or a contradiction to the whole. " This discourse," says the title, " was occasioned by the rise and growth of a " sect called Free-thinkers." Why then it had the stalest - occasion that ever poor discourse had : for the rise of that sect (if the general definition constitutes it) is as early as the creation of Adam ; or (in his scheme, who hints his willing- Pagc 160. ness to believe men hejbre Adam) even much earlier than that. Nay, if we may guess at his creed from his poet Ma- Page 151. nilius, the sect must have risen without any rise, and have its growth from all eternity. For, whenever the species of man existed, it is most certain there must have been Free- thinkers, as far as this definition goes. They began at once with the Free-breathers, the Free-hearers, and the Free- smellers ; and are every whit as numerous and populous as those are. Again, pray consider the words, a sect of Free-think- ers : that is, a rope of sand ; a sum of ciphers ; a com- monwealth of savages, where no body governs, nor no body obeys. Sect, secta, or disciplina, is a company of persons agree- ing in the same system of opinions and doctrines; the words have their derivation a scctando et discendo, from following ON FREE-THINKING. 367 fuid learning-; as the Platonic sect followed the tloctrine of Plato, the Peripatetic of Aristotle. Now a modern Free- thinker, that professes he will neitheryoZZorc nor learn; tliat renounces all guides and teachers, as either crackbrained or cheats ; how can this unsociable animal be ever of a sect f it is a contradiction in terms, and a thorough piece of non- sense. But surely the author had some meaning, when he gave that title to his book. No doubt of it ; and the book itself explains it. For under all this pretence to free-thinking, he and his friends have a set of principles and dogmata, to which he that will not assent and consent (I cannot say oath and subscription are required) shall be excluded the sect. That the soul is material and mortal, Christianity an imposture, the scripture a forgery, the worship of God su- perstition, hell a fable, and heaven a dream, our life with- out providence, and our death without hope, like that of asses and dogs, are parts of the glorious gospel of these truly idiot evangelists. If all youv Jree-thinking does not v^^,- 90. centre in these opinions, you shall be none of their family. Claim your right as long as vou will upon the terms of the definition ; plead that you have thought freely, impartially, and cai-efully upon all those propositions, and that in all of them the force of evidence has drawn you to the contrary side ; protest against this foul play, that while they clamour about free-thinking, they themselves impose creeds and terms of communion ; that the author, while he rails at all guides, obtrudes himself as a guide to others ; all this shall avail you nothing ; you shall never be incorporated into the rising and growing sect, till you own that that is the only free-thinking, to think just as they do. V. He now proceeds by five argun)ents to prove every man's right \.o free-thinking, according to that definition ; a very needless and useless labour; for no religion, nor sect, not the very Papists, deny it. It is as necessary to the rational mind, as respiration is to the vital body. Without this all 868 DR. BENTI.EY'S REMARKS religions that were, are, or may be, are equally commend- able. Christianity itself depended on it at its first propa- gation ; the Reformation was grounded upon it, and is main- tained and supported upon the same bottom. We shall leave therefore his five arguments to prove what none deny ; only make some remarks upon his ignorance and unfairness in several incidents, that he has slid in by the by. Page 7. He runs a parallel between free-thinking and free-paint- ing; which latter he laments is not more cultivated in Great-Britain ; and can never be brought to perfection there, "unless suitable encouragements be given to free- " painters, so as numbers of men and many hands may be " employed and encouraged." Now here is a pretty broad and palpable insinuation, that by changing the terms of the parallel is to hint to the public, that a suitable encou- ragement should be given to Free-tMnkers ; so that more hands and heads may be invited to so meritorious a work. I could scarce have believed he would have shewn himself so soon. What, already offering at stipends and salaries and benefices for his sect He more than once in his book grudges the great charge the public is at, in providing for so msiny priests; and what gainer would the public be, if it turned out the Christian priests, and with an equal or greater charge maintained atheist preachers? For really that would be the case, and the man has reason to put in for salaries betimes: for whenever atheism should be general and established, then even Christianity would become Jree- thinJcing. And, if provision was not settled for parochial lectures every week, the people would be apt to relapse again from the new national church. So that all that the public would save by the bargain is, to change the persons, not the expense ; and, instead of the present possessors of the pulpit, to have an equal number of reverend and right reverend and most reverend preachers of atheism. VI. Pag. 7, 8. He affirms, that time, labour, and numbers of hands, are necessarv to bring thinhing in any science whatever to ON FREE-THINKING. 