crisis, the clergy in general, and those in particular committed to my
charge, have zealously performed their duty in those instances, that have
chiefly called for their exertions.
If the unprecedented _expences_ of a just and unavoidable war, against an
enemy the most outrageous that has ever alarmed Christendom, have been
felt by all; you have not only supported your share of them with becoming
alacrity, but have done your utmost to infuse into others the same ready
obedience to the authority of Government, and the same zeal for the
support and maintenance of our invaluable Constitution.
If, again, for the punishment of our sins, and to recall us to a due
sense of sobriety and piety, it has pleased God to visit us with
_inclement seasons_, and with the usual effect of them, an extraordinary
scarcity; you have every where come forth to assist the poor out of your
own, not always affluent, incomes, and to solicit the contributions of
your parishioners with such effect, as demonstrates _their_ Christian
temper, as well as your own watchful care and diligence.
If, lastly, the _portentous libertinism_ of the times hath menaced the
destruction of all civil subordination, and even set at defiance all the
sacred ties of our holy Religion; you have not been wanting, in your
respective spheres, to admonish the people of their duty; to revive in
them that veneration of God’s word and will, which had been their support
and safety in former ages; and, agreeably to your solemn engagements
at your Ordination, _to banish and drive away all erroneous and strange
doctrine_.
Having then so much to approve in your conduct, little remains but to
put you in mind of those standing duties of our ministry, which should
never be omitted, and cannot be too frequently recollected by us. And, of
these, one is so particularly called for in the present moment, that I
shall make it the subject of my address to you.
I mean the duty of _Catechizing_ the children of your respective
parishes. For, since the enemies of all goodness are unwearied in their
endeavours to corrupt the young and unwary, and to eradicate from their
minds, as far as they can, the first principles of religion and virtue,
the Christian minister cannot by any means so effectually counteract
their designs, as by a contrary conduct. In other words, he must labour
incessantly to instruct the rising generation in the first grounds
and elements of Christianity, contained in that excellent summary of
faith and practice, which the Church has enjoined to be taught in its
CATECHISM[48].
Now the uses of discharging this part of the pastoral care with
persevering industry are evidently very great in respect, 1. To the
Catechumens; 2. To the congregation present at these exercises; And, 3.
lastly, To the officiating clergy themselves, the younger part of them
especially.
1. The Catechumens themselves cannot but be greatly benefited by this
regimen. For the intention of the Church is, that, by the care of their
parents, and by means of those little schools which are set up in all
places, young children should be taught, as soon as they are able to
attend to any thing, the Church Catechism. And when, by some practice
in this discipline, they can repeat it well, they are to be sent to the
Minister of the parish, to be by him publicly in the Church, at appointed
seasons, proved and examined before the Congregation. This usage being
continued for some years, not only the responses to the interesting
questions in the Catechism must be deeply infixed in their memories, but
something of the sense and meaning of what they have learned, will be
gradually apprehended by them. So that, by the time they appear before
the Bishop for Confirmation, if their respective masters and teachers
be not wanting to them, they must have acquired a competent knowledge
of those important doctrines and precepts, which are contained in it.
Add to this, that, though at the time of learning their Catechism
their knowledge of it be not considerable, yet it is of the highest
importance that it be learnt, and that they can readily recite it. For,
this foundation being laid, they will, in maturer years, and as their
understandings open, the more easily call to mind the rules of their
duty, and profit the more by any future instructions conveyed to them in
sermons, in the use of the Liturgy, and otherwise.
Such will especially be the case, if the children be accustomed, as they
should be, to make their answers distinctly and deliberately; and, if the
Minister intermix some short hints and observations of his own, tending
to make the sense of those answers easy and familiar to them. So much for
the _Catechumens_; I observe,
2. Further, that the whole _Congregation_ present at these exercises must
be specially edified by them.
The parents and friends of the catechized children will, for obvious
reasons, take a lively interest in this public trial of their
sufficiency. They will listen themselves, more attentively perhaps than
they had ever done before, to the _questions_ and _answers_, and will
enter further into the drift and use of them. Nay, the whole congregation
will be put in mind of those fundamental lessons of piety, which they
had heretofore learnt and repeated themselves, and be now capable of
reflecting more deeply upon them. So that the old will carry away with
them much solid instruction, while the young are training up to smaller
degrees of it.
