of all the fhuffling, and cutting, and dealing forth that is fo loudly complained of. A confideration, that will fully fecure the credit and honour of the Gospel fcheme, from all reproach and scandal.

Christianity Mr. C. fays, is altogether indetermi- Sea. III. nate, therefore, what is deemed to be fuck, by Ridicule each Chriftian fect, that is true religion to that pointed at Sect; and its oppofite, in any of its branches, is tion as falfe religion to them. Vol. I. p. 294.

Revela

indeter

This is playing with truth, and militates even minate. with this writer. For tho' he here fays, Christianity is altogether indeterminate; yet he tells us, By Chriftianity I mean, that revelation of God's will which Chrift was in a particular and fpecial manner fent to acquaint the world with: and fo far as the writings of the apostles are confonant with it, they come under the denomination of ChriStianity. Vol. II. p. 346.

Hence any one may plainly difcern, that he, by his own definition of Christianity, has fhewn, that it is determinate; and therefore the burlesque before bestowed upon it, is a mistaken thruft, and no better than a brandishing of his fword in the air. Hence that other paffage, ib. p. 370. could it be clearly defined, and certainly determined what Chriftianity is, &c. will fhare the fame fate: and must be esteemed no other, than the fceptical shaking, or wavering of his pen. For if Mr. Chubb could have a meaning, which he thought would determine what Chriftianity is, another may; and I think his meaning is very clear, and his definition just and indifputable. We are therefore obliged to understand his ridicule, when pointed at Christianity, as if it was indeterminate, altogether fo, and as not feparable from every thing that has been annexed and blended with it, to be no otherwise a truth, than as we take our views

of

of it from human systems and practices. For in reality, when we form a judgment of Chriftianity in a right point of view, we find it determinate; and to intend, that revelation of God's will, which Chrift was in a particular and fpecial manner fent to acquaint the world with: and fo far as the writings of the apostles are confonant with it, they come under the denomination of ChriStianity.

But then he fays, From the four Gospels, be thinks, the Chriftian revelation is to be chiefly, if not wholly collected. Vol. II. p. 72.

This feems rather to contradict the definition he has given; for if by fo far as the writings of the apoftles are confonant with that revelation which Chrift made, has any meaning; i.e. if there be any confonancy in their writings with Christ's doctrine, and they thus far come under the denomination of Christianity, then it muft follow, that what Mr. Chubb thinks about the four Gofpels at one time, is not confiftent with his definition of Chriftianity at another.

But what is more perplexing, he fays, That the hiftory of the apostles miniftry, does not clear up, but rather darken and perplex the fubject: fo that what is Chrift's message, or what is the Chriftian revelation, strictly and properly fo called: this must be chiefly, if not wholly collected from the biftories of Chrift's ministry, as we have not ma terials elsewhere to gather it from. Ib. p. 73.

I am not able to reconcile this with the above definition, nor with that declaration we have cited, viz. I intend not to lead my readers into a neglect of the writings of the apostles,-much less, to lay them afide. What can lead to a neglect of them, if this reprefentation cannot? viz. an affirmation that the hiftory of their miniftry does not clear up, but rather darken and perplex thefubject? Worfe

loofely de

partly the

Worfe yet, Chrift's message has been fo loosely Sec. IV. and indeterminately delivered to the world, that Chrift's meffage nothing but contention and confufion has attended it, from its first promulgation down to this time; livered. infomuch that what has been deemed to be Chrifti- The New anity in one age, and by one people, has not been Teftament fo in, and by another. And as to the books of the New Teftament, they have been fo far from being a remedy to this evil, that they have been partly the difeafe, or at least they have contributed to it, as the most oppofite and contrary do&rines are capable of being grounded, and have been grounded upon them; Vol. II. p. 247.

