&c. or 5412. Ann. Dom. A. M. 4037, subsistences, without such a division as is among created beings, must not be determined by bare numbers, but by the absolute perfections of the Divine nature, which Vulg. Ær. 33, must be owned to be above our comprehension. The Holy Scriptures teach us, that &c. or 31. the Son of God was made flesh, and dwelt amongst us, and that therefore our Redeemer was both God and Man in one person. This, we own, is, in its nature, one of the great mysteries of godliness, as St Paul calls it; but then we must remember, that in reality it is not much more difficult than the union of the soul and body in all mankind, which, however unaccountable it may be to our reason and imagination, is too certain, in fact, to be called in question. Once more, the Holy Scriptures teach us, that our Saviour Christ, who was both God and Man in one person, became the Redeemer of the world, by offering himself "a propitiation to God for sinners." This, in many respects, is a mystery too, and what we could not have known, had it not been revealed to us; but now that it is revealed, it is far from deserving the imputation of being ab surd. (a) That all mankind are sinners, and have fallen from their primitive integrity, not only the Scriptures, but the constant experience of our own irregular appetites, is but too convincing a demonstration. Now, since this was our condition, and God was minded to rescue us from it, but entirely at liberty in what method to effect it; since the soul of our Saviour Christ was a free immaculate being, that might voluntarily suffer for us if he pleased, and, by the dignity of his nature, enhance the value of his sufferings to the full pardon of our sins, upon his Father's acceptance of a vicarious sacrifice; there appears nothing in this doctrine of Christ's satisfaction, (now that we have it fully revealed to us) but what corresponds with common reason, and all judicial pro ceedings among mankind. These are some of the principal doctrines that we (as Christians) profess; and seeing they are free (when rightly considered) from all appearance of contradiction, (b) we may appeal to the judgment of any considerate person, whether it be not for the digni ty and advantage of religion, that some articles of it should exceed the largest human comprehension: Whether we should entertain the same awful impressions of the Divine Majesty, if the perfections of his nature and operations were only such as we could see to the end of: Whether it does not raise the value of man's redemption, to have it brought about by miracles of mercy, not only without example, but even beyond our present understanding. Had all these things been less, we should indeed have known them better; but then, so much as we abate of their mysteriousness to bring them down to our capacity, so much we impair their dignity, and weaken the power of them upon our affections. It is therefore the very commendation (as we said before) and excellency of these doctrines, that they are so far above us; and we ought to esteem it an instance of the Divine goodness, no less than wisdom, so to have tempered his revelations, that we want no knowledge, which is necessary, to engage our piety and holy wonder, and yet have not so much as should destroy our humility and godly reverence; and, upon the whole, have reason to believe, that it could not have been better, nay, probably not near so well, if either less had been discovered to us, or less concealed from us. The other doctrines which, in some measure, were discoverable by the strength of reason, but have been set in full light, and cleared of all their ambiguity and doubtfulness by the revelation of the Gospel, such as that of the being of a God, the inspection of his Providence, the supreme end of man, the immortality of his soul, the resurrection of his body, a future judgment, and an eternal state of happiness or misery hereafter, are so rational in themselves, and have so natural a tendency to what is the great end of all religion, the reformation of mens lives and tempers, that a very small illustration will suffice to recommend them. For, xx. 10. to the Luke xix. 45. to the (a) What can be a more necessary and excellent foundation of true piety, than that From Matth. doctrine which the Christian religion clearly and distinctly teaches us, concerning the end, Mark xi. nature and attributes of the only true God, who inhabiteth eternity, and yet humbleth 15. to the end, himself to behold the things that are in heaven and earth? What can afford more com- the end, and fort and security in all conditions of life, than the sense of a Providence (by which the John xii. 19. to very (b) hairs of our head are numbered) concerning itself for our welfare, and for that the end. reason bidding us (c) " to be careful for nothing, but in every thing, by prayer and sup plication, with thanksgiving, to make our requests known unto God ?" What can be a more effectual means to wean us from the love of the world and the allurements of sin, than to consider, that the proper and ultimate end of man is the fruition of God, and that though (d)" it does not yet appear what we shall be, yet this we