There is no doubt, then, of the benefit which the Congregation would
derive from this practice of Catechising. But it would rise still higher,
if the Catechizers, besides interrogating the children, and trying their
memories, would further take this opportunity of teaching all present
the momentous truths contained in this breviary: I mean, if, during
the season of Catechizing, they would make the several parts of the
Catechism the subject of their Sermons. And, to induce them the rather to
do this, I add,
3. Lastly, that, by exerting their industry and talents in this way,
the Clergy themselves will derive no small use from this Catechetical
institution.
From the earliest times of Christianity, care has been always taken
to provide _Confessions_, _Creeds_, and _Catechisms_, for the use of
Converts and the newly baptized. These were so contrived as to contain in
few words the fundamental doctrines and commands of our Religion; that
so they night be easily understood and remembered. Of these summaries,
several were drawn up by our Reformers; and, after some changes and
improvements, were reduced at length into our present _Church Catechism_,
the most convenient and useful, because the simplest and shortest, of all
others.
All these, whether of earlier or later date, are well known to the
Clergy, and without doubt are studied by them.
Besides, some of the most eminent of our Divines have applied themselves
particularly to write comments on these Catechisms, to explain their
meaning more fully, and to give the most accurate expositions of them.
These expositors are so numerous, and so well known, that I should scarce
have mentioned the names of any, if two of them, I mean Bishop Pearson
and Dr. Barrow, did not deserve to be specially recommended to the
student in Divinity, for their superlative excellence.
Now then, by the use of our protestant Catechisms, and of the many
learned Commentators upon them, the younger clergy, as well as the more
advanced, will have such abundant materials before them, that they may,
with no great trouble, and with extraordinary benefit to themselves,
draw up a set of Sermons and Lectures to accompany their Catechetical
examinations. I say with extraordinary benefit to _themselves_; because
it is certain that he who takes due pains to teach others, teaches
himself: nor can the least prepared of our brethren be at a loss to
furnish his mind with a competent, indeed a sufficient, degree of
knowledge; so as to instruct his congregation in all the Articles of the
Church Catechism, that is, in all the necessary points of Christian faith
and practice.
In contemplation therefore of these benefits, I recommend this mode of
catechizing, and of expounding the Catechism in occasional concomitant
discourses, to all my brethren very particularly. The children will be
trained up for Confirmation in the knowledge of the first principles of
their religion; those of riper years will be confirmed in what they had
before learnt; and the teachers of both will advance their own skill and
ability by this course of theological study.
We shall be told perhaps by some, that this way of catechizing is the
way to fill the minds of the Catechumens with _prejudices_. And, without
doubt, what is taught them in this way is _pre-judged_ for them. But by
whom? Not by weak, or unskilful, or dishonest persons; but by men, the
ablest, the most learned, and the holiest, that have appeared in the
Christian world. Such doctrines, so derived, and, let me add, clearly
sanctioned by apostolic authority, may surely deserve the name of
_truths_, and not of prejudices.
I am persuaded, therefore, that a Regimen, so reasonable and so salutary,
will recommend itself to your special notice, as the likeliest means of
putting some stop to the licentious principles of the times. I will
not suppose that your zeal to do good can be, at such a juncture, less
operative, than that of others to do mischief. In a word, by adapting a
set of clear, plain, earnest, and scriptural sermons to the authorized
office of catechetical examination, we shall provide, at once, that our
Congregations be _instructed_ in the right way; the way which the wisdom
of the Church prescribes; and that we ourselves be duly qualified to
_impart_ that instruction.
The Grace of our Lord Jesus Christ, and the love of God, and the
fellowship of the Holy Ghost, be with you all. Amen[49].
APPENDIX:
CONTAINING
FOUR OCCASIONAL TRACTS
ON
DIFFERENT SUBJECTS AND OCCASIONS.
OCCASIONAL TRACTS,
CHIEFLY
CONTROVERSIAL.
