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value," and that “he served them placed in such a sphere of achimself in the season when the bish- tion. But when it is remembered op resided at Norwich.” After that the natural bent of his intellect wards he was introduced to the rec- was strongly to the abstruse and torship of a parish in London, and metaphysical, and that he had been by the recommendation of the same trained not for shrewd observation steady patron, made one of the on the ways of men or for keen chaplains in ordinary to queen analysis of human nature, but chiefAnne. By the appointment of the ly in the scholastic exercises of the queen he soon became rector of university, and in the deep secluSt. James, Westininster, a parish sion of his abstract studies; the exwhich seems, from the repeated pectation must be modified. Reintimations of Bishop Hoadley, to membering this, we expect not to have concentrated under his pas- find character unfolded to its darktoral care the highest nobility of est and inmost involution, and dethe British empire. In this station pravity detected in its most latent he continued for above twenty years workings ;-we expect not to see till his death, which took place in the hearer's conscience touched 1729.

and wounded through some unnoWhile he lived, his theological ticed opening in his armour of publications were mostly contro- 'defence. Yet we do expect to versial. After his death, twelve see great conceptions of divine volumes of his sermons were given truth gathered from every part of to the world. For myself, I have the wide field of revelation, and been much interested to see this brought down upon the hearer's extraordinary man in the aspect in mind with force to overwhelm and which these volumes present him to crush, if not with skill to penetrate. our view. The universal scholar,— But even such an expectation must the richly gifted intellect;-he who be in a measure disappointed by an was the friend, and by the force of actual examination of the sermons. talent even the patron of Newton, It must be remembered that the auand yet at the same time the admir- thor was an Arian and a Pelagian ; er and enthusiastic commentator of and then expectation will be duly Homer ;-he who had studied the modified, and the reader may proScriptures in their native tongues ceed without the disgust of disapto a most uncommon familiarity- pointment, and if he reads with this is the man to preach in West- judgment may read not only with minster to the proudest nobility of interest but with profit. England. What a sphere ;-and Though Dr. Clarke is claimed what a luminary to enlighten it. by the Unitarians as their man, and How must such a man have caught justly ; it is yei a fact that he stands the warm spirit of the prophets, and at a very great remove from the poured “ the word of the Lord" up- latitudinarianism-not to say the on the tingling ears of princes. Pyrrhonism of the modern school of How must he have set before them Unitarians. This views of the natheir pride, their luxury, their ture and offices of Christ are such wretched and shameless squander as remove him from their sympaing of God's noblest gifts ; and as he thies, quite as far as from ours. “reasoned of righteousness, tem. His notions of the divine governperance, and judgment to come,” ment seem to reach a correspondhave made their spirits tremble. ing elevation. And though his sysSuch preaching we might indeed tem often assumes the negative asexpect from many a mind even less pect of the Unitarian faith, yet he richly and variously endowed, when shows no hesitancy in bringing forward and urging a great variety of divine predestination. Then again topics, which if I mistake not are we find such passages as the followvery generally exploded in the ing. preaching of our Rationalists.

It is as instructive as it is inter- Infinite power, cannot be understood isting to observe the errors of a to include a possibility of doing such great mind. To see how some in- things as are morally evil, with regard dividual prejudice extends its per

to others. Such are whatever things verting influence through the intel- are unjust, unrighteous, cruel, contrary

A possibili

to promise, and the like. lect, distorting its apprehensions of

ty what might otherwise have been before) a mark, not of power, but of

of doing any of which things, is (as plain ;-to see how the excessive impotency or weakness. Hence the dread of one false and pernicious Scripture frequently uses such expresnotion results in the opposite ex- sions as these; God, which cannot lie, treme of error ;-to see how some Tit. 1. 2; he cannot deny hemself, 2 distinction overlooked throws con

Tim. ii. 13. And Heb. vi. 13, 18. Befusion and darkness into what is

cause God could swear by no greuter, clear beyond the need of explana; immutability of his counsel by an oath;

he sware by himself;-confirming the tion ; may well teach us the hard that by two immutable things, in whick lesson of intellectual humility. it was impossible for God to lie, uce Clarke had probably in his a priori might have a strong consolation. The argumentation on the existence and ground indeed or reason of the imposnecessary attributes of God, formed sibility of God's doing any of these a peculiar notion of the nature of things, is not the same as the impossibilthe Divine Unity.

