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Full text of "Illustrations of the end of the Church : as predicted in Matthew, chap. XXIV ; derived from an examination, according to the principles of Swedenborg, of the commonly received doctrines of the Trinity, incarnation, atonement, and meditation ; to which are added, remarks upon the time of the end ..."

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600051 206S 


"jt. 


ILLUSTRATIONS 


END  OF  THE   CHURCH. 


LONDON : 
VRIHTBR  BY  WALTON  AND  MITRIIEI.I 

ITtRIMIDH  STRItT,  SOIID. 


ILLUSTRATIONS 


END  OF  THE  CHURCH, 

AS  PREDICTED  IN  MATTHEH',  CHAT.  XXtV,  ; 

UIBITRU  »()■ 

AN   EXAMINATION,  ACOIRDING  TO  THE  PRINCIPLES  OP  SWBDENBORG.  OK 
THE  tnHHONLY  RECEIVED  DOCTRINES 


TRINITY,  INCARNATION,  ATONEMENT, 
MEDIATION  ; 

TD  WHICH  «■■  tDpau.  Kiaiui  vraH 

THE  TIME  OF  THE  END. 


"Srut  thod  thms  aaiiT  bdildihui  t    Thsu  ihiu.  hot   bi  lett  our  from  iroK 

IMOTHH,  THtT  intLL  KOT  BM  THROWN  D01VH  .  .  TSLL  VI   WHIN  IHILI.  TStlK  THINOI  ■■." 

Mark  slil.  S,  4. 


BY  THE 

REV.  AUGUSTUS  CUSSOLD,  M.A. 

Fanmtrlg  qf  Ei.  ColL  Orm. 


LONDON : 

SIMPKIN,  MAIISHATX,  &  CO.,  STATIONERS'  HALL  COl'KT, 
LUUUATE  STREET. 


M  laxc  XL). 


n 


4^- 


PREFACE. 


The  rollowing  work  is  only  a  sketch.  The  object  of  it  is 
to  illuBtratc,  upon  the  principles  of  Swcdcnborg,  tlic  state 
of  the  church  as  prwlictcrf  in  Scripture. 

Christendom  may  be  said  to  be  divided  into  three  parts; 
the  Greek,  the  Roman,  And  tie  Protestant  churches.  With 
regard  to  the  former,  vrc  luxvo  said  uothiug  specilically  in  the 
present  work ;  because,  upon  the  subjects  wc  h«vo  consi- 
dered, it  ia  BO  nearly  identified  with  the  Iloman  and  Pro- 
teatant  nliurches,  aa  to  render  any  ptuticular  mention  of  it 
tmneccssaryj  the  observations  we  have  appUcd  to  the  two 
imtter,  being  in  general  equally  applicable  to  the  former. 
Our  illustrations,  therefore,  of  the  end  of  the  church,  arc 
taken  from  Roman  Catholic  and  Protestant  writers. 

There  are  three  way*  in  which  a  church  may  be  con- 
cctTcd  to  come  to  its  end  :  the  first,  by  the  closing  of  the 
dispensation ;  the  second,  by  its  apostocy ;  the  third,  by  both. 

With  regard  to  the  first  it  may  be  observed,  that  a«, 
in  general,  the  several  dispensations  of  Providence  arc  all 
relative  one  to  the  other;  so,  in  particular,  the  Jewish  was 
relative  or  preparatory  to  the  Christian.  Had  the  Jewish 
nation  continued  faithful  to  their  religion,  yet  the  ilis[)en- 
saliou,  being  only   preparatory,   would  have  ceased  at  the 


ateirmum.   «    ..mmmatrr 

-w.      ^ir   £.    -voti  «Bie    aramBnaBOs.    *«!    iioa'ing 

amdenvL  if  nr  jmMa.  a  «:£&.9-:iDBn:     m.  "im  n^s  jmu. 
f  ««  jtafcr  "ill*   b  M    Mi-.«ni  11  L<a 
vitr  n  »  JKiK  ^sMssies.   cH  -=uf 


"U  "iut  ^nif.  %v:  'SOK  "ae  vioii  x  'amsnc  subul  ^sve.  is 
'^itii  -vmui  le   iiihhimTiii  r  inc  "aK  "aer  lOiniuL  ne  ssar'iec 

w  tmaiKr  Iftssnt  if  lv*it.  vonea.  lad  mscBRORL     trcffais 

^WM:t2wC  dw  tBQiBUiKaaBi  vmter  ^r^oES  is  amiomaziiBC.  sad 
'AnMKnnmcn'  ^k  ^aima.  rr«»y  ^^i  aix  emit  a  ic»  <m.  T^ 
lUMR  ^nmoHtfii!:  ttmrjucncaam  ■wwrtr  x  £irm^a2  ia  jtwri' 
^iutc  raft  *anra.  ▼»  v'jKaaeal  z  "ifcg:  tfcr  dc^en  ii^  kc  Jwck 
"Jw  r^at  f-KUtanusica^  i^'jena^s  «f  i&£^  sh^  :  ^3ac  skr  jam*- 
jwj«t  'J  r^  rasgefe  v«r  b  ictkt  acccrdi^K  Tick  tbt  rad 
^t  ^0VL  ■  ^ac  suar  veze  sbe  ta^MJam.  «^  kad  w^tHwd 
*.dft  «»%  ^iaoM  'if  tfe  cstk.  xod  Enr  t&«  ^Maar*  df  die 
^lui^A  -*v«  \aA  £ed  ia  fix  &iik :  tcc.  m  R^vd  to  tke  &ct 
?&d£  tiK  <±UE7ei  !uid  K/  o-jok  to  113  Old.  aB  tiiB  vcoid  piore 
wxlua^r.  Tlut  t»tt  arcinnssaiKr  of  the  frhUnliMSB  of  tbe 
'Aiwei  KufkJK  l«  dud  to  ibev,  thai  tfar  L«d  had  hutmed 
^  xrri^-VxA.  ^  tbu  tU'  Spim  uid  the'  faride  hvl  nid.  C«xiie ; 
*Adf  t*'.  t^iji:  vfc.  a:lun«  tdd  aid,  C<mdc  :  thai  tbc  bnguage 


PKEPACR, 


V« 


I 


uf  the  nhuU'  church,  in  this  case,  had  been,  "  Evcu  so,  come 
Lord  Jesus."  The  faithfulness  of  the  church,  therefore,  so 
far  from  proving  that  her  time  liad  not  yet  come,  might  only 
tend  to  ihcir  tlic  fulfilment  of  the  prophecy,  "  iVrisc,  shine, 
for  thy  light  is  come,  aud  the  glory  of  the  Lord  is  risen  upon 
thee."  At  such  a  period,  any  tniwlllinguc«9,  any  hesitation 
on  the  part  of  the  church  to  wclcoiuc  Itis  coming,  might 
rather  tend  to  awaken  the  surmise  whether  her  loins  renjly 
were  girded,  her  lighttt  really  boruing,  and  she  herself  wait- 
ing for  the  coming  of  the  Lord. 

This  considcmtiou  brings  us  to  the  Bccond  way  in  which 
a  church  may  bo  conceived  to  cume  to  ita  end,  namely,  by  its 
apostacy. 

In  this  ctiae,  although  primitively  a  true  churcli,  she  had 
subsequently  fallen  away  from  the  truth.  Under  tbcse  dr- 
cumstaucct),  to  »hew  that  tlie  early  writers  of  the  church  wore 
in  possession  of  the  truth,  and,  in  oj^oniian  to  prevailing 
doctrines,  to  revert  to  those  writers,  would  only  be  a  con- 
fession of  a  prevailing  defection  :  on  the  other  hand,  to  main- 
tain that  tlie  prevailing  doctrines  of  the  church,  as  opposed 
to  tliosu  of  its  earlier  ages,  were  right,  would  only  be  to 
admit  the  fact  of  a  prcvioiis  defection.  It  should  be  remem- 
bered, however,  that  there  are  three  kinds  of  defection  or 
npostacy :  first,  apostacy  from  love ;  secondly,  apostaey  from 
truth;  thirdly,  apostacy  from  both. 

Witli  r^^ard  to  the  first,  or  apostacy  from  love  or 
charity,  wc  arc  told,  By  this  shall  all  men  know  that  ye  are 
my  diacipies,  ^  ye  love  one  another.  Love  u  the  futJUiing 
€^  the  law :  and  St.  Paul  says.  Now  abidetk  faith,  hope,  and 
love :  but  the  ^eatest  of  these  is  love.  The  beginning,  thcrc- 
fora.  of  the  time  in   which  the  members  of  the  ClirisCian 


Tiii 


1-REPACe. 


church  cease  to  live  in  love,  is  the  real  beginning  of  its 
dc&ctjon.  In  this  case,  the  illustnitious  of  the  end  of  the 
church  are  derired  from  the  lustoiy  of  its  iuterual  wars  aud 
dissensions :  but  as  the  reception  of  Cliristian  truth  depends 
upon  the  state  of  the  will,  ns  a  pure  heiuli  receives  the  truth 
in  its  purity,  and  an  impure  one  corrupts  aud  perverts  it ;  so 
n  dcfectiou  from  love  naturally  leads,  in  the  course  of  time, 
tu  a  defection  from  truth,  or  a  corruption  of  the  faith ;  that 
is  to  say,  to  the  consiimmatiou  of  both  the  second  and  third 
kinds  of  defection  or  apostacy.  Ilere,  however,  there  ore 
two  things  to  be  rcracmbercd.  First,  that  a  pcrsoti  may  love 
Ood  and  hia  ueiglibur,  aud  yet  believe  Home  things  that  are 
false.  Under  sneh  circumstances,  untruth  does  not  hurt  him. 
False  doctrine  is,  indeed,  a  deadly  thing;  but  all  deadly 
things  do  not  hurt :  for  our  Savior  says  of  his  true  disciples, 
y  thejf  drink  any  deadhj  thatff,  it  sfta/l  not  hurt  them.  Se- 
condly, a  [lerson  may  have  no  love  of  God,  and  yet  maintain 
true  doctrine.  In  this  case  ho  is,  nevertheless,  not  a  true 
disciple  of  Cluist.  The  first  hHH  within  him  the  esseuce  of  a 
true  chtm;h,  but  not  the  perfect  doctrinal  form ;  the  second 
has  the  doctrinal  form,  but  uot  the  real  essence.  A  church 
composed  of  individuals  such  as  the  latter,  would  ncvcrthclcsa 
uot  be  a  church ;  there  might  be  an  outwiu-d  appearance  of 
life  and  health,  but  inwardly  there  would  be  nothing  but 
death  anil  comiption. 

The  last  way  in  which  a  church  may  lie  conceived  to  oomc 
to  its  end,  is,  by  the  closing  of  the  dispensation,  and  by  its 
apostacy  combined.  For  a  church  might  be  apostate,  and 
yet  be  allowed  by  Pruridcucc  to  continue,  until  the  fulness 
of  time  ithould  come  when  a  new  church  inigbt  be  estab- 
lished.    For  Pro\'iduucc  docs  not  remove  evil  at  once,  but 


rnerACc. 


IX 


awnilH  times  and  seasons ;  letting  the  tares  grow  up  with  the 
wheat,  lest,  ill  removiug  tbe  tares^  the  wheat  should  he 
removed  also. 

Let  n.1  apply  these  remarks  to  the  present  state  of 
Christendom. 

All  writers  iij^ci;,  that  at  some  period  or  other,  and  in 
^Bomc  way  or  other,  the  present  dispensation  will  ceasu.  iVll 
writers  agree  that,  previously  to  this  period,  the  Scriptures 
predict  an  aijostacy.  We  have  the  testimony  of  the  Church 
of  Itome,  that  the  Protestant  Church  is  apostate ;  we  liave 
the  testimony  of  the  Protestant  Church,  tliat  the  Church  of 
Rome  is  apostate ;  wc  have  the  testimony  of  both  churches, 
tliat  the  doctrines  of  the  two  arc  fundaroeutHlly  the  same: 
what  then  is  the  uatural  conclusion  ?  Let  us  take  the  testi- 
mony of  writers  of  eminence  in  the  Protestant  Church  :  and 
first,  the  testinmny  of  Bishop  Ilurd.  Tracing  the  hiatory  of 
Antichrist,  he  observes : 

"  We  now  enter  on  the  sixteenth  century,  disdnguishcd 
in  the  annals  of  mankind  by  that  great  event,  the  reforma- 
tion of  long  oppressed  and  ranch  adulterated  rehgion.  The 
Christiau  world  liad  slumbered  in  its  chains,  for  full  ten 
agM;  but  liberty  came  at  last,  lU/ertas  tfute  gera  taiaeu 
Tcxperil  inertem.  This  important  work  was  begun  and  proao* 
cutcd  on  the  common  principle,  that  the  bishop  of  Rome 
ru  Antichrist;  and  the  great  separation  from  the  Church  of 
Home  wax  everywhere  justified  on  the  idea,  that  Home  waa 
the  Babylon  of  the  Revelation,  and  that  Christiaus  were 
bomid,  by  an  express  command  in  those  prophecies,  to  oome 
out  of  her  communion."  (It  is  well  known  that,  in  the 
Apocalypse,  tliis  Babylon  is  eiUlcd  the  great  whore  that  hath 
filled  the  caith  with  her  foiiiicatious  -,  that  she  iv  the  mother 


of  liiurlotji,  for  vhoni  m  rcscrvrd  the  dregs  of  the  cup  of  the 
vrath  of  Gml.)  "  I'>om  this  time  to  the  preseut,"  says 
Uishop  llurd,  "the  charge  of  Antichristianisra  agmiist  the 
Church  of  Kome,  U  to  he  regarded,  uot  as  the  lauguage  of 
private  men  or  particular  sTnods,  but  as  the  coinmon  vwx  qf 
the  whole  ProtettatU  world,"  Kre.     toL  r.  p.  200. 

On  the  other  band,  let  db  hear  the  testimouj-  of  other 
Protestant  divines,  Duuutaiiiing  that  the  doctrines  of  the 
Cliurch  of  Rome  and  of  the  Church  of  England  are  funda- 
mcntaUj  the  same ;  no  that  each  belongs  to  one  and  the 
s:mic  cathohc  church. 

"  I  icry  much  doubt,  indeed,  whether  the  Church  of 
Rome,  corrupt  m  it  may  be,  can  properly  be  called  apostate." 
In  her  doctrines,  "there  has  nlways  been  much  alloy,  often 
much  absurdify,  much  that  I  believe  to  be  error  and  heresy ; 
yet ....  (siwakiug  of  her  tracts  and  formularies)  taking  them 
altogether,  as  books  put  into  the  bands  of  nneducatod  per- 
SODS,  they  have  generally  contained  better  materials  for 
fonuiiig  a  etcriptural  faith  on  the  fuuilRmeutnl  points  of 
Chnfltiaiiity,  than  can  be  found  in  the  ueological  divinity 
which  lias  overrun  almost  all  the  Protestant  churches  of 
Europe.**  Todd'»  Discourse*  on  the  Prvphecies,  p.  331,  &c. 
The  Augsburg  Confession  says,  "This  is  the  sum  of  the  doc- 
triuc  ivhich  pre\'ails  among  us ;  in  which  it  may  be  seen, 
that  there  is  notliing  uhich  is  at  variance  witli  t)te  Scriptures, 
or  from  the  catholic  church,  or  froui  the  Church  of  ItomCj  in 
an  far  an  she  is  known  from  her  writers."  Hid.  Speaking  of 
the  Church  of  Uome,  "  She  is,  I  im^incj"  says  a  modem  Pro- 
tcstaut  divine,  "and  always  haa  been,  a  part  of  the  catholic 
church  of  Christ ;  ami  tliat  she  is  liewed  in  this  light  by  the 
Church  of  Kuglaud,  secios  to  be  phuxd  t)cyoiid  all  doubt 


THUFACL. 


U 


I 
I 

■ 

I 


by  the  fact,  that  n,  priest  of  tlic  Roman  Cliurch,  on  his 
joiuiitg  the  Cliurch  of  Kngknd,  is  not  required  to  be  re> 
ordnineti,"  /Ai'rf.  Hooker  says,  "  As  there  are  which  mHko 
the  Church  of  Home  utterly  no  cliurch  at  all,  by  reasou  of 
so  many,  so  grievous  errors  in  their  doctrines,  no  we  hnro 
them  amongst  ua,  trho,  under  pretence  of  imagined  corrup- 
tions in  our  discipline,  do  give  even  as  hard  a  judgment  of 
the  Church  of  Euglaiid  itwdf."  lifid.  p.  8:W. 

The  foregoing  testimoiues  are,  iu  some  respect*,  all  rceou- 
cileRbic.  Tn  order  tobehevc  tlie  testimony  of  Itishop  Iliird 
tu  be  true,  it  is  not  noecsaury  to  coiusidcr  the  others  to  be 
wholly  untrue.  It  will  be  found  that  Swedeuborg  regards 
them  all  aa  in  some  meaHure  correct.  First,  he  coiacidw 
with  those  who  say  that  tbc  doctrines  of  the  Church  of  llomc 
and  those  of  the  Protestant  churches  agree  on  some  points, 
wliich  have  been  called  fiuidamciitaU.  "  The  Komati  Cutbo- 
lies,"  anya  he,  "before  the  Reformation,  held  and  taught 
exactly  the  same  things  as  the  Reformed  did  after  it,  iu  ro-  ' 
spoct  to  a  trinity  of  persons  iu  tlic  fiodhead,  original  ahi,  the 
imputation  of  the  merit  of  Christ,  aad  juatiiication  by  faith  ; 
only  witli  this  difference,  that  they  conjoined  that  faith  with 
charity  or  good  works.'*  Bri^ Expogition.  Secondly;  Swcden- 
borg  agrees  with  Bishop  Ilurd  and  the  conunon  voice  qf  the 
whole  Protestont  teorid,  that  the  Church  of  Rome  is  apostate. 
Indeed,  e*"en  those  Protestant  divines  who  say  the  Church  of 
Rome  in  not  apivntatc,  have  had  their  faith  very  much  shaken 
by  what  luu  lately  occurred  in  regard  to  tlic  canonization  of 
certain  saints. 

Supposing  then,  that  the  doctrines  belonging  to  the  Ro- 
man and  l^roteBtant  ehurclica  are  fundamentally  the  wmiu; 
hence,  that  an  catholic,   the  two  chnrclies  form  only  one : 


Xll 


parr.\CK. 


tlicrc  an?  certain  .serious  consiHcrntions  which,  bv  this  view 
of  the  subject,  arc  nnttirally  suggestcnl.  The  late  Disbop  uf 
Durhom  says: 

"  It  Bcema  evident,  that  if  popery  be  really  an  Anti- 
cliristiau  syatom,  it  (lescrvcH  lo  he  treated  as  a  epecicit  of 
ajjostttcy   from   the  faith,  and  to  be  numbered  among  the 

ilences  of  Satan  to  defeat  the  purpose  of  the  gospel 

Even  if  the  Kcriptural  character  of  Antichrist  were  intended, 
as  some  suppose,  rather  to  denote  a  series  and  succession  of 
different  adversaries  to  the  gospel,  from  the  time  of  its  pro- 
mulgation to  the  end  of  the  world,  lucLuding  every  dcscrip- 
tion  of  iiifidelity  and  apostacy  that  has  arisen  or  may  yot 
arise;  still  poperj*  woulil  be  justly  entitled  to  a  share  in  that 
reproacliful  character,  ioaaraueh  as  its  tendency  to  propagate 
error  and  delusion  lias  manifestly  had  the  effect  of  promoting 
au  absolute  apostacy  from  the  faith.  In  mauy  respects  it 
bears  a  striking  resemblance  to  paganism,  or  rather  it 
appears  to  be  a  system  of  paganism  engrafted  upou  Chris- 
tiauity.  Its  idolatry,  its  superstitious  ritual,  its  saint  wor- 
ship, all  80  nearly  approaching  to  the  spirit  and  practice  of 
the  ancient  mythology,  beapeak,  it  to  be  of  similar  character 
and  origin."     Vcm  Mitdert ;  Boyh  Lecture*,  vol.  L  p.  313. 

Again;  '^'fariatianity  vas  »o  miserably  defaced  by  the 
superstitions  of  the  middle  ages  as  scarcely  to  be  distinguish- 
able in  mauy  respects  from  paganism.  Infidelity,  even  in 
tlie  very  bosom  of  the  church,  was  in  scvcnd  instances  noto- 
rious and  undisguised.  Indeed  in  no  part  of  Cliristcndom 
did  gross  atheism  prevail  so  much  as  in  Italy,  and  even  in 
Rome  itself,  in  tlic  college  of  cardiuals  and  under  the  patron- 
ago  uf  popes.  AVitli  this  general  corruption  anil  apostacy 
was  cunncctcd  such  a  system  of  aulhurity,   Itulh  tcm[mrai 


PREFACE. 


nil 


nnd  tpirituiL),  ns  rendered  it  imprncticabk',  n^liilc  the  8)rstem 
continued,  to  liberate  mankind  firom  their  dq)lornI)Ip  thral- 
dom. Tlic  adversary  seemed  to  be  rapidly  advancing  to  t!ic 
completion  of  his  design  ;  and  the  means  cmployctl  to  dtfuat 
tlic  labors  of  tliosc  who  songht  to  restore  the  gO!i[icl  to  its 
genuine  purity^  were  truly  characteristic  of  the  author  of 
cril. 

"  Persecution,  calumny,  nnd  Bophistry,  were  the  enpnes 
employed  hy  papal,  as  they  had  been  formerly  by  papnn, 
llomc,  against  all  who  endeavored  to  enlighten  mankind  with 
the  pure  knowledge  of  the  gospel.  According  to  the  strong 
langnagc  of  tic  Apocal3'p8e,  •  K«nie  was  drunk  with  the 
blood  of  the  martyrs/  "    Ihid,  vol.  i.  p  293. 

Now  we  would  a»V,  whether  such  a  state  of  corruption 
can  be  conceived  to  be  consistent  with  the  supposition  of  a 
purity  in  regard  to  those  fundamental  doctrines  which  belong 
to  a  true  church?  If  it  be,  let  us  further  nsk,  whether  Komc 
be  really  the  Itabylon  of  the  Apocnlypac,  as  it  is  above  dc- 
dared  to  be  t  If  so,  is  it  possible  that  we  can  believe  tliat 
this  Babylon  was  afler  hII  a  Catholic  Church,  nay,  funda- 
mentally, a  true  church  ?  That  the  great  whore  spoken  of 
in  the  17th  chapter  of  the  Revelations,  is  no  other  than  the 
bride  of  the  Lnmh  sjKtkcn  of  in  chapter  21  ? 

Strange  as  it  may  seem,  even  tbia  hj'pothesis  has  been 
fwioptcd,  and  wc  shall  see  the  reason  for  its  necessity  and  use. 
"With  regard  to  the  Church  of  Rome,"  says  a  modern  writer, 
"  lltHhop  Ualliulo|it.s  the  'charitable  pmfession  of  the  zealous 
Luther,  We  profess  that  luidcr  the  papacy  there  i»  much  Chris- 
tian good,  yea,  oil,  &c.  I  say,  moreover/'  adds  the  Bishop, 
"  that  under  the  papacy  is  true  Christianity,  yea,  the  very  ker- 
nel of  Christuiiiity,  JScc.,  and  that,  on  the  very  ground,  that  it 


XIV 


PREFAOB. 


held  the  fiimlnmcHtfU  tnitli  in  the  creeds.  Neither  do  we 
censure  that  church  for  what  it  hath  not,  but  for  what  it 
Uath.  Fuudameatal  truth  is  Ukc  tliat  Mnroucaii  vine,  which 
if  it  be  mixed  with  twenty  tinic»  »o  mucli  water,  holds  its 
strength ;  the  sepulchre  of  Christ  was  overwhelmed  bv  the 
pagans  with  earth  and  rubhish, — yet  still,  there  wiis  thceepul- 
clire  of  Christ ;  and  it  is  a  nilud  owe  of  Papiiiian,  that  a  sacred 
place  loseth  nut  the  holiness  with  the  dcmohshcd  walls ;  uo 
more  doth  the  Roman  lose  the  claim  of  a  tmc  visible  church 
by  her  mimifold  and  deplorable  comiptions ;  her  nnsouudness 
not  less  appurcut  tlian  her  being;  if  she  were  onoe  the 
>use  of  Christ  and  her  adulteries  arc  known,  yet  the  divorce 
is  not  sued  out.' "  Pusn/'n  Letter  to  the  Rev.  li.  IV.  Jeff,  p.  20. 
The  Church  of  Rome  then  wan  the  sxiousc  of  Christ ; 
her  adulteries  are  known,  but  her  divorce  is  not  Rued  oat, 
hence  she  ia  the  legitimate  spouse  stiU,  yet  an  admitted 
adulteress. 

Again;  says  Bishop  Davcoant,  "For  the  being  of  a 
church  does  principally  stand  upon  the  gracious  notion  of 
God,  calling  men  out  of  darkness  and  dcitth,  unto  the  par- 
ticipation of  light  and  life  in  Clirisl  Jesus.  So  long  as  Chwl 
continues  this  caUing  unto  any  people,  though  tht^  (an  mnch 
as  in  them  Ucs)  darken  this  light,  and  corrupt  the  means 
which  should  bring  them  to  life  and  salvation  in  Christ ;  yet 
where  God  calls  men  unto  the  participation  of  life  in  Chriat, 
by  the  word  and  by  the  Hacraments,  there  is  the  true  being 
of  a  Christian  church,  let  men  be  never  so  false  in  their  ex- 
positions of  God's  word,  or  never  so  untruat}'  in  mingling 
their  owu  traditions  with  God'a  ordinancea.  Thns  the  church 
of  the  Jews  lost  Dot  her  being  of  a  church  when  she  became 
an  idolatrous  church.     And  thus  under  the  government  of 


PTIRPACF. 


the  Scrilica  niul  Plinrisoesj  who  voided  the  conininiuimRnts  nf 
Ood  by  their  own  traditions,  there  was  yet  standing  a  true 
church,  in  which  Zncharins,  KUz-ahctb,  the  virgin  Mary,  anil 
our  Savior  hiiiiHclf  was  bom,  who  were  members  of  that 
church,  and  yet  paiticipatcd  not  iu  the  corruptions  tborcof. 
Thus  tu  grant  that  the  Homftn  wan  an<l  ta  a  true  nsihlr  church, 
(though  in  doctrine  a  false,  imd  in  practice  an  idolntroTU 
church,)  t»  a  true  aasertiou,  and  of  greater  use  and  necessity 
in  our  controversy  witli  papists  about  tlic  perpetuity  of  the 
Clihstian  church,  tlian  iu  understood  by  those  Uiat  gainsay 
it."     Ibid,  p.  21. 

What  then  is  the  wrr  and  neceuity  which  they  who  gainsay 
it  do  not  underHtand  'i  This  we  arc  informed  in  the  following 
extract  from  the  British  Critic,  and  here  in  fact  lies  tlic  secret 
of  the  whob  argument. 

"We  consider  that  it  is  impossibb  to  maintain  cert&iu 
branches  of  the  church  (such  oa  that  of  Rome)  to  he  the 
communion  of  Aoticlirist,  as  it  has  long  been  the  fashion 
with  Protestants  to  do,  iviihoui  our  vum  branch  beiny  involved 
in  the  chttrge :  if  any  part  of  the  church  be  Antichristian,  it 
will  be  fouud  that  all  the  church  is  so,  our  own  branch  inctu- 
rive.  \Vc.  ore  much  disposed  t«  question  whether  any  teats 
can  be  giveu  to  prove  that  the  Roman  communion  is  the 
synagogue  of  Satan,  which  wdl  not,  iu  the  judgment  uf  the 
many,  ittvotpv  the  Church  of  Enijiand.  This  w  a  most  serious 
cousideratioii,  iu  proportion  as  tee  incline  to  concur  in  it. 
In  such  cft«c,  it  will  be  from  no  special  Icnuiug  towards  Ro- 
manism, that  we  become  eager  to  prove  that  Home  is  not  the 
scat  of  the  enemy  of  God;  it  will  arise  simply  from  pru- 
flentiai  motives  if  we  Iiave  no  other.  .  .  .  We  take  up  Dr. 
Todd's  position,  if  it  must  so  be  snid,  from  nothing  more  or 


xv\ 


PHEPACB. 


less  tlmn  the  insiinet  of  seif-jtrfsnisiiinn.  It  is  vcrj-  well  fur 
tSamlcmaiiian,  Ranter,  or  Quftkcr,  to  call  Rome  the  scat  of 
Anlichrist.  iTe  cannot  afToril  to  do  so;  no$ira  reaaffUw; 
tve  come  next.  Mcmbcre  rif  our  churRli  should  he  ontrcatcsd 
to  conaiiter  thi»  carefully.  In  tliiit  awmulting  llome,  they 
itrc  usin^  all  ai^umciit  whicli  is  ;u)  certainly,  if  not  hs  fully, 
available  against  t/u-ir  prrscnt  rclipoiis  position,  and  one 
wliich,  if  they  use  it  coiwiatcntJy,  raurt  drive  them  forward 
into  some  more  Bimple  sj'stem  of  religion,  nay,  on  and  on, 
they  know  not  whither,  till  '  tota  jacet  Bnbylon.'  "  Review 
of  Tada's  Discuurin^g  on  Propfmcy :  British  Critic,  Oct.  18-M). 