369 tolerable perfection : the first notions will be rude and im- perfect ; time and maturity are required towards any degree of justness. Now, since the sect of Free-thinkers, by his own account, is but now 7-ising and growings and the era of it is placed no earlier than your late Revolution ; you may take his own argument and word for it, that the thoughts in this discourse of his, for want of due matura- tion, are all crude and undigested. And really, without his indication, auTo 8s(^?t, the thing itself will speak so before I have done with his book. But however in the next genera- tion, when more progress is made in thinking, and more numbers are come in ; he seems to promise, they will write better. " All sciences and arts,"" says he, " have a mutual rela-P-S, 9 " tion, harmony, dependency and connection ; and the just " knowledge of any one cannot be acquired without the " knowledge of all the rest." Weigh now this man's abili- ties in his own scale. He declares he judges every day de quolibet ente ; and yet to every single quodlibet, he acknow- ledges as necessary the whole circle of sciences. A very Hudibras in perfection ; no nut is too hard for his teeth : Nil intra est olea, nihil extra est in nuce diiri. And yet this^rra^ promiser, with all the assistance of his club, perpetually betrays a profound ignorance in all science, in all antiquity, and in the very languages it is conveyed in. VII. Homer's Iliad he admires, " as the epitome of all arts Pag* 9 " and sciences." And by this now one would guess he had read it in the original. Be it so ; and when he hears there's an Odysseis of Homer, he will read and admire that too. Well, where are the footsteps of this vast knowledge in Homer Why " for instance," says he, " he could never " have described, in the manner he has done, a chariot or " a chariot-wheel, without the particular knowledge of a " coaclir-maker ; such knowledge being absolutely necessary " to that description." Here's your justness of thought ! What, nothing less than a coach-wiaArr'.v knowledge ? VOL. II. B b 370 DR. BENTLEY'S REMARKS Would not a coach-wan''* have served the turn ? At this rate our friend Homer (as poor and blind as some have thought him) was the ablest JacAr of all trades that ever was in nature. Hippias the Elean, who preached and blazoned his arts at the Olympic games, that all his habit from head to foot, and every utensil for his house, was made with his own hands, was an idiot evangelist to him. For by the same rule, when Homer describes a ship under sail, he had the particular Tcnowledge both of a ship-carpenter and a pilot; when he describes the well-booted Greelcs and seve- ral sorts of shields and sandals, he had the particular know- ledge of Tychius, (Txvror6iJ.Mv oj^' apioroj, the very prince of all slwe-makers. And yet I am apt to fancy, if our au- thor had no better an artist than the old poet for his shoes, he would be as sorry a free-walker as he is now a Jree- thinker. To prove Homer's universal knowledge a priori, our Page 9- author says, " he designed his poem for eternity, to please " and instruct mankind." Admirable again : eternity and mankind : nothing less than all ages and all nations were in the poet''s foresight. Though our author vouches that he thinks every day de quolihet ente, give me leave to ex- cept Homer ; for he never seems to have thought of him or his history. Take my woi'd for it, poor Homer in those circumstances and early times had never such aspiring thoughts. He wrote a sequel of songs and rhapsodies, to be sung by himself for small earnings and good cheer, at festivals and other days of merriment ; the Ilias he made for the men, and the Odysseis for the other sex. These loose songs were not collected together in the form of an epic poem till Pisistratus's time, above 500 years after. Nor is there one word in Homer that presages or promises immortality to his work ; as we find there is in the later poets, Virgil, Horace, Ovid, Lucan, and Statius. He no more thought at that time that his poems would be immor- tal, than our Free-thinkers now believe their souls will ; and the proof of each will be only a parte post ; in the event, but not in the expectation. ON FREE-THINKING. 371 VIII. " The Bible," says he, " is the most miscellaneous book P. lo, ii. " in the world, and treats of the greatest variety of things ; " creation, deluge, chronology, civil laws, ecclesiastical in- " stitutions, nature, miracles, buildings, husbandry, sailing, " physics, pharmacy, mathematics, metaphysics, and mo- " rals." Agreed ; and what is his inference from this ? Why, Free-thinking is therefore necessary ; " for to un- " derstand the matter of this book, and to be master of the *' whole, a man must be able to think justly in every science " and art." Very true ! and yet, all he has here said of his sciences is requisite, were your English Bible supposed to be the very original. Add therefore to all the requisites here enumerated a sufficient skill in the Hebrew and Greek languages. Now pass your verdict on the man from his own evidence and confession. To understand the Bible, says he, requir-es all sciences ; and two languages be- sides, say I. But it is plain from his book that he has al- ready condemned the whole Bible for a forgery and im- posture. Did he do it without understanding the matter o^ it That is too scandalous for him to own. We must take it then, that he professes himself accomplished in all