Thus, while he ity of working contradictions. For concannot question that Christ is a the nature of the things themselves ;

tradictions are impossible absolutely, in “ Divine person" by whom the but doing evil is impossible relatively government of the whole world of only, with respect to the nature of a rational creatures is administered, perfectly good being. But though the he cannot acknowledge that Christ ground or reason of the impossibility is one with the Father, or equal is different, yet the impossibility itself

For God can no with Him, lest in so doing he should is in event the same. weaken his own demonstration of more act in contradiction to the moral the necessary unity of God.

perfections of his own nature, thar he In his defence of Natural and Re- nature of things: Nor is it any more

can act in contradiction to the absolute vealed religion he had his eye par- possible, that a being of infinite justice, ticularly on the fatalism and panthe- goodness, and truth, should do any ism of Spinoza. Hence a horror of thing unjustly, unrighteously, or fulstly; fatalism, which makes him labour than that a thing should be and noi be

rectitude of strangely on the foreknowledge of at the same time. The God ;-confessing that God fore. his will, is as unalterable, as the necesknows the acts of voluntary agents, contradiction, that the will of an infin

sity of his nature: and 'tis as truly a yet denying that these acts are a itely good being, should choose to do part of the divine plan, denying any thing contrary to right; as that the even that God foreknows them " by priver of an infinitely powerful being, foreseeing a continued chain of should be able to do any thing inconcauses,” in short making out that sistent with power. For in like manthe divine foreknowledge of such

ner as 'tis for this re:Lson miniföst, that events, is a knowledge resting upon

infinite power cannot extend to naturnothing.--an infallible conjecture destruction of that very power, by which

(Il contradictions, bertuse they imply a formed almost at random ; and withal vindicating the Divine foreknowl. they must be supposed to be worked;

so 'tis also for the like reason evident, edge by an argument which vindi. that the same infinite power cannot cates with equal conclusiveness the extend to moral contradictions, because these imply a destruction of some evade or to pervert the meaning of other attributes, as necessarily belong the sacred writers ; and such is the ing to the divine nature as power. Vol. cast of his mind, the bent of his I. pp. 217—219.

somewhat phlegmatic disposition, On reading this paragraph, the and perhaps the want of the “uncquestion arises, Why could not the tion from the Holy One” in bis own writer think of the difference be- spirit is such, that he often fails to tween natural and moral inability, enter fully into their emotions. and of the frequent co-existence of Yet with all these exceptions, I am moral inability with physical power; at a loss to say what divine of the and in the light of this distinction English church has excelled him on and this fact, why did not he per- the whole in the interpretation of ceive in what way the carnal mind the sacred volume. is not subject to the law of God, The following passage is from a NEITHER INDEED CAN BE, while yet sermon on the Eternity of God. the carnal mind is free in all its

operations ?

'Tis worthy of observation, as to the But these volumes are valuable

manner of our conceiving the eternity for other and higher reasons than have generally described it to be, not

of God; that the scholastic writers because they exhibit here and there

a real perpetual duration, but one point the errors of a gigantic intellect.

or instant comprehending eternity, and The sermons are indeed singularly wherein all things are really co-exisunadapted to the character and tent at once. But unintelligible ways wants of the preacher's parish; of speaking, have (I think) never done and are as far from being speci. any service to religion. The true mens of eloquence, as the sermons

notion of the divine eternity, does not of some modern preachers are from

consist in making past things to be being specimens of thought. But already come; (which is an express

still present, and things fulure to be their inappropriateness in the cir. contradiction :] But it consists in this, cumstances in which they were and in this it infinitely transcends the preached, does not affect their pre. manner of existence of all created be. sent worth as printed discourses ; ings, even of those which shall continue and their wanting the charms of forever; that whereas their finite style is no great diminution of their minds can by no means comprehend all value to the student who in this age the things that are present, much less

that is past, or understand perfectly of style remembers the old maxim, know, or have in their power, the Sapere principium est et fons.'

things that are to come; but their To the discriminating mind they af- thoughts and knowledge and power ford an ample repository of rich must of necessity have degrees and thoughts and of suggestions fitted periods, and be successive and tranto awaken and direct the intellect. sient as the things themselves; the