The  following  is  the  snm  of  the  fon^going  extracts.  In 
fundoincntaJs,  the  Protestant  and  Iloinuii  churches  arc  iden- 
tical, forming  one  and  the  same  catholic  church.  But  the 
Church  of  Rome  is  corrupt,  is  the  great  whore,  is  an  adiU- 
tcrciis,  is  apoutatc,  yet  she  is  a  true  visible  church,  though  in 
many  doctrines  false,  and  in  practice  idolatrous :  for  if  this  he 
grantcil,  then  it  may  be  granted  that  the  Protestant  church 
i»  a  true  church,  which  it  could  not  be  if  the  Church  of 
Rome  were  not  granted  to  be  such,  since  they  are  both  the 
same  iu  fundamental)*,  Tlicrcforc  the  Protestant  Church 
must  grant  the  Church  of  Rome  to  be  true,  were  it  merely 
from  the  inntinct  of  self-preservation.  In  other  words,  "  to 
grant  that  the  Roman  was  and  is  a  true  visible  church, 
(though  in  doetntic  a  false,  and  in  practice  an  idolatrous 
church,)  is  a  true  assertion,  and  of  greater  use  and  necessity 
in  our  controveny  with  papists  about  the  perfwtuity  of  the 
Christian  church,  than  is  undcrstoo^l  by  those  that  gainsay 
it:"  they  who  gainsay  it,  not  perceiving  thu  inevitable 
consoqucuocs. 

But  it  i«  said,  that  uudcr  the  govcniracut  of  the  Scribes 


PBKFACR. 


XVll 


and  Pliariaees  there  wns  a  true  cliurcli,  iu  which  were  Zacha- 
rias,  Elizabeth,  the  virgin  Mary,  nay,  in  which  our  Savior  liitn- 
aelf  was  horn.  Granting  even  this,  which  Swcdcnborg  does 
not,  it  docs  not  follow  that  the  church  had  not  approached 
towardii  its  end,  hnt  the  contrarj',  for  these  very  peraoHa 
appeared  at  the  end  of  the  Jemali  dispensation.  So,  when 
ihe  Christian  church  corocfl  to  its  end,  there  will  always  he 
an  elect  few  ;  but  the  eusteuce  uf  thi»  elect,  doe«  not  shew 
that  therefore  the  clnirch  has  not  come  to  its  end. 

If  then  the  Protestant  Church  he  achureli  only  upon  the 
foregoing  principles,  and  if  these  principles  have  been  adopted 
from  the  instinct  of  self-preservation,  in  it  not  calculated  to 
raiae  those  serious  questions  with  regard  to  the  arrival  of  the 
latter  times,  which  ore  refurred  to  iu  our  seventh  chapter? 
or  ought  it,  under  such  circumstanccB,  to  l>e  a  matter  of 
snrprisc,  if  they  who  do  not  interpret  the  prophecies  from 
any  iHslinct  qf  eeif-prejienfalion,  should  regard  the  Protestant 
Church  as  having  come  to  its  end  also  ? 

If  it  be  said  that  the  Protestant  Church  ia  a  true  chiuxb, 
because  it  administers  the  Kacramcuta  and  distrihutcM  the 
Word  of  God,  then  is  this  placing  the  questiou  on  a  diflerent 
groundj  and  surrendering  the  argument  which  would  prove 
it  to  be  true  on  the  ground  of  catholic  doctrine.  So  far  as 
the  Protestant  Chiupch  docs  this,  so  for  we  grant  that  it  has 
some  of  the  sigus  of  a  true  church,  but  not  all;  for  doctrine 
also  ia  requisite,  and  a  life  according  to  it.  The  question 
then  ia,  whctlicr  it  |>osecssca  tliis  true  catholic  doctrine;  and 
wc  have  seen  that  there  is  reason  to  regard  it  as  a  question. 
Here  I  am  content  to  leave  this  part  of  the  argument,  after 
deairing  the  reader  to  compare  the  former  definitions  of  a 
churcli,  with  the  foUowiiig  one  (som  Swedeuborg : 


XVIII 


rRRFAce. 


"  TliP  clmrcli  «  so  callwl  "not  Trom  tho  circumstnncc  of  ita 
liaviug  tlic  Word  and  tloctxinuls  tliuncu  derived,  nor  from  the 
circumstance  of  the  Lord  being  known  there,  and  of   the 
sncniments  being  there  ndmiuistered ;  but  it  ia  the  cbiurli 
from  this  circiiniBtanoc,  that  life  is  formwl  according  to  the 
Word,  or  according  to  ilyctrinc  derived  from  the  Word,  aud 
that  such  doctrine  is  the  rule  uf  life.  They  who  tire  not  of  tills 
description,  arc  not  of  the  church,  but  arc  out  of  it;  and  they       \\ 
who  hvo  in  evil,  thus  who  live  contrary  to  doctrine,  arc  fur-  ^M 
thcr  ont  of  the  church  than  the  gentiles,   who  know  nothing 
at  nil  concerning  ttic  Wonl,  coneeriitng  the  Lord,  and  con-  ^H 
ccming  sacraments ;  for  the  former,  inasmuch  iw  they  are        ii 
ncquninled  with  tlic  goods  and  truths  of  the  church,  extin- 
guish the  church  in  themselves,  which  the  gentiles  cannot 
do,  becaujic  they  are  iguoruut  of  those  goods  and  tmtlw." 
Artana  Cwieslta,  vol.  \i.  p.  5. 

Having  thus  shewn  a  few  preliminary  reasons  for  institut- 
ing an  entjuir)'  into  alleged  catholic  doetrines,  the  author  will 
now  proceed  to  a  few  remarks  ii|x)u  tlie  exoeution  of  his  task.  ^M 

Tn  pursuing  his  lahoni  he  has  been  obliged  to  he  very  ^^ 
copious  in  his  extracts ;  and  as  these  have  been  taken  from 
dilferent  writers,  living  in  different  ages  of  the  church,  it 
may  be  well  to  state  the  principle  upon  which  this  has  been 
done.  This  he  cannot  do  l>cttcr  than  in  the  words  of  a  modem 
author,  who,  having  put  the  question.  What  arc  the  sources 
from  which  we  are  to  gather  our  opinions  of  Popery?  obscrres : 

"  Merc  the  Komanists  complain  of  their  opponents,  that, 
instead  of  referring  to  the  authoritative  documents  of  their 
church,  Protestants  arail  themselves  of  any  errors  or  excesses 
of  iudiriduals  in  it ;  as  if  the  church  were  responsible  for  acta 
and  opinions  which  it  does  not  enjoin. .....  Candor  wiD 


rsErACB. 


xi\ 


m  to  grant,  that  the  mere  tuAa  of  individuoU  should 

not  be  im[iuted  to  tbe  body Ccrtaiuly  no  member  of 

the  Englisli  church  can,  in  commou  prudence  as  weU  ua 
propriety,  do  othcrwTsc;  since  he  is  exposed  to  an  immediate 
retort,  111  cousequence  of  the  errors  and  irregularities  which 
have  in  Protestant  times  occiurcd  among  oursclvea."  .... 
However,  "  though  the  nets  of  imlitidualH  arc  nut  the  acts 
of  the  church,  yet  they  may  bo  the  results  and  illustration  of 

Us  principtcs It  is  not  unnatural,  or  rather  It  is  the 

procedure  we  adopt  in  any  historical  rcacorcli,  to  take  tlie 
{^neral  opiniouti  and  conduct  of  the  church  in  elucidation 
of  their  syuoilal  liecrecs ;  just  as  we  take  the  trailitiuii  of  the 
church  catliolic  and  apOKtuUc  an  the  Ic^timatc  iiitcrprL-ter  of 
Scripture,  or  of  the  Apostles'  Creed."  TracU  fur  the  'thnea; 
Coniiroteny  with  tht^  Rfnaanisti,  p.  1-1. 

Such  arc  the  priuciplutt  which  the  present  author  has  hait 
hi  view,  in  quoting  the  writings  of  individuals.  In  furnish- 
ing these  quotations,  ho  has  endeavored  to  consult  the  con* 
vcnirncc  of  tlic  gcnerul  rcjuler,  by  giving  the  tnuisliition 
instead  of  the  original.  These  translatious  are,  for  the  most 
part,  such  as  have  been  given  by  eminent  divines  of  the 
Church  of  England,  who,  for  their  reputed  leaniiug  and 
orthodoxy,  arc  gcuemlly  considered,  upon  such  subjects,  to 
bo  good  authorities.  Transhitions  by  the  author  of  the 
present  work  have  l>ccn  roHorlod  to  only  where  he  couhl  fnid 
no  other.  (Jpim  the  plan  he  ho-i  pursued,  lie  has  reason  to 
believe  that  he  has  nowhere  misi-qjrcscuted  the  views  of  the 
cfithulic  church ;  and  if  he  has,  it  has  been  done  uneon- 
scioiuly  J  for  «  faithful  rcproscutottou  of  lier  doctrines  is  of 
course  esmrtitial  to  the  ai^ument.  To  ipiute  the  fathers  !it 
•ecoud  hand  is  uideul,  gvucrull)',  fur  fi'om  dcairablc  ;  but,  in 

62 


XX 


PKEPACS. 


the  present  case,  the  ai^mnent  secmwl  to  rcqnire  it :  for, 
in  the  first  place,  it  was  accessary  to  avoid  the  imputation  of 
giving  such  a  coloring  to  the  translatioii  as  might  sevax  to 
favor  the  author's  oi«m  views ;  in  the  next,  it  was  necessary  to 
give  not  only  a  right  vcrsiuii  of  the  pHssagcti,  but  such  a  one 
as  wonid  express  the  views  not  only  of  the  fathers,  but  of 
modern  divines.  Translations,  therefore,  by  competent  theo- 
l(^ians  may,  in  this  point  of  view^  be  considered  a  doable 
evidence ;  an  evidence,  namely,  not  only  to  the  views  of  the 
early  church,  but  also  to  those  which  aru  held  in  the  present 
day.  A  stronger  testimony  we  do  not  want ;  and  a  fairer 
one,  we  presume,  there  cannot  be.  Ambiguous  passages 
we  have  in  general  avoided,  except  iu  a  few  cases  on  the 
subject  of  the  Trinity,  where  the  very  ambiguity  formed  an 
important  part  of  the  argument.  The  testimony  of  the 
church,  which  has  generally  been  takeu,  is  that  which  i» 
alleged  in  support  of  catholic  doctrine.  We  enter  into  no 
niceties  of  detail,  but  confine  ourselves  to  broad  and  leading 
principles.  It  is  with  the  cHthotic  doctrine  of  the  catholic 
church,  and  with  this  alone,  that  we  have  any  concern. 

As  a  kind  of  text,  upon  which  the  rest  of  the  work  is  but 
a  discourse,  we  have  begun  by  presenting  to  the  reader  a  few 
Preliminary  Extracts,  nhewing  the  importance  of  forming 
right  nppreheuaiona  of  God.  In  the  first  chapter,  we  luve 
viewed  the  doctrine  of  the  Trinity  more  especially  iu  relntian 
to  the  subject  of  TriperBonality,  Tritbeism,  and  Sabclliauism  ; 
the  works  which  have  been  consulted  upon  these  points,  arc 
not  ouly  those  of  Pearson,  Bull,  Waterland,  Hooker,  Ac., 
but  also  occasionally  of  papular  nuthors,  who  fumi&h  us 
with  the  practical  application  of  the  abstract  theory.  In 
the  second  chapter,  we  have  examined  the  doctriucs  com- 


pxerACE. 


XXX 


I 


monly  held  on  the  subject  of  the  Incarnation,  more  par- 
ticularly in  their  relation  to  Patripassiiuiism  and  Deipas- 
aianism.  In  the  third  chapter,  wc  have  furnished  some 
general  remarks  introductory  to  the  doctrine  of  Swedenboi^ 
upon  this  subject.  Our  object  in  ttiia  chapter,  has  not  been 
so  much  criticallv  to  lay  dowu  his  views,  nor  indeed  fullv  to 
explain  every  point  upon  which  we  have  touched,  as  rather 
to  state  some  general  propositions  introductory  to  his  princi- 
ples, and  to  load  tlic  reader  to  that  poitit  at  wliicli,  by  a  re- 
ference to  his  works,  he  may  be  enabled  to  answer  the  several 
qnerics  which  the  ebapter  nill  sugg'est.  If  any  one,  there- 
fore, is  disposed  to  tiud  fault  with  an}'thing  the  author  has 
there  said,  he  may  be  referred  at  once  to  Swcdeuborg's  works, 
either  to  correct  the  statement  or  to  confirm  it.  In  the  fourth 
and  Hflh  chapters,  we  have  analysed  the  several  doctrines  of 
tiic  Atonement,  as  held  by  different  divines  of  the  alleged 
catholic  church.  To  this  analysis  we  have  added  the  doctrine 
as  maintained  by  Swedeuborg.  In  the  sixth  chapter,  wc  have 
pursued  a  sirailor  plan  with  regard  to  the  Rubjeet  of  Mcdia- 
tiou  or  Intercession,  aa  treated  of  by  writ^jre  in  the  Church 
of  Rome  and  the  Church  of  England.  In  the  seventh  and 
last  chapter,  we  have  added  some  remarks  on  the  Time  of 
the  End,  also  a  few  testimonicB  bearing  upon  the  subject, 
and  a  summary  of  Swedciiborg^B  doctrines.  Tbo  whole  of 
the  preceding  chapters  may  he  euuBidered  merely  na  [)rupura' 
torr  to  Swcdenborg's  interpretation  of  the  twcntj'-fourth 
chapter  of  Matthew,  which  we  have  appended. 

"With  regard  to  the  execution  of  the  present  work,  the 
author  is  not  unaware  of  its  iuofficicucy ;  ho  is  satisfied  that 
toatcrials  exist  for  a  treatise  on  this  subject  of  a  far  higher 
character  than  the  present,  and  whenever  such  a  publication 


xxn 


I- REP  ACS. 


niny  be  rLM|uin.-tl,  doiilitlcsa  some  fah,hrul  Bcn'ant  will  be 
called  to  provide  it.  In  the  mean  time  the  prcacut  aketch, 
imperfect  us  it  is,  may  uot  bo  without  its  use,  till  sometliiag 
belter  be  supplied. 

There  we  possibly  two  classes  of  persons  who  may  rcaJ 
tliis  book.  Tlio  one  cousistiug  of  mere  critiL-B,  whose  solo 
object  will  be  to  detect  errors,  however  sccondarj",  and  to 
fastcQ  ujwu  these,  to  the  cutirc  exclusion  of  the  great  and 
1cfu]in<;  arguments;  the  other  may  consist  of  those  who  will 
(.'outcmplate  the  general  argument  as  of  first  importance,  and 
all  other  points  us  only  secondary.  To  such  minds,  the  sug'- 
gcstion  may  present  itself,  '  Can  these  things  be,  and  over- 
come us  like  a  summer  clourl/  Wliatevcr  may  be  Hie  occa- 
sional inaccuracies  diseovcrablc  itt  the  ensuing  pagca,  the 
author  has  only  to  say  that  luippily  the  cause  is  not  com- 
mitted to  his  hands,  nor  docs  its  8iicoca»  rest  upon  his  excr- 
tioos;  be  is  but  au  humble  laborer  in  a  field  that  has  luug 
been  white  for  the  harvest.  To  refute  the  general  argu. 
mcnt  in  the  ensuing  work,  even  were  it  possible,  is  to  do 
nothing ;  tlie  works  of  Swedenborg  are  themselves  the  walla 
of  tlic  New  Jerusalem ;  and  all  that  tlic  present  author 
attempts  iu  the  following  pages,  is  only  to  place  tlic  qutnttiun 
in  aucli  a  point  of  view  as  nhall  lead  the  reader  to  a  serious 
enquiry,  in  the  works  of  Swedenborg,  whether  these  things 
are  true;  whether  the  bttcr  days  may  uot  have  come  as  n 
snare  upon  all  them  who  dwell  upon  the  face  of  the  earth  I 
At  all  eveuts  let  the  rtrailcr  peruse  uiu-  several  chapters  uudcr 
the  impression  of  the  possible  truth  of  the  cusuiug  remark*, 
extracted  from  the  notes  in  the  work  by  the  late  Mr.  Rosv^ 
cntitlc<l  Chriatianity  aJmaya  }*tttgrta»im,  p.  20fl : 

'^Tturough  thu  whole  order  of  creation,  and  the  Mliole 


rREP-ici:. 


xxiu 


\ 


Kchcmc  of  Providence,  we  obacrve  marks  of  n  progressive 
ftdvnnccmcnt,  and  a  gradual  diacovexy  of  truth.  In  all  the 
f>irurntioDs  uf  the  liumau  mind,  iii  the  impoKaitt  discoveries 
of  art,  and  the  improvements  of  laws  and  governments,  we 
go  ou  step  bv  stop,  aa  leisure  and  opportunities  offer,  or 
new  wants  titp  created,  until,  at  last,  we  have  corapletcly 
filled  up  the  first  rude  outline,  which  necessity  suggested. 
A  similar  progress  is  to  bcs  observed  in  the  higher  and  more 
valuable  tniths  of  religion ;  and  God  Almighty,  in  mercy 
and  lore  to  his  creatures,  seems  nlwnys  to  havo  propurtionet] 
hi«  discoveries,  not  only  to  the  actual  wants  of  mankind, 
but  to  their  capacity  of  r©cei\-ing  truth  thcnisclves,  aiid  their 
means  of  communicariTifj  it  to  others."  Hall's  Bamp.  Lcctur&a. 
"  I  am  far  Irum  uuagiuiug  thai  ChruHunUy  ia  yet  come  to 
its  mature  state;  that  it  is  understood  in  the  whole  extent, or 
held  in  its  utmost  purity  aud  perfection  by  auy  one  church. 
But,  as  whcu  it  was  first  preached,  men  were  Wx.  to  hear  ajul 
profit  by  it  in  a  competent  degree,  as  that  was  a  proper 
tunc  to  divulge  it  in  order  to  improve  the  world,  which  it 
did  very  considerably,  excelling  all  former  dispensations, 
refioiog  the  conceptions  even  of  those  who  did  not  formally 
receive  it,  and  yet  was  itself  for  some  time  but  partially 
cummimicatcd  aiul  imperfectly  understood,  so  now  it  is  of 
much  greater  advantage  to  the  world  in  general,  and  yet  still 
capable  of  increase ;  it  waits  for  its  own  fuJaeM ;  nor  shall 
mankind  receive  the  proper  influence  of  it,  till  their  minds  be 
much  farther  opened  and  enlarged,  their  reason  more  freely 
exercised,  in  tliis  great  mystery  of  divine  love/*  Laai/s  Tfieory 
of  HeHgion. 


4 


Dsltion  of  riiMen  luiman  nulurp  to  Ohristinnily.— Iti  inflarncc  up&n 
"doctrine  of  Ihe  Tnnitj.~l'ror*i3ril  unity,  tttl  plnralily.— OHglQ  and 
progreM  of  Trith^km  traced  to  the  vrriUDgs  of  the  «Bxly  Cbrbtiftna.— Dr- 
CndwBrlh's  nccannt  of  llio  Antc-Niccoi:  fAllicr*.— A.thana»iua,— Dr.  Bur- 
toa's  accDUDl  of  Orig«ii'«  viuwH.— Lami'Dl  of  St.  Hilary.— Thtbe'iBiu  of 
Philopunu*,  die— SeDtiiueiiU  of  Roicelin,  Abclnrd,  Abbot  JoAchiEn,  &c. — 
Deu  Sberloek  :  Bull'*  defenft  of  Sherlock.— DiffercDcvs  of  opinionns  to 
wkal  coMlitutea  Siibclli&.ni*in  and  Tritttciaxn. — Dr.  Whitby'k  account  at 
Sabellianbin.— Dr.  WaterUnd  tin  TrllbviwD.— Dr.  Durton  mainUitis  tho 
csiiteofH!  i)f  nuire!  than  one  Divine  lieiiiK> — Perplexities  ockoowtnJged  by 
Bishop  WaijOD,  Dr.  Hey,  Dr.  Bal^uy,  Dean  Vincent,  Mr.  Newton. — 
Ediecta  at  these  cualnhvcr>icft. — Tbe  catbcilic  or  iillcjcrd  ortbudux  ductrioe. 
—lit  influeoM  upon  ibe  laiadi  of  obildnn  and  adiilta. — ^TeBlimoAy  to  tb« 
eiisleocc  uf  Trhli^iam.— Cuofutiiiia  uf  thi;  terms  dad  and  Oiidhead.— Fael- 
litj  of  fonuing  trilhcistical  Dotioas  ;  dilSculty  of  formiai;  aJlviied  orthodox 
uDcs. — Gvoernl  efTecU  produced  by  Ibeje  cootroTRnuM  upon  tho  utbrr  doc- 
iriwn  vt  Chiiilianity. 


CHAPTER  II. 


INCARNATION. 
PATRIPASSIAMSU-DKtPASSlANlSM. 

Biabup  P«ar*ria'a  atatrmonl  of  Tertullinn'a  arguuent.— Obfrervalioaa  of 
the  Bishop  of  Dorham  And  Dr.  Walerland.— Pearsoa'a  account  of  lh« 
orisioal  coreDaut  between  the  three  PeraoDi  of  the  Ttiuity.— Scott,  Owen, 


xxn 


CONTENT*. 


FEavel. — Rejrdioa  of  IImmv  doctrines  b]r*oim«of  ibe  reroniwd. — BotgctV 
Inlerpretatitm  of  tavcnaot. —  Connection  of  Tritheism  with  the  popvlar 
dAclrine  uf  Ibe  [acatDalion  of  the  sci^uml  Pnnnn  uf  tlie  Trtnilj.— Omer&l 
remvki — Wi)«in*a  account  of  S*r<>(l(>nbDrg^s  doctrine.— ConHraied  bjrUi* 
Itishajt  of  Bmtnl. — What  he  tlumld  have  Hid- — InflurDce  of  NalumliuD.^ 
Alleitfid  confusion  of  the  officen  of  Fitthxtr  and  Son. — Mere  Natanlun  of 
certain  impular  doctrioeii. — lUuBtrniiooB  of  DcipusiuiUin  from  thu  writinfc» 
of  tbt  Falbcrs — of  liter  nulliom  in  lite  Cburch  of  Ramo  nod  Church  of 
Kngland.— A poiiular  ruk'  pKtpoundvd  in  regard  to  tbc  two  ttatores  of  Cbrist. 
— lt«  influcncif  on  ttir  inlerpretatioD  of  Soriplurc. — Leaili  to  D«ipassiuibia. 
— Fotllf  di«lincii(iii»  bptwern  pfrKon  wiid  «ubttance. — Nccewiiy  of  ttiMc 
ftistibctions  lo  tht  papolar  iloclrine  of  Atonemeal. — More  Naluralidm.— 
View*  of  St.  Alhtintuiut  and  St.  AuKUilin,— CvorirmaUvn  in  the  Cburch  of 
principles  of  OeipauianiuQ. 


CHAPTER  III. 

INCARNATION. 

fiod  i«  man  and  man  U  Ood. — Locke  on  (he  rule  fur  aciuirinj;  rii 
i<Iea»  of  God, — Its  abuse.— Mode  of  tran*iUua  of  ideas  from  tb^  floiie  lo 
thr  inHnile. — Kmira  upnn  this  viibjrct. — Annln^  belvrei^n  the  dirine  and 
hiiiDAn  miod. — Hooker's  obseriiitiua. — Externkl  and  inlemat  ideas. — Ami' 
billion  lothn  Deity  of  onr  own  HlMesof  mind. — Seller's  «iewsof  the  Deity. 
—On  the  Father  as  Ihe  lovlsible  God.— The  Word  as  God  risible,  aod  as 
elemal  form. — The  Hoi)  Spirit  im  procrcdinii;. — EiinanitioD,— Analogies 
froui  visible  aaturc.— lorarualion. — The  dlfTcrence  bctvreen  (.'hrisi  and  ikr 
prikpliAlN. —  Priefltley's  rejeclton  of  Ihe  dortrine  of  Ilie  MinK^nlons  Concep- 
lioD. — The  reikson  of  it. — The  jiopular  theology  lirtualij  of  the  Min«  cbknic- 
Irr. — Indiir.nre  of  thr  doclrinr!  of  ibi-  Miracuhiua  Coacepltoa  upon  (hiralag^ 
in  Keneral. — Of  the  VirKin  a«  Uie  alleged  moUicr  of  God. — Nalurv  and  COB^ 
fequencee  of  the  doctrine.— Mr.  Ncwman'N  rnnark*. 


4 


i 


CHAPTER  IV. 


ATONEMENT. 

PACIFICATION  OP  ANGER -SATIS  PACTION  OF  Jl'BTICK. 

BoMurt's  declaroCiou  of  Ihe  callioUc  doclrino. — Hislur;  of  it  bj  Dr.  Hby, 
&e. — Arohbisbop  King  upon  analog,— The  doctrine  of  Oiriofi  Anger  «s 
•Utnl  br  UcUntiui,  Terlolllan,  Wesley,  West,  Scolt,  &<?.— Eril  ascribwl 
lo  God. — Divine  Anger  «b  Mid  lo  be  exhibited  in  the  Anal  JudKment  of  ihr 
wiched. — Ow»n's  de&nilion  of  anger  and  sin. — Dilcmtnns  Tcsulting  fram  llw 


COXTENTS. 


XXTU 


doctrine.— F)ib«r's  sUtfimiit  of  the  doctrine  of  Satisfocliop.—  Purtialljr 
oppatcti  by  Archbiftliop  Mftf^tte  itnil  Dr.  Bfilgiiy.— Conlmdictory  alolrmcBta 
on  Ui*  (loclTine  of  KepealKiice, — Vey>le'»  odmiseioa  Ibal  (lie  doctrine  of 
SUbfACtion  has  do  foHndnticm  in  Scriphirf^.-^Ur.  Mc;'m  n-jcalioo  of  the 
doctrines  of  Sativfitrtion  and  ImpnCntion, — Impropriety  of  oppoBing  one 
alliibalo  of  Gad  to  anotli«r,  mi  ttAtt^il  by  TilloUon  and  Scott.— It*  c.an»V' 
queocci  in  rctfard  to  tbu  popnlju-  doctrine  of  lEio  Atonement. — Wbltley'a  la- 
ment of  the  confusion  prevHilJn^  upon  this  lubJecL 


CUAPTEU  V. 


ATONEMENT. 


BXTKNT.  BPKICACY.  NATt'KE  (IP  CHKtSTS  SUFrBRINCfl. 


H        ment  of  I 

^B  Statement  of  Snedcnlrarg  in   rt^x'^rd  to  the  extent  of  Chrurt's  snlTrrings 

B^       opposed  by  iomr  writcn,  cuafinncd  by  othcra, — Enquiry  into  thv  popular 
V  diwCrilw    conceraiii);    ilie   t-fticticy   nf    Ckrikt'n    sufTerinK*.— Dnnial    of   (Ins 

pfficacy  by  Archbishop  Magce.— The  reason.— Bishop  Heber's  remnrks  on 
diitlielitf  in  the  existence  uf  tvil  spirits.— fiunrrnlly  osctuded  from  (ho 
Rcetvfd  doctrine  of  thc<  Atonement. — Kcmarks  on  thu  spiritun]  world  by 
Bull  anj.  ulljBts. — Their  ohsurdily.— Swcclrnborg's  »irws  oa  this  subject. — 
CoaQrm^id  by  other  authors. — Kfficacy  of  the  Atonement  in  the  suhiusUion 
of  (he  infem*l  powers,  flto.— Th«  nature  of  Christ's  su 0*611  i]c.—.Reiiiarki  of 
SwedetsborK  on  tcmptntiona. — Romarksof  St.  HFfn>tird,  St.  Au^stin,  hti— 
Account  of  Chimt's  suUerinsa  Ms  Riveo  iu  lh«  ]'iulius. — The  uatuie  of  these 
sofferinga  aa  further  declared  by  SMudenhurfi. 


CHAPTER  VI. 


MEDIATION  OR  INTERCESSION. 