sciences and ai ts, according to his own rule. Quid tulit hie tanto dignum promissor hiatu ? Where has he or any of his sect shewn any tolerable skill in science? What dark passages of scripture have they cleared, or of any book whatever? Nay, to remit to him his sciences and arts, what have they done in the languages, the shell and surface of scripture ? A great master of the whole Bible indeed, that can scarce step three lines in the easiest classic author produced by himself, without a noto- rious blunder ! IX. " Among the absurdities that follow from not thinking Page 13. " freely," he mentions that of the Pagans, " who," he says, " suppose God to be like an ox, or a cat, or a plant." Our author means the Egyptians ; and it is plain here from the next clause, that he puts God under the present idea Bb 2 372 DR. BENTLEY'S REMARKS and known attributes of that name, as Christians now con- ceive it. A rare judge in antiquity, and fit to decide about scripture ! The matter is no more than this : The Egyp- tians, who chiefly Uved upon husbandry, declai-ed by law, that all those animals which were useful to agriculture, or Herodotus destroyers of vermin, should be holy, sacred, and inviolable; in Euterpe. ^^^^ -^^ death to kill any of them, either designedly or by chance. These they considered as instruments of di- vine Providence towards the support of human life : ^ and without that view they consecrated none. So that it was only a civil and political worship in the legislators ; and had very little of sacred among the vulgar. This is plain from what bDiodorus says, " that they paid the same honours " to them when dead, as when alive." But our author's conception here is really so absurd and so monstrous, that the silliest Pagan in all Egypt would have been ashamed of him. For, according to his notion and the present meaning of the word God, they declared it death by law to kill an immortal and omnipotent cat : and decreed divine honours to it after its immortality and deity was dead. When thinking is by longer time come to some perfection in the sect, they will learn perhaps, that the objects of worship in Paganism and Polytheism had not all the attributes, nay generally not one of them, that we now by advances in science and thought justly ascribe to God ; and they may have the pleasure of insulting several of the clergy, that have wrong stated the notion of heathen idolatry. In the mean time I will recommend to him one thought, when he is disposed to think de quolibet ente ; What divine attributes the Egyptians thought of, when they worshipped, as good authors assure us, crepitum ventris ? X. Page 13. But the most ancient fathers of the church were as = Cicero de Nat. Dcor. lib. i. ^Egyptii nullam beluam, nisi ob aliquant utilitatein quam ex ea capereiit, cousecraverunt. Diod, lib. i. Xifioyrai 'ivia tud ^aay AlyuTTTdOi, ob %avTa ftotov, akXa xai rt- ON FREE-THINKING. 373 bad as his Egyptians; " for they," says he, " no less ab- " surdly supposed God to be material." And you are to suppose lie is a droll here when he says, " no less ab- " surdly for, if I wholly mistake not the cabbala of his sect, he himself supposes either God to be material, or not to be at all. With a few of the fathers the matter stands thus: They believed the attributes of God, his Infinite power, wisdom, justice and goodness, in the same extent as we do ; but his essence, no more than we can now, they could not discover. The scriptures, they saw, called him spiritus, spirit ; and the human soul anima, breath : both which in their primitive sense mean aerial 7natter; and all the words that the Hebrew, Greek, and Latin of old, or any tongue now or hereafter can supply, to denote the sub- stance of God or soul, must either be thus metaphorical, or else merely negative, as incorporeal, or immaterial. This, when he is in a mood for thinking; he will find to be neces- sary a priori, for want of ideas. What wonder then, if in those early times (for he knows, " it is by gradual progress Page " in thinking that men arrive at full knowledge") some fa- thers believed that the divine substance was matter, or bodi/: especially while the very notion of bodi/ was vmdefined and unfixt, and was as extensive as thing? Was this such a shame in a few fathers ; while the Stoics, not a rising and growing, but a Jlourishing sect at that time, maintained qualities and passions, virtues and vices, arts and sciences, nay syllogisms and solecisms to be bodies? But the real shame is, that in these brighter days of knowledge, Avhen matter and motion have been thoroughly considered, and all the powers of mechanism, discussed and stated ; our au- thor and his sect should still contend, both in discourse and in print, that their souls are material This they do with such zeal, as if they should be great gainers by the victory. And, by my consent, let us close with them upon the debate. Let them but put a previous question, whe- ther there are in mankind different species of souls ? Let this once pass in the affirmative ; and their souls shall be Bb3 3T4 DR. BENTLEY^S REMARKS allowed as corporeal and brutal, as their opinions, writings, and lives seem to represent them. XI. Page 13. His next effort is a retail of some popish doctrines and rites, infallibility^ image-worship, and relics, which our church and yours have long ago rejected. What is this then to the purpose, or what plea to the present Free- thinkers in England? Nay, he