As an interpreter of Scripture his eternal, supreme cause, on the contramerit is almost peculiar among the ry, has such a perfect, independent

and unchangeable comprehension of all divines of his church. I doubt

things;

that in every point or instant whether another can be found who of his eternal duration, all things past, exhibits so universal and familiar an present, and to come, must be, not in. acquaintance with the language and deed themselves present at once, (for idioms of Scripture, or a more cor

that is a manifest contradiction;) but rect perception of the principles of they must be as entirely known and exegesis. In the application of represented to him in one single thought these principles he is, it is true, not

or view, and all things present and fu

tore be as absolutely under his power always to be implicitly followed ; and direction; as if there was really no and indeed who is? His prejudices succession at all, and as if all things and errors lead him sometimes to had been, (not that they really are,) VOL 1,-No. XII.

81

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In this sense,

actually present at once. A thousand 'tis therefore not unfrequent in Scripyears in thy sight, are but as yesterday, ture to express any one of those per. Ps. xc. 4. And 2 Pet, iii. é, one day fections singly, by the title of the glory is with the Lord as a thousand years, of God. Thus concerning the divine and a thousand years as one day. Not, power, Ps. xix. 1. The heavens dea thousand years are one day; but are clare the glory of God, (that is, they to Him, as if they were only one day. show forth unto men the power of God Vol. I. p. 81, 82.

in creating, and his wisdom in disposing

things ;) and the firmament shoreeth his A few paragraphs selected from handy work. And Joh. xi. 4, 40. a sermon on the Glory of God, will This sickness of Lazarus, saith the serve to exhibit the author's famil. Lord, is not unto death, but for the glojarity with the language of the Bible. ry of God,—that thou shouldest see the

glory of God, -and that the Son of God As to the true meaning of that might be glorified thereby : the meaning phrase which we so often meet with

is ; it was intended for a manifestation in Scripture, the glory of God: 'tis to of God's power to raise the dead, and be observed that the

of his having communicated that power 1st and original signification of it, is

also to the Son of man. Vol. 2. PP,

749. to denote to us the essence, the person, or the majesty of God; that is, God himself, who is the fountain of glory. Again : Because mercy and goodness Thus 2 Pet. i. 17. There came to him, are represented in Scripture, as the (to our Saviour at his baptism,) such a

attribuies wherein God chiefly devoice from the excellent glory: from lignts ; according to that of St. James, the eccellent glory, that is, from God,

ch. ii. 13. Mercy rejoiceth against his Father; as 'tis literally expressed, judgment; or, as it is in the original, in the very same verse.

mercy glorieth over judgment : therethe name of God, the Majesty on high, fore this also is, in a particular and and some other such phrases, are also emphatical manner, called the glory of used in the like manner, 10 signify God

God. Rom. ix 23. That he might himself. And, sitting on the right hand make known the riches of his glory, of power, Mat. xxvi. 64. is sitting at on the vessels of mercy: and Ephes. the right hand of God, who alone has iii. 16. That he would grant you, acproperly all power.

cording to the riches of his glory to be 2dly, This phrase, the glory of God, strengthened-by his spirit in the inner signifies in the next place, the mani. festation of God's perfections or attri- In pursuance of which same manner butes by the external exercise of them of speaking, grace or mercy is by the towards his creatures. God was es- evangelist called likewise the glory of sentially happy before any thing was

Christ; Joh. i. 14. We beheld his created, in the enjoyment of his own glory, the glory as of the only begotunspeakable perfections: but the man

ten of the Father, full of grace, (that ifeslation of the glory of those perfec- is, of mercy,) and truth. And even of tions, and the communication of good a man, Prov. xix. 11. It is his glory, to others, could not be till the creation saith Solomon, to pass over a trans. of things. Hence the prophet Isaiah gression. And the thanks, which men represents God thus speaking, (ch. are bound to return to God for his free xliii. 7.) I have created him for my goodness and compassion towards them, glory, I have formed him, yea I have is expressed to be according to the made him. In allusion to which ex- praise of his glory. Eph. i. 14. The repression it may probably be supposed' demption of the purchased possession, to be, that St. Poul says, 1 Cor. xi. 7. unto the praise of his glory. In this parthat man is the image and glory vif ticular sense is sometimes meant that God.