Diuuuiobs  ia  tb«  time  of  Stancaros. — Division  on  this  subject  in  the 
Roniun  «ncl  Pfol«lmit  Chiirclics.— Stateinonls  of  Harris,  timilh,  Waterland, 
and  Owen.— Buy le'o  remarks  on  Ihoir  iibsurdity.— Description  of  the  act 
of  oicdiution  as  understood  by  Roman  (Catholics,  and  described  in  Tena'a 
Commentaries:  also,  as  underaluod  by  Prolcslauts,  aiiil  de>crib«ct  in  I'onle's 
Synopsis. — Scotl.— Other  reniarlts  of  'VVBlerhiDtl,  Horbcrry,  and  Owen. — 
Tbci*  d*U!ul  that  Christ's  human  nature  i^  to  be  worHhipped.— Their  sdmls- 
siuo  to  the  contrary.— The  confusion  prevalent  upon  this  subject.— The 
lestiniDoy  of  Uie  Anlc-Nicciic  and  Post-Nloeno  writers.- Scott's  account  of 
the  prcMOl  aod  future  office  of  Christ's  human  uaturc.^Conse<inencea. — 
Particular  elTecb  of  the  popular  Tiaws  upon  Chriiliaa  morality.— Proofa 
from  Scripture  that  the  human  nature  is  to  be  worshipped.-IoterpTeiatlon 


fl 


XXVUl  CONTENTS. 

of  texU  apparently  nudntainiDg  the  eontm?. — Prooft  fiom  biitoricaJ  testi- 
mony and  from  reason, — On  the  divine  form  of  God. — Remarlu  of  a  writer 
of  some  of  the  Oxford  Tracts.— Remark!  of  Sherlock,  Bereridge,  Origea. — 
GoncluBion  from  Swedenbors. 

CHAPTER  VII. 

END  OF  THE  CHURCH. 

Snmmary  of  the  foregoing  chapters,  illaatratiTe  of  the  end  of  the  Chnrch. 
-~BeaaoDS  for  which  the  catholic  church  will  not  beliere  that  it  has  come 
to  its  end.— Teadmonies  in  proof  that  these  are  the  latter  days.— Sweden- 
berg's  interpretation  of  the  twenty-fourth  chapter  of  Matthew. — Summary 
of  Christian  doctrine  as  propounded  by  Swedenboi^. 

ADDmONAL  NOTES. 


THE   DOCTRINES 

or  t«B 
TRINITY,   INCARNATION,   ATONEMENT, 

MEDIATION. 


PHELIMINARY    EXTKACTS. 

1.  "  Seeing  all  the  happiue&s  that  mankinri  is  cnpabte  of, 
cxmsistetli  iu  tlic  enjoyment  of  that  supreme  luul  all-giorioua 
Being,  whom  we  call  God ;  ami  seeing  we  cnu  never  enjoy 
Him,  nnlcjis  we  first  serve  Him;  nor  sene  Him,  unless  we 
fir»t  kuow  Him  ;  henco  it  ncccssiirily  fuDows,  that  m  soon  as 
ever  we  desire  to  he  truly  happy,  our  first  and  grrnt  earn 
must  be  ti>  know  God ;  not  only  so  as  to  acknowludgu  Him  to 
be,  but  so  as  to  have  a  due  Heusc  and  right  and  clear  appre- 
hciiaions  of  Him,  and  of  those  infinite  perfeetions  that  are 
concentred  in  Him  ;  for  it  is  oidy  such  a  knowledge  of  God 
as  tliia  that  will  int'ltne  our  affections  to  Him,  and  put  us 
upon  constant  and  sincere  endeavors  to  serve  Him  Iicrc,  that 
wc  may  enjoy  Him  for  ever."  Sermon  on  Ute  Being  and  Attri- 
butes of  Hod,  by  hishop  BeverUlge, 

....  "  The  llmt  thing  to  be  done  in  order  to  oui-  scrring 
Uod,  is  to  know  and  bcUci*e  that  He  ia,  and  tliat  he  on^ht  to 
be  served  and  adored  by  us.  ...  It  is  necessarj-  to  know  Ida 
essence  too  aa  well  aa  his  cxit^cncc, — what  as  veil  aa  that  He 
is,  &e."  Jfumffhts  on  t/u:  Knowli'dge  of  God,  by  Bix/iop  Beve- 
ridffe,  in  hia  Thoughts  on  a  Christian  Life. 

"  How  is  it  [Kwsihle  for  lis  to  know  how  in  serve  CJod,  un- 
IcM  we  first  know  tliat  Uod  whom  we  ought  to  serve  ?  fur  all  our 


I 


PRRLIMIKARV    EXTRACTS. 


flcrvices  unto  G«l  sliould  be  both  proper  to  his  nature  and  smt- 
nblc  to  his  pcrfcctious;  and  thcrcfon^  unless  I  first  know  his 
nature  aud  perfections,  how  can  I  adjust  my  services  to  them  t 
As  for  cxampkr,  1  am  to  foiu"  his  grwitiicss  and  trust  on  hu 
mercy,  aud  rcjutec  in  hh  pxKhieHs,  aiiddcaire  his  favor:  but 
how  cau  I  do  this,  unless  I  know  that  He  ta  just  and  merci- 
ful, good  aiid  favorabli;?  Moreo^^cras  a  man  eaunot  scnre 
(iod,  when  he  hath  nut  a  miud  to  do  it,  so  neither  will  he 
have  a  niimi  or  heart  to  serve  llini,  unless  ho  first  knows 
Him ;  for  the  motions  of  the  will  are  always  regulated  by  the 
ultimate  dictates  of  the  practical  nnricrxtandin'; :  so  that  » 
lan  ehoo-sea  ur  refuses,  loves  or  liateM,  desires  or  abhors,  »o- 
>rdiug  as  he  knows  any  object  that  is  prcscutcd  to  him  to  be 
good  or  evil.  And  therclbrc,  how  can  I  choose  God  as  my 
chiefutit  good,  uuleBs  I  first  know  Ilim  to  be  so;  or  love  Him 
as  1  ought  above  all  things,  unless  I  first  know  Him  to  be 
better  than  all  things;  or  perform,  any  true  senice  to  Ilim, 
unless  I  first  know  Him  to  he  such  a  one  as  dcncrvca  to  have 
true  service  performed  unto  Ilim? — Nay,  lastly,  nothing  that 
we  cau  do  cau  be  accepted  as  a  service  tu  God,  unless  it  be 
both  founded  upon,  and  <lirected  by,  a  right  knowtcidge  of 
Him.  God.  would  not  acuept  of  blind  aacrilicus  under  the 
law ;  much  less  wiU  He  accept  of  bhud  services  now  under 
the  gospel;  and  therefore  He  expects  and  requires  now  that 
whatsoever  we  do  either  to  or  fur  Him,  be  a  reasonable 
service  (Rom.  xii.  1) ;  that  oiu*  souls  as  well  as  l>odies,  jca, 
and  the  rational  as  well  as  sensitive  part,  be  employed  in  all 
the  services  which  we  perform  to  Him ;  which  certainly  can- 
not be,  unless  we  first  know  Him  ;  so  that  there  is  an  intli»- 
penaablc  connexion  l)ctwi>:t  our  knowing  and  scrvinf;  Ood ; 
it  being  as  impossible  for  any  oian  to  senc  Him,  that  duth 
not  first  know  Him,  as  it  is  to  kuow  Him  aright  and  not  to 
serve  Him."     Itiii. 

"There  are  none  of  us  but  have  attained  to  knowledge  in 
other  things.  Some  of  us  hare  searched  into  arts  and  sctcnccs. 


I 


PRSMKi^fAHV  r.xrn\cn. 


i 


I 
I 


othcni  are  acquaintml  witli  srveml  langun^cs,  nonp  of  ua  but 
arc  or  woiild  be  expert  in  the  affairs  of  tliis  world,  and  imdcr- 
fltuDd  tlie  mysteries  of  our  several  trades  and  callings.  VVTiat! 
and  shall  Tic  alono,  by  whom  we  know  other  things,  be  him- 
self unknown  torn?  What  is,  if  thia  be  not,  a  just  cause 
wherefore  Go<l  should  inCatuate  and  deprive  us  of  all  our 
knowledge  of  other  tliinga ;  seeing  we  labor  more  to  know 
them,  tlian  Him  from  whom  we  receive  our  kuowledge?  Ig- 
norance of  God  is  itself  one  of  the  greatest  sina  that  we  can 
be  guilty  of,  and  which  God  ia  most  atigiy  for  (Hos.  ir.  4). 
And  there  God  imputes  the  destructioEL  of  lus  people  to  the 
want  of  knowledge  (%'crse  6).  Nay,  and  it  is  that  sin,  too, 
that  makes  way  for  all  the  rest ;  for  what  ia  the  reason  lliat 
many  so  frequently  blaspheme  God's  name,  ulight  his  serNice, 
transgress  his  laws,  and  inccane  Ids  wrath  against  them,  but 
merely  because  they  do  not  know  Him — how  great,  how  ter- 
rildc  a  God  be  in  !  For  did  they  but  thus  rightly  know  Him, 
they  could  not  but  regard  the  thoughts  of  doing  any  thitig 
that  is  offcn&ive  to  Him ;  and  therefore  the  true  knowledge 
of  God  would  be  the  best  security  and  the  most  sovereign 
antidote  in  the  world  against  the  infection  of  sin  and  the 
prevalency  of  tcm]itationa  over  uk.  Neither  would  it  only 
preserve  us  &om  sin,  but  put  us  upon  our  duty  and  service, 
and  direct  ns  also  in  the  performance  of  it;  insomuch  that 
the  iiardest  duty  will  be  easy  to  one  that  knows  God,  the 
easiest  will  be  hard  to  one  that  knows  Him  not.  Hard  did  I 
say  f — ^yca,  and  impossible  too ;  for,  althougli  a  man  may 
know  God  and  yet  not  serve  Him,  it  is  impossible  that  any 
man  should  servo  God  unless  he  knows  Him ;  kuuwlcilge  it- 
self being  the  first  duty  tlmt  we  owe  to  God,  and  the  founda- 
tion of  all  the  rest."    Tbid. 

"A  right  knowledge  of  God  and  a  practice  conformable 
to  it,  and  both  in  onlcr  to  a  more  complete  and  blissful  en- 
enjoyment,  arc  not  spceulntive  or  indifferent  matters,  but 
matters  properly  practical  and  of  infinite  conccmraciit.     If 


u  2 


ritEI.IUIS'AKV    EXTRACTS. 


rclipioiifi  practice  <lepends  in  any  measure  upon  a  prrvioiw 
knowledge  of  God,  as  luidoubteclly  it  does,  then  certainly,  tor 
the  like  reason,  the  perfection  of  that  practice  depends  upoji 
the  perfection  of  such  knowledge.  A  general  and  confiwc 
nol.imi  of  (iod  may  prmhieii  as  f^eiiend  imd  confuse  rules  of 
demeanor  towards  Ilini ;  n'liilc  a  more  particular  and  explicit 
apprehension  of  the  Deity  will  of  course  produce  a  more  par- 
ticularand  explicit  service."  Doctrine  of  t!ie  Trinity  gufficienity 
Practical.     Works  of  Dr.  Watinrlmut,  vol.  v.  p.  26. 

"  A  right  apprehension  of  God  is  necessary  to  instruct  im 
what  nerriccH  are  pleasing  to  God.  For,  to  he  sure,  nothing 
Clin  lie  picafiing  to  llim  hut  what  iit  nffreeahlc  to  the  perfec> 
lions  of  liis  nature,  which  are  the  orifpuals,  from  ■which  the 
eternal  kws  of  relipon  arc  transcrihed  :  unless,  therefore,  wc 
know  what  his  perfections  are,  how  is  it  possible  ve  should 
know  what  services  arc  ag:recab!e  to  them  ?  If  yon  would 
seiTe  a  prince  gratefully  an<l  acceptably,  you  must  inform 
youraelf  before  band  what  liis  nature  and  disposition  is;  that 
ao  yon  may  accommodate  ynurRcIf  Iherciinto,  and  compose 
your  actiuntt  and  l>ehavior  accordingly,  &c.  &c.  ...  And 
thus  if  yon  would  serve  the  great  King  of  the  worhl,  in  aoch 
ways  a.s  art;  plea-sing  and  acceptable  to  Him,  yuu  must  study 
his  nature,  and  endeavor  to  inform  your»etvc«  wliich  way  his 
infinite  perfections  do  incline  Him ;  that  so  yon  may  know 
how  to  comport  yourselves  towards  Him,  and  to  render  ilim 
such  serviccjt  as  arc  agreeable  to  his  nature."  Scott't  Ckriatiaa 
L^e.     Riffhi  AyprdmnaUma  of  God,  vol.  ii,  p.  1 60. 

"WTiilst  therefore  wc  are  ignorant  of  God's  nahirr,  or 
potiRcssed  with  wrung  and  falKC  approhcnKioua  of  it,  wc  muat 
neee«sftrily  wander  in  the  dark,  and  neither  know  what  to  do, 
nor  how  to  behave  ourselves  towards  Ilim.  For,  how  can  we 
imagini.'  what  will  please  or  displuisu  a  dark  and  unknown 
nature,  whose  bent  and  inclinations  wc  are  utterly  unsie- 
qiiaintcd  with  ?  but  if  we  are  under  false  apprehensions  of  his 
nature,  they  must  necessarily  mislead  ua  in  our  behavior 


PUCLIMINARV    EXTKACTS. 


I 


>war(1«  Ilini,  and  put  us  upon  fabc  wavii  of  serving  and 
pleasing  Him."     Ifmt,  p.  161. 

"  If  we  truly  uutk'Pstand  wliat  GotI  is,  we  cannot  lint 
apprehend  whut  worship  is  suitiLhlc  to  Him,  by  that  ctornal 
cougruity  iiud  [>ruportiou  that  there  is  Ifctwecu  lliiiif^a  and 
tiling?;  which  is  as  ubvious  to  men'!}  iniuds  oii  sounds  &nd 
colors  to  tht'ir  cars  and  eyca.  If  God  he  a  being  endowed 
with  such  aikd  such  perfections,  every  man's  mind  will  tell 
him,  that,  hcrtwccn  sncli  an  object  and  snrh  artlona  and  affec- 
tions, there  is  a  natural  (.Mn^^niity;  ami  therefore  so  and  so 
!lc  ought  to  be  treated  and  addressed  to;  witli  such  and  such 
actions  and  ailcctions  to  bo  Hervcd  and  worshiped.  So  that  if 
vic  apprehend  Ood  truly  as  He  is,  circled  with  all  his  natural 
glories  and  perfcctionsj  our  apprehensions  will  produce  in  n» 
such  aQ'ectiuns,  and  our  afl'uctious  such  de|Kjrtment  aud  be- 
havior towards  Him,  as  arc  suitable  to  the  perfections  of  his 
nature;  and  we  shall  pleiisc  Him  with  such  scmccs  as  will 
both  please  and  become  lliui;  with  Hdmiriug  ihouybts,  and 
dutiful  wilU^  and  ■godlike  airectiuna;  with  an  iii^nnons  fear, 
an  humble  coulideuce,  aud  au  obedient  love ;  with  cheerful 
pndses  and  profouml  adorations ;  with  sober,  wise,  and  ra- 
tional devotions ;  such  as  will  wing  ntid  employ  uur  bust 
afTectiuns  and  most  noble  faculties ;  for  it  ia  such  a  worsliip 
only  as  can  suit  such  perfections,  and  please  such  a  nature  as 
Ood's."    Ibid,  p.  163. 

"A  right  ai)[>rehcnsion  of  God  Lh  also  necessary  to  inspire 
us  with  the  best  principle  of  serving  Him.  For  it  is  certain, 
tlial,  there  is  no  principle  in  human  nature  that  will  so  effec- 
tually engage  us  to  the  senice  of  God,  or  nriider  our  nervicc 
so  acceptable  to  Him,  as  that  of  love ;  which  will  tunc  our 
wills  into  such  a  harmouy  with  God's,  that  we  sball  no  longer 
choose  and  refuse  according  to  our  particular  likings  aud  dis- 
likings ;  but  what  is  most  pleasing  or  displeasing  to  Him  will 
be  so  to  us;  and  our  wills  being  thus  uuitcil  and  subjected  to 
his,  uur  obedience  wijl  extend  to  all  his  commands,  aud  utlmit 
no  other  bounds  hut  liis  will  and  pleasure."     /Airf. 


6 


PRELnilNARY    EXTRACTS. 


"  But  to  tho  inspiring  our  souls  with  this  principle,  theiw 
is  notlung  more  necessary'  tlian  right  iippruheiisious  uf  Uod  ; 
vho  in  Himself  is  doubtless  the  most  aminlilc  of  beings,  u 
having  all  thow;  perfections  in  infinite  degrees,  that  can  beget 
or  desen'C  a  rational  aiTection.  So  that  "wc  eauuot  think  Ilim 
to  be  any  way  otherwise  than  lie  is,  without  thinking  Tlim 
lens  lovely,  and  detracting  more  or  less  from  the  infinite 
beauty  of  his  nature :  for,  since  He  cannot  be  more  lovely 
than  He  is  in  Himself,  every  false  ap]irolicnHion  uf  Him  must 
needs  represent  Him  less  lovely.  But,  since  of  all  liis  per- 
fections, that  of  liis  [goodness  is  the  must  powerful,  motive  and 
engagement  of  love,  there  is  uotliiug  more  necessary  to  kindle 
our  love  to  Him,  than  right  apprehensions  thereof.  For  being 
infinitely  good  aa  Ho  is  in  his  own  nature,  it  is  impofisiblo  we 
should  conceive  Him  to  be  better  than  He  is ;  and  therefore 
every  false  notion  we  entertain  of  liia  goodness,  must  neces- 
sarily detract  from  it :  and  tto  much  tm*  wc  detract  from  hia 
gooducs.<),  BO  much  we  detract  from  tho  principaL  reason  uul 
motive  of  our  loving  Him."    Ibid^  p.  1G5. 

"Correct  views  of  the  Di^ino  Nature  constitute  the  on 
foundation  of  proper  obedience  to  the  Divine  fFiii.  Hcuce^ 
miaconccptiou  with  regard  to  the  object  of  worship,  must 
attach  its  consequences  to  our  character  and  conduct.  Until 
well  instructed  on  the  subject  of  the  Dinne  perfections,  we 
mnat  continue  incapable  of  judging  with  respect  to  the  claims 
they  possess  on  our  homage  and  coufidence ;  while  false  licws 
can  only  produce  false  imprcasions,  and  lead  to  mistaken 
cirort.  Men  must  know  God,  before  they  can  glorify  Him  as 
God:  and  it  is  in  this  connection  between  knowlctigc  and 
sanctity  that  wo  find  the  profound  import  of  the  Redeemer's 
emphatic  saying.  This  u  life  ettmal,  to  know  Thee  tite  only 
true  God,  and  Jesus  Christ  whom  Thou  hast  gent."  Vaughatfa 
Cam^tioHs  of  Chrixiianiiy,  p.  il'K5. 


4 


CHAPTER   I. 


TRINITY. 

TttU'ERSONALlTY— TRiTJlElSM, 
"Thk  DuiXlllNa  «*  &iBauW*."— Voti.  silv.  e. 


Whkn  we  reflect  upon  the  purity  of  the  Christian  rcligioiij 
and  the  inipiiritj'  of  the  human  heart,  wc  miiHt  be  Iwl  to  sec 
the  great  oppositiim  hetwcuu  the  two.  As,  from  the  first 
cstflblishmcnt  of  Christianitj*,  it  might  be  expected  that  ita 
power  would  be  displayed  in  transforming  cumipt  humim 
nature  into  the  image  and  likeness  of  its  own  truth  and  love, 
BO  might  it  cqujdiy  be  expected,  that  the  power  of  corrupt 
humau  nature  would  be  diaplayed  in  endeavoring  to  transform 
Clirisliiinity  into  the  image  and  likcncsK  of  itaclf.  Where 
religion  prcvailetl,  the  former  would  occur;  where  human 
nature  prcvailetl,  the  latter  would  oeciu-. 

However  faithful,  therefore,  the  church  might  be  in  preach- 
ing the  truth  in  love ;  nay,  the  more  faithful  it  might  be  in 
this  respect,  the  more  would  it  be  opposed  to  fallen  human 
nature,  the  more  would  fallen  huiuan  nature  be  opposed  to 
it;  and,  in  its  conflict  with  Christianity,  endeavor  to  gain  the 
mastery  over  it.  Here,  thcrcfon;,  wc  are  led  to  sec  the  origin 
of  heresy. 

Now  since,  at  first,  Christiiinity  gcncrnlly  spread  more  from 
being  taught  l)y  others  tluin  firom  being  nMid  aud  studied  in 
the  Bible,  as  at  the  present  day ;  if  we  would  trace  np  the 
earlier  heresies  iu  the  Christian  church,  wc  must  ascertain 


8 


TKINITV. 


cnAP.  I. 


nrliat  tliat  was  which  wus  taiiglit  os  Christianity  ;  how  Ut  it 
Imd  been  preached  in  its  purity ;  hov  far  any  principles  had 
been  promulgatCMl,  evcu  by  the  reputedly  orthodoxi  which 
might  hare  cuntmued  the  elements  of  these  heresies  in 
general. 

In  pursuing  this  subject,  we  tihall  confine  our  attention,  in 
the  present  chapter,  to  the  doctrine  of  the  Trinity. 

TIiiB  doctrine,  a*  grneralhj  rcceiwd,  in  one  whieli,  accord- 
ing to  many  eminent  writers  of  the  Church  of  Enghtnd,  ia  not 
ao  much  formally  expressed  in  Scripture,  as  rather  deduciblc 
from  the  general  revelation  of  Christianity.  It  has  becii  re- 
marked, that  this  is  also  the  way  in  which  it  might  he  cx|M;cted 
that  a  fimdametita)  doctrine  would  be  practically  «et  forth; 
that  being  a  first  principle,  it  would  be  diffused  throughout 
the  whole  Christian  revelation,  instead  of  being  found  oniy  ia 
some  particular  places,  formally  c\prr*«cd  a&  a  speculative 
truth.  There  is  no  doubt  that,  conveyed  in  thus  niannej-,  the 
do<.'trine  is  more  liable  to  produce  a  practical  effect  tliau  when 
stated  theoretically.  Now  theology,  in  general,  ought  always 
to  observe  the  same  order.  If  there  be  a  Trinity'  in  Unity, 
it  shoidd  be  dednciblc  from  every  part  of  our  system,  eren 
though  never  formally  exprcMsed  j  whereas  it  is  too  oflcn  the 
case,  that  theologians  advance  tlie  doctrine  of  the  Unity  as  a 
upeculativc  truth,  and  then  proceed  to  set  forth  n  system  from 
which  it  is  impossible  tu  infer  it.  Others  again  assert  rightly, 
that  true  ideas  of  Ood  arc  the  foundation  of  all  true  religion ; 
next,  that  God  is  love ;  hut  baring  stated  tliis  truth  na  a 
fpocnlative  article  of  faith,  they  proceed  to  develop  a  system 
which  conveys  only  the  idea  that  God  is  anger,  wrath,  and 
fury,  wliich  rctiuircd  to  be  appeased  and  reconciled.  Now,  if 
any  ouc  imputed  to  them  a  belief  in  the  doctrine  of  a  rcscutful 
Deity,  might  they  not  disclaim  it  ?  Do  you  not  perceive,  thoy  , 
might  say,  that  the  fundamental  principle  from  which  ve  ^j 
started  is,  that  God  ia  love  ?    True,  it  may  be  replied ;  but  ^M 


your  theory,  and  your  practical  dcvclopmciit  of  it«  do  not 


4 

4 


CHAP.   I. 


TBIPEa80:<ALlTy — tiutiieism. 


0 


coincide.  Were  it  uot  tlmt  you  bcRan  by  sayitiff,  tliat  God  is 
lore,  we  sliould  I)c  quite  unal>lc  to  inter  it  from  your  system  ; 
and  since  you  seldom  montiuu  your  fmidamciitul  priuciplc, 
and  are  constantly  enlarging  upon  what  conveys  a  directly 
contrary  idea,  the  impression  produced  upon  our  minds  ia 
practically  the  same  us  if  you  omitted  the  speculative  article 
altogether,  or  maintained  the  contrary.  The  case  is  the  same 
with  regard  to  the  Divine  Unity.  Abstractedly,  the  doctrine 
may  be  held,  that  God  is  one ;  the  most  complete  demonstra- 
tions  may  be  urged  to  prove  it;  it  may  he  professed  us  a 
sacred  article  of  faith  ;  but  the  question  is,  whether  it  coin- 
cides with  the  rest  of  our  theology;  that  is  to  any,  with  the 
doctrine  of  what  is  cidlcd  the  Voluntary  Kcoiiomy. 

We  have  hitherto  stated  the  case  only  theoretically.  It 
remains  to  be  ascertained  how  far  the  statement  is  justified 
by  historical  fact;  how  far  there  has  been  any  just  rca&on  for 
complaining  of  the  introduction  luto  the  churcli  of  a  system 
of  Tritheism,  under  the  pica  of  luivot'atiug  the  Trinity  in 
Unity.  The  truth,  theu,  we  need  uot  Icam  from  Praxeas, 
Noctu-i,  or  Snbcllius,  whose  testimony,  as  tliat  of  heretics, 
might  be  doubted:  we  shall  take  it  from  the  account  fur- 
nished by  the  orthodox  themselves. 

Before  doing  this  wc  would  ohscnT,  that  the  present  in- 
quiry leads  to  a  iiistory  over  which  wc  would  wiUiugly  draw 
a  veil.  It  is  a  subject  which  nuist  fill  every  Cliristiau  mind 
with  (he  most  painful  rcflcctious;  and  therefore,  if  we  allude 
to  errors  which  charity  might  induce  us  to  conceal,  it  is  not 
iix>m  that  disposition  which  rejoiccth  in  iniquity,  but  which 
requires  «»  to  poirtt  out  tlie  evil  in  order  to  its  correction. 
If,  in  common  wiili  others,  we  are  regarded  as  imputing  Tri- 
theism to  Christian  communities,  when  it  is  declared  there  is 
no  just  ground  for  it ;  we  presume  that  a  brief  outhnc  of  the 
history  of  Tritheism  in  the  Chrixtiau  chiuxli,  may  not  be  un- 
serviceable in  helping  the  reader  to  form  a  right  dcdsiou 
upon  the  subject. 


10 


Tttl»ITV. 


CHAP.   1.1 


I 


Swcdcnhorg,  moroovcirj  liiih  ilcclnml,  thai  llir  tmd  of  the 
jjitiacut  churcU,  as  foretold  by  the  Lord  in  Matthew,  chop, 
uiv.,  13  arrived.  A  statement  of  tliis  kind  caniiot  be  received 
except  upon  tidequate  endence.  How  far  tlic  church  is  in 
possession  of  this  evidence,  the  reader  must  judge.  He  that  ^ 
tiatk  ean  to  hear,  let  him  hear.  | 

Wc  shall  bc};iu  with  the  age  imuRMliatcly  succeeding  thtit 
of  the  ftp08tlc8,  and  in  wliich  Justin  Martyr  is  the  fimt  writer 
tliat  prcaenta  liimself  to  notice.  He  was  bom  in  the  ycjir  of 
our  Lord  89,  and  published  his  Disputation  with  Trypho  the 
Jew  about  a.d.  140,  or,  as  some  think,  a  little  hitcr.  Dr. 
llnrton,  late  Rc^us  Professor  of  Divinity  at  Oxford,  in  his 
Testimonies  of  the  Aute-Niecnc  Fathers  to  the  Divinity  of 
Christ  and  of  the  Holy  Spirit,  (works  of  wliich  we  shall  make 
considerable  use  in  the  course  of  our  remarks),  obaervcB  u 
follows : 

"  He  (Justin)  now  slicwa  that  he  did  not  understand  this 
miinileatution  of  the  Fatlier  by  the  Son  in  u  Saheliian  scnae; 
and  though  theology  Imd  not  yet  employed  any  Greek  term 
oquivalcnt  to  person,  he  sufliciciitly  expresses  the  distinct  per- 
sonality of  the  Father  and  the  Sou." 

"  Hctuming  to  the  Scriptures,"  saya  Justin,  "  I  will  en- 
deavor to  persuade  you,  that  this  God,  who  is  said  in  the 
^scriptures  to  have  been  seen  by  Abraham,  and  Jacob,  and 
Moftcs,  is  a  different  Being  from  the  God  who  created  the 
universe  J  I  uuam  different  in  number  (or  numerically)^  bat 
not  in  counsel:  for  1  aBlrm  that  he  never  did  any  thing:, 
cxcqit  what  the  Creator  himself,  above  whom  there  is  no 
other  God,  wished  him  to  do  or  to  say."  Divinity  oj  the  iloiy 
Spirit,  p.  24. 

On  tiiis  pa&sBgc  Dr.  Burton  remarks: 

"The  word  person,  as  1  have  observed,  not  having  tfet 
come  into  use  in  tfas  sentc,  Justin  coidd  hardly  have  cjnploycd 
ftiiy  other  which  would  more  plainly  convey  an  idea  of  dis- 
tinct individuality   tlian  afi0fiM  nmnerically."      The  learned 


I 


A 


CUA?.  I. 


TKIPettSON.llJTV — TUITIIEIRM. 


