“Vain wisdom all, and false philosophy!”
It will at once destroy this flimsy web, to reply in the words of our blessed Saviour, and of his beloved Disciple—“This is the work of God, that ye believe in him whom he hath sent[61].” “This is his commandment, that we should believe on the name of his Son Jesus Christ[62].” In truth, if we consider but for a moment the opinions (they scarcely deserve the name of system) of men who argue thus, we must be conscious of their absurdity. This may be not inconsistently the language of the modern Unitarian; but surely it is in the highest degree unreasonable to admit into our scheme all the grand peculiarities of Christianity, and having admitted, to neglect and think no more of them! “Wherefore” (might the Socinian say) “Wherefore all this costly and complicated machinery? It is like the Tychonic astronomy, encumbered and self-convicted by its own complicated relations and useless perplexities. It is so little like the simplicity of nature, it is so unworthy of the divine hand, that it even offends against those rules of propriety which we require to be observed in the imperfect compositions of the human intellect[63].”
Well may the Socinian assume this lofty tone, with those whom we are now addressing. If these be indeed the doctrines of Revelation, common sense suggests to us that from their nature and their magnitude, they deserve our most serious regard. It is the very theology of Epicurus to allow the existence of these “heavenly things,” but to deny their connection with human concerns, and their influence on human actions. Besides the unreasonableness of this conduct, we might strongly urge also in this connection the prophaneness of thus treating as matters of subordinate consideration those parts of the system of Christianity, which are so strongly impressed on our reverence by the dignity of the person to whom they relate. This very argument is indeed repeatedly and pointedly pressed by the sacred writers[64].
Nor is the prophane irreverence of this conduct more striking than its ingratitude. When from reading that our Saviour was “the brightness of his Father’s glory, and the express image of his person, upholding all things by the word of his power,” we go on to consider the purpose for which he came on earth, and all that he did and suffered for us; surely if we have a spark of ingenuousness left within us, we shall condemn ourselves as guilty of the blackest ingratitude, in rarely noticing, or coldly turning away, on whatever shallow pretences, from the contemplation of these miracles of mercy. For those baser minds however on which fear alone can operate, that motive is superadded: and we are plainly forewarned, both directly and indirectly, by the example of the Jewish nation, that God will not hold them guiltless who are thus unmindful of his most signal acts of condescension and kindness. But as this is a question of pure Revelation, reasonings from probability may not be deemed decisive. To Revelation therefore we must appeal; and as it might be to trespass on the reader’s patience fully to discuss this most important subject, we must refer him to the sacred Writings themselves for complete satisfaction. We would earnestly recommend it to him to weigh with the utmost seriousness those passages of Scripture wherein the peculiar doctrines of Christianity are expressly mentioned; and farther, to attend with due regard to the illustration and confirmation, which the conclusions resulting from those passages receive incidentally from the word of God. They who maintain the opinion which we are combating, will hereby become convinced that their’s is indeed an unscriptural Religion; and will learn instead of turning off their eyes from the grand peculiarities of Christianity, to keep these ever in view, as the pregnant principles whence all the rest must derive their origin, and receive their best support[65].
Let us then each for himself solemnly ask ourselves, whether we have fled for refuge to the appointed hope? And whether we are habitually looking to it, as to the only source of consolation? “Other foundation can no man lay:” there is no other ground of dependence, no other plea for pardon; but here there is hope, even to the uttermost. Let us labour then to affect our hearts with a deep conviction of our need of a Redeemer, and of the value of his offered mediation. Let us fall down humbly before the throne of God, imploring pity and pardon in the name of the Son of his love. Let us beseech him to give us a true spirit of repentance, and of hearty undivided faith in the Lord Jesus. Let us not be satisfied till the cordiality of our belief be confirmed to us by that character of the Apostle, “that to as many as believe Christ is precious;” and let us strive to increase daily in love towards our blessed Saviour; and pray earnestly that “we may be filled with Joy and Peace in believing, that we may abound in Hope through the power of the Holy Ghost.” Let us diligently put in practice the directions formerly given for cherishing and cultivating the principle of the Love of Christ. With this view let us labour assiduously to increase in knowledge, that ours may be a deeply rooted and rational affection. By frequent meditation on the incidents of our Saviour’s life, and still more on the astonishing circumstances of his death; by often calling to mind the state from which he proposes to rescue us, and the glories of his heavenly kingdom; by continual intercourse with him of prayer and praise, of dependence and confidence in dangers, of hope and joy in our brighter hours, let us endeavour to keep him constantly present to our minds, and to render all our conceptions of him more distinct, lively, and intelligent. The title of Christian is a reproach to us, if we estrange ourselves from Him after whom we are denominated. The name of Jesus is not to be to us like the Allah of the Mahometans, a talisman or an amulet to be worn on the arm, as an external badge merely and symbol of our profession, and to preserve us from evil by some mysterious and unintelligible potency; but it is to be engraven deeply on the heart, there written by the finger of God himself in everlasting characters. It is our title known and understood to present peace and future glory. The assurance which it conveys of a bright reversion, will lighten the burthens, and alleviate the sorrows of life; and in some happier moments, it will impart to us somewhat of that fulness of joy which is at God’s right hand, enabling us to join even here in the heavenly Hosannah, “Worthy is the Lamb that was slain, to receive power, and riches, and wisdom, and strength, and honour, and glory, and blessing[66].” “Blessing, and honour, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever[67].”
CHAPTER IV.
On the prevailing inadequate Conceptions concerning the Nature and the Strictness of practical Christianity.
Sect. I.
One part of this title may perhaps on the first view excite some surprise in any one, who may have drawn a hasty inference from the charges conveyed by the two preceding chapters. Such an one might be disposed to expect, that they who have very low conceptions of the corruption of human nature, would be proportionably less indulgent to human frailty; and that they who lay little stress on Christ’s satisfaction for sin, or on the operations of the Holy Spirit, would be more high and rigid in their demands of diligent endeavours after universal holiness; since their scheme implies that we must depend chiefly on our own exertions and performances for our acceptance with God.