general observation, that the end to And because in every one of the di- ' which God directs all his actions, is his vine perfections in particular, when own glory; Rom. xi. 32, God hath conmanifested singly in their proper and cluded all under sin, that he might have respective acts, there is something dis- mercy upon all. tinctly worthy of adoration and praise ; Thus God's manitesting the several

man.

attributes and perfections of his divine glory of God the Father; that is, to pature, in the external exercise of them the honour of God who exalted him, towards his creatures; is frequently and who gave him a name which is what the Scripture means by the glory above every name, by setting him at of God.

his own right hand in the heavenly 3dly, From hence, on the other side, places. Thus also Rev. xi. 13, when the return or acknowledgment, which great judgments of God fell upon the creatures make again to God, for His idolatrous world, the remnant (says the manifestations of his goodness to them; text)were affrighted, and gave glory to is likewise in Scripture styled the glory the God of heaven; that is, they then of God, or their giving glory to Him. acknowledged the true God to be inTo give glory to God, is to promote deed Supreme Governor of the world. his honour in the world; or to contrib- For not acknowledging of which, but ate what we can towards keeping up proudly assuming to himself the cause in all men's minds, a just sense of him, of his own grandeur and riches, king and regard towards him.

Belshazzar is thus reproved by Daniel, And this is done, particularly; by (ch. v. 22.) Thou, O Belshazzar, hast worshipping him, with constant and not humbled thine heart, but hast lifted perpetually returning acts of solemn up thyself against the Lord of heaven; public devotion. Ps. xxix. 1. and the God in whose hand thy breati unto the Lord glory and strength; give is, and whose are all thy ways, thou anto the Lord the glory due unto his hast not glorified. And king Herod, name; worship the Lord, in the beau. when, being arrayed in royal apparel ty uf holiness. Thus the saints in he sat upon his throne; immediately the heaven, (Rev. iv. 11.) are represented angel of the Lord smote him, Acts xii. as worshipping God, and saying, thou 23, because he gave not God the glory; art worthy, O Lord, to receive glory that is, because forgetting his dependand honour and power; for thou hast ance upon God, he suffered the people created all things, and for thy pleasure to applaud him as being himself a God, they are, and were created. And the and the author of his own greatness. nations of the earth are directed accor- Upon the same ground, confession of dingly, (ch. xix. 7.) Fear God and past sins, with true humiliation, and a give glory to him, and worship him just sense of the unworthiness and unthat made heaven and earth. Which gratefulness of sin, is in Scripture styworship because the heathen world led giving glory to God: Josh. vii. 19, gave to others instead of the true God, Joshua said to Achan, who had stolen even to gods which did not make thie some of the accursed things, and enheaven and the earth, as the prophet deavoured to dissemble it; My son, describes them; therefore Si Paul give, I pray thee, glory to the Lord thus charges them, Rom. i. 21. that God of Israel, and make confession unwhen they knew God, yet they glorifi- to him: That is : acknowledge, that ed him not as God.

nothing can be concealed from His allAgain: By thanks particularly re- seeing eye; and that to Him there is turned for special mercies or benefits no secret por shadow of darkness, where received by which we profess our sense the workers of iniquity may hide themof God's being the author of those ben selves. efits; is the honour of God promoted Actual repentance, and forsaking of among men, or glory given unto him. sin, by real amendment, is still in a highThus (Luke xvii. 18.) when of the ten er degree giving glory to God, or prolepers that were healed, one only, who moting his honour. Rev. xvi. 9, Men was a Samaritan, was truly thankful blasphemed the name of God, who hath for the mercy shown him; there are power over these plagues; and they renot found, says our Saviour, that re- pented not, to give him glory. turned to give glory to God, save this Habitual holiness, or a constant esstranger.

tablished practice of virtue, in the Further : Glory is in like manner course of our lives, is yet further, in the said to be given to God, by acknowl. highest degree we are capable, giving edgment of his government and su- glory to the God of all righteousness preme dominion in the world : Phil. ï. and holiness, who is of purer eyes

than 11. That every tongue should con- to behold iniquity. I Cor. vi. 20, Glofess, that Jesus Christ is Lord, to the rify God, in your body, and in youth

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