11 


nutTior  then  refers  to  other  piuuagCR,  hk  Hficwin*;  tliat  somc- 
tbtng  like  iJabcliianUm  bad  already  been  mauitaiucd,  but 
tlmt  Justin  wna  decidedly  opposed  to  it.  Aasurcdly  he  was; 
but  who  will  say  that,  by  u&mg  such  expressions,  Justin 
wi*  enabled  to  explain  away  any  objection  that  Tritheism 
was  taught.  It  is  intimated  by  Kpiphaniun,  that  when 
SabcUiauism  aroscj  its  advocates  embraced  their  peeuliar 
opinions  out  of  a  dread  of  Polytheism ;  for,  as  he  says,  when 
they  met  with  other  Cliristianti,  especially  such  as  were  un- 
learned, tlicy  would  put  this  slirewd  question  to  them ;  "  Well, 
good  friends,  what  is  our  doctrine  ?  Have  wc  one  God,  or 
three  Gods?"  Lardner's  Works,  voL  ii.  p. 663.  It  appears 
then,  that  tlie  doctrine  of  Sftbcllianisra  was  received  principally 
by  reason  of  the  difficidty  of  understanding  the  reputedly 
orthodox  doctrine,  except  upon  a  principle  of  'iVitlicism.  2le- 
move  this  difficulty,  and  so  far  SabeUinuiam  was  removed ; 
whereas  in  opposition  to  SahcUianiaru,  which  contemplates 
the  Deity  as  one  persou,  or  one  hypostasii!,  perpetually  to 
endeavor  to  prove  three  distinct  bypostRsea,  or  persons,  is 
only  to  add  fuel  to  the  fire. 

Again ;  in  another  passage,  Joitin  obscrvca  to  Trypho,  on 
the  appearance  of  God  to  Moses  in  the  burning  bush : 

"  Admit  that  both  God  and  an  angel  were  concerned  in 
that  appearance  to  Moses,  as  has  been  proved  from  the  text 
cited;  yet  I  insist  upon  it,  that  the  Maker  of  all  thin^  was 
not  the  God  who  told  Moses  that  lie  himself  was  Qod  of 
Abraham,  and  God  of  Istuu:,  and  God  of  Jacob ;  but  it  wax 
He  of  whom  I  liavc  proved  to  you,  that  He  appeared  to 
Abraham,  and  to  Jacob,  administering  to  the  will  of  the 
Maker  of  all  things."     IVntertand,  vol.  ii.  p.  253. 

In  another  passage,  Justin  observes,  in  answer  to  Trypho: 

**  I  will  endeavor  to  shew  you  from  the  Scriptures,  since 
yoti  understand  them,  that  there  is  another  who  is  God  and 
Lord,  and  one  who  is  so  mlled,  under  the  Milker  of  all  things; 
who  also  is  dcnoininatcd  an  augol,  because  he  announces  to 


1 


12 


TBINITV. 


rUAP. 


man  whatsoever  tLc  Maker  of  all  tilings  wishes  him  to  im- 
uouncc — that  Maker  uburc  whom  there  ia  do  other  God."* 
Art.  56. 

Other  piwsagcs  tliere  arc  in  Justin  to  the  same  piirpcirt,^ 
shewing  thut  the  dixtiuction  muilc  by  him  nas  nut  made  ui  a 
careless  moment;  but  was  considered  conducive  to  a  right 
understanding  uf  ChriHtian  doctrine. 

In  defuncc  of  thbi  futhcr  it  has  been  pleaded^  that 
all  that  he  meant  hy  another  M'ho  im  God  And  Lordj  or, 
another  Qod  and  Lord,  was  another  h^'postasis,  or  person,  in 
tlic  Godhead.  In  reply  to  this,  it  is  stated,  that  the  term 
hypostasis,  or  jiorsoii,  was  not  yet  apjiropriatcd  by  the  fathers 
to  this  signification ;  and  it  is  rejouied,  that  this  a  of  no  con- 
acqucucc  if  Justin  meant  the  same  thin^.  We  may  remark, 
however,  that  what  Dr.  WaterUind  has  translated  another 
yersoaff  Dr.  Burton  has  translated  another  btriat/.  'Uniatcver 
may  have  been  the  real  mcaniug  of  Justin,  is  to  the  present 
argument  a  matter  of  no  consequence.  All  that  wc  arc  now 
concerned  to  ascertain,  is,  whether  cxjircxiiionA  were  not  made 
use  of  at  tliis  time  by  the  orthodox,  fltroiif^ly  caleulatod  tO| 
favor  a  tendency  to  TritheieiticiLl  notions ;  and  hence,  whe- 
ther lan^agc  which  was  esteemed  to  convey  orthodox  doc- , 
trine,  did  not  become  oue  source  of  the  subse^jucnt  heresies. 
Tliis  iuquiry  we  are  at  Uberty  to  pursue,  without  impuguiag^i 
the  doctrine  of  the  Tri  personality  itsw^lf. 

The  next  author  we  »IiiUl  quote  im  TortuUiati,  who  flonr- 
ishcd  in  the  year  of  our  Lord  200.  He  distinguished  himself 
upon  Ibis  subject  by  his  coiitrovurBy  with  Praxcas,  who  is  one 
of  the  carJicst  perrans  who,  we  are  informed,  began  to  enter- 
tain the  notions  which  nf^t^rwardn  were  known  by  the  name 
of  SabelUanism.     In  the  following  passages,  extracted  from 

*  Tbi«  pusage  has  been  Tariousty  rendered :  vrn  hart  adopted  Ihe  r«*d- 
IBS  "^  vsTPt  mnder,  in>t<.-«d  of  ii-prlf,  beiidetr  as  bviog,  pcriiapv,  tbe 
sdvulafMtM  to  Ibe  prcaeol  argnincnl. 

I  Sec  Walerlud,  vol,  li.  p.  260. 


1 


CHAT.  1. 


TntPSaSONALITV — TIIITIieiSU. 


13 


Dr.  Burton's  Trstimmiiea  of  the  Antc-Niceuc  l-'athcrs,  Ter- 
tiilliaii  is  arjaiiiig  against  Praxeas,  who,  like  Iii»  successor, 
SahcIUns,  maintained  n  unity  of  person  in  the  Deity,  in  nnlcr 
to  prevent  liimself  from  otherwise  falling  into  a  system  of 
Tritheism.  Now  in  what  manner  tlyi-n  TfrtulHan  confiite 
him  ?  In  what  manner  does  ho  shew  that  tlic  reputeLlly  or- 
tJiudox  doctrine  miglit  he  maintained,  without  falhng  into  the 
iden  of  a  phiralit}' of  dinue  beings  in  the  Goidhcwl?  TIjc 
following  is  a  H]iecimcn.  Papc  75,  Hurlon'jt  Tf-Htimonie^  af 
the  AntC'Nicene  Faiktm  to  the  Divinity  of  tht  Holy  G/tost, 

"  If  you  still  take  offence  lU  the  number  of  the  Trinity,  as 
if  it  was  not  connected  in  simple  unity,  I  ask.  How  does  one 
individual  being  spenk  in  the  plural  numlier?  Let  ua  make 
man,  &c.,  when  lie  ought  la  have  said,  I  will  make  man,  &r., 
aa  being  one  and  singular.  So  also  in  what  follow8.  Behold 
Adam  is  become  as  one  of  us  (Gen.  iii.  22) ;  he  deceives  ns, 
or  is  amusin;;  himMrlf,  by  speaking  in  the  plural  when  he  is 
one,  and  alone  and  nngidar.  Or  wan  he  speaking  to  the 
angels,  aa  the  Jcwb  oiplaiii  it,  because  they  also  do  not 
acknowledge  the  Son  ?  or,  because  He  was  liimself  Father, 
Son,  and  Spirit,  did  He  therefore  make  himself  plural,  and 
apeak  plurally  to  himself?  The  fact  is,  that  He  used  the 
plural  expressions,  Let  U9  make,  and  cur,  and  to  us,  because 
tlie  Son,  a  second  person,  his  AVord,  was  united  to  Him  and 
the  Spirit,  a  third  person,  in  the  Word.  For  with  whom  did 
He  make  man,  and  to  whom  did  He  make  him  like?  It  was 
with  his  Son,  who  was  to  put  on  the  human  nature,  and  with 
the  Spirit,  who  was  to  sanctify  man,  tliat  lie  converted  o* 
Vfith  minister*  and  wttneMoi,  by  tlie  imity  of  the  Trinity. 
Again ;  tlie  following  words  distinguish  between  the  jiersons : 
"  And  God  made  man ;  ht  the  haage  of  God  made  He  him." 
Gen.  i.  27.  Tcrtidlian  then  goes  on  to  speak  of  the  Son  aa 
assisting  the  Father  in  all  tlie  works  of  creation,  according  to 
that  passage  in  St.  John ;  By  wftom  all  thingt  vsere  made, 
and  without  tehom  nothing  wag  made.  i.  3.     After  which  he 


u 


TBISITV. 


CHAP.  l.\ 


lulds,  "  if  this  same  being  u  0«l,  nccording  to  the  cxpr 
of  St.  John,  the  Word  was  God,  you  have  two  beings,  one 
sKyiiif;,  Let  it  be  matle, — Another  making  it.  But  1  hare 
iLlrcndy  cxplnined  in  wlmt  sense  you  are  to  underatand 
another ;  with  reference  to  pcreon,  not  to  suhstancc ;  to  di»* 
tiuction,  not  to  (linsiou.  But  although  I  cvcr^-wliere  hold 
one  substance  in  t/tree  united  beings,  yet  from  the  neccsaaiy 
meaning  of  words,  I  must  make  Hint  who  commands,  and  ^1 
llim  who  executes,  to  be  different  betnga."  *  ^^ 

Aceurding  to  l)r.  Burton,  the  Fatlier  Htid  the  Son  arc  here 
considered  to  be  two  tUifcrent  beiiiga,  which  he  conceives  to  be 
the  meaning  of  two  hypostases,  or  persona.  Certain  dirines, 
however,  perceiring  the  tendencj'  of  such  notions,  have  id 
order  to  avoid  the  iicceKsary  consocpicncc,  interpreted  the  term 
persona  in  its  elaasicnl  nensc,  intttcad  of  considering  it  aa  sig- 
nifying a  substuncc  Jiccorduig  to  the  popular  view.  Tliis  idea 
was  propounded,  in  order  if  possible^to  make  both  for  thcm- 
Holvca,  and  for  tlie  fathers,  a  way  of  esenpe  from  tbc  charge 
of  Tritheism,  and  to  render  the  common  doctrine  of  the  Tri- 
nitj-  more  iutclli^ble.  Without  saying  any  thing  upon  the 
proi)ricty  of  sucli  an  interpretation,  it  is  sufficient  to  ohseiTB 
that  it  is  rejected  by  those  who  call  themselves  orthodox  ;  nnd 
we  are  required  to  understand  the  term  aa  signifying  a  sepa- 
rately existing  being.  This  we  shall  see  firom  Dr.  Burton's 
(•ommcnts  upon  the  following  passage  of  Tcrtulban,  in  hi* 
Teslimonies  to  tfie  Divimty  of  the  Hofy  Ghost,  p.  72.  Tbe 
passage  is  taken  from  the  treatise  against  Praieas. 

"  You  will  make  him  a  liur  and  deceiver  and  a  falRe  <*? 
pounder  of  tlus  faith,  if,  when  he  hijni»clf  is  Sou  to  Idmsclf, 
he  aacribcd  the  person  of  n  son  to  another  being;  whereas 
all  these  passa^s  of  Scripture  prove  the  clear  existence  and 
the  distinction  of  a  Trinity." 

According  to  Kr.  Biuton,  Tcrtullian'a  ar^uncnt  to  Praxcaa 
is  this :  You  consider  God  to  be  a  sou  to  himself.     But  Ood 
■  See  HnmpdeB's  BoiaploD  Lccttmi,  p,  126,  ddIc  K. 


I 


rAp.  1. 


TBrPFRSOSAlilTT- 


rniTTiEisM. 


1! 


I 
I 


ascribes  the  person  of  son  t.i>  another  beinj^.  Aimt}icr  bcinj; 
conuot  be  the  bnmc  being  with  liimaclf ;  to  say  so  is  uutrue. 
Coii-tcquently  it  is  untrue  that  God  aaya  he  is  son  to  himacif ; 
since  GufI  rc^rtlH  another  beln^  na  hifl  son.  On  this  passage 
of  TertuUian  thcn^fure  Dr.  Burton  t)iuH  comments : 

"I  need  not  ob8cn.'C  thnt  thisurgiimcnt  is  directed  agninrt 
the  Sabellinu  notiuti,  whieb  destroys  the  personahty  of  the 
Sou,  aud  in  fnct  niakeH  (juil  to  be  son  to  himself,  as  Tcrtul- 
liim  here  remarks.  It  will  aUo  bo  seen,  that  the  vrordpiTsona 
ia  used  iu  thiti  passage:  and  the  advocates  of  Sabelliauism 
would  wish  us  to  understand,  that  it  merely  means  a  chamc- 
ter  asaumeJ,  or  a  part  performed,  by  sume  jicrson ;  as  wlirii 
Cicero  «ay»  of  hiiuself,  *  I  snutain  myself  three  ehaructcra 
(persons), — my  own,  that  of  the  adversary,  and  of  the  judge.* 
It  is  true  that  Cicero  here  uses  the  word  persona  in  its  original 
and  clawical  sease ;  but  to  assunae  from  such  an  instance,  that 
this  iviia  the  meaniii;;  given  to  the  word  by  ecclesiaatical  writers 
is  most  illogical,  and  betrays  little  acqiuiintonce  witli  the 
works  of  tlic  fathers.  It  is  in  fact  a  petith  prindjni :  it 
is  to  aHsnmc  Uie  vcr\'  point  at  issue,  What  wc  want  to  as- 
certain i«,  not  what  was  the  meaning  given  to  the  word  by 
Cicero  and  chis-iical  writers :  that  may  be  learned  from  dic- 
tiuuaries  and  indices:  bnt  wc  wish  to  know,  whether  thin 
classical  sense  was  retained  by  the  fathers;  or  whether  in 
course  of  time,  the  word  (Ud  not  receive  a  new  theological 
nieamng.  Tiiis  can  only  be  discovered  by  a  perusal  of  the 
writings  of  the  fathers;  and  if  wc  find  them  using  prrmna 
according  to  its  mrHlerii  sense,  for  a  teparaMtj  exiitting  fmntf, 
for  a  person  (Uatinyuished  by  iiulivitiualitif,  it  is  iu  vaiii  that  tlic 
Sabelliau  refers  to  chiKsical  antiquity :  the  criticism  may  I)c 
correct,  but  it  is  irrdevaut :  and  Cicero  can  no  more  acquaint 
us  with  the  meaning  of  pcrnona,  as  used  by  Tertnllian  or 
Jcram,  than  these  late  writers  can  enable  ns  to  ilhiHtrnto 
Cicero.  In  the  passage  which  I  have  quoted  from  TcrtulUau, 
he  ia  exposing  the  inconsistency  of  Sabcllianisra :    and  he 


] 


)G 


T»I\ITY. 


CBAP.  I. 


Ui.ya,  tliat  wlien  God  speaks  uf  liis  Sou,  if  )ic  dw«  iiol  mcwn 

t  Being  tiidi- 


8on  in  the 


tliat 


4 


n 


proper  sense  of  the  term 
riduatiy  dutinct,  he  deceives  us  by  giving  the  person  of  the 
Son  to  anotlier  Bciii!?,  or  ratlicr  to  Himself." 

In  aiiotlicr  place  Dr.  Burton  ohscncs,  p.  80: 

"TertuUiun  uoticcs  those  passaj^,  in  which  thu  Son 
speaks  of  sending  tlic  Comforter,  and  ret  the  Father  iras  to^| 
send  hira:  and  upon  those  ivords  of  our  Savior,  AU  thingr  ^^ 
thai  the  FaUier  hoik  are  mine .-  ther^ore  said  J  that  He  sttaii 
take  of  mine,  and  shall  sh^w  U  tatta  you,"  John  xn.  15,  he 
obser\'C£,  "  Thus  the  union  of  the  Father  in  the  Soii^  and  of 
the  Sou  in  the  Comforter,  makes  three  beings  united  one  to 
tlie  other :  irhich  three  arc  one  thing,  umim,  not  one  pcraou 
umu,  as  it  is  written^  /  and  tlte  Father  are  one,  Jolui  x.  30; 
with  respect  to  tlic  unity  of  substance,  not  to  nnmericnl 
iudindualitr."  TcHiurUfme*  to  the  Dkvtity  nf  the  Holy  Ghott, 
p.  80. 

Tertnllian  sap  i^Wrf,  p.  71^  : 

"  God  put  forth  tlie  Word  as  the  root  puts  forth  the  shmtiy. 
;md  the  fountain  puts  forth  the  river,  and  the  snn  put*  forth 
the  ray — nor  yet  is  the  shrub  distinct  from  tlio  root,  nor  the 
river  from  the  fountain,  nor  the  ray  from  the  sun ;  aa  ueither 
Is  the  Word  from  God.  According,  therefore,  to  the  form  of 
these  analogies,  I  profess  to  Bp(>ak  of  two  beings,  God  and  his 
AVordj  the  Father  and  his  Son."  Br.  Burton  shews  that 
Justin  did  not  mean  to  abide  rtrictly  by  these  annlo^cs, 
which  would  otlicrwisc  lead  to  SabcUiaiiiam ;  cousciiucntly,  J 
that  the  Father  and  the  Sou  are  far  more  truly  two  beings, 
than  the  ray  and  the  sun,  the  root  and  the  shrub.  For 
many  who  adopt  the  belief  that  God  is  one  person  only, 
would  also  avail  themselves  of  these  illnstratious;  tliough  they 
would  refuse  to  call  the  root  and  the  shrub  two  bcinga^  ftnd 
would  consider  them  ouly  as  parts  of  uac  aud  the  aamc  boo^. 
The  Tripersonal  doctiiue  requires  something  further  ;  that  ta 
the  Trinity,  these  two  beings  shall  be  two  distinct  persona. 


1 


CHAP.  I. 


THt  r  BRSON  A  LIT  Y — TRlTnEI  S  M. 


17 


harinp;  two  dutiiict  offices,  and  covcnmitin^  and  ooiivcr&ing 
with  ouc  another;  which  oiigiuatc:*  in  the  luiuil  of  coiimion 
people,  the  idea  uf  two  GodH  nml  two  Lonls.  How  closely 
Tertulliiui  hinutctf  bordered  upon  this  Ditheism,  may  bo  partly 
seen  in  the  fuUoM-ing  extract :  if/id  78. 

"  If  they  are  univiUiiig  that  the  Son  slioidd  be  reckoiM^d 
B  iccoud  jwrsou  with  reference  to  the  Father,  lest  a  second 
should  make  two  Gods  to  be  named,  /  have  ahevm  that  two 
Gotls  and  two  Lords  are  ia  fact  meatioiutd  m  Scnptttre :  and 
lest  they  should  still  tidtc  offence  at  thia,  I  have  fpven  the 
reason,  that  tlicrc  ore  not  two  Gods  nor  two  Lords  mentioned, 
except  as  the  Father  and  the  Son  are  two  :  and  this  not  by  a 
separation  of  the  snbstancc,  but  aecerdinj;  to  the  divine 
economy;  when  wc  a*sert  the  Son  to  he  not  dindcd  and 
separated  from  the  Father;  and  different,  not  in  nature,  but 
in  order ;  who,  although  he  is  called  God  when  ttc  is  named 
by  himself,  doct  not  thrrcforc  make  two  Gofls,  but  one,  from 
the  very  circumstance  of  his  beiog  called  God  from  the  unity 
of  the  Father." 

It  is  not  our  part  here  to  shew  what  TertiiUian  did  menu, 
or  what  he  did  not  mean.  Let  the  reader  bear  in  mind  the 
prrat  truth  that  then'  is  one  God,  and  read  consecutively  tlic 
passages  wc  shall  continue  to  quote  from  different  ^Titers  and 
fiithcrs;  and  then  ask  himself,  whether  Swcdenborj?  had  or 
had  not  any  just  reason  for  asftcrtiiif;  the  prevalence  of  Tri- 
theism  in  the  church.  Origcn,  wlio  flourished  in  the  year 
240,  in  his  fiilb  book  against  Cclsus,  culls  the  Son  the  Second 
God,  but  observes,  "  iVlthough  we  call  him  t/ie  Second  God, 
let  them  know,  that  by  thii  Second  God  we  mean  twjtlung 
more  than  the  virtue  which  comprises  in  itself  all  the  virtues.*' 
See  Bttlf*  Defence  of  the  Nicene  Creed,  pp.  717,  718. 
K  itishop  Bidl,  in  his  chapter  on  the  subonlinatinn  of  the 

H  Son,  observes,  p.  730,  "  jVlniost  all  the  ancient  CutboUcs  who 
H  preceded  Ariiu,  ttecm  to  ha^x-  been  ignorant  of  the  invisible 
H     and  immeasurable  nature  of  the  Son  of  God.     Thev 

Li 


I 


some- 


18 


TBIXITV. 


OBAP. 


i 


times,  for  instance,   speak  of  the   Son  of  God,    as   if 
accortling  lo  liis  Dmnc  Nature  he  were  finite,  risible,  iiiclt 
in  some  certain  place,  and  circumscribed  within  given  limits/ 
Bishop  Bull  pi-ocecds  to  slicwtliat,  ncvcrthclcM,  they  bcUci'rdi 
the  Son  to  he  the  Tnic  GotI  of  the  True  God,  "rerum  Demn 
ex  Deo  vera" 

Another  antbor  Bajn,  "lu  tlic  books  of  Wisdom  and 
FcelftriMticns,  and  much  more,  in  the  writings  of  Philo, 
the  7vd?of  of  Plato,  which  had  denoted  the  divine  energy  in 
forming  the  world  (^'ij^iB^yof),  or  the  previous  all-in-rfect,  in- 
communicable deiti];ti  of  it,  (hence  called  >wroririff,)  was 
armved  in  the  attrilmtes  of  personality,  made  the  instmraent 
of  creation,  and  the  revealed  iina^u  of  the  Incuniprcltcnsible 

God This  remark  applies  particuliirty  to   I'tulo, 

who,  associatinfc  it  with  Plntonic  notioiiH  n»  well  an  wordi^j 
developed  its  lineaments  with  am  rude  and  hasty  a  hand, 
to  8ep:irjite  the  idea  of  the  xoy^i  from  that  of  the  eternal 
God  ;  and  so  perhaps  to  prepare  tlie  way  for  Arianism."  (That 
is,  for  the  contemplation  of  God  as  two,  or  as  three  baagt.) 

In  a  note,  the   author  observes,  "  Tliis   may  be 

illustrated  by  the  thenlupcal  lan^mij^e  of  the  Paradiiic  Lost, 
wliich  is  unexceptionable  as  far  a»  the  verj-  words  go,  con-      i 
fomnablc  both  to  the   Scriptures  and   the  writings  of  the^| 
lathcni,  but  becomes  oHeusivo  as  being  dwelt  upon  as  if  it^^ 
were  Hteral,  uot  figurative.     It  is  scriptiuul  to  any  that  the 
Son  went  forth  from  the  Father  to  create  the  worlds ;  but 
when  this  is  made  the  basis  of  a  secue  or  pageant,  it  bordcm 
on  Arianum.      Miltou  has  made  allcgoiy,  or  the  economy, 
real."    Nrwntan's  Hint,  o/t/w  Ariam  of  the  Uh  CerUwy,  p.  102. 

We  shall  !tcc  that  modem  theologians  have  done  the  same; 
have  contem])lated  the  economy  as  real,  as  manifciitcd  in  the 
doctrine  of  the  eoveiianta  between  the  three  Divine  Persoiu, 
the  doctrine  of  the  pacification  of  Divine  wrath,  satisCnction  of 
Divine  justice,  and  intercession.  Hence  that  the  whole  system 
in  often  thoroughly  Arian,  imder  the  pretext  of  being  orthodox. 


VUAt,  I. 


TWIPKRXUNAHTV TRITnElSU. 


19 


I 


TVc  will  now  pass  to  tlie  ^-ritingsof  St.  riyprinn,  iw  quoted 
by  Dr.  Watcrkud,  vol.  v.  ji.  247.  Tliis  lather  flourished  in 
the  year  256. 

Arguing,  says  Dr.  Watcrland,  for  the  invalidity  of  here- 
tical ba])tisma,  lie  asks  how  any  person  baptized  by  heretics 
and  thereby  partaViug  of  their  heresy,  can  he  presumed  to 
obtain  remiitsion  of  sins  and  to  become  tlie  temple  of  God? 

"If  he  be  thereby,"  says  St.  Cyprian,  "made the  temple 
of  Ood,  T  would  a-nk  of  whal  flod  it  in?  Is  it  of  {God)  the 
Creator? — he  could  not  bo  so,  if  he  believed  not  in  Ilini.  la 
it  of  Christ  f — neither  can  he  be  Hit  temple,  while  he  denies 
Clirist  to  he  God.  Is  it  then  of  the  Holy  Ghost  ?  lltit  aiiice 
the  three  ai-e  one,  how  can  the  Holy  Ghost  have  friendship 
with  him  that  is  at  enmity  wnth  either  Father  or  Son  ?" 

Tlic  csxprcHsion,  the  three  are  one,  will  he  illuHtratcd  as  wc 
proceed. 

Tlie  following  arc  specimens  of  what  a  modem  author 
calls  the  Platonic  huij^'iiagc  of  the  early  fathora,  and  ^^liich 
contributed  to  the  doctrine  of  the  Tritheism  of  Arianism.  He 
»»}■«  (p.  103),  "  Justin  speaks  of  the  Word  as  '  fulfilling  the 
Father's  will.'  Clement  calls  him  the  inontut  q(  (joil ;  and 
in  another  place  the  Second  Principle  of  all  things,  the 
Father  himself  being  the  first.  Ulscwherc  he  speaks  of  the 
Son  as  an  '  all  perfect,  alt  holy,  all  sovereign,  all  authorita- 
tive, imprcmc,  and  all  sewrcliing  nature,  reachin/}  fhse  upon 
the  sole  Atmitfhiy.'*     In  like  manner,  Origen  speaks  of  tlio 


*  Bishop  Bnll  mainUini  thai  Clrinrnl  did  not  mran  \\trt  tliBt  Ihc  nutur^ 
uf  tbe  Swu  rtachtd  eloit  iipcn  GotI  (7rpDirf;(;traT7i)  eilima  aa  llie  Gr««k  woiU 
ia  hcri!  ir.udrtcd,  liiil  that  ll  Mueaiia  cor\j»vctit*i'«a,  iiiii»l  inlilualt'ly  currjuitiipij  i 
in  ihia  huwercr  he  dilTen  Trom  olhcr  anih'Ora,  and  anionK  Ihcte  I'elaviua 
ttBd  Huetius.  Sfi  BuII-tU'/entfy  IL  6.6.  The  author  of  the  Htstgry  of  lhi> 
Ariiuii  would  not  thaa  htive  ri>n<l(-rf-r3  the  paKnagr,  had  he  lhnuf;)i(  it  tn  ^c  ^r- 
ronrou*.  Wc  Imve  bcfiin!  laitl,  il  isbnl  nf  liltl)ic9o»«>queDCP  whichof  llii?  ton 
tneaniDiia  nuungiDally  <l»lgtied  ;  If  wc  grant  tliai  lli«  pn&iai;!)  Is  auTsgue^Iy 
wot(]«d  ai  (u  favor  a  iL-ndcoc;  to  InihejatUai  Dotiou,  wlioietcrthvj  had  ptc- 
c-iialed,  ibU  will  be  infficieot  for  the  argumrnl. 

c2 


:eo 


TMrSITV. 


CHAP. 


Son  an  being  'the  hnmeeliate  Creator,  and  na  it  were  Artifitvp' 
of  the  world ;'  and  the  Tatlier,  '  the   Origin  of  it,  aa  tuning 
committed  to  his  Son  the  creation  of  the  world/  *^  ^ 

The  same  iiimlern  author  Bpeitlts  of  n  atill  balder  Iheo/ogy 
than   thJH  ha\iii<;  bccu  adopted  hv  Tlicophilus  of  Aotiodi, 
(a.d.  lOH) ;    Tiitimi,    pupil  of  Justin   Martyr,    (a.d.   1^;. 
Atbcnagorns   of  Alexandria,    (a.d.  177);    Hippolyttis, 
disctpte  of  Irenaeus  and  fricad  of  Origcu,  (a.d.  2^0) ;  xuc 
the  author,  who  fpics  imdcr  the  name  of  Kovatinn,  (j.o.  250).| 
These  writers,  none  of  whom  bowcrcr  were  of  aoy  especial  | 
authoritj'  in  the  church,  "  explained  the  Scripture  doctrini 
of  the  gcuemtion  of  the  Word  to  mean  Uis  manifestation  at 
the  beginning  of  the  world  us  dinHact  from  God." 