_ADVERTISEMENT._
_The controversial Tracts, which make up this Volume, were written and
published by the Author at different times, as opportunity invited, or
occasion required. Some sharpness of style may be objected to them; in
regard to which he apologizes for himself in the words of the Poet_:
——Me quoque pectoris
Tentavit in dulci juventâ
Fervor——
——nunc ego mitibus
Mutare quæro tristia.
R. W.
REMARKS
ON
MR. WESTON’S “ENQUIRY
INTO
THE REJECTION OF THE
CHRISTIAN MIRACLES
BY THE HEATHENS.”
FIRST PRINTED IN 1746.
ADVERTISEMENT
IN 1746.
The following Remarks were drawn up within a few weeks after the
publication of Mr. Weston’s Book; but without any intention of printing
them at that time, when it was conceived not unlikely that some more
elaborate Answer might come out. But nothing of that kind appearing, and
it being now no longer probable that there is in fact any such design,
the Author has been induced to review his papers, and to give them,
with some small additions and alterations, to the Public. How far that
_Public_ will esteem itself obliged to him for having suppressed them
thus long, he presumes not to say; but believes himself well intitled to
the thanks of the learned _Inquirer_, as having _still_ this merit, that
he is the FIRST who has paid his respects to him.
REMARKS
ON A LATE BOOK, ENTITLED,
AN ENQUIRY
INTO
THE REJECTION OF THE
CHRISTIAN MIRACLES
BY THE HEATHENS.
REMARKS ON A LATE BOOK, &c.
The Writer of the _Inquiry into the Rejection of the Christian Miracles
by the Heathens_[50] having, as he is well assured[51], an undoubted
claim to one of the two reasons for making a work public, _that what
it contains_ SHOULD _be new_, and not willing that so uncommon a merit
should be thrown away upon his reader, is careful to advertise us of this
point himself, and accordingly flourishes upon it with much apparent
alacrity and satisfaction through a great part of his Preface. For, not
content with this bare assertion of his claim, he grows so elate, as to
wonder this important theme should be reserved for him[52], and that no
sagacity of former times had been blessed in the discovery. Nay, lest his
very Patron should neglect him, or as if he suspected my Lord might look
no farther than the Dedication, he scruples not to mention even there
the excellency of his work; and is very frank in declaring his own _good
opinion_ of it[53].
An exordium like this, we know, is generally inauspicious. However,
it may serve to one end, not the least considerable, it may be, in an
author’s views, to engage the public attention. For it is indeed but
natural to inquire into the peculiar merit of a work that could inspire
its writer with such boasts, and fill a place in it, till now sacred to
a real or pretended modesty, with such unusual confidence and triumph.
And this, we are told, consists in _the discovery of a new solution of a
difficulty about miracles[54], which had long perplexed the Inquirer more
than all the rest put together_. For, taking into his consideration the
argument for the divinity of our holy Religion, as arising therefrom,
_he could not help thinking it extremely odd, that such numbers of men,
for so long a time, could reject what to Christians in general, and
himself in particular, seemed to be of so great weight_[55]. And the
embarras he was under from this difficulty put him _upon looking for
some solution of it amongst the variety of authors on this subject, both
ancient and modern_; but to no purpose, it seems, till the felicity of
his own genius had struck out a new route, and led him to seek it _in the
low opinion which the heathens entertained of miracles_.
And now the whole discovery is out; and, to say the truth, is every way
so surprizing, that an author of less modesty than ours had assumed a
still farther merit upon it. For, wherefore else should he rest in the
honour of a new _solution_, when the _objection_ itself is _his_? And
surely at this time of day, when every species of hostility has been
tried, and the whole armoury of the enemy been exhausted in the service,
it must be deemed a higher praise of _invention_ to have furnished new
arms, than to counteract the use of them. Nor do I pay the author too
great a compliment in supposing the objection _his_, since he fairly
owns _it has always been passed over_[56], which, in an age like this,
when every difficulty relating to Revealed Religion has been sedulously
urged, and honestly examined, is in effect saying it was never _started_.
