3. That, when writers are studious of their own fame, they find means, in any moral or historic work, though themselves be not the professed subject of it, to do honour to their own character, by dwelling on such topics, and in such a manner, as may give occasion to others to think well of their moral qualities.
They declaim, perhaps, with much heat against certain vices, or expatiate with much complacency on certain virtues; or, they labour some disgraceful portraits of bad men, and draw their favoured characters with all the heightenings of panegyrick: And who will suppose, after this specimen of their zeal, that they themselves are not adorned with those good qualities, which they so studiously recommend, or are not exempt from those bad ones, which they so industriously expose? The artifice is so common, that we have it played upon us every day; and yet so imposing, that it constantly succeeds with us. How many popular characters does every one call to mind, that have no foundation but in this favourable prejudice! But let me carry your thoughts back to ancient times, and fix them on far higher instances. Who that reads the moral prefaces and digressions of the historian SALLUST, but must imagine the author to have been a model of ancient frugality and austere manners? And who that looks into the philosopher SENECA, and finds him all on fire in celebrating some distinguished characters, and exposing some detested ones, but will conclude the writer to have been himself accomplished in all virtue?
I make no enquiry, at present, into the real characters of these illustrious persons: I pass no judgment on the real merit of their books. Their zeal might be an honest one; and the form of their writings might be owing to that zeal. But this, I observe, that the form itself is well suited to the purpose of those who would preach themselves; and that the sacred writers have not thought fit to adopt this method.
Their books indeed are full of moral sentences and moral precepts (for they are teachers of morality by profession); but short, and simple; and though earnestly enforced, not ostentatiously displayed. The historic part of their writings is wonderful for its calmness, I had almost said, insensibility. No attempt to colour their good or bad characters. Even the transcendant virtues of their Master are left to be collected rather from the simplest exposition of what he said and did, than from any formal representation of them: And, what is stranger still, his betrayers and murderers are loaded with no invective, nor set to scorn in any odious lights[162]. These divine men are superior to the prejudices even of virtue itself; and have so little thought of deriving a vanity from their own honest feelings, that we are almost left in doubt, whether they were, indeed, actuated by them.
II. Thus much for the indifference of the sacred writers to their moral character: Let us now see whether they are more concerned for their INTELLECTUAL.
There are two ways which men take to display their mental qualities: 1. By labouring to make appear an extraordinary acuteness of understanding: And 2. By aiming at the praise of extraordinary wit and eloquence.
It is superfluous to observe to you how these two characters predominate in all the writings and speeches of uninspired men. Consider, if there be one exception in all those whom the world most approves and admires: Consider, if there be not evident symptoms of this vanity in every single writer or speaker, that has undertaken to instruct or reform mankind. I deny not, that many of these have been persons of great modesty and distinguished virtue: Yet they never lose sight of their own mental accomplishments; they never forget, under some shape or other, in this respect, to preach themselves. Even He, who now so freely censures this infirmity in others, is, perhaps, at the instant, an example of it, himself.
Let us see, then, if the preachers of the Gospel have the singular prerogative to stand clear of this general imputation.
1. They certainly lay no claim to any superior quickness of understanding. On the contrary, they relate many circumstances, which clearly imply their own dulness and inapprehension. They acquaint us with the gross mistakes, they were apt to fall into, in their conversations with their Master; they are at a loss to comprehend his parables, nay to look beyond the literal sense of the plainest figures; they even record the reproaches which Jesus made to them on these occasions.
But this slowness of conception, it will be said, was in their early unenlightened state, and was, perhaps, affected by them to do honour to their subsequent illuminations. Be it so. But how do these illuminated men employ the divine light, that was imparted to them? In advancing curious theories in Morals, or in framing subtle Metaphysical systems? Do they affect a philosophic depth or accuracy in their researches into human nature, or a superior penetration in their reasonings about spiritual things? Do they shine in paradoxes? or strike with quaint aphorisms? Do they entertain us with exquisite positions, or remote conclusions? Nothing of all this. What they teach of moral and divine things, is with the air of men, not who make discoveries, but who deliver known and familiar truths. They tell us many things, which we knew not before: But they tell them as matters of divine commission, not of their own collection or investigation. And, for the rest, they presume not to speculate upon them, at all.