"We  a.rc  informed  by  Knwrhius,  in  hi.*  Eccle3in5tical  His- 
tory,  that  Dionysiiis,  Ri^hop  of  Alexandria,  and  cotcmiiororr 
with  his  namesake,  Bishop  of  Borne,  became  distinguished  i 
by  writing  apjiuust  the  Sabellians.  The  following  h  an  extract 
from  H  note  on  ehnp.  vi.  book  7,  of  hi.s  IJiston.'  (KogUsh 
Translation,  folio,  2nd  edit.  1709,)  concerning  the  heresy  of 
Sabclliiis.  ^M 

"  Managing  the  cause  with  too  much  eagerness  and  fer-  ^^ 
fBiicy  of  disputation,  he  bciit  the  atiek  too  much  the  otiicr 
Wfty ;  asserting  not  only  itt^oTiila  Tur  ii-xifontiv  a  diHtiiiction 
of  persons,  but  also  itaiai  ^apofxv  a  difference  of  essence,  and 
an  inequality  of  power  and  glor^'.  Upon  whieh  account  he  is 
scvcrclj-  censured  by  St.  Basil  (Epint.  4>1.  ad  nmyn.  pftilot.J  and 
others  of  the  ancients,  m  one  of  those  who  in  a  great  ntea- 
aurc  opened  the  gap  to  those  Arian  impieties,  which  aftcr- 
wnrdH  broke  in  upon  the  world."     Folio  edit.  p.  111).* 

Now  after  the  ]iriiicipal  ecclesiastical  uutliondes  had  used       i 
these  expressions,  it  may  bo  useful  to  ai^certaiu  what  were  thftjH 

*  II  in  bill  rigbl  lo  rnvntioB  ttiBt  Bishop  Bull  shields  Dion]rsiia  from  die 
Hnrg«  of  Tritlivikin,  in  liii  D<!r<.-[ic«  nf  (lie  Nicene  Crenl,  ii.  II.  1.  W* 
•ball,  however,  »cc  bow  fur  this  tcwcd  prolate  could  hboKlf  bend  Lb*  bow 
wiUioul  cQBCL'iving  thai  lie  broke  it 


I 


I 


CUAP.  I.  TaiPGBSaNALlTr-— TEtTHBISM.  21 

ideas  which  were  p-adually  stealiiig  upoa  the  minds  of  the 
iiifcriur  and  less  wlucntcd  teachers.  Ou  this  subject  we  de- 
rive iiifonuatiuii  frum  the  fnlluwiiig  extract  &om  Bishop  IJu]], 
in  his  Discourse  on  the  Catholic  Doctrine  couccmiug  the 
BIcsshI  Trinity. 

"  Diouysius,  Bishop  of  Xtonie,  who  fiouhahed  iihout  the 
year  25f>,  whom  his  great  namesake  of  Alexandria  styles  a 
Icnrucd  and  wonderful  man,  in  au  epistle  against  the  Sabel- 
linns,  (which  donhtleas  he  wrote,  as  the  manner  then  was, 
inth  tlio  advice  and  cunHunt  of  the  clor{!;,v  of  his  diiHTese 
syntxlically  convened),  after  he  had  refuted  the  doctrine  of 
SaheUiuH,  thus  proceeds  to  discourse  against  the  contnuy 
heresy  of  those,  '  who  (Unde  and  cut  asunder  and  overllirow 
the  most  sacred  doctrine  of  the  churclt  of  Go»l,  pjirtiny  the 
monarchy  into  three  certain  powers  anil  liypostascH,  separated 
from  each  otlier,  nud  conpcquently  into  t/inv  Vtrii'ma.  For  I 
hear  that  there  arc  some  eait^ckists  and  teacherg  of  the  Word 
of  God  among  yon,  who  maintain  this  opinion,  therein  ihiu 
metrically,  if  1  may  so  speak,  opposing  the  hypothc«i«  of 
Sabctlius.  For  ho  blnsphenicth,  hy  iiffinning  that  the  Fatlicr 
is  the  Son,  and,  on  tlie  other  side,  that  the  Sou  is  the  Father ; 
but  these  men  in  a  manner  teach  three  GmIs,  while  they  divide 
the  holy  unity  into  hi-postases,  alien  and  wholly  ditidcd  from 
each  other.  For  it  i»  absolutely  ucccswarj-  that  we  liold,  that 
the  Divine  word  U  united  to  the  God  of  all  things,  and  tliat 
the  Uoly  Ghost  remains  and  dwells  iu  Gwl;  and  also,  that  the 
Divine  Trinity  is  pathcred  tof^cther  and  united  into  one,  us 
into  a  cei-titin  head;  I  mom  the  omnipotent  God,  the  Father 
of  all  things." 

'W'e  have  then  here  an  unexceptionable  testimony  as  to 
the  ciistence  of  Tritheism  in  the  church  in  the  year  259.  It 
prevailed,  we  arc  told,  among  the  catechists  and  tetichers. 
Now  these  catechists  and  teachers  were  often  hitendcdiorthe 
priesthood.  The  pcrsouu  they  instructed  were  such  as  were 
cicstgucd  for  baptism ;  and  as  baptism  was  administered  in  the 


9 


33 


TRINITY. 


caxt. 


name  of  the  Father,  and  of  the  Son,  and  of  the  Holy  Ghost, 
it  vaa  uatural  to  expect  that  if  IVitlicUm,  in  its  lower  fomu, 
would  manifest  itself  any  ^herc,  it  would  be  among  the  class 
which  has  been  here  specified. 

iJut  we  now  come  down  to  a  later  age,  namely,  that  in 
which  the  Niceuc  Creed  wiw  composed.  A»  the  Council  of 
Nice  is  so  celebrated  in  ecclesiastical  history,  and  ns  the  creed 
it  authorized  has  contiuued  to  this  day  a  staudard  of  the  or- 
thodox fnith,  it  may  be  nm-fnl  to  asfcrtain,  if  possible,  what 
were  the  opiniirtis,  bchl  about  that  time,  on  the  Kubjcci  of  the 
Trinity.  Here  we  meet  with  two  accounts,  somewhat  opposed 
to  cnch  other.  One  claiia  of  the  learned  represent  some  of 
the  fathers  as  the  lowest  Tritheists.  This  is  the  opinion  flf 
Dr.  Cudworth  and  others.  The  other  class,  such  a»  Bull  and 
Watcrland,  represent  them  aa  maintaining,  not  Trilheism, 
but  the  doctrine  now  said  to  be  received  among  the  orthodox.* 
Wc  shall  first  atatf  the  opinion  given  by  Dr.  Cudworth, 
reserving  the  orthodox  doctrine  for  the  latter  part  of  om 
chapter.  In  the  ensuing  extract  Dr.  Cudworth  is  adverting 
more  particularly  to  Orepiry  Nyssen,  Cyril  of  Alexandiu, 
Anastanins,  Maximus  the  Martyr,  Damascen,  and  Atliana* 
sius.  His  remarks  upon  the  principles  of  Athannsius,  we 
shall  reserve  till  we  have  noticed  those  with  regard  to  ih 
fathers  tirst  mciitioued.  Hia  obscn'ationa  are  the  followixig 
IntrUectual  Srjttem,  vol.  iii.  p.  149. 

"  'Hieae  were  they  who  principally  insisted  upon  the  abso- 
lute coequality  and  independent  co-onlination  of  the  threo; 
hj-postaaea  or  persons  in  the  Trinity,  na  compared  with  one 
another.  Because,  as  three  men,  though  one  of  them  were 
a  father,  another  a  sou,  and  the  tliird  a  nephew,  yet  luivc  no 
essential  dependence  one  upon  another,  but  arc  naturally 


"  D«n  Sliertfick  al>o  miiijiUiiird  ilint  Cudwortli,  Petarins,  ite., 
Diilakcn  the  fUbere,  in  sappoftiDg  ihal  thrj  nrre  TrithcUU;  but  be.  Id 
turn,  imputed  sucU  »  wnw  upon  ll)o  falhere,  ss  mu  Jci'larvil  by  Soulh  ui4 
others,  toboTritbtiim  c^UKlIf  objcci  ion  able.     Stt  kia  Vittdicatiom,  |i.  106. 


ihto~ 


CUAP.  1.  TBI  PERSONALITY TKITHEISM.  2."$ 

equal  and  unRubordinutc,  there  being  only  a  miTTiprical 
difference  betwixt  them  ;  ao  did  they  in  like  manner  couclude, 
that  the  three  hypostases  or  persons  of  the  Deity,  (the  Father, 
Son,  aufl  Holy  Ghost),  being  likewise  but  three  iiidividuiUv, 
under  the  same  ultimate  species  or  specific  CMcncc  of  the 
Godhcml,  and  diiferiug  only  numerically  from  one  imothcr, 
urcre  absolutely  coequal,  uiisubordinate,  and  independent : 
and  this  was  that,  which  ivns  mmmnnly  called  by  them  their 
o/.ip^ff'ionK,  their  eoessentialit}-  or  consubstaiitiality."  .... 

. . .  "Tlieae  thcologcrB  supposed  the  three  persons  of  their 
Trinity  to  have  really  no  other  than  a  specific  unity  or  iden- 
tity;  and  b<.'cauBe  it  seems  plainly  to  follow  from  hence,  that 
therefore  they  munt  needs  he  a»  much  three  gods  as  three 
nien  are  three  men ;  tlicac  loanicd  fathera  endeavored  with 
their  logie  to  prove,  that  three  men  are  but  abusively  and 
improperly  mm  railed  three,  they  bcinp  really  and  truly  but 
one,  because  there  is  but  uue  and  the  same  specific  essence 
or  substance  of  huinau  nature  in  them  all ;  aud  Acriouitly 
persuaded  men  to  lay  aside  that  kiud  of  language.  Uy  xrhieh 
name  logic  of  theirs,  they  might  as  m'cII  prove  alao,  that  all 
the  men  in  the  world  arc  but  one  man,  and  that  lUI  Kpi- 
ctmis'  god«  were  but  one  god  neither.  Bnt  not  to  ui^c 
here,  that  according  to  this  hj-pothesis,  there  cannot  possibly 
be  any  reason  {riven,  why  there  should  be  »o  many  as  three 
such  individiiaU  in  the  species  of  God,  which  differ  only 
numerieally  from  one  another,  they  being  but  the  very  name 
thing  thrice  repeated ;  and  yet  that  there  should  be  uo  more 
tlian  three  such  neither,  and  nut  three  hujidreil,  or  three 
thousand,  or  as  many  as  there  are  individuals  In  the  8{>c<Mes 
of  man ;  ve  say,  not  to  urge  this,  it  seems  plain,  that  tliis 
Trinity  is  no  other  than  a  kind  of  Tritbeism,  and  that  uf  gods 
independent  and  co-ordinate  too.  And  therefore  some  would 
think,  that  the  ancient  and  genuine  Platonic  Trinity,  taken 
with  all  ita  faults,  is  to  be  preferred  before  this  Trinity  of  St. 
Cyril,  and   St.  Gregorj-  Nysseu,    aud  several  other  reputed 


»4 


Tftivcinr. 


IB±T.  I. 


orthodox  fathers ;  and  more  agreeable  to  the  principles  both 
uf  Christianitjr  and  rcBson.  Howcrcr,  it  is  eridiait  from 
hence^  that  these  reputed  orthodox  fathers,  who  were  not  a 
few,  were  fiir  from  thinking  the  three  bTpoataaos  of  the  T!n- 
nity  to  have  the  same  singular  existent  esamoc^  th^  it^ptM- 
iug  them  to  have  no  otherwise  one  and  the  same  essence  of 
the  Godhead  in  them,  nor  to  be  one  God,  than  three  indi- 
vidual men  linve  one  common  specifical  essence  of  "'■"^'"^ 
in  them,  and  arc  all  one  man.  But  ta  this  Trinitj  came 
ailcrwards  to  be  decreed  for  Tritheistic;  so  in  the  roooi 
thereof  started  there  up  that  other  Trinity  of  persons  Duue- 
rically  the  same,  or  having'  all  one  and  the  same  singular 
existent  essence ;  a  doctrine  which  seemeth  not  to  hare  been 
owned  by  any  public  autboritr  in  the  Cliristian  churc^  sane 
that  of  the  Latcraii  Council  only.*' 

Such  ii  the  histon,'  which  Dr.  Codworth  gives  us  of  tbe 
views  of  the  Tiiuitj-  held  by  tliese  fathers.*  AVe  now  como 
to  the  bihiory  of  the  news  of  Athann^ius,  us  furnished  by  the 
aame  author  in  the  sequel.  Having  enlarged  npoa  tike 
doetrinrt  uf  the  specific  niiity,  or  the  oneness  of  the  species 
of  tbe  Godhead,  ttiis  writer  observes,  page  167 : 

"Notwithstanding  all  which,  it  mnst  be  granted  that 
though  this  homoendoteti  or  coesseutiality  of  the  three  per- 
sons iu  the  Trinity,  docs  imply  them  to  be  all  God,  yet  does 
it  not  follow  from  thence  of  necessity  that  they  are  thcrdbre 
one  God.  What  tlicn  I  shall  we  conclude  lliat  Athauaaias 
himself  also  cntcrtaiuod  tlut  opinion  before  mentioned  and 
exploded,  of  the  three  persons  In  the  Trinity  being  but 

'  In  reply  lu  Ihia  view  of  the  cue,  ft  h«s  been  said,  Thi?  diwtriiM  of  tiM 
•pv^fle  Cnlty  1b  a  very  iilaio  tfoctrine,  for  it  iit  palpable  Trttbelui;  cas- 
*c(]u«n(l]r  it  could  Dot  have  been  tbe  docUine  of  tlie  f«tben,  wbo  il«<:lara  lh« 
doctriae  Co  ba  a  profoMiKl  mjstcry.  To  Ihii  i(  u  rejoined,  The  iloclfiitft  of 
the  TitpcnoBalitf.  ia  lbi»  case,  Is  pl&in,  but  not  ibe  doctrio*  of  th«  Unicx. 
The  Triaiiy  U  U]tclli|;iblc,  thn  Unity  anialelligibk,  in  other  words  the 
doclrlne  ibftt  Ood  i>  t>irt^«i  ^nons  U  no  nyvtery  |  but  tbut,  in  this  csm,  II« 
la  0B«  aDOierlcml  sabslancv,  Is  a  ^rrat  mystery. 


cn*p.  I. 


TRIPSK«ON-;il,ITY TRlTlIEISkl. 


25 


tlime  indiriduabi  under  the  samo  spccica  {ns  Peter,  Paul, 
uud  Timothy),  and  having  no  otter  natural  unity  or  identity 
than  specifical  only  ?  Indeed,  Bouie  have  confidently  fastened 
this  upon  Athnnasins ;  bccansc,  in  those  Dialogues  of  the 
Trinit)',  publialicil  anioupit  his  works,  and  there  entitled  to 
him,  the  same  is  grossly  ovracd,  and  in  defence  thereof 
thia  ^isurd  paradox  mAintnincd,  that  Peter,  Paul,  and 
Timothy,  though  they  ho  three  hypostascR,  yet  are  not  to 
be  accounted  three  men,  but  only  when  they  dissent  firom 
one  another,  or  disagrco  in  will  and  opinion.  l)ut  it  is 
certain,  from  several  passagea  in  those  Dialogues  themsclres, 
that  they  eonld  not  be  written  by  Athana»iii« ;  and  there 
hath  been  also  another  father  found  for  ttiem,  to  viit,  Maxi- 
mua  the  Martyr,  ^^otnith&tanding  wliich,  thus  much  must 
not  be  denied  by  us,  that  Athanasius,  in  those  otheni  hia 
reputedly  genuine  writiugsi,  does  somotimc  approach  so 
near  unto,  that  he  lays  no  small  stress  upon  tlds  homomutioter, 
this  cocsscntiulity  and  common  nature  of  the  Godhead  to 
the  three  persons,  in  order  to  their  being  one  God.  For 
"fiius,  in  that  book  entitled,  Concerning  the  Cotamon  Essfmce 
of  the  Three  I'ersonSr  and  the  chapter  inncribetl,  Thut  there 
are  not  three  Gods,  doth  Athnnnsius  lay  his  foundation  here. 
When  to  that  question  proposed.  How  it  can  be  eaid  that 
the  Father  is  God,  the  Sou  God,  and  the  Holy  Ghost  God, 
and  yet  that  there  arc  not  three  Gods?  tlio  first  reply  which 
he  makes  is  this :  Wliere  there  is  a  commuuioa  of  nature, 
there  is  also  one  common  name  vS  dignity  bestowed.  And 
thus  doth  God  himself  call  things,  ditided  into  mnltitudca 
from  one  common  nature,  by  one  singular  name.  For  both 
when  He  is  angry  with  men,  doth  He  call  all  those  who  are 
the  objects  of  hia  anger,  by  the  nmne  of  one  man ;  and  when 
He  is  reconciled  to  the  world,  is  He  reconciled  thereto  as  to 
one  man.  The  first  instances  which  He  gives  hereof  ore  in 
Genesis,  chap.  vi.  3,  7 :  My  tpirit  shaH  not  afwaijt  iirive  with 
man;  and,  /  vHU  destroy  man  whom  I  have  abated.     Upon 


26 


TaiNITY. 


CRAF.  I. 


I 


irliicli  Athannsius  makes  this  reflection.  Though  there  was , 
not  then  only  one  man,  but  infiiiite  myrindB  of  men,  never- 1 
thc]csa  by  the  name  of  one  nature,  doth  the  Scripture  eall  all 
those  men  one  man,  by  reason  of  thrir  (immunity  of  nsacncc 
or  substance.  Again,  he  coiuniciitelh  in  like  luanncr  u[xni 
that  other  Scripture  pajtsngc,  Exod.  xv.  1  :  77i«  horse  and  Ai* 
rider  hath  Ifc  Ihrowti  into  the  sea.  When  Pharaoh  vent  oat  ^| 
to  the  Red  Sea,  and  fell  with  iufiiiltc  chariots  in  the  same ;  . 
and  there  were  many  men  that  were  drowned  together  with 
him,  and  mauy  hurses ;  yet  Mosch,  knuwingthat  there  was  but 
one  common  natiu'c  of  oil  those  that  were  drowned,  spcakcth 
thus  both  of  the  men  and  hunics :  7'he  Lord  hath  i/iroum  both  m 
the  horse  and  the  ridt-r  into  the  sea :  he  calling  such  a  niul-  H 
tituilc  of  men  hut  one  singular  man,  and  such  a  multitude  of 
horses  but  one  horse.  WTiereupon  Athannsius  thus  con- 
cludcth :  if  therefore  amongst  men,  where  the  things  of  nature 
are  confounded,  and  where  there  arc  diflercuces  of  form, 
power,  and  will,  (all  men  not  having  the  game  disposition  of 
mind,  nor  form,  nor  strength),  as  also  different  languages 
(from  whence  men  are  called  by  the  poets  pitropf*,} — uevcr- 
thelcBS,  by  reason  of  the  community  of  nature,  the  whole 
w(»ld  is  called  one  man ;  might  not  tlutt  'IVinity  of  Pcrmnii 
where  there  is  an  luidivided  dignity,  one  kingdom,  one 
power,  one  will,  and  one  energy,  be  much  rather  called  one 
GodF" 

Athanasius  however  had  too  much  discernment  not  to] 
perceive,  that  all  this  was  so  fiir  only  a  system  of  Tritheisui  j 
accordingly  he  has  recourse  to  four  different  expedients,  as 
enumerated  by  Dr.  Cudwortb,  to  prove  tlie  Dirine  Unity. 
These  four  wc  proceed  to  consider ;  but  before  we  do  so,  must 
make  one  remark  upon  an  expression  used  by  Dr.  Cudworth. 
He  says,  that  although  the  foregoing  doctrine  of  the  siiccific 
unity  imphcs  all  the  three  persons  to  be  Uod,  yet  it  does  not 
follow  from  tlieuce  of  necessity  that  they  arc  therefore  one 
God.     Might  he  not  have  spoken  more  strongly?    Might  ho. 


CUAP.  1. 


TBIPKRtlONALlTY— TU1TUEI8U. 


27 


not  have  said,  that  it  follovs  thence  of  necessity  that  they 
are  not  ouo  God ;  or  at  least,  one  Divine  Bciug.  And  in 
this  case,  would  it  not  have  beeu  imputttiiblc  fur  uny  one  to 
hold  this  doctrine  and  to  reconcile  it  to  that  of  one  God  by 
any  additional  articles  of  heUefj  except  upon  the  principle 
of  the  specific  unity  1  ViTiatever  other  sentiments,  therefore, 
might  he  held  upon  the  subject,  in  conjunction  with  the 
fureguiug,  with  nricw  to  establish  the  doctrine  of  one  Divine 
Being,  the  two  muat  be  considered  irreconcilable.  Accord- 
uig'y*  ^^  ^'"^  ^^^  ^^^^  *■'"'>'  ^icvcr  have  been  reconciled ; 
that  in  pro|iortiou  as  persons  have  advocated  the  former, 
they  have  been  regarded  as  Trithcists;  in  proportion  as 
they  have  udvocated  tlie  latter,  they  have  been  regarded  as 
SabdJiaoB;  and  in  proportion  as  tlicy  have  held  both,  they 
hiiTc  been  regarded  ns  men  of  ambiguous  and  racillatiug 
minds. 

In  Ulustration  of  these  remarks,  we  proceed  with  our 
abject: 

The  5rst  additional  proof  of  the  unity  of  God,  as  eim- 
meratcd  by  Dr.  Ciidworth,  is  the  introduction  by  Athanasiua 
of  a  priority  of  order  or  rank  among  the  Uircc  persons;  ao 
that  instead  of  being  co-ordinate,  the  Sou  was  regarded  sub- 
ordinate to  the  Father,  and  the  Spirit  to  the  Son.  On  this 
proof  wo  need  not  dwell,  as  Dr.  Cudworth  admits  that  it 
might  be  objected  this  was  only  making  three  subordinate, 
instead  of  three  co-ordinate,  CJods.     Wd.  p.  174. 

The  second  argument  for  the  unity  of  God,  was,  that  the 
three  persons  were  indi^Hsibly  united.  Thus  the  Father  was 
like  the  Snii,  the  Word  was  like  the  splendor  uf  the  sun. 
Hence  the  Word  could  no  more  be  Bcparatcd  from  the  Father, 
than  splendor  from  the  sun.  An  excellent  iUuatratiou ;  but 
the  difficidty  waa  to  reconcile  it  with  the  doctrine  of  three 
distinct  h}*po!itases,  or  persons. 

In  relation  to  this  subject,  the  late  Bishop  of  Bristol 
obscnes,  in  his  account  of  Justin  Martyr,  p.  178.  "Justin, 


i 


28 


TRISITY. 


CHAP. 


I 

I 


ill  Hpcakirif;  of  the  goiicratiou  of  the  Son,  csprcssty  ccasum 
thust-  whu  cuiupiired  it  to  the  emitssion  of  a  rav  from  the  sun ; 
and  uses  tlic  illustratiuii  of  a  fire  lighted  from  imothcr  fire. 
\Vc  liavB  here  another  instance  of  the  (liffieulty  of  !)riupn^ 
forward,  on  this  mysterious  subject,  any  illustration,  to  iviurli 
nil  objection  may  not  be  made.  .Tiistin^s  illustration  better 
conveys  the  notion  of  a  distiuetiou  of  persons;  that  of 
Atbeniigona  the  UJiity  of  subMtanee.  But  they  who  arc  db- 
poaed  to  niisc  cavils  will  any,  that  the  former  tends  to  Tri- 
theism,  the  latter  to  Sabelliauism." 

The  tliird  ai^imcnt  for  the  l>innc  Unity  was  the  principle 
introduced  by  some  of  the  fatliorB  of  Kmpcriehorcsisj  circumin- 
ccssion,  cuiuherciicc,  mutual  iuhabitatiou,  immeation,  or  iiD> 
permeation*  of  Father,  Son,  and  Holy  Ghost.  Here  Ngain 
arose  a  difficult)'.  If  this  was  described  na  perfect,  it  tended 
to  reduce  the  iloctriiic  of  the  Trinity  to  that  of  a  sijigiilarity  of 
essence,  and  to  confound  the  {Wrsous,  wliich  was  Sabellianism; 
if  dciteribed  as  imperfect,  tlicn  there  were  lliree  not  perfectly 
united,  hence  disunited,  which  was  Tritlicism.  Accordingly,  fl 
it  WHS  left  by  the  orthodox  unexplained,  and  dechircd  to  he 
inc.\pUcable ;  and  m  prouotmecd  by  Bi&bop  Bull  to  be  an  ^ 
inscrutable  mystery.  ( 

The  fourth  and  last  expedient  used  by  Athnnasius  was,  to 
compare  the  Trinity  to  a  fouutain,  with  its  two  emannting 
streams;  and  to  a  tn^  with  its  root^,  trunk,  and  branchct. 
This  again,  accnrdinj^  as  it  whs  explained,  exposed  the  doctrine 
to  the  charge  of  SabcUiauism  on  one  baud,  or  of  Tritlicism 


*  Th«  Diriac  unitj  and  circumincrMion  are  Uias  ilesoribed  (kliall  Wi 
Mj  •xplsiocd  ?)  by  St.  Ainbraso  :— "  Hua  autem  dicitur  D«u»  pKti;r,  quia 
fpiS  Ml  t%  quo  1  et  Mipi^ntiR  ot,  i]tiil  tirdinimlur  (jtntiiit ;  «l  dtlecUu,  qu&  te 
TolUDtoBiUaitEOtuicre,  111  ordlnatBfiunU  Ex  quo  ^rgo,  ct  qni  ex  co,  rt 
qoo  I*  diltguat  ip«ii  duo,  triu  iiual,  rt  itln  tria  idea  ttnuin,  quia  tie  aunt  «x 
QDO  ilia  duo,  nl  taiDi;n  ab  Ipso  nnn  fiinl  scpanti  j  ted  ex  ipsu  eunt,  quia  atn 
a  m;  ut  In  ipH>  quia  nun  Hrpnnila  ;  rt  ipKiiiu  ipiii,  i|uik1  ipiie;  ct  ipauB 
[pfc,  quod  lp>a ;  et  noo  tpsum  Ipsn,  qal  ipac ;  oi  nan  ipsa  ipse  quv  i$l^'' 
BmIPb  D^tmct «/  tht  yUnt  Crrr^t  It.  *,  18.  " 


I 


I 


CHAP.  I.  THIFKBSOXALJTt TRITIIEI8M.  29 

on  tlic  Other.  Thu.s  the  two  never  "hate  been  reconciled ;  Mid 
the  only  inidiUe  way  between  them,  has  led  through  that  land 
of  darkness,  jji  which  the  dUtiiiutious  betwccc  tilings  being 
impcrt-cptible,  their  mutual  repuguancc  bceomcs  invisible. 
Tlie  moment  any  light  is  attempted  to  be  let  in  on  the  sub- 
ject, that  moment  discordance  begins.  Hence  Atliimasius 
himiicif,  who  attempts  ia  pnss  fi*om  words  to  ideas,  did  not 
escape  the  chai^  of  Sabcllianiem,  in  ailrocating  the  unity  of 
God ;  wliile  ou  the  otlier  hand,  he  seemed  perplexed  by  the 
ilifficulties  into  which  he  was  led  by  the  doctrine  of  the  Tri- 
penonality,  "The  life  of  Athanasius/'  aaj's  Gibbon,  "was 
consTimed  in  iTrcconcilabIc  opposition  to  the  impious  mnd- 
oaa  ai  the  jtriann  ;  but  lie  defended  above  twenty  yam  the 
SftbeUianism  of  Mareelliis  of  Ancyra ;  and  when  at  last  he 
was  compelled  to  withdraw  himself  from  his  communion,  he 
continued  to  mention,  with  an  ambiguous  smile,  the  venial 
errors  of  his  respectable  friend."  Decline  and  Fall  of  the 
Roman  Empire,  vol.  iii.  p.  33S.* 

In  the  foregoing  remarks  wc  have  a  ready,  and  we  believe 
a  tnie,  account  of  the  origin  of  mo-st  of  those  dissensions 
in  the  church,  which  afterwards  took  place  upon  this  sub- 

*  "  It  wiu  in  ihc  coutBc  of  k  waik  Jn  rcfaUlion  oi  the  SopkiBt  Atitvriu«, 
fbo  founder  of  Lbe  Semi -.\n an*,  thai  Mnrcpllus  uf  Ancjra  uas  led  to  siui- 
|ilif/(uhccui]ccivcd)  Ihc  crcrtl  of  iho  cburcb,  by  Fiiitriuviii*  nliicti  iiitvured 
of  SAbclllwilAm  ;  i.e.  he  in&inUiDeil  lbe  uniCj  uf  Ibc  Son  with  the  Fuhcr, 
al  the  ex|it^Dce  uflhe  d4>clriii«  of  Ihe  (i«r*uu>I  diiliovtioQ  between  thom.  He 
WM  UMvrettA  not  odIj  by  Afllcrins,  but  by  Kuscbiiis  nf  Cmaraa  and 
Acwiui ;  auil,  a.d.  33S,  he  whs  driiuHril  rrain  kis  btv  b*  lh«  EoMbiana,  in 
order  tn  miilKf  nny  farlhr  Scmi-Ariiui  BamI.  In  spile  of  tlt^^  mspii'lona 
■gainst  him,  Llie  orlhodox  parly  defended  him  fur  »  conisidernblo  lime,  and 
the  Council  (if  Sanltoa  (a.d.  347)  aoqulttcd  bim  and  restored  hiin  lo  bia  sco ; 
but  a(  leaglh,  perbupp  on  accoont  of  the  incnnxing  dclinita^nria  of  bis 
heretical  vlem,  he  was  abandoned  by  his  friends  as  hop^lDSe,  uvcn  by 
Atluuiulus,  who  qoletly  pal  him  aside,  with  the  acfjuiracrDru  of  M«c«llu« 
lilnielf.  The  ctII  did  n&t  end  there;  his  disciple  PholiDOs,  Qixbop  of 
Simrium,  increased  the  scandal,  by  advooitinft  the  same  opinioaa  wilh 
groairr  boMness  lltan  bjs  maslcr."  Tietfrnam't  Hist,  o/  iht  Ariaju  i(f  ike 
Ftmrth  CtmtMri/ 