know, that when he shall appear we shall be like him, for we shall see him as he is ?" What a greater incitement to purity and holiness, to love, and hope, and heavenly-mindedness, than the assurance given us in the Gospel, that when we are (e) dissolved, we shall immediately be with Christ; that (f)" this corruptible shall put on incorruption, and this mortal put on immortality;" that our souls, when they go hence, return to the God that gave them, and our bodies, when laid in the dust, after a short repose, are to be raised in power, and (g) fashioned like unto Christ's glorious body? In fine, what stronger and more powerful motive to deter us from vice, and allure us to all kinds of virtue, than the discovery we have of God's having "appointed a day wherein he will judge the world in righteousness, and (h) render unto every man according to his works; to them who, by patient continuance in well-doing, seek for glory, and honour, and immortality, eternal life; but unto them that are contentious, and obey not the truth, but obey unrighteousness, indignation and wrath, tribulation and anguish, upon every soul of man that doeth evil." So that the articles of our Christian faith, you see, are far from being arbitrary impositions, (i) calculated for the exercise of our credulity, or the gratification of our idle curiosity, but have an immediate relation to practice. They are indeed the genuine principles and foundations of all human and divine virtues; and, (k) taken altogether, make a far more rational and consistent scheme of belief, than what the wisest ancient philosopher ever thought of, or the most opinionative modern unbeliever ever yet contrived. But beside these doctrines, there are two ordinances peculiar to the Christian religion, which have an equal tendency to practice, and are so far from being vain and superstitious, (7) (as some are pleased to call them) that they carry their own plea and justification along with them. For what reasonable man can pretend to say, that it is any wise superstitious, for every member of the society which Christ has instituted, to be solemnly admitted into the profession of his religion by a plain and significant rite, intitling him to all the privileges, and charging him with all the obligations, which belong to the members of that society as such, which is the design of one of the sacraments; or that it is unreasonable or superstitious for men frequently to commemorate, with all due thankfulness, the love of their greatest benefactor, and humbly and solemnly to renew their obligations and promises of obedience to him, which is the design of the other? But then, if we consider farther the manifold benefits which we receive from these sacramental ordinances; that, by the former, we are admitted to the pardon of all our sins, the assistance of Divine grace, the adoption of sons, and a title to a glorious inheritance; and that, by the latter, we have the covenant of mercy renewed, our breaches repaired, and our right to eternal happiness confirmed; that in both, in short, we are made and recognised to be the children of God; and "if children, then (accord (a) Clarke's Evidence. (e) Phil. i. 23. (b) Matth. x. 30. (f) i Cor. xv. 54. (c) Phil. iv. 6. (i) Archbishop Sharpe's Sermons. as Old as the Creation. (d) John iii. 2. (h) Rom. ii. 7, &c. (1) Vid. Christianity A. M. 4087, &c. or 5442. Ann. Dom. Vulg. Er. 33, &c. or 31. ing to that happy climax) are we heirs, heirs with God, and joint heirs with Christ, to the intent that we may be glorified with him :"-If we consider these great privileges, I say, we shall soon perceive the wisdom and love of our Master and only Saviour, in thus (a) "opening to us a fountain for sin and for uncleanness," and in thus giving us the (b)" medicine of immortality (as the ancients style the Eucharist), an antidote to preserve men from dying, and to give them a life that is everlasting." But whatever inherent efficacy some may think fit to ascribe, or deny to these sacred ordinances, it can hardly be thought, but that, since (when are they duly observed) they are productive of many virtues and good dispositions; (c) since, in the sacrament of baptism, we profess our sincere belief in the truth of that doctrine, which God the Father revealed by his blessed Son, and confirmed by the miraculous operations of the Holy Ghost; in it declare our humble acceptance of the overtures of mercy and grace, purchased for us by our Saviour, and in this sacrament exhibited to us; in it acknowledge our obligations to all piety, righteousness, and sobriety, as loyal subjects, faithful servants, and dutiful children to God; and in it devote ourselves to the faith and obedience of God the Father, our great and glorious Maker, of God the Son, our great and gracious Redeemer, and of God the Holy Ghost, our blessed Guide and Comforter: And, in like manner, since a devout reception ofthe supper of our Lord exercises and excites in us an awful sense of mind, answerable to the greatness and holiness of him, whom, at that time, we approach; an hearty contrition for our sins, which exposed our Saviour to such pains and agonies, as are therein remembered; a fervent love and