It is very strange, that when our Lord has foretold the abufes of his Gofpel, and the evils that men would introduce by a neglect of its Spirit, and by an enmity to it; that these things, taking place according to his prediction, fhould be urged in objection to the Gofpel! I am come to fend fire on the earth, and what will I, if it be already kindled ?-think you, I am come to fend peace on earth? I tell you, nay; but rather divifion. This, he faw, would eventually take place, from the enmity that there is between truth and falfhood; between a worldly spirit, and that of his Gospel. But his Gofpel was no more calculated in its natural tendency to introduce any one evil, than the fpirit of love and peace, is difpofed to promote hatred and difcord! The father fhall be divided against the fon, and the fon against the father, i. e. the infidel father, would have an enmity against his believing fon: and the infidel fon, would have an enmity against his believing father. No enmity would be indulged in the mind of the true Chriftian. And there is not one doctrine that teacheth, or infpires with illwill towards men, that can be grounded on the New Teftament Writings. So that they have G

not

disease.

Sec. V.

Tefta

ment a

not been any part of the difeafe. But the accufation is very unjuft. It is fo, tho' difference of opinion may, and will have place among good men, who believe the Gofpel: fince their difference must be in leffer matters, and cannot affect the spirit of true religion, which is, love of God, and love of men. But uncharitableness, the offfpring of pride, that will injure men in their reputation, properties, or perfons, on account of their private opinions, is of the devil; and not of Christianity and will effectually damn the most orthodox, as fuch men ufually think themselves. See Luke xii. 45, 46.

I know not how the above charge, brought against the Gospel, can be made to agree with a teftimony before given, "It may perhaps be a piece of justice due to Chriftianity, to acknowledge that it yields a much clearer light, and is a more Safe guide to mankind, than any other traditionary religion as being better adapted to improve and perfect human nature." Or with Christianity defined to be, that revelation of God's will, which Chrift was in a peculiar and special manner fent to acquaint the world with.

More difficulties,-Seeing it is an obvious deThe New felt in any human compofition to be expressed fo loofely, as that fair and boneft enquirers may draw fountain the most oppofite conclufions from it; and that this of confu- fhould be the cafe of a divine revelation is fcarce fion and fuppofable. However the question at prefent is, contradic- whether this fountain of confufion and contradiction, viz. the New Teftament, which is now confidered to be the Chriftian revelation, be proved to be a divine revelation by the evidence of miracles. Ibid. P. 247.

tion.

What apology fhall I make for my author, who appeared in the former chapter under the idea of a Chriftian? I would wipe off this ftain,

if

if I was able. But,-truth demands, that I confefs, the citation is too full against the former portraite. The New Teftament, a fountain of confufion and contradiction!-too loosely expreffed to be the case of a divine revelation!

to be un

Mark is faid, ch. iv. 11, 12. to reprefent our Sec. VI. Lord as wilfully and defignedly teaching the peo- Chrift inple in fuch a way, as that he himself judged the tended not true end of it's iuftructions would not, nor could derstood, be answered upon them: and that he did it with. this view, and to answer this end, viz. to prevent their being converted and faved:-but then Mr. Chubb adds, this cannot be true. V. II. p. 181,

182.

Inftruction by parables was the plainest and moft familiar way, as well as the leaft offenfive, for the conveyance of truth. Since by fimilitudes, drawn from things under daily obfervation, the reproof couched under them, or the exhortation, would not have the fame quantity of prejudice to combat, as if fpoken without figure. Moreover, the particular and fpecial doctrines of Christ's ministrations and kingdom were represented and inculcated with more advantage, than if they had been naked, and unclothed of figure. And the difference between the inftructions given to the twelve Apostles, lay, in his fetting before them fuch views of his perfon, miffion and office, which the multitude were no way fitted to receive. He taught publickly therefore the plaineft things, and in the most popular, and striking manner: fo that if they were not informed by his teachings, it was because their vices and prejudices had fhut up all the avenues of light from their understandings. And hence it is, that he reproves his disciples for not receiving fuch eafy inftructions, when the great