•m 


TRINITY. 


cuxr.  J. 


ject.*  It  is  acknowledged  even  by  the  orthodox,  that  to 
attempt  to  reconcile  the  two  fundamental  ideas  of  the  trioiiv 
and  unity,  is  difficult;  that  it  is  better  not  to  make  the  at- 
tempt, hut  to  leave  the  question  involved  in  mystcnr.  As 
Ion{^  as  the  difficulty  remained,  however,  it  could  not  be  re- 
moved by  the  use  of  mere  words, — nay,  us  miglit  naturally  be 
expected,  the  very  words  themselves  became  a  subject  of  war- 
fare. In  illustration  of  this  port  of  the  subject,  we  aball 
quote  the  following  account  from  Dr.  Burton's  Testimonies  of 
the  Ante-Niccnc  i^'athers  to  the  Divinity  of  Chmt,  p.  341: 
"  Origeu  liaving  given  his  definitiou  of  a  heretic,  proofiedi  to 

'ThcCalliulicB  "were  furalimeinconsitEcatwitk  oacholh«r  Jo  themMOC 
pKrliculiini  vf  lUrir  duclrinal  atatvuienla,  beioK  f4r  f»i>r«  hvcl  un  oppatinK 
rrror,  tirna  rurniing*  iheology  ;  inconiittcnt,  tliAl  »,  b^rore  ttir  ctperi«D(x 
of  contruieray,  aiiiJ  Uie  voice  q(  trdUjltoQ,  tad  delaclted  ib^ra  from  leu  ic- 
cunlc  or  whimblr  cxpirstiouK,  and  niiidc  Ihcm  concede,  ot  at  leut  con- 
pare  and  n.dju*t  their  tevvml  deolttratloDB.  Thu*,  Mme  BBid  that  Ihere  wa< 
bill  on«  uiiroriffii  f iBbntHnfc  in  tliu  Gudlicad)^  olbcri  thrtc  irttoraffiif 
(»ubilaoc«8  or  p^rsosB),  and  one  tfiTia  (sabstuoce);  othfrs  apokc  of  more 
thnn  one  iata.  tiomf.  nllon'cd,  name  rtjecteA,  the  Xermt  irf«0i>SnmA 
Oft»Bfftov,  nccotding  iu  ibi'}*  w<?t«  jiuided  by  lb«  prevailing  bemy  of  Cbt 
day,  and  liielrown  Judgeinfiat  ennceroiui;  the  moiLe  of  meetini^  JL  So«M 
■(Hike  uf  Ibe  S»n  an  existing  ffnin  eTFrhi»ting  in  tlin  Di<inr  ntind;  Otbura 
iuiplic'j  ilut  Ibo  Logos  wuf  everlDsling,  xnd  h^canie  the  Son  in  time.  Soma 
anwrled  bit  ava^j^ti/,  allien  di'OJed  ic.  Some,  when  interroealed  by  h*re* 
tics,  tauKht  thm  he  wfl«  bo^DUro  by  tbo  Fnlher,  ^fXriJii.;  olber»,  ^C^tt 
Mai  ftn  tx  ffmxiifftui;  olhere,  Sri  SiMfTOf  t*  xoJfJj  ti7t  nn  9iurrsf 
aXX«  iv  TJf  vvif  0nf.yiv  fu9U ;  oiben  apoke  of  a  fu*B^Ofio(  SiXn^if. 
Some  declare  that  God  is  aft5/*S  r^iif  ;  others,  iHinocrically  one;  while 
to  other*  it  might  Mpjieai  more  pbiloEupbical  to  esclodc  ibc  Idea  of  number 
altogedier,  io  ilio  di»cttMion  or  tbul  nfjsterious  Nature,  wbicb  im  beywod 
comparifluii,  wbrtbrr  viewed  as  One  or  TJiree,  and  neithor  falla  undcf  aor 
fbrnHi  aaj  concciTable  fprcies."    /Aid,  p,  240. 

**  Athaiwiiua,  witlnnut  carintt  lu  be  utLifureo  In  bit  uM  of  tcnaa.  about 
whkb  the  orthodox,  differed,  favors  the  Latm  usage,  sprakinK  of  the  So- 
ftrnt  HciuK  B»  una  bypostuis,  i.e.  tubatauco.  And  in  tliii  he  differNJ  froiB 
lUe  prerioua  writers  of  hia  own  t liurtli ;  who,  not  haviDg  esperieoca  of  tli« 
Latin  theoloiiy,  nor  of  ih<<  perTerfloDB  of  Arlaaitin,  adopt,  not  only  ih« 
word  wiraffit,  but  (what  Is  stronger)  the  words  ^ucrifaud  ij/a,  to  denols 
the  separata  peraonality  of  the  Sod  and  Spirit."  fftid.  p.  393. 


I 

I 


CHAF.  I. 


THIPEHSONALITY — TRITIIBISM. 


31 


I 


(Miut  out  aornr^  particular  herewesj  &c.  Tliosc  who  say  that 
the  horti  Jesus  waa  a  man  before  known  and  piToriljiiiU'ii, 
who  before  his  adveut  iu  the  flcsli  did  nut  exUt  suhstautially 
and  iiro|icrly;  hut,  that  being  bam  a  mere  man.  Ho  hiul  in 
hiiiiwlf  only  the  Divinity  uf  the  Fiither;  they  cannot  williont 
danger  be  reckoned  in  tlic  uunibcr  of  the  church  ;  as  those 
altto  who,  with  mure  superstition  than  reli^on,  (that  they  ma; 
not  appear  to  make  two  Go<U,  nor  on  the  other  hand  to  deny 
the  dinnity  of  the  Savior,)  assert  that  there  ia  one  and  the 
Mime  exUtcucc  of  thu  l<'ather  and  Son,  namely,  that  one 
hypostasis  exists,  which  receives  two  names  according  to  the 
difference  of  causes,  i.  e.  one  person  answering  to  two  names : 
and  the-se  arc  called  in  Latin,  Patripassians." 

Ou  which  Dr.  Burton  rninarka  : — 

"It  might  be  thought  at  first  that  Origen  here  espoused 
the  Ariaii  doctrine  of  dividing  the  substance  of  the  Father 
and  the  Sou.  It  is  true  that  ho  condemns  tlie  doctrine  aa 
heretical,  which  taught  that  there  was  only  one  hyportftsi* ; 
but  we  mnat  remember,  that  hypostasis,  which  was  used  by 
later  writers  for  suh»tnnrc,  was  taken  in  the  time  of  Origen 
to  aipiify  person :  and  iu  this  passage  he  alhidcs  to  the  Patri- 
passian  heresy,  to  which  the  SabelUan  was  nearly  aUied,  of 
confounding  the  persona  of  the  Father  and  the  Son.  In  his 
work  Hgaiuat  Celiius,  he  expressly  colts  those  peraonH  heretics, 
who  deny  that  the  Father  and  Son  are  two  hypostases;  and 
lie  adds,  *We  woraliip  the  Father  and  the  Sou,  who  are  two 
in  hj-postasis.'  In  those  places  hypostasis  is  used  (ot  per$OH. 
The  word,  in  its  proper  signitication,  is  applied  to  any  thing 
which  has  an  indiridual  and  substantiai  ear'utericv  .*  thus  wc 
may  speak  of  the  liypoataaia  of  man ;  by  which  we  may  mean 

*  "The  word  Perton,  which  wo  Tenttiro  to  oie  in  apeaklo;  of  than 
tbrre  ditlinct  itinnlfH:*la(i4iDii  uf  Iltcuacir,  uliicli  il  hjia  pUiuirit  AliiiiKbljr 
Cod  to  give  us,  is  In  iU  ptvilosophicat  acnso  too  wide  for  our  mcaDiiig.  Iu 
fiuenttal  ni^lQcBtioB,  aa  applied  la  ouraelvci,  li  Ibat  of  an  imditidinxt 
rHfWIiffnt  agmt.  aotwerin^  to  tlie  Greek  iivif ajif,  or  rMJtljf.  On  Ihc  other 
liBitJ,  if  nti  rchUicI  It  to  itD  etymological  »«□»  of  pmeaci  or  TTfOfftivsy, 


32 


TBI V ITT. 


CHAP.  Tj 


cither  t!ic  aubstMicc  of  mnu,  aa  different  from  the  sobatanco 
of  any  other  animnl  taken  ReneriwJly  ;  or  we  mar  mean  the 
aubstoitcc  of  any  indiviitunl  mnn,  «.  g.  IJomer  or  Cicero.  Id 
tills  latter  sense  the  word  comes  to  siguify  peraon,  idwnTi 
retaining  the  idea  of  individuality  and  KiiKttiuttiality.  And 
in  tMs  sonso  most  of  the  fathers  umitl  the  term,  who  wrote 
before  the  Council  of  Nice."* 

'^  Jjtit  since  it  might  also  ho  npphcd  to  God,  and  mmi 
either  the  substance  of  Uodj  i.  e.  his  lUstiuctirD  esgetiM, 
which  separated  Ilim  from  c**cr)'  other  being;  or  theindii.'i- 
dual  person  (?)  whom  wc  call  God ;  there  arose  an  ambiguity 
in  the  term ;  and  persona,  speaking  of  the  Trinity,  might 
nay  either  that  there  were  three  hypog(oae»,  meaning  three 
iudiviilual  persons,  e<ich  of  whom  had  a  substantial  custence, 
or  that  there  was  one  hypostasis,  meaning  that  there  was  one 
substantial  mode  of  being  which  was  common  to  the  Father, 
Son,  and  Holy  Ghost.  Hence  some  persons  were  branded 
with  the  name  of  heretic,  though  they  were  only  guilty  of  a 
confiuion  of  terms ;  and  when  it  is  said  that  SabcUius  held 
one  hypostasis  in  opposition  to  the  church,  which  held  three 
It^lKMitase*,  the  statement  is  calculated  to  mUlcod,  because 

■.<.  tkaraeter,  ll  evidently  meani  Icsa  than  the  Scripture  doctrine,  whiefa 
we  witli  to  uccrtain  by  it ;  denalinf;  ineretj'  cen^in  outwiutl  esprcMiOM  of 
Ibe  Supreme  llein;  rclktlTcly  U>  ourficlvea,  wbich  are  nf  in  sccjdcnt&l  Mad 
variable  uuliire.  Tlie  statementB  of  revelutiDo  tlien  Ue  htimen  Uns  iairniAl 
uiij  vxlrrnitl  ricvr  of  iNe  Uirine  Kf.trnce,  hrltrcen  Trillicisiii,  and  wlial  ia 
P>[i<ilai1y  called  Unilarianiuu  "  ^ricman'*  Hut.  nf  tkt  Ariumtof  tkt  F«*rtk 
Cemtmy,  p.  39&.  The  quRMiOR  has  alwaT*  beta,  frhat  tbU  bettuen  it,  or ' 
wfiRlhtr  IhpTff  ii  any  btltcrm. 

*  Arcbbiahop  KiJii;  iiisi>t«,  that  the  Una  pcrMo  as  applied  to  the  Deity. 
mutl  be  ciu-d  in  nil  itnalogicBl  aeusv ;  hi*i>ce  tbut  il  meaus  something  «i>ij 
dUTennt  from  what  il  du(»  in  iU  urtlinary  arccptatiiin,  though  what  thai  b 
be  diM-a  not  preaumii  to  say.  His  aanolatoT,  howa*OT,  remarks,  Ibat  Ihie 
scBH  mnst  be  that  of  tkaracter,  a  doctrine  tbe  tame  wlih  ihst  wbkh  b  Mid 
lu  be  Sabelliauiam.  Srr  DUcour»c  an  Fredriiimiluiii,  hy  Arthbuhap  Khif, 
pp.  26,  36,  37.  Il  decs  aot  iippcar  tb»t  Dr.  Burtoa  bcrr  euniiilcn  tJie  Icfm 
to  have  aa;  analogical  aeoae  «■  applied  to  Hie  Deity,  but  Ibat  it  retaiiu  ila 
ordinary  neaaiifC' 


4 


CHAP.  I. 


TEIPBSSOKALITT TRITUEUM. 


* 

I 
I 


tlir  nntnc  word  is  taken  in  two  senses.  Sabcllins  UoIicvmI 
tliat  there  was  one  »ub!itanci!,  mcuning  that  thcrt:  wus  uuly 
one  person,  who  was  substantiaUy  Ood :  thus  using  hypostasis 
iu  each  of  its  senses.  But  when  the  orthodox  party  sold  that 
there  were  tlircc  hypostases,  they  did  not  mean  to  deny  that 
there  was  only  one  suhstautial  essence,  which  was  trod  ;  but 
they  meant  that  there  were  three  persons,  who,  though 
individually  and  numerically  distinct,  were  united  iu  this  one 
subatanec." 

*'  AMiat  Sabellius  meant  by  hypostasis,  later  writers  ex- 
pressed by  ivfia,  and  the  orthodox  sense  of  the  terra  was  less 
equivocally  coiivcye<l  by  Trfojuwov,  person.  But  the  Latin 
writers  contributed  to  increase  tlic  coul'usiou,  by  translating 
both  vi9%a  and  itvatrTocn,  by  the  same  word  aubatautia,  sub- 
Rtaace.  The  Latins,  from  their  dread  of  Ariauism,  would 
never  say  that  there  were  three  liypo-staaca,  heeaiise  it  Hounded 
as  if  they  said  there  were  tluree  substances ;  and  the  Greeks 
bad  an  equal  dislike  to  acknowledging  one  hypostasis,  for  feiir 
of  countenancing  Sabellianism,  which  deuied  tJiat  there  were 
three  persons.  At  length,  however,  all  parties  began  to 
perceive  that  they  were  taking  offeuee  at  a  mere  word  :  and 
in  the  Council  of  Alexandria,  which  was  lield  in  the  year 
363,  it  was  wisely  agreed  '  that  the  word  hypostasis  might 
be  uaed  in  either  sense,  without  imjieachiug  the  ortbodoxy 
of  him  who  used  it.*  " 

The  Council  of  Alexandria,  however,  did  not  settle  the 
question.  Another  term,  immediately  related  to  tlic  foregoing, 
and  which  had  occasioned  difficulties  in  the  Council  of  Nice, 
continued  to  be  the  source  of  the  greatest  trnuble. 

The  contests  on  the  subject  of  the  hoiitaoimotes  arc  tlius 
described  by  St.  Hilary  : 

"  It  is  a  thing  eifually  deplorable  and  dangerouR,  that 
there  are  at  present  as  many  creeds  as  there  arc  opitiious 
mmong  men,  as  many  doctrines  as  inclinations;  and  as  many 
sources  of  blasphemy  ua  there  are  (iiultK  among  us;  because 


S4 


TRINITY. 


CHAP. 


wc  make  crocds  nrhitrarilf,  and  cxplnin  tlicm  an  oihitrtmlyT 
\ad  as  tliL-re  is  but  oitc  fnitli,  so  there  is  but  one  oilIv  Ckxl, 
one  Lord,  and  one  baptism.    Wc  renounce  tliia  one  faitli 
when  wc  make  so  many  difTcrcnt  creeds ;  and  tbat  divtirsitT  u 
the  reiiaoii  why  wc  have  iio  tnie  faith  among  us.     We  cannot 
he  ignorant  that,  since  the  Council  of  Nice,  wc  liavc  dowi 
notliing  but  make  creeds.     And  wliilc  wc  ii(;ht  against  vtudi^ 
litigate  al>out  new  questions,  diapnte  about  equivocal  terms, 
complain  of  authors,  tliat  every  one  may  make  his  own  party 
triumph;  wlule  wc  cannot  a^pre  ;  while  wc  anathematize  one. 
another;  there  is  hardly  one  that  adheres  to  Jesus  Chriatfl 
^Vhat  change  was  there  nut  in  the  creed  last  year  ?    Tlie  first 
council  ordained  n  silence  upon  the  homooiuiinn ;  the  sccon^H 
eiitablisherl  it,  and  would  have  us  to  speiik;  tlie  third  cmtums^ 
the  fathers  of  the  council,  and  pretends  they  took  the  word 
ousia  sim<p\v ;  the  fourth  condemns  thera,  instead  of  excttsittg 
them.     With  nspi^ct  to  the  likeness  of  the  Son  of  Goil  tOw 
the  Father,  which  is  the  faith  of  owr  deplorable  times,  thc^S 
dispute  whether  he  is  like  in  whole,  or  in  part.    Ilicte  an 
rare  folks  to  imravel  tlie  secrets  of  heaven.     Ncvcrthelcsa  it 
is  for  these  creeds,  about  invisible  mysteries,  that  we  calumni- 
ate one  another,  and  for  our  bcUef  in  God.     We  make  creeds 
every  ycAr;   nay,  every  moon  we  repent  of  what  we  liatr^J 
done.     We  defend  those  that  repent,  we  anathomatixc  those 
wc  defended.     So  wc  condemn  either  the  doctrine  of  others 
in  ourselves,  or  our  own  in  that  of  others ;  and,  reciprocally 
tearing  one  another  to  pieces,  we  have  been  the  cause  of  each 
other's  min."  Boo*  to  Const.  Aug.  p.211 ;  1530,  fol  Basle,* 


•  '*  O^oif^io;  properly  mpau*  of  the  terat  nmlmre, »'.  t.  under  the 
goitnt  nature,  or  bikck-b  ;  I'.r.  in  upplicd  lo  tliini;*,  wliivh  ar«  bul  liniilu 
to  each  olb«r,  aiiO  are  coni>ider«d  as  ont  by  an  abstnctiuB  or  our  nUdj. 
Thu*  Aristotle  epeoki  of  ihe  ftLara  being  Ofisavff^ia  vrilh  each  mber}  u<l 
Porplif  ry,  of  ilio  souls  at  bruttt  aninialt  b^liig  oftaaiTia  to  onra."  St 
tiiit.  i^iht  Arianat^tht  Fourth  Centurg,  p.  203. 

Aa  tliiH  Mens  to  favor  the  doctrina  of  lb«  Kpeoific  Bnfty,  Mr.  Nr 

•  LpUg'iTwilihflii.    Sw  >1m  SliUlaiOm'i  Dbraon*  on  Um  ThWO,  A 


CUAP.  I. 


TRtPERSOKALITV — TRITRBISH. 


35 


I 


The  introduction  of  the  term  liypoataais,  which  among 
a  Urf;c  cliis»  of  the  enrly  Chmtiaus  aiguified  aeepaniteiudi- 
ridtuil  Huhstance,  such  as  that  of  I'etcr,  in  contnwhHtinction 
to  that  of  James,  was  not  calciUated  to  discourage  the 
tendency  to  Tritheism ;  although  by  some  tmderstood  in  a 
technical  sense.  Indued,  in  wtiichevereense  we  use  it,  whether 
as  signifying  a  substance,  a  nature,  or  a  Hulwtantial  indivi- 
duality denominated  person,  Sabellins  was  of  opinion  that 
the  use  of  the  term  was  objectionable,  if  it  were  s:ud  thure 
were  three  h_\*postasc8  in  the  Deity  and  not  one  only.  A  large 
class  of  the  early  Christians  who  were  iiot  Sabellinus,  but 
orthodox,  for  a  long  time,  as  we  see,  refused,  for  a  like 
jpeason,  the  use  of  the  word;  anil  Uidugb  Dr.  Burton  and 
Itold  other  writers  affirm,  that  they  at  length  saw  the  dispute 
WM  only  about  a  word,  yet  it  is  certain  that  in  the  mind  of 
Sabcllius  and  uthera,  the  dispute  was  atiout  an  idea,  and  it  is 
i^qually  certain  that  the  same  dispute  has  continued  to  this 
day.  Tlicrc  is  in  the  minds  of  many,  to  this  day,  the  same 
reptignauce  to  the  doctrine  of  the  orthodox  as  tending   to 

u*igB>  lo  the  word  Ihe  >utu!  »ca*e  as  U  conmonly  altiibutcd  to  the  word 
ravrt^Ttov,      Hooce  ha  saja,  of  (he  word  ifjioA^itv; 

"  Wlicn,  towcrer,  it  wua  used  io  relnlion  to  the  IncoioiDUiiicattle 
Bmcucc  of  God,  tb«rc  wa*  otiTioiut;  no  abulraclion  putiiible  in  contrnplat- 
Idi;  HiiH,  wbo  is  a.hu\<i  all  cotnpiuiftun,  with  bb  «rvrk>.  Hi»  nature  is 
»»litary,  pKuliftr  In  IliniBeir,  uad  aue;  &i>  UiuL  nlialKvi'r  waa acconnlcd  lobo 
ifticCciet  "!'''  Him,  was  neccGsarilj  Includod  !□  bis  indiriduulily,  tfjr  all 
wIm>  would  avoid  rrcnrring  ta  the  rnK«irn«ii>  of  philuauptif,  and  wcr«  cau- 
tfeua  to  disliDfnilsb  between  Uie  iDConuDuaicatila  Euquco  of  JchoTab  and 
all  created  inlelliyfiici-»."  Itiid.  p.  203. 

"Il  sv  bnppi-iii-d  thill,  in  tbo  course  of  ibfl  tkinl  century,  the  word 
oftoovffioii  tiKCniue  more  or  less  connected  witb  tliF^G&osli>a,  Mnnlchn'an,  and 
Sabelllao  Ibeologlca.  Hence  wrilcn  wtiu  had  but  vppoied  thete  li«mitefl, 
Moned  ID  a  aubMviiiMiit  age  la  hare  appo««d  what  was  then  received  aa  the 
clum^teristk  of  orthodovy ;  as,  on  the  oilier  baoJ,  the  catholics,  od  their 
adopting  it  iLeu,  were  accuaml  uT  SnlH-lliutitilng,  oi  of  iulruduciiis  cor|iO> 
real  notions  iato  Ihcir  cr«cd."  Ibid.  p.  143. 

The  word  ofAoiffin  wan  opposed  to  lh«  word  ntpfaior,  but  was  dis- 
eankd  by  tlie  l»ciDi-Ariaaa  wbo  adopted  the  term  sM^MffiOK. 

d3 


36 


TRINITY. 


cuAr. 


reora 


Trithcixm  ;  tmtl  the  same  repujsrnaiice  of  the  orthodox  to  t)te 
doctriiiR  of  the  monarchy  »h  bciiTi)^  SabclliHiiism.  Hcncej  in 
regard  to  Sabellius,  Dr.  Burton  ohnen'oa,  (Testimonies  of  the 
AiitR-Xiccnc  Fathers  to  the  llivinity  of  the  Holy  Ghost,  p. 
I2'i,)  8[}ciLkiii^  uf  two  frii^u-iLts  of  r  work  by  Dionymu 
Alexandrinus,  and  prescncd  by  Basil, 

"  In  the  first  of  them  it  is  necessary  to  remember, 
the  term  hj'postasis  was  sometimes  used  for  the  nature 
essence  of  tlic  1  Vit}- ;  sometimes  for  a  person,  that  is,  for  tlw 
substantial  individiuUity  of  the  three  persons  in  the  iTOithead.  _ 
TlieSubelliann  declined  !«ayin^',  in  the  latter  sense  ofthctcnn,^ 
that  there  were  three  hj-postasos ;  and  wished  to  argue,  that 
such  an  expression  implied  three  distinct,  unconnected  beings. 
Dionysius  obsen-es,  thongh  thry  may  say  that  the  h\'postases 
by  being  three  are  divided,  still  they  are  three,  though  it  mty 
not  suit  these  peraous  to  say  so :  or  else  let  tlieni  altogether 
deny  the  T)i\"iiie  Trinitv-." 

The  doctrine  of  three  distinct  hypostases  being  now  fully 
establiBhed  iu  the  church,  we  will  proceed  to  the  sijrtli  ccn-^ 
tuTV.  In  Mosheini's  KuclesiR«tical  History,  it  is  obscircd, 
that  from  thi-  cuiilroversiea  with  the  Monophysitcs,  arose  a 
sect  commonly  dcnominntetl  'IVithcists.  The  chief  of  this  sect 
was  John  Ascusnagc,  a  S\-i-ian  philuKophcr,  who  imagined  in 
the  Deity  three  naturea,  or  substances,  absolutely  equal  in 
all  respects,  and  joined  together  by  no  common  esscncr ;  to 
which  opinion  his  adversaries  gave  the  name  of  Tnthci^ni. 
One  of  the  warmesit  defenders  of  the  doctrine  was  John  Phi- 
lo[>onua,  an  Alexandrian  philosopher,  and  a  grammarian  of 
tlic  highest  reputation.     Vol.  ii.  p.  133. 

On  this  circnmstancc  Baylc  observes  : 

"The  foundation  of  his  opinion  was  this:  that  he  eon- 
founded  the  nature  with  tlie  hypostasis  or  person ;  in  con* 
sequence  of  which  he  arguetl,  that  since  there  is  but  one 
h^'postatiis  or  person  iu  Christ,  there  must  uocessarily  be  but 
one  nature,  which  is  his  Divine  Nature ;  nav,  he  carried  his 


I 


CIIAI*.   t. 


TRtlPKlUUNjlLITV TK[Ti|EI8M. 


37 


I 


I 


n-asoiiing  still  fiirtiuT,  and  asserted,  thnt  since  llicn.-  nr« 
tlirce  li}'po8ta8es  or  ]H:rsuiu  iu  the  Trinity,  couseiiuuutly  tbcrc 
nre  three  natures."  Dictionary,  vol.  i.  p.  156.— S«  also 
Siiilirt^eet  on  the  Trinity ;  Preface. 

Oil  this  part  of  thu  subject  nu  NhiiU  not  at  present  make 
further  obsenatious ;  iw  we  slmll  have  to  refer  to  it  in  the 
course  of  our  remarks  on  the  doctrine  of  the  Tnciu'UHtiun. 
We  shall  tliercfnrc  piws  on  tx>  the  sclnilastic  theolog)-,  which 
forms  a  distinct  epoch  lu  ecclesiastical  hiatury,  and  brie% 
uienHoii,  tbat  in  the  eleventh  century,  Rosceliu,  tutor  to 
Abelard>  undertook  ia  prove  tliat  the  three  persons  of  the 
Trinity  arc  tlircc  different  tilings ;  because  otherwise  it  might 
be  said,  that  the  Father  and  the  Holy  Ghost  were  inramnte. 
ilu  was  anMWurcd  by  Ausclm,  ArehbiBhup  of  Canterbury,  who 
atttcs  Uoscchn's  proposition  in  these  terms:  "  If  the  three 
Hivinc  PcrsoiiB  be  one  and  tlie  same  tJiin^',  and  not  three 
things  considered  every  one  apiut,  as  three  augehs  or  tliree 
flOuU;  nevertheless  iu  such  u  manner  that  they  are  the  same 
thing  in  vUl  and  power;  it  fulloM's,  that  tbu  Father  aud  tbo 
Holy  Ghost  were  incamntc  with  the  Son."  St.  Auselni 
declares  that  this  man  admits  three  Gods,  or  else  that  he  does 
not  know  what  lie  says.  He  siskn  him  what  he  means  by 
three  tbin^;  and  acknowledges  that,  in  one  sense,  it  may 
be  said  timt  the  three  persons  of  the  Trinity  are  three  things, 
if  their  relation  one  to  another  be  understood  by  that  term ; 
but  that  it  cannot  be  so  said,  if  their  Kubsfanec  be  under- 
stood, which  seems  to  be  Roscclin's  meaning ;  since  be  says, 
that  tbcv  are  tbrt-e  ilintinct  thingK,  as  tfirft  sou/a  and  t/irer 
angcU,"*  &c.  Dupiu'a  Ecdcsiasi.  llUt.  Cent.  11.  Art.  St. 
Aaaelm. 

Of  Abelard  wc  ahall  say  uotliiug  more,  than  tbat  Dupui 

*  A  qumlinn  w«s  proponnl  b;  Petrr  Lomb&rd,  one  of  tbe  dmmI  e-miaent 
fnilDtlrrs  of  the  new  m>ebiphy>iciil  icbocil  of  thco]>u):y,  "  Whether  the  Falhf  r 
ami  tti«  Suu  inuluall  J  lovr  uiii!  uoathcr  hy  the  Holy  tihott ;  or  whether  1h<* 
Psllwr  b«  wite  by  llie  Wisdom  ho  biu  bcgotlro  V* 


I 


a 


38 


TBIKITT. 