gratitude to him, for his wonderful goodness and love to us; a deep humility, upon the sense of our unworthiness to receive such testimonies of his favour; a pious joy, in consideration of the excellent fruits accruing to us from his performances; a comfortable hope of obtaining the benefits of his passion, by the assistance of his grace; and, lastly, an enlarged good will and charity to all our brethren, as being made heirs of the same hope, and not only washed in the same baptism, but fed at the same table with ourselves; since these, I say, are the graces and benefits which accrue to us by these holy ordinances, we cannot but applaud the wisdom of their institution, which affords such mighty helps to our Christian progress, and, by the blessing of God, are the happy instruments both of our living well, and our living for ever. From this brief review of the Christian religion, it appears, that the purity and practicableness of its precepts, the truth and sublimity of its doctrines, and the wisdom and piety of its sacramental institutions, cannot but recommend it to every man's conscience, that is neither bribed with vice, nor tinctured with infidelity; for (d)" if our Gospel be hid, if the beauty and excellency of our holy religion be hid, it is hid to them that are lost, in whom the God of this world hath blinded the minds of them who believe not, lest the light of the glorious Gospel of Christ, (who is the image of God) should shine unto them". (e) And now, methinks, we may with some confidence challenge any religion in the world, to shew us such a complete body and collection of doctrines, both speculative and practical; of mysteries more sublime and rational withal, more agreeable to the Divine nature, and more perfective of human understanding; and of rules and precepts that would make men more pious and devout, more holy and sober, more just and fair in their dealings, better friends and better neighbours, better magistrates, better subjects, and better in all relations, than what we find recorded in the Gospel. Were there no other argument of the Divinity of the Christian religion, but only the excellency of the doctrines which it teaches, this would be enough to convince any (a) Zech. xiii. 1. (b) Ignat. Epist. ad. Eph. (c) Barrow on the Sacraments, (e) Tillotson's Sermons, in folio. vol. i. end, Mark xi. Luke xix. 45. the end. considering man, that it came from God. (a) For, if it were nothing else but the result From Matth. of natural reasoning, why should not other religions in the world, and other systems of xx. 10. to the morality, be as good as this? How comes the doctrine of Jesus Christ to excel those of 15. to the end, all the famous legislators and philosophers in the world? how comes an obscure person end, and in Judea to draw up such an admirable scheme of ethics, that whatever is laid down John xii. 19. to by the Lycurguss, and Numas, and Platos, and Aristotles, should not be comparable to it? how should he, in one or two years preaching, nay, in one short sermon, advance the practical doctrines to a greater height and perfection than ever they were brought to by any of the sects of philosophers, who had made it their business to study them for some ages? Most certainly, unless God had been assisting in contriving this new model of the morality of Jesus Christ, it is impossible that it could ever have equalled, much less so far exceeded, that of the Grecian schools, which had all the human advantages that he wanted on their side. It cannot be denied indeed, but that, almost in every age, there have been in the heathen world some wise, brave, and good men, who have carried human reason to a great height, and, in the study and disquisition of natural religion, have made no mean discoveries; but then there is room to suspect, that their discoveries of this kind were not so much owing to the strength and sagacity of their own reason, as to the traditions they might receive from their ancestors, or the conversation they might have with the Hebrews, who had all their instruction from revelation. . That there were certain principles delivered by God to Noah, and by him propagated among his posterity, through all ages and nations, is what we may easily conceive; and thence we may suppose, that many points which seem now to be deductions from natural reason, might have their original from revelation, because things once discovered, may seem easy and obvious to men, which they notwithstanding would never of themselves have been able to find out. However this be, it is certain, that as the ancient philosophers might borrow many helps from their knowledge of the Jewish religion, which was the only revelation then pretended to; so (b) whoever compares the writings of later philosophers, of Epictetus, Antoninus, and some others, who lived since the Gospel got footing in the world, with theirs who went before them, will find so manifest a difference, so much more unaffected solidity, and so near a resemblance to some of the most exalted Christian precepts, as cannot well be accounted for, without supposing some acquaintance with a set of principles which they could not but approve and admire, and affected