Sect. IV (2)

It may perhaps be not unnecessary, after having treated so largely on this important topic, to add a few words in order to obviate a charge which may be urged against us, that we are insisting on nice and abstruse distinctions in what is a matter of general concern; and this too in a system, which on its original promulgation was declared to be peculiarly intended for the simple and poor. It will be abundantly evident however on a little reflection, and experience fully proves the position, that what has been required is not the perception of a subtile distinction, but a state and condition of heart. To the former, the poor and the ignorant must be indeed confessed unequal; but they are far less indisposed than the great and the learned, to bow down to that “preaching of the cross which is to them that perish foolishness, but unto them that are saved the power of God, and the wisdom of God.” The poor are not liable to be puffed up by the intoxicating fumes of ambition and worldly grandeur. They are less likely to be kept from entering into the strait and narrow way, and when they have entered to be drawn back again or to be retarded in their progress, by the cares or the pleasures of life. They may express themselves ill; but their views may be simple, and their hearts humble, penitent, and sincere. It is as in other cases; the vulgar are the subjects of phænomena, the learned explain them: the former know nothing of the theory of vision or of sentiment; but this ignorance hinders not that they see and think, and though unable to discourse elaborately on the passions, they can feel warmly for their children, their friends, their country.

After this digression, if that be indeed a digression which by removing a formidable objection renders the truth of the positions we wish to establish more clear and less questionable, we may now resume the thread of our argument. Still intreating therefore the attention of those, who have not been used to think much of the necessity of this undivided, and, if it may be so termed, unadulterated reliance, for which we have been contending; we would still more particularly address ourselves to others who are disposed to believe that though, in some obscure and vague sense, the death of Christ as the satisfaction for our sins, and for the purchase of our future happiness, and the sanctifying influence of the Holy Spirit, are to be admitted as fundamental articles of our creed, yet that these are doctrines so much above us, that they are not objects suited to our capacities; and that, turning our eyes therefore from these difficult speculations, we should fix them on the practical and moral precepts of the Gospel. “These it most concerns us to know; these therefore let us study. Such is the frailty of our nature, such the strength and number of our temptations to evil, that in reducing the Gospel morality to practice we shall find full employment: and by attending to these moral precepts, rather than to those high mysterious doctrines which you are pressing on us, we shall best prepare to appear before God on that tremendous day, when ‘He shall judge every man according to his works.’”

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].”