CUAT.  1. 1 


say.?  it  cannot  be  denied  that  he  had  catholic  notions  on 
the  doctrine  of  the  Triniti,-;  thnt  Milner,  in  his  I^lcsiaatical 
History,  describes  hini  as  rcprcscutiug  that  tliu  Sou  is  to  the 
Father  as  the  jtppdee  to  the  ffrmu,  the  sjteries  man  to  the 
ffenm  animal, — which  is  tJie  doctrine  of  the  8|>ccific  Unity ; 
and  that  St.  Bernard  conceived  liis  ideas  to  have  a  ten-  ii 
dency  to  the  Tritheism  of  Arianism.  ^M 

In  the  beginning,  however,  of  the  13th  ccnturr,  the  Ahhot  ' 
Joachim,  according  to  Dr.  Bernman  "undertook  to  main- 
tain, that  however  it  might  be  said  that  Me  three  prrtonf 
are  one  and  t/ie  tame  essence,  yet  it  cannot  be  said,  on  the 
other  hand,  tliat  ihe  fanm  essence  is  t)iree  persona.  So  tfask 
he  was  not  without  some  ground  xuspcctcd  of  Tiitheism,  and 
understood  to  allow  no  other  imity.  but  such  as  is  collectiro 
or  specifical."     Lady  Mover's  Leclta-et,  p.  378. 

Of  this  author,  Dopin  rcmai-lcs,  in  hi«  lilcclcsiastical  His- 
tory of  the  Thirteenth  Centurj' : 

"  He  seema  to  g:raut  that  tliis  essence  is  a  real  and  proper 
unity ;  and  yet  to  consider  it  only  as  a  eol/ective  and  tntta- 
jthorical  unity ;  because  he  makes  use  of  those  passages  iu 
Scripture  to  cxphun  it,  in  which  the  word  unity  has  tiiia 
sense  ;*  aa  where  it  is  written,  '  that  all  bclteTers  hare  bat 
one  heart,'  that  'they  are  but  one  body,*  that  'they  are  but 
one,'  &c.  Yet  there  is  no  reasoD,  hereupon,  to  believe  that 
tliis  abbot  was  an  Ariau;  but  it  b  more  probable  that  all  his 
error  consisted  in  his  way  of  expressing  himself;  but  as  for  , 
the  rest,  it  is  very  hard  to  hnow  or  giicsa  what  his  real  senli-  ^| 
ments  of  the  thing  were  ;  and  perhaps  it  was  more  than  he  ^f 
knew  himself."  vol.  iv.  p.  54,  See  aim  StUHngfieet' s  Dis-  ^i 
couTK  on  the  Trinity;  Pn^ace.  ^| 

The  Bcforraation  did  not  profess  to  introduce  any  change 
in  the  ordinary  faith  reKpecting  the  Trinity  ;  but  In  a  dispute 
which  arose  concerning  the  mediation  of  Christ,  we  read  that 

*  The  original  traiulatioa  being  h*r«  dvfmtire,  Ukw  it^rIs  Imtb  beoa 
■lighlljr  •llctrti,  with  a  view  to  cooTAy  a  morr  doGaitei  meaning. 


* 


CHAP, 


TEIPBEHOKAUTY — TBlTUBtSM. 


39 


Stancaru9,  considering  the  office  of  Mediator,  as  consisting  in 
intercession,  to  be  unwortljy  of  a  person  consubstjintial  with 
the  Father,  maintained,  that  if  lie  were  a  Rfediator  accord- 
ing to  his  Divine  Nature,  He  mn»jt  he  a  hcing  inferior  to  the 
Father.  In  this  he  waa  followed  by  others ;  and  from  this 
controversy,  observes  Bajlc,  arose  the  Trithcist*  of  Poland, 
the  Arians,  and  at  last,  the  Socinians.  Cfdviu,  writiug  to 
his  brethren  in  Poland,  obsun-es,  "  It  is  with  the  utmost 
grief  I  have  seen  lately  a  table  (lublisbcd  in  Poland,  which 
mnkes  the  Son  and  the  floly  Uhost  itoo  beings  different  from 
the  Father.  1  feared  indeed  at  Hrat,  and  not  without  reason, 
that  Stimcarua'  perplexing  objections  would  puzzle  those  of 
the  bretlircn  who  are  not  well  \'er«ird  in  the  Scriptun'j  and 
as  they  labored  to  avoid  one  absurdity,  make  thcin  fall  into 
another,  which  i»  worse."  Uexa  ackuowletlges  that  Tritheism 
and  Arianiani,  whieli  wore  revived  in  Vuliind,  were  owing 
originally  to  Stancarus'  controversies.  Bayl^s  Dictionary — 
Article  Staticarus. 

Aa  we  BhuU  hare  occasion  to  advert  to  these  controveraics 
again,  when  treating  of  the  doctrine  of  the  Mediation,  we 
proceed  to  make  a  few  obscrvutioua  upon  another  which  anwe 
iu  the  Church  of  Fngland. 

In  the  year  1690,  Dr.  Sherlock,  Dean  of  St.  Paul's,  and 
father  of  the  celcbnitcd  Bishop  Sherlock,  published  hia  me- 
morable Vindication  of  the  Doctrine  of  the  holy  and  over 
blessed  Trinity,  against  the  Socinians.  In  tliis  wurkj  p.  GO, 
the  author  observes : 

"  The  Athannsian  Creed  tcaehes  us  to  worship  one  tiod  in 
Trinity,  and  Trinity  iu  Unity,  neither  coufouuding  the  per- 
sons, nor  dividing  tlie  substance ;  for  tticrc  is  one  person  of 
the  Father,  another  of  the  Son,  another  of  the  Holy  Ghost : 
but  the  Godhead  of  tlic  Father,  and  of  the  Son,  and  of  the 
Uoly  Ghost,  is  all  one;  the  glory  eqiud,  the  majesty  co- 
ctcmal.  There  are  two  things,  then,  which  an  orthodox 
Cliristian  must  take  caro  of,  neither  to  confound  the  pcnton», 


40 


TKINITY, 


cajir.  t; 


I 


nor  to  diride  the  substance ;  that  is,  to  acknonled^  throe 
dUtinct  persoui*,  and  ret  but  one  God ;  aud  nothing  cam  be 
more  apparent  thati  both  these,  in  that  acooimt  irhicli  I  hare 
given  uf  the  ever  blessed  Trinit}*.  1.  It  is  plain  the  pcrsonsfl 
arc  perfectly  distinct,  for  they  are  three  distinct  and  infinite  ™ 
minds,  and  therefore  three  distinct  ]iersona  ;  for  a  person  is  an 
intelligent  being,  and  to  say  they  ore  three  dinne  persons,  and 
not  throe  tlistinel.  infinite  minds,  is  both  hercjij*  and  nonftenac: 
the  Scripture,  I  am  siu-e,  rc]ireseiit»  Fatlier,  Sou,  and  Holy 
Ghost,  as  three  intelligent  i/eintfK,  not  a»  three  powers  or  faculties 
of  the  same  being,  which  is  downright  Sabellianism,"  &c. 

Thh  work,  it  appears,  had  been  in  circulation  for  nearly 
three  years,  when  an  answer  appeared  trom  the  pens  of  l>r. 
South  and  Dr.  Wallifs.  In  the  preface  to  SoutVs  second  work, 
entitled,  Tritheism  charged  upon  Dr.  Sherlock,  &c.  1695,  the  fl 
author  obscn-es,  that  they  overthrow  the  true  doctrine  of  the 
Trinity  iu  Unity,  who  introduce  a  Trinity  of  Guds,  "  us  they 
inevitably  do,  who  asitert  the  three  dinac  persons  to  be  three  | 
distinct  infinite  rainda  or  Mpirits,  which,"  Jtaya  he,  '*  I  posj- 
tiveiy  aSiiiu  h  equivalent  to  the  asserting  the  said  tlirec 
persons  to  he  three  Gods."  Aiul  in  eoutimiation  of  tliia  view 
of  the  subject,  the  author  appeals  to  "  AU  Profea$or»  ^f  Di- 
vinity in  tht  Two  VniversiHes  of  Ihif  Kingdom"  to  whom  also 
he  dedicates  his  work.  "I  doubt  not,"  says  he,  "of your 
learned  concurrence  with  nic,  aud  abetmeut  of  me  in  thii 
affirmation."  Accordingly  the  irniversity  of  Oxford,  in  con- 
rocation,  cundemtied  the  work  as 'IVitheistical.  Ofthecba^ 
raetcr  of  Dr.  South's  work,  the  following  notice  ie  given  us  by 
Dr.  Berriman,  in  his  Lady  Moyer's  Lectures,  preached  at 
Unireraity  of  Cambrii^e : 

"The  great  incrca.<sc  and  boldness  of  this  heresy  (naznel 
Socinianisno,)   gave  occasion  to  »  eelfbnitcd  diiine  of  our 
church,  to  write  Ids  Vindication  of  the  Doctrine  of  the  holy 
and  ever  blca.sed  Trinity  :  who,  by  some  terms  that  he  msde 
use  of  in  the  explication  of  that  great  nij'stery,  gave  but  too 


iisoy 


I 
I 


CnAP.  I.  TRIPF.H.8DNAL1TV TRtTUEIftM.  41 

pinusible  a  color,  in  tliR  jiulr^niciit  of  »niiiR  persons,  for  the 
ctiiirgti  of  Tnlhi.-i!im  ;  whicli  became  the  fuitudatiou  of  a  most 
unhiqipr  controversy,  and  provoked  another  groat  dnHne  of 
our  church  to  enter  the  lists  with  lum,  and  propose  a  ditt'ervnt 
scheme,  whieh^  howe^'er  it  made  use  of  the  cntltolic  expres- 
enoDii,  viun  ncvothclcaji  charged  tritli  Sahclliunisin."  Scr. 
viii.  p.  42G. 

Ou  this  subject,  the  Bishop  of  Durham  ohaerre*.  Life  of 
Watcrlnnd,  p.  41 : 

Dr.  Sherlock's  mode  of  expLainiug  the  Trinity  "  vas  much 
disapproved,  not  only  by  Socinian  writcrtt,  but  by  men  vhu 
were  no  less  siticere  advocates  of  the  doctrine  than  himself. 
Dr.  Wallis,  Sa^ilian  Professor  of  Geometry,  one  of  the  most 
profound  scholars  of  his  time,  though  he  npprot*ed  of  much  of 
Dr.  Sherlock's  Treatise,  yet  regarded  some  of  his  illustrations 
as  approaching  too  nearly  to  Tritheism.  Dr.  South,  a  man 
of  no  less  |H)werful  intellect,  op|Miserl  it,  upon  Kiiriitar  grouiiilH, 
with  great  vehemence  and  with  unsparing  repjiuich.  Both 
these  distinguished  writers  substituted,  however,  for  Dr.  Sher- 
lock's hypothesis,  theories  of  their  own,  far  from  being  gene- 
rally satisfactory ;  ami  were  charged  by  the  opposite  party 
with  U^ning  towards  SahcllJanism.  In  the  Uuivcniity  of 
Oxford,  SberhHrk's  view  of  tlic  doctrine  was  piibhcly  cen- 
sured and  jiroliibitcfl.  This  produced  further  irntation  ;  and 
such  was  the  unbecoming  heat  and  acrimony  with  which  tlin 
controversy  was  conducted,  that  the  royal  authority  was  at 
last  exercised  in  restraining  each  party  from  introducing 
novel  opinions  re*<|M;cting  tlieso  myHtcrious  articles  of  faith ; 
and  rci)uiriug  them  to  adhere  to  such  cxpUcatioiu  only,  as  had 
already  received  the  sanction  of  the  church." 

About  this  time  Ured  Dr.  Bull,  afterwards  Bishop  of 
Iilandaff.  Aa  a  dinne,  he  (liatingiiixbcd  himself  by  writing 
his  memorable  Defence  of  the  Niecnc  t'aitb,  whicli  he  pub- 
lished,  A.  D.  1685, — a  work  wliich  soon  became  knxtwu  over 
almost  all  Europe,  and  was  highly  a]iprovcd  by  many  theolo- 


_j_ 


42 


TRINITY. 


CUAF. 


gians  of  tlie  Roraau  CatlioUc  Church.     In  the  controvi 
between  Sherlock  and  South  he  took  no  pjirt;  hut  Mr.  Ne 
iufDrnu  ua^  in  his   Life  of  thia  prelate,  p.   293,  ''that  th 
University  of  Oxford  Accoinitcd  it  an  honor  to  them,  to  ha' 
80  kariied  and  useful  ft  treatise  printed  ut  their  press,  and 
nrlttctt  by  one  who  had  formerly  hocn  a  member  of  their 
body.     AVhcrefore  th^  thought  it  inciuubciit  upon  them  to 
confer  wii;it  honor  they  could  upon  him,  who,  by  this  judicioiu 
and  elaborate  defence  of  the  catholic  faith,  had  contribute  < 
so  much  to  the  honor  not  only  of  the  irniTcrsity  itself,  hut 
of  the  church  aud  nation — in  foreign  ehurehcs  luut  nations," 
According   to   Mr,  Nelson,  this  defence  of   the  creed    bad 
gaiued  over  many  as  friends  to  Dr.  Bull,  irho  before  were 
doubtful  whether  he  wiis  orthodox  in  the  faith,     lie  likewise 
informs  ua,  p.  422,  that  the  then  Lord   Arundel  "  liaviug 
HcrioiiHly  eoiitiidorc-d  that  controveriiy  at  the  time  when  it  wni 
debated  bct\«ecu  Dr.  Sherlock,  theu  Dean  of  St.  Paul's,  and 
Dr.  South,  found  himsclt'  not  clear  in  the  sense  of  the  6nt 
and   purest  ages  of  the  church,  in  reference  to  that  great 
mystery.     The  method  his  lonUbip  pitched  upon  to  relieve 
himself  under  these  doiil>tH,  was  to  apjdy  to  Dr.  liull,  that 
great   master  of    prlmitivo    antiquity,    &c."      Accordingly, 
throuf^h  the  medium  of  a  friend,  the  application  was  madCf 
aud  tlie  result  of  it  was  a  manuscript  discourse,  "  Oa  the  doe* 
trine  of   the  Catholic  Church,   for  the    first   three   a^ei  of 
Christianity,  concerning  the  Ble«sej:l  Trinity,  in  opposition  to 
SabclUaniHrn  and  Trithelsin."     In  thin  discourse  occurs  the 
following  remark,  relft1i%c  to  the  coutrovei-sy  between  Sherlock 
and  South.      Speaking  of   the   passage  in  the   writings  of 
Diouysius,  Bisliop  of  ilome,  wluch  we  have  already  quoted, 
he  sayB, 

"  Here  we  ace  what  is  Sahelliauism,  namely,  to  affirm 
that  the  Son  is  the  Father,  aud  the  Fiilher  the  Son,  and 
coni»et|uently  that  the  Holy  Ghost  is  the  same  with  both. 
Aud  all  they  voiue  very  near  this  heresy,  wbo  ackuowlcd^ 


I 
I 


CHAP.  1. 


TKlFKKSUNALITr — TBITIIEISH. 


•13 


I 
I 
I 


I 


only  ft  mwlal  <li-stinction  iH-twerii  thr  Fatlicr,  Son,  nml  Holy 
Ghost.  Wliat  is  TritliciHin,  he  iilno  shnw:^  ua  pliunly,  uniurly, 
that  it  is  to  bold  tlmt  the  three  pvrsous  lu  the  Triuity  are  uf  a 
difl'crent  nature,  or  separated  and  di%'idcd  from  each  other ; 
or  tliat  there  is  more  than  one  fotuitmiL  or  principle  of  the 
Diviiiitj'.  According  to  which  aecouut,  Dr.  Sherlock  u  cer- 
tainly clear  from  tkc  charge  of  Triiheism .-  the  catholic  doctrine 
bo  declares  to  he  this,  '  That  there  arc  three  really  distinct 
liypostascs  iii  the  Godhead,  and  yet  that  there  is  but  one 
God,  because  the  i'ather  only  is  the  bead  of  the  Divinity, 
and  the  Son  and  Holy  Ghost  as  they  are  derived  from  llim, 
so  they  exist  in  Him,  and  arc  inseparably  unitrd  to  Ilitn.*  ■" 

i^Ir.  Nelson^  aUo,  ob&cn'cs  in  his  Life  of  Bishop  Bull, 
p.  U^Jl,  that. 

Or.  Sherlock  had  "  so  expressed  himsrlf,  as  to  Bccm  to 
destroy  the  unit}'  uf  the  Deity,  and  to  make  himself  inspected 
of  Trithcism  by  more  tlimi  a  few ;  tliough  our  learned  author, 
in  hi-s  Discoiirsc:  of  llic  CiUholic  Doctrine  of  the  Trinitv.  aeems 
to  char  him  from  thut  charge," 

Hence  we  sec,  that  so  long  as  Dean  Sherlock  maintained 
,'tlua  doctrine  of  the  three  In-postascs,  he  was  at  liberty  to  undcr- 
'flbnd  them  to  be  three  distinct  uitelligeut  iigcnta,  three  di»- 
tinct  infinite  minds  or  apiritu,  or  three  distinct  infinite  beings, 
and  yet  that  he  uced  not  Ije  considered  as  erring  from  the  faith 
of  the  catholic  church,  or  that  «f  primitive  autiqiiity;  while,  on 
the  other  hand,  those  who  maintnincfl  one  nnmcricBl  eaacnce 
o£  the  Deity,  in  opposition  to  the  doctrine  of  the  specific 
unity,  and  that  the  persona  of  Father,  Son,  and  Holy  Ghost 
were  modal  distinct ioua  of  tlmt  one  nmncrical  essence,  had 
come  very  near  the  heresy  of  Sabellianism. 

The  case,  therefore,  is  as  follows.  Dr.  Sherlock  main- 
taiucd,  that  the  Trinity  were  three  distinct  minds,  three 
distinct  spirits,  three  distinct  intelligent  beings :  to  say  other- 
wise he  regarded  as  hercHy  and  Monsensc.  In  this  he  wiw 
joined  by  various  other  clergy.    On  the  other  baud,  the 


7 


4» 


TRINITY. 


cujir. 


O)nvocalu>n  of  llie  Uiiiveraity  denounced   tliis   doctrint 
Tntlii-i»ticiU ;  MbiLc  Dr.  Hull,  in  whose  orthodoxy  the  Uni 
(rily  reposed  the  hi-ihcst  m>nfiricncc,  aftenTanis  pronounces  tbc 
work  to  be  not  Trithei«tica]. 

Now  when  we  cuusider  that  eiich  party  diRcIaimcd  the 
errors  imputed  to  tlicm  by  the  other;  that  for  inst:incv  Dean 
Sherlock  dcelaretl  tliat  liis  doctrine  was  not  TritlieisticiU,  and 
South,  ^VaUi!t,  and  others,  that  their  doctrine  vma  not 
Sabellian  ;  it  is  clear  that  there  was  a  mJKameeption  some- 
where of  wliat  Siibetlianisni  is,  and  what  it  la  not ;  of  what  i» 
Trithcism,  and  what  it  ii  not. 

Fimt,  thtrn,  with  r<.'^ard  to  Sahelliauism,  let  us  hear  Dr. 
Wiitljy.*  (See  LiwtTlioughts  of  Dr.  Whitby:  Preface.)  It  is 
rijjhtly  observed  by  Jnatia  Martyr,  in  the  bejiinnin^  of  Ilia 
exhortation  tu  the  Greeks,  that  "  au  exact  scmtiuy  into  thin^ 
doth  often  produce  conviction,  that  those  thinga  which  wo 
once  jndfjed  to  he  right,  wcri'j  after  a  more  diHgcnt  inquiry 
iitto  truth,  found  to  be  otherwise.  And  truly  I  am  not 
ashamed  to  aay,  thia  is  my  case.  For  when  I  wrote  injr 
Commentaries  on  the  New  Testament,  T  went  on  ton  hastily. 
I  own,  in  the  commou  beaten  rood  of  other  repnte<l  orthudoK 
divines;  eonceinng  first  that  the  Father,  Son,  and  Holy 
Uhost,  in  one  complex  notion,  were  one  and  the  same  (rod, 
by  virtue  of  the  same  individual  essence  communicated  firom 
the  Father.  This  confnacil  notion  I  am  now  fully  convinced, 
by  tlie  arguments  I  have  offered  here,  and  in  the  second  part 
of  my  Reply  to  Dr.  Watcrlaud,  to  be  a  thing  impoasible,  and 
full  of  groHH  absurditi^^H  and  cnntritdictions.  And  then,  aa  a 
natural  consequence  from  tliis  doctrine,  I  secondly  con- 
cluded that  these  divine  persoua  differed  only  in  the  manner 
of  their  existence.  And  yet,  what  that  can  signify  in  the 
Son  according  to  this  doctrine,  it  will  not,  I  think,  be  very 
caisy  intelligibly  to  declare.    That  the  difference  can  lie  oiity 

*  Fork  fnrthcT  ncciiunt  D^f  SiibellifeaitiD,  ute  Ncwnikn**  HiMorf  of  tfc* 
AtiaD». 


4 


• 


I 


I 


CHAP.  I.  TKIPBBSONALITY — TBITHEISM.  45 

raodal,  e\'en  Dr.  South  has  fully  demonstrated;  and  that 
tliis  wu  the  oinnioD  generally  received  from  the  fourth  cea- 
turv,  may  he  accn  in  the  close  of  my  first  part  to  Dr. 
Watcrland.  And  yet  llio  Right  Rev.  Binliop  Bull  positively 
nffirmn  that  this  is  rank  SahelliauJsm,  in  these  worfU:  'A 
pcraoi)  cannot  be  couceivcd  without  csscucc,  unless  you  make 
a  person  in  divine  matters  to  be  nothing  else  but  a  mere 
mode  of  existence,  vrhirh  is  manifest  Sahfrlliimism/  And 
the  judicious  Dr.  Ciidwortb  tells  us,  that  'the  orthodox  Anti- 
Ariftu  fathers  ilid  all  of  them  zealously  condemn  SubcIIinn- 
isra,  the  doctrine  whereof  is  no  other  but  this,  that  there 
is  but  one  hj'poatasis  or  single  iadi^idual  essence  of  the 
Father,  Son,  and  Holy  Gliost ;  and  eonsoquently,  that  tlicy 
were  indeed  hut  three  narat-s,  or  uotioiiH,  or  modes,  of  one 
and  the  selfsame  tiling ;  whence  such  absurdities  as  these 
would  follow,  that  the  tVher's  begetting  the  Son  was 
nothing  but  a  name,  nation,  or  mode  of  one  deity  bcfretliug 
another ;  or  else  the  «ftmc  deity  under  one  notion  begetting 
itself  uuder  another  notion.  ,\iul  when  again,  the  Son  or 
Word  w  said  to  be  Incarnate,  and  to  have  suffered  death 
for  UB  upon  the  cmsH,  that  it  vaa  nothing  but  a  mere 
logical  notion  or  mode  of  the  Deity  under  one  particular 
notion  or  mwlc  only.'  That  the  doctrine  of  the  Sahellians 
was  exactly  the  same  with  that  of  those  who  style  themselves 
the  orthodox,  asserting  that  the  Father  and  the  Son  are 
numcricany  one  nnd  the  same  God,  is  evident  from  the  words 
of  Athauasius  and  Kpiplianius,  both  testifying  that  to  say  the 
Father  and  the  Son  were  Va^SHirioi  or  Tavrtiirtet,  of  one  imd 
the  same  substance,  was  SabelUauism  :  and  surely,  of  couse* 
qucnce  to  contend,  that  this  is  the  doctrine  of  England,  is  to 
dishonor  our  church,  and  in  elTect  to  charge  her  with  that 
heresy,  whicli  was  citploded  with  scorn  by  the  whole  chureh 
of  Christ,  from  the  third  to  the  present  century.  In  a  word, 
all  notions  of  the  word  person,  besides  the  plain  and  obvioni 
one,  signifyuig  a  real  and  iutclligcDt  agent,  have  been  already 


46 


TRIStTT. 


CHAP. 


80  excellently  liafHcrl  nnd  learnedly  confuted,  that  I  onm  I  iin 
not  able  to  resist  the  Khiniug  evidence  of  truth."     £ay/rV_ 
Dietlonary :  Art.  Jr/iiiby. 

It  will  here  be  seen  that  Dr.  Whithy,  before  the  alt 
of  his  vieirs  from  orthodoxy  to  alleged  Arianlsm,  maintuD«d 
that  there  irna  ouc  substance  of  the  Deity  hanng  tUrccr  modal 
distiuctious  or  persons.  Tliat  he  considered  this  to  be  the 
orthodox  fiiith,  and  to  be  the  faith  of  all  the  orthodox  thcolo-j 
gians  with  whom  he  was  ac(|uainte{l ;  that  it  wan  under 
uuprct»ioii  that  he  wrote  liis  Comments  on  the  GospeU 
Ejiiiftlcs,  which  to  this  day  are  reputed  orthodox.  On  the 
other  hand,  Bull,  Wutcrlnnd,  South,  and  others.  maintuD 
that  this  is  not  the  opinion  of  the  fathers,  or  of  the  chiux^h,  as , 
Whitby  and  oLherit  had  luuterted,  but  is  SaljcUianism.  | 

The  diflcrence  between  the  two  appears  to  be  thia :  ac- 
cording to  South  and  others,  a  person  is  a  substance  modolly 
distinguished ;  according  to  AVhitby,  a  person  is  a  mwlal  di«> 
tinctiuQ.  The  former  considered  the  person  to  be  the  aub- 
stanoc,  having  a  given  mode,  or  motlally  distinguished;  the 
latter  considered  the  }>ersnn  to  he  the  mode,  as  (»ntcni  plated 
•eparately  £rom  the  substance.  Without  entering  into  the 
dispute,  wc  shall  have  occasion,  in  tlie  second  chapter,  to 
point  out,  in  the  apphcatiun  of  the  doctrine  of  Bishop  Bull,  a 
departure  from  it  ftmong  the  orthodox ;  and  to  shew  tliat  they 
sometimes  eeparate  the  person  from  the  substjiucc,  and  the 
substance  from  the  person,  as  truly  aa  do  those  who  arc 
denominated  Sabellians. 

We  may  here  add  with  respect  to  Dr.  Whitby's  view  of 
Sabelliauism,  that  certainly  if  his  were  a  true  statement  of 
the  doctrine,  we  should  regard  it  as  absurd;  and  should  make 
no  hesitation  in  aa^-ing,  that  to  snppojte  a  person  to  be  a  merO] 
mode  anil  not  a  substance,  is  nonsense. 

To  affirm,  as  some  do,  that  Swedcnborg  held  soch  a  dbe-j 
trine,  is  pure  fiction.  His  view  of  the  Trinily  in  Unity,  ia,| 
that  God  is  one  substance ;  that  this  one  substance  ia  one 


CHAP.  I.  TRIPEMOKALIIT— TRITUEI8M.  47 

person,  who  is  that  one  aubstftncc,  nnd  not  n  mere  mode 
M.-[Hiratud  from  the  tnibstnncc;  that  in  this  one  substance, 
which  is  one  person,  there  awi  three  real  distinctions,  luid  not 
merely  nominal,  as  it  is  ^d  Sabcllius  held;  thut  th(»ie  three 
difltinctiomt  arc  those  of  goodness,  wisdom,  and  power ;  con- 
sequently tlint  there  is  one  divine  substance   and  person, 

■  distinguished  according  to  degrees  (not  modes)  in  a  tlireefold 
manner,  as  expressed  by  Father,  Son,  and  Holy  Ghost;  that 
between  these  three  there  is  a  mihordination  of  the  second  to 
the  fir»t,  aiul  of  the  third  to  the  itecund, — tlic  »amc  witli  that 
of  wisdom  to  love,  and  of  power  to  wisdom. 

Tlius  much  will  suffice  M-ith  regard  to  the  uncertainty  m 
to  what  Sftl>cUianism  is,  and  what  it  i»  not ;  let  us  now  advert 
to  the  uncertainty  as  to  what  is  Tritheism. 

Tlic  question  of  Trithcism  belongs  entirely  to  the  Roman 
and  the  Protestant  Churches;  neither  of  which,  IheHcve,  have 
as  yet  thought  of  imputing  this  error  to  the  writings  of  Swc- 
dmiboi^;  although  thu)  imputatioa  would  be  quite  oa  rcaxon- 
able  OS  others  which  they  make. 