owns we are now rid of these absurdities, and by whose labour and cost They Page 14. obtained, says he, almost universally, " till the thinking of " a few, some whereof sacrificed their lives by so doing, " gave a new turn to the Christian world." This is mani- festly meant of the first reformers, and particularly those of England, who for freedom of thinking laid down their lives ; Atque animas pulchra pro libertate dederunt. It was by the price and purchase of their blood that this author and his sect have at this day, not only the liberty, but the power, means, and method of thinking ; for, to- gether with religion, all arts and sciences then raised up their heads ; and both were brought about by the same persons. And yet this very honest and grateful sect in- volves those very priests, to whom they are indebted for all things, in the common crime with those that murdered them ; nay, with Talapoins, Bonzes, Pawawers, and who not ; For priests of all religions are the same. But some of the fathers again displease him ; for they were too severe and rigorous for men of his genius ; they Page 14. disallowed self-defence, second marriages, and usury. An error sure on the right hand ; which shews they had not Page 117. the prie^^cro/i; of pope Pius the Fifth. And yet here, with his usual accuracy, he lays those things wide and in com- mon, which were pressed upon the clergy only, but in the laity connived at. It is a crime too in the fathers that Page 14. antipodes were no sooner demonstrated ; nor the eartKs ON FREE-THINKING. 375 motion about the sun. Very well; but pray who were the persons that gave new light into these matters ? All hearty professors and practisers of religion, and among them several priests. All these things were discovered and perfected before this new club had its rise: nor is there the least branch of science that any of their members either in- vented or improved. XII. But now we have him for ten pages together with image Page and allegory ; Jree-seeing is substituted for Jree-thinMng^ and a confession of eye-sight faith for a Christian creed ; and then in a tedious parallel the several juggles of hocus pocus make the emblem of priestcraft. Argument in all this you are to expect none, there is no occasion for that ; for illustration, similitude, comparison, especially when turned to ridicule and distorted into farce, do the business much better; and, as I have been told, work wonders for the growing sect, and make converts to admiration. Suppose, says he, a set of men should fancy it was abso- lutely necessary to the peace of society, or to some other great purpose, to hinder and prevent Jree-seeing ; and to impose a creed and confession and standaid of eyesight faith. These men, says he, must either be madmen or designing knaves; and what methods would they take.'' They would draw articles in flat contradiction to plain sight ; require subscription, and forbid opposition to them ; ex- plain, paraphrase, and comment upon them ; settle pensions and salaries for those that preach and propagate them ; tra- duce, punish, and persecute to the utmost all that disagree to them. Now under this image you are to understand Christianity, and all religion whatever; for our author is playing hocus pocus in the very similitude he takes from that juggler, and would slip upon you, as he phrases it, a counter for a groat. The true meaning of it is this : Suppose that re- ligion was first contrived, either by the priesthood for lucre, or by the magistrate for easy government. Why truly if we suppose it to be a sham, we do suppose it a sham. A B b 4 376 DR. BENTLEY'S REMARKS wonderful argument, and a mighty advance. Does he detain us in so many nauseating pages, and all along beg the question ? A most formidable man this, for thought and demonstration. XIII. Well, but he will shew instances of religious juggle, in the oracular temples or churches of the Pagans. Pray mind the emphatic words, or churches, and admire the au- thor''s penetration and discretion. For, without that pru- dent explication, temples, perhaps, in your language might have been misunderstood, and mistaken for bins of court. These temples, says he, were contrived with many caverns and holes to produce fearful noises ; and furnished with machines for the priests to act their parts in. And pray, who taught him all this ? Is it not chiefly, and almost solely to be learnt from the Christian fathers ? Does not he own, that the Christians as well as Epicureans were chased away by those priests, before they would pronounce any oracles ? And yet thorough this whole book, by a Avorse trick than hocm pocus, the Christians are charged with the very frauds, that they either only or chiefly have dis- covered. Page 19. But now for a specimen of his learning again, which he sprinkles by the way. " It was universally believed," says he, " among ordinary people, that the gods themselves " came down from heaven, and eat of the repasts which the " priests prepared for them at the people's expense:"" and again in the next page, " that the gods came down to eat " upon earth." Now did not I guess right, that, for all Page 9. this fine panegyric upon the Ilias of Homer, he was little or not at all acquainted with that poem ? for if he were, he would have learnt from thence, that in the heathen notions the g-ods could not eat upon earth, nor devour human re- pasts : Iliad. E. V. Ov yoip (xirov eSoyo"', ou 7tivov