And, indeed, this is so much the case, that, instead of dreaming of any
objection from this quarter, Christian writers have universally agreed
in representing the quick and speedy conversion of the heathen world, as
an undeniable evidence of its divinity. And, for the truth of the fact,
they appeal to the testimony of the heathens themselves complaining of
the enormous growth of the _new sect_; which had spread itself over at
orders and degrees of men, insomuch that their altars were neglected,
and the temples of their gods left in a manner desolate[57]. Nay, the
Christian apologists, we know, braved them to their very face with the
incredible progress of Christianity[58]. And thus, instead of its being
true, as the Inquirer candidly insinuates, _that there was something so
exceedingly perplexed and intricate in the subject itself, or something
so critical and dangerous in the solution of it, that it was always
thought proper to be kept from view_[59], nothing, on the contrary,
can be more evident than that there is no difficulty to be accounted
for at all; or, if some more forward projector should affect to make
one of it, the pretence might easily, and without any danger, admit a
_solution_. So that, upon the whole (if a dealer in novelties were not
too much disgraced by so _stale_ an allusion), one should be apt to
regard the learned writer as having been pushed on to this Inquiry by
much the same spirit as, in an evil hour, led the valorous Knight of
_Manca_ out upon his rambles. For, struck with the conceit of his own
superior prowess, and considering withal the loss the world might sustain
by his not appearing in it, he marched forth into the land of Religious
Disputation, in quest of adventures; where, finding no _real_ objections
to encounter, he was determined however to create _imaginary_ ones, and
so, converting the next innocent thing he came at into a monster, laid
out his whole strength and force in the combat. Where too the success
of the adventurers is not unlike. For the difficulty, if it be one,
is much too hard for the abilities of our Inquirer; as, whatever his
antagonist was, the unlucky Knight had always the worst of it. For, in
examining the other part of the author’s discovery, his answer to the
supposed objection, we shall find that as he set out with a difficulty
without grounds, so he will salve it by a fact without proof. And this,
it will be owned, consistently enough: for, where a phantom only is to
be engaged, the hero but exposes himself that goes against it in _real
armour_.
——Frustra _ferro_ diverberet _umbras_.
But let us hear the fact itself. It is maintained then as the basis of
the Inquirer’s whole work, _that the heathens in general had a very low
opinion of miracles; and that this was not put on by them to serve some
particular purposes, but was really a principle that influenced their
actions on the most interesting and trying occasions_[60]. The Inquirer
has more than once[61] expressed his apprehensions that the _novelty_ of
his doctrine would, at least with many of his readers, be a prejudice
against its reception; but not once, that I can find, does he appear
to have entertained any the least distrust or concern about the truth
of it. And yet the public will be apt to think this the fitter object
of his fears. For, allowing the utmost weight and force to the several
testimonies he has put together, the whole amount of their evidence is
this:—_that a few particular persons, many of them under inveterate
prejudices against Christianity, expressed but a low opinion of miracles,
which they knew to be_ FALSE, _or of certain_ REAL _ones, which they
did not believe_. And where is the wonder? Or how has the Inquirer, with
all his sagacity, been able to collect a proof of the _low opinion of
miracles amongst the heathen in general_ from the unavailing evidence of
such witnesses? For, is it strange that the Roman præfects[62] were not
the immediate converts of Jesus and Paul, on account of the wonders said
to have been done by them? If the Inquirer believes such testimonies to
his purpose, I will engage to furnish a long list of them, even as many
as there were unconverted heathens, who had the means and opportunity of
informing themselves of the truth of his history. Is it remarkable that
the miracles of one impostor[63] are not spoken of with _much_ esteem by
writers, who were not delivering the popular opinion concerning them, and
who had plainly too much sense to believe them themselves? Or is it so
much as _true_, either of him, or the others he mentions, that they were
then negligently treated by their professed admirers and encomiasts[64]?
Or, were it _true_, could any thing more be collected from it than that
the miracles imputed to them were too trifling in themselves, or too
weakly supported, to be believed?
But we have not yet done with the writer’s negative testimonies. For he
thinks _that_ of _Marcellinus_ should not be passed over; though the
most he can make of it is, that the historian _dissembles_ a miracle[65]
wrought to the utter confusion of his Master, and _relates an event,
which he was not at liberty to confute_.