to engraft into their own systems of morality, though they never expressly avowed the authority on which they stand. These were great helps; and it is no wonder that, under the influence of these, they wrote so well. But if we look into the tracks of those that went before them, and were unassisted by revelation, we shall find them miserably ignorant of many important points that are delivered to us with the greatest perspicuity. They were ignorant of the creation of the world, and the origin of mankind; for such of them as were theists believed the world to have existed from all eternity in its present state (c), and we have seen (d) by what absurd hypotheses they pretended to account for the origin of the human race. They perplexed themselve about the rise of moral evil; for which, as they could not account, they could conceive no means by which it was to be removed. They were acquainted with no form of worship, which, in the opinion of the wiser part of them, could be acceptable to God, nor with any means of appeasing his displeasure; and they were quite ignorant of the method which he in his eternal counsel had ordained for the recovery of lost man, without any infraction upon (a) Nichols's Conference with the Theist, Vol. ii. part iv. Boyle's Lectures. Legation of Moses. VOL. III. (b) Stanhope's Sermons, at Ann. Dom. &c. or 31. A. M. 4037. his own attributes. They had but confused notions of the nature of the Supreme Being, &c. or 5442. and talked very inconsistently of the summum bonum, or ultimate felicity of man. They Vulg. Er. 33, taught but little of God's exceeding love towards us, and desire of our happiness; and were entirely silent as to the Divine grace, and assistance towards our attainment of virtue, and perseverance in it. The immortality of the soul was to them a moot point: The certainty of a future state they were not well agreed in; and as for the resurrection of the body, this, (a) in their very seats of learning, was thought a doctrine highly absurd and ridiculous. So doubtful, so ignorant were they in those main and fundamental points, which are the great restraints of our inordinate appetites; and therefore no wonder if, (b) " having their understanding darkened, (as the apostle describes them) and being alienated from the life of God, through the ignorance that was in them, they gave themselves up unto lasciviousness, and to work all uncleanness with greedi ness. * Nay, well had it been had they confined their lewdness and debauchery within private walls; but the misfortune was, that they entered their temples, and made no small part of their religious worship. They deified the worst of men, a drunken Bacchus, an effeminate Ganymede, a Romulus unnatural to his brother, a Jupiter as unnatural to his father. (c) They paid adoration, not only to the ghosts of such as these, but to birds, and beasts, and creeping things, and even to the devil himself, under images of such hideous forms and shapes as were frightful to behold. Nay, and in the worship of him, they made their altars smoke with the blood of human sacrifices, of their sons and their daughters; and that in some places every day, and upon extraordinary emergencies (even as it is the practice of some Pagan countries at this very time) in whole hecatombs. So blinded were the eyes of their understanding, and so hardened their hearts against all tender impressions, by the deceitfulness of sin, and the infatuation of the devil. Men may talk of the natural light and power of reason as long as they please; and the topic perhaps is well enough for popular eloquence to flourish upon: But when we appeal to experience, we shall soon find it empty boast and pompous harangue. If ever there was a time when human reason might be a guide in matters of religion, (d) it was when our Saviour came into the world, or some time before; when knowledge of all kinds, and particularly the study of philosophy, was cultivated and improved with the greatest application, and by the ablest hands: And yet it is hardly possible to read the first chapter of the Epistle to the Romans without amazement, and many mortifying reflections, to find rational creatures capable of so wretched a degeneracy, as to verify the apostle's description of them, when he tells us, that they (e) were filled with unrighteousness, fornication, wickedness, covetousness, maliciousness; were full of envy, murder, debate, deceit, malignity; were whisperers, backbiters, haters of God, despiteful, proud, boasters, inventors of evil things; were disobedient to parents, without understanding, covenant-breakers, without natural affection, implacable, un (b) Eph. iv. 18, 19. (a) Acts xvii. and giants, and their running out of heaven, for security upon earth? What wretched silly stuff is the history of their demi-gods, or heroes, of Perseus, Theseus, Orpheus, and all the other contradictious tales which we read of in Ovid's Metemorphoses, which is nothing else but a compendium of the hea then divinity? Nichols's Conference with the Theist, vol. ii. part 4. (c) Jenkins's Reasonableness of the Christian Religion, vol. i. (d) Bishop of London's (Gibson's) Second Pastoral Letter. (e) Rom. i. 29, &c. |