In  remarking  upon  this  subject,  we  shall  begin  by  observ- 
iiig  that  in  the  vcilt  \&J9,  a  little  after  the  lime  of  some  of 

I  the  foregoing  discussions,  was  published  n  work  of  great 
learning  and  repute,  by  Dr.  Allix,  entitled.  Judgment  of 
the  Ancient  Jewish  Church  agninst  the  Unitarians,  &c.  This 
called  forth  an  answer  from  the  Kev.  Steplicn  Nye,  Rector 
of  IJormead.  On  these  two  works  Mr.  Baylc  makes  the  fol- 
lowing rcmarka : 

"  He  (Mr.  Nye)  charges  Dr.  Allix  with  being  a  Tritheist ; 
because  he  sometimes  speaks  of  God  iu  tlie  plural  number, 
and  says  that  the  three  dinnc  persons  arc  three  beings,  tlireo 
uncreated  spirita.  But  if  Dr.  ^Vllk'tf  notion  he  Tritheistical, 
I  do  not  know  whnt  to  make  of  Mr.  Nye's  notion,  except 
they  be  SabelLian.  For  if  the  three  persons  be  but  tlutse 
distinctions,  fui  eternal  Spirit,  a  divine  Hclf-knowlcdgc  be- 
gotten by  that  spirit,  and  a  divine  self-complacence  which 


§ 


46 


TRIXITY. 


CRAr^  It 


'I 

I 


iiccoHsnrily  profrrds  from  liutli,  aiul  not  Oirco  Lcmgaj  it  muat 
be  the  same  being  cuuudercct  uuder  diflercut  names,  aud  in 
different  circumstaucesj  vhich  I  thiuk  is  mere  Sabellianism. 
Iluw  to  liitd  »  nii'dium  bctwceu  mm  bciii{;  oiil^'  and  tbzve 
beings,  is  n  very  difficult  point ;  /tic  labor,  hoc  opus  ett" 
liatjie's  Ihciionary — Article  Allix. 

Let  ua  consider  wlicnce  the  alleged  difficulty  Um  anaen. 

The  (ioctriijc  of  the  Trinity  has  become  so  perjilcxod,  tlitt 
tthnoat  every  Trord  connected  with  it,  has  come  to  Uavc  mi 
equivocal  meaning.  One  would  think  that  the  question  as  to  fl 
what  lire  three  Gods,  nud  what  is  one,  is  cxccudiugly  plain 
aud  ^liuiple.  By  no  tucau!4 ;  for  uhcu  lo^ctd  terms  are  intro- 
duced, jiuy  one  thuig  nniy  be  proved  to  he  any  other,  or  may 
be  proved  not  to  be  nay  thing;  because,  cither  what  that  ii  fl 
which  corresponds  to  the  tc;rm«,  the  dis[>ntaiiu  arc  at  a  lost  tu 
ooueeivc,  or  eLsi-  the  Deity  himself  is  regiurdcd  aa  lio-ini;  eu 
dilTerent  from  uU  other  objecta  of  thought,  that  what  would 
be  contradictory  and  absurd  in  created  things,  ia  not  con- 
ceived to  be  8o  in  Hira.  Let  the  question  be  raised,  for  in- 
stance,  whether  God  is  one,  wliat  orduiary  simple  miad  would 
have  any  difficulty  on  the  subject  ?  but  when  the  learned 
come  to  debate  it,  see  what  a  myirtcry  it  beeumcs.  "  You  can 
never,"  says  Dr.  Waterhmd,  "  fix  any  ccrtiiin  principle  of  in- 
dividuation. It  is  for  want  of  this,  that  you  can  never  aasurc 
me,  that  three  real  persons  may  not  be,  or  are  not,  one  uumc- 
rical  or  individual  substance.  In  short,  you  know  not  prrci$tli/ 
what  it  ui  that  jnakes  oiw  bt-ing,  or  one  atsencCp  or  one  mtbstance."  ^ 
Vol.  ii.  p.  215.  "  The  great  difficulty  is  still  behind,  to  " 
determine  what  makes  an  imliridual,  or  to  fix  a  certain  prin- 
ciple of  iuilividuation.  I  called  upon  you  for  it  before,"  saja 
Watcrland  to  his  opponent,  ''knowing  that  very  wise  men 
Umught  it  as  difficult  a  problem  as  to  square  the  circle."  VoL 
iii.  p.  298.  Again,  lie  obscn'ca,  "IndiWdual  is  something 
undivided  in  such  respect  as  it  ia  conceived  to  be  one ;  aiid 
one  is  something  single,  and  not  multiplex,  in  that  respect 


I 

I 


CRAr.   I. 


TKIPBESONALITY — TSITI1 EISM. 


49 


I 
I 


wherein  it  is  concdved  to  he  one.  I  protend  not  to  make 
any  man  vUcr  hy  kucIi  an  arcouiit  as  thisj  hut  it  is  pmpcr 
to  confeaa  our  ignorance  where  wo  know  nothing."  Ibid. 
p.  802.*  Also,  rol.  v.  p.  336. 

We  Itnow  nothing  then,  it  secras,  of  what  (speftkiug  of 
the  Poit}')  makes  one  indindual  being,  one  essence,  one  sub- 
stance; to  attempt  to  attain  that  knowledge  is  as  difficult  as 
to  square  the  circle.  T\m  is  ouc  step  toward  rendering  it 
impo^iiiblc  to  determine  what  is  Tritlicism  and  what  is  not ; 
for  if  we  cannot  determine  what,  makes  otw.  being,  we  cannot 
determiue  what  makes  t/iree.  'When,  moreover,  we  speak  of 
<Tod  a*  one  und  the  same  individual  essence,  the  very  term 
sameness  itself  implies  either  of  two  ideas,  oneness  or  multi- 
plicity. ITius,  for  instance,  three  separate  coins  arc  formed 
out  of  one  and  the  samef  individual  substance  of  gold,  silver, 
or  copper.  The  three  have,  in  this  re8j>ect,  one  and  the  same 
individual  suhstancc  common  to  all.  Thus  ho  lonj,'  as  the  doc- 
trine of  three  hypostases  is  lulmitted,  no  luiiguiigu  however 
rigid  is  a  safeguard  against  ambiguous  ideas  ;  nnri  according 
to  the  sense  in  which  the  words  are  taken,  there  will  he  endless 
disputes  as  to  what  constitutes  Tritheism  and  what  does  not. 

What  can  be  more  rigidly  orthodox  than  the  wording  of 
the  ductrine  in  the  foUowing  passage,  yet  what  can  be  more 
tritheistical?  The  passage  is  taken  from  the  Questions  and 
^Vnswcrs  to  the  Orthodox,  appended  to  the  works  of  Justin. 

"There  is  one  God  in  a  eo-existcncc  of  three  divine  hypos- 
taacs;  which  differ  from  each  other  not  in  essence  but  in 

'  "Cyril  of  AlexandriM  defines  Affla,  tob«  that  which  has  eijstcnce  in 
lUeK,  ladependenl  of  ftvery  ihing  cUc  (o  fix  iU  rr«lit; ;  i.t.  sn  individual 
lieiDg.  Thi*  Krniio  or  Ihr  word  muKt  W  rArofull?  boin«  tn  mind,  sine*-  il  wu 
■ol  ibf  MNIM  giren  ta  It  by  Uie  phllmH>iih«n  ;  atnong  nhoni  il  iimK]  Tor  (he 
gmiia  or  speci«>,  doI  tiic  ladividuul,  i.r.  not  Iho  umeng  nnmrrv,  (at  lopcianft 
Bfttk)  hut  \bt  m  mum  in  nultit ;  which  Utter  bfoab  of  cunrse  it  could  nol 
bear  when  mpjdicil  to  oav  Mpprtacbable  Cod."  S'ncman't  /fiat.  4/  tht  Ariami 
^  Ikt  Fnrlh  r'niiiiry,  p.  203. 

t  See  Hanipdeo'a  Bamphiti  Lcntufea,  p.  I3!>. 


i 


50 


TBIKITT. 


caxr. 


modes  of  subaistcucc  ;  the  difiercncc  in  the  TOod«  of  mA 
eoce  makes  nu  division  in  tlie  nuily  of  the  essence 
in  like  manner  as  iu  Adam,  Ere,  and  Seth,  there  is  one  «s- 
xucCf  namely,  a  rational  soul  and  a  niortiU  body,  irhile  the 
modes  of  subsistence  are  different  (for  Adaui  was  made  ixil 
of  tbe  enrtb,  Kvc  otit  of  the  rib  of  Adam,  aud  Seth  firom 
aeod),  and  in  like  manner  as  in  tAese  tiiffaraU  modes  t^  mth- 
tiittnee  there  rtttuiiua  one  exnenee  wlt/iout  ditixion  and  divrrnij, 
so  altu  til  rt^gard  to  (Jud,  in  Wliming  in  the  identilT  of  ihi' 
essence  of  the  ijersuus,  one  God  is  believed  in;  Tatbcr,  Sun, 
and  Holy  Spirit;  for  the  mode  of  suluistcnce  affects  in  no 
wise  the  vonsidumtioii  of  the  essence.     Coiipeqneiuly  what  ta 
siiid  of  the  three  divine  hypostaKeti  being  in  Uke  mauiicr  iritli- 
out  any  difference,  is  to  be  onderstood  in  relation  to  the  unity 
of  the  e»euee.     And  what  is  suid  of  their  not  bciu^  iu  Uke 
manner  without  any  difterenre,  mtut  be  understood  of  the 
mode  of  8u1>8isl<>neu  of  tho  persons."  Anmeer  to  Question  131^. 
Here,  although  it  be  aRLrmed  that  the  essence  of  (jod  l* 
one  and  without  dintion,  yet  it  ifl  anch  only  as  is  tlic  eaaenoe 
common  to  Adam,  Kve,  and  Scth;  who  are  three  distinct 
bcingti  hann^  one  only  eK«eoce.     Hence  wc  remark*  that 
when  Justin  aiiys   aiM  [Saxn  tn  %to{),  tlicy  who  hohl  ibeae 
views  would  mmntain  llmt   Justin  uses  the  term  $i^  in  iho 
sense  of  the  specific  unity.     Tlint  when  he  nay*  there   is  no 
«M9f  other  God,  he  means  no  other  Godhead  but  Gwl's,  as 
there  is  no  other  manhood  but  man's ;  but  in  that  one  God- 
head there  is  another  tn^t  being  or  person,  as  iu  the  ons 
manhood  there  is  a  plurality  of  beiugs.     That  of  these  three 
l>eiutpi  the  fwsence  is  indivi^hle,  because  it  is  the  genua;  ud 
a  genus  divided  is  no  longer  a  genus  but  a  species ;  thcreTonv 
in  its  character  a^*  a  gentM,  it  must  Im^  considered  uidiviaibl 
This,  at  least,  ui  the  itten  or  indivisibility  which  would 
itself  HS  applied  to  the  (Jodhead,  it'  contemplated  in  thefw^' 
going  i|uotati(ni  hh  three  bciuga.  See  StUUni/JieeVs  Gth  and'th 
DUeourteM  on  the  Trinity. 


CHAr.  I. 


TBI  PGKSOAUTr TRITOEISM . 


51 


A  similar  idra  wTurs  in  (he  worka  of  Dr.  Owen,  where 
the  uiuty  o(  God  ia  made  quite  consistent  with  the  idea  of 
three  Gods. 

"It  is  a  saving  gonerally  admitted^  that,  ^era  Trinitalis 
ad  extra  nmt  ind'msa.  There  is  no  siich  division  in  the  exter- 
nal opcmtions  (if  God,  that  fiiiy  one  of  thrm  should  he  the 
■ct  of  one  person  without  the  concurrence  of  the  others. 
And  the  reason  of  it  is,  hecause  the  nature  of  God  which  is 
the  princi])le  of  all  divine  operations,  is  one  anil  the  same, 
undivideil  in  them  all.  Wliercas,  therefore,  they  are  the 
effects  of  dinne  power,  and  that  power  is  essentially  the  same 
in  each  person,  tite  works  themselves  belong  equally  unto 
them.  As  if  it  were  possible  that  ihrtv  men  rai^ht  sco  hy  the 
same  eye,  the  act  of  seeing  woidd  be  but  one ;  nud  it  would 
be  equally  the  act  of  all  three."    fVorh,  vol.  ii.  p,  180. 

Seeing  then  the  diflicult}'  of  ascertaining,  what  (speaking 
of  the  Deitj'),  constitutes  one  and  the  same  individual  heing, 
wliy  need  wo  wonder  at  so  many  disputes,  aa  to  what  is  Tri- 
theism,  and  what  is  not?  Why  need  we  wonder,  that  those 
upon  whom  it  is  charged,  repel  the  impntationV — that  one 
should  regard  that,  as  signifying  three  divine  beings,  which 
another  denies  to  have  that  Bignifieatiou':'  In  respect  to  men, 
the  question  us  to  what  makes  tltoni  thnio  individual  beings, 
is  very  easily  answered  ;  tliough  even  that  h«»  been  attempted 
to  be  obscured,  by  the  doctrine  of  the  specific  imit}-  I  But 
in  regard  to  Uod,  to  attempt  to  determine  what  is,  and  what 
is  not,  one  divine  individual  being,  very  wine  men,  it  seems, 
have  thought  it  as  difhcutt  a  problem  as  to  square  the  circle. 
Alas  !  we  caauot  but  think,  that  had  they  not  been  so  very 
«nM>,  the  problem  would  have  been  very  easy.  The  Arians 
often  repelled  the  imputation  of  believing  in  three  Oods,  and 
thus  of  holding  the  doctrine  of  Tritheism  ;  at  the  same  time, 
they  M'ould  acknowledge,  tliat  they  maintained  the  existence 
of  three  divine  beings,  each  of  whom  is  God  ;  for  to  say  that 
there  are  three  Goda  in  the  slrid  sense  of  the  word,  was  to 

ic2 


53 


TRI.VITY. 


cRjtr.  1 J 


them  as  nh<<iir(1  as  to  sny  there  n-cre  three  manhoods  :  whercMl 
there  is  only  one  mniihood,  but  many  beings,  cncU  of  wbirb-j 
is  man.     The  ditTert^nce  bctu'con  the  Trithcism  of  tlte  Ariftii«,l 
and  the  Tritheitiiii  of  some  of  their  opjioiienla,  is  this ;  that  the] 
former  believed  Ciod  the  Son,  juid  God  the  Holy  Ghtwl,  to 
be   created   hciiigs,    and,   consequently,  not  cou-subtftautinl 
with  the  Father:  the  latter  eltlier  express  ur  imply  that  thejJ 
mean   three  tiiicrcated   beings,  ooet|ua1  iind  con-substantial 
with  each  other,  etich  of  them  being  God.*    This  ia  pretty 
clearly  Bignitied  in  the  following  observation  of  Dr.  Biirtou, 
wherein,  conformably  to  hixvicw  of  the  meaning  of  the  word 
person,  an  a  nejfitratcttf  tixifitinff  fji-uii/,  an  iiidivutuat  aubstatUi^ 
triMtfWe,  the   transition  in  easy    (if  indeed  any  be  m^uindX 
to  the  contumplittion  of  God  and  (^hrist,  as  Uco  bfinga,  and 
this  under  the  ancient  pretext  of  opposition  tu  SHbclUaniaoL 
"Tlie  SnhDllifln  hypothesis,"  says  be,  "removes  some  of- 
the  difficnitics  in  Ihp  doetrine  of  the  Trinity ;  but  it  docs  nnt 
remove  the  »liolc  of  tlieui,  and  it  creates  new  ditlicultics  of 
its  own.     It  saves   ua  from  inquiring  into  the  mode  of  the 
divine  generation,  and  nimpliflcs  the  notion  of  the  unit^  of 
God ;  but  it  faiU  to  explain  why  the  apostles  constantly  used 
such  figurative  language,  and  why  Crod  is  spoken  of  as  being 
Sou  to  Himself.     It  assigns  no  reason,  why  Qud  should  be 
called  the  Son,  when  viewed  as  tlic  llcdecmcr  of  mankind  fi 
and  the  notion  of  the  Son  iiiti-rcediug  with  the  Father,  of 
his  having  made  satisfaction  to  the  rather,  and  of  his  being 


I 
I 


*  In  hii  Hintnry  nf  Cbrittinnity,  Mr.  Milmnn  apnklLiog,  »»  w«  und«-^_ 
•Uad,  of  the  AnoDH  nad  Trinitarians  (thQURli  the  pasoasfl  li  not  qaltv  «•  ^| 
cl«arN*  inii;bt  Ik-  dr-xirrcl)  nt*rrTrii  ;  "  TW  tloclrinr  af  Ihn  Trinilj',  tb«t  U, 
tliD  dLviii«  oatiirc  or  tlit-  Futlicr,  the  Sun,  and  the  Holy  Gboal,  wis  «- 
knowledgnl  by  uU.  To  eiurh  i(f  Ikttt  dialiiut  and  Kpafait  h*i»fr*>  '>otb  pktliet 
aacribeil  tJie  attribulen  vf  iku  Gwlhi-ad,  with  tlie  iMccption  uf  Mlf-cxineM^ 
which  wai  Tcttrictcd  hj  Ihc  ArluH  1u  the  FMlicr.  Both  admiUvd  ^ 
Antc-miinclaae  [teinR  of  ibe  Sun  Dn<I  ihc  HolySpinl."  .  .  .  TbU  ullur 
thvn  kild*,  ikut  Iht-  Ariao*  believed  there  wb»  a  lime  wbeu  iba  Soa 
lA  be.   Vol.  U.  cbif.  It.  p.  430. 


CHAP.  I. 


TEIPEBSONAUTV — TILITUSISM. 


^ 


I 


I 
I 


a  mediator  between  God  and  man,  must  lead  us  to  t!ic  notion 
of  two  beintfg,  who  io  some  wa^'  or  otlicr  have  distiuct  indivi- 
duality. That  SnbcUiani.fm,  when  it  appoBred  in  the  third 
ceutuT}',  wu!i  Itiukcd  upon  as  a  ht-resy,  is  nut  a  mattur  of 
8[HKrtdatiun,  Lut  of  hifiton.'."  Tt-stimoNien  to  the  Dii-inittf  of 
the  Holy  Ghost,  taken  from  the  Anie-NiceRe  FaUierg.  ttUroduc- 
thn,  p.  11. 

It  is  clear  from  this  and  other  passages,  that  Dr.  Durton 
concctvod  the  Ante-Nicene  fathers  to  maiutain  the  eiislence 
of  lliree  Divine  IJcingSj  and  oik;  (Jod ;  which  is  the  doctrine 
of  Deau  Sherlock^  or  of  those  who  maintained  the  specific 
unity ;  although  Dr.  Burton  would  have  duuhttess  titsclaimed 
the  doctrine  of  Tritheism. 

It  may  here  be  obsun'cd  tlmt,  while  mnne  liave  objected 
to  the  use  of  the  term  Aewyr  as  Tritlieiatical,  others  for  tlie 
same  reason  have  ccinallr  objected  ti»  the  use  of  the  term 
kifftMiatij,  as  moaning  a  distinct  acparatc  individual,  and 
the  same  with  person  in  its  ordinary  sense.  To  avoid  the 
dilemma,  the  cxprctution  of  St.  AukcUu  that  the  Trinity  were 
trcM  nescio  quid,  van  revived  by  some  at  the  time  of  the  con- 
troversy between  Slicrlock  and  South.  Thus  Dr.  WallJs 
observes  in  one  of  liis  letters,  with  regard  to  the  three  person* 
of  the  Trinity,  that  %vc  may  "content  ourselves  to  say,  tbcy 
be  t/tree  sometehatg,  which  are  but  oneOod.  Or,  we  may  so 
explain  ountcb'cs,  that,  by  tiircc  persona,  we  mean  thret  such 
tmriewhatu  as  arc  not  inconsistent  with  being  one  God."  On 
whicli  a  cotemporar}'  author  obsen'ea,  in  a  brief  tract  upon 
the  subject,  entitled  An  Earneat  and  Com/taitshNsle  Suit  for 
Forbearance,  p.  14 j*  "another  doctor  of  our  church  is 
pleased  more  tenderly  and  safely  to  C-Xphiiti  it  thns, — 'The 
Blessed  Trinity  ia  tliree  somewUats;  and  these  three  itomc- 
whats  we  commonly  call  persons;  but  the  true  notion  a]id 
true  name  of  that  distinction  is  unkuovm  to  us.  .  .  .     The 

*  TheaatbomlUfautiKlf  in  lliclilli-p«Krt  *"*'' ^  iMrI«it(-A«l!ji  Stit»4trby; 
bill  i1m  tr«cl,  we  beliete,  hu  been  tttlribuled  Iv  Dl»hup  Wiiciiball, 


54 


TIIINITY. 


CHAP.  1.1 


wonl  pcreoHH  (in  divini»)  is  but  mctnphoric-al,  not  tngmfying 
just  the  s&me  aa  wheu  applied  to  meu.  We  muun  thcrefaT  do 
more  but  somewhat  analogous  to  persons/  This  latter  part 
has  been  ever  held  to  by  all  learned  Triuitarinns,  niid  the 
doctor  speaks  like  himself.  Yet  it  troubles  me  what  sport 
some  people  make  even  with  this  explication.  But,  in  fine, 
thtis  sta]]d  what  improvcincnts  doctors  have  mode  on  titis 
great  Christian  dogma.  Now,  were  it  not  much  better  these 
doctors  had  let  it  alone?  And  t)int  wc  let  it  alone,  and  bend 
our  own  and  endeavor  to  draw  other  men's  thoughts,  to  the 
practice  of  plain  and  unquestionable  devotion  aud  Christian 
morals  ?  for  suppose  any  people  hearing  the  word  person, 
when  applied  equally  to  Father,  Son,  aud  Holy  Uhoat,  to  be 
thus  improper,  and  that  the  word  sometehat  is  a  propercr  and 
clearer  (else  certainly  so  great  a  doctor  would  not  Iwve  nsMl 
it  as  an  explicatory)  term ;  suppose,  I  bhv,  some  hearers  or 
readers  should  substitute  soviewhata  in  their  prayem  instead  ^ 
of  persons,  and  say,  '  0  holy,  blessed,  and  glorious  Triuitr,  fl 
three  somewkais  an^l  one  God,  hare  mercy  oa  M3,  &c./  or, 
'to  Father,  Sun,  and  Holy  Ghost,  three  aoirtewbats  and  one 
God,  be  all  glorj',  &c.'  ...  So  that,  to  conclude,  1  must 
now  desire  our  doctors,  as  tliey  are  friends  to  tlu:  church  and 
would  not  expose  her  liturgy,  that  they  would  forbear  tbe« 
controversies,  r.s  being  not  only  unprofitable,  but  cormptire 
of  and  prcjudiciid  or  iujurions  to,  our  commou  devotion." 

We  have  now  completed  our  proposed  sketch  of  Tritheism 
and  SabcUianism.  By  way  of  conclnsion  to  this  part  of  onr 
STibject,  we  shall  here  obsene,  what  of  course  the  reader 
might  naturally  be  prepared  for,  nnmdy,  that  so  bewildered  ' 
hs^'e  been  the  minds  of  many  divines  on  the  subject  of  the  | 
Trinity,  that,  on  the  one  hand,  not  approving  of  heresy, 
and,  on  the  other,  nat  seeing  their  way  through  the  mraterin 
of  orthodoxy,  tUc  whole  doctrine  of  the  Triuity  lias  bees 
given  up  as  uninteliigiblc.  '•  I  think  it  safer,"  says  Bishop 
Watson,  "  tu  tell  you  whore  the  doctrines  of  Chhstiaiuty  aic 


CHAP-    I.  TRIPRRSON4LITY — TKITHKISM.  55 

to  be  found,  tlinii  what  tlirry  lU'c."    C/wrffe  to  the   Clergy, 
1795  -■  qnotud  in  Afi/ncr's  End  of  Contnjcersy. 

"  Would  to  God,"  says  Dean  Vincent,  "that  questions  of 
this  sort  bad  ne^cr  been  iiptated,  or  professions  of  tLis  kind 
never  been  required  of  iw !  Rcuson  and  laujtjuage  fail  us 
while  we  mention  these  subjects;  imd  while  we  are  compelled 
to  renounce  the  doctrines  of  our  adveraaries,  wo  tremble  at  the 
ptiund  wc  stand  on  ounelves.  I  speak  not  this  vrith  a 
spirit  of  doubt,  but  in  all  hmnilit}*  of  soul,  &c.''  Athanasian 
Crted,  MatU  and  lyOy ley's  Prayer  Book. 

Dr.  Hey,  formerly  Regius  Professor  of  Dirinitj-  in  Cam- 
bridge, whose  works  have  been  printed  at  the  University 
press,  and  are  even  notti  reatl  as  preparatory  to  entering  into 
orden,  has  the  following  bold, — 1  might  ainuwt  say  adven- 
turous— a-iscrtion  iu  hia  Lectures,  quoted  from  Dr.  Bal^y, 
vol.  ii.  p,  U)S :  "  Wc  ought  least  of  all  to  censure  and  perse- 
cute our  brethren,  perhaps,  for  no  better  reason  than  bix-ause 
their  nonsense  and  ours  wears  a  different  drc«s  ;"  and  in  pngc 
251,  the  hui}^na^e  i.s  ntill  hrsii  equivocal.  He  is  there  sup- 
posing the  case  of  u  person  subacribiug  to  the  liturgy  and 
articles;  he  shews  in  what  state  of  mind  he  may  do  this  can- 
scientiously,  so  as  to  subscribe  to  the  common  doutriiie  of  a 
Trinity  in  Unity. 

Let  hia  reflections,  he  says,  be  something  of  tliis  kind  : — 

"  As  to  the  existence  and  unity  of  God,  wlieu  my  business 
is  only  to  interpret  his  Word,  I  have  no  difficulty,  &c.,  &c. 
But,  wbcu  it  is  proposed  to  me  to  affirm,  that  in  the  unity  of 
this  Godhead,  tlierc  be  three  persons  of  one  substance,  power, 
and  eternity ;  tlio  Fatlicr,  the  Sun,  and  the  Holy  Ghost ;  1 
have  difficulty  enough  !  my  uudcrstauding  is  involved  in  per- 
plexity, my  conceptions  bewildered  in  tbe  thickest  dai-kness. 
1  pause — I  hesitate ;  I  ask  what  nceeswty  there  in  for  making 
such  a  decbiration.  And  my  difficulty  is  increased  when  I 
find  that  making  this  declaration  scpuratcH  me  &om  Cbristiaus, 
whom  1  must  acknowledge  to  be  rational  and  well  informed; 


I 


H 


56 


TRINITY. 


CBAF.  I 


I 


from  thoKC  who  have  sttidicd  sonic  [iiirts  of  Scriptnre  with 
tungular  success,  &c.,  &c.,  &c.  I  am,  moreover,  ver^'  for- 
cibly struck,  with  finding  a  kind  of  settled  custom  in  Scrip. 
ture,  of  mcntioniag  Kather,  Son,  and  Uoly  Ghost,  together, 
ou  the  most  solemn  occasions,  of  which  baptism  is  one ;  tioi 
more  peraous,  not  fewer :  to  what  can  this  be  ascribed  ? 
Stitl,  there  is  one  thing  never  to  be  forgotten  for  u  moment ; 
that  is,  the  unity  of  flod :  liowcvcr  the  pnwfa  of  the  diWnitj 
uf  the  Sou  Olid  Holy  Ghost  may  seem  to  interfere  with  this, 
nothing  is  to  be  nllowcd  them,  but  what  is  consistent  witi» 
it :  the  divine  nature  or  substjince  can  therefore  l)C  b\it  one 
substance;  the  divine  power  can  be  but  one  power.  But 
doc9  not  this  confound  all  oiu-  couccptiouii,  and  make  ua  uae 
worda  urithout  meani-mj?  I  think  it  does;  I  profess  and  pro- 
claim my  confusion,  in  the  most  unequivocal  manner ;  I  make 
it  an  csficiilial  part  of  my  declaration.  Did  I  prntimd  tu 
understand  what  1  say,  I  might  be  a  Ththeist  or  an  infidel;  ^j 
but  1  could  not  both  worship  the  one  true  God,  and  acknow-  ^| 
ledge  Jesus  Christ  to  be  Lord  of  aU.  In  using  words  with 
wrong  idea»,  I  might  express  error  and  fnl^iehood ;  but,  in 
using  words  without  ideas^  T  profesa  no  falsehood;  I  onljr 
unite  the  different  sayings  of  Scripture  in  the  beat  manner  £ 
am  able,  though  in  a  manner  confessedly  imperfect :  but  thia 
imperfection  I  udopt,  lest  I  should  ruu  into  a  greater  evil,  hy 
putting  a  forced  and  wrong  con^itruction  on  Script\iml  say- 
ings, in  order  to  reduce  them  tu  the  level  of  my  liumnn 
capacity.  Thua  may  any  man  assent  to  the  first  article,  sup- 
posing him  connnccil  of  the  truth  of  the  second  and  fifth." 

Yet,  in  opposition  to  all  this,  Dr.  Waterland  sa^i,  ineon- 
aistently  indeed  with  what  he  has  sometimes  intimated, 

"  Enough  has  been  said,  to  shew,  that  the  Icamrd 
Ltmborck  has  used  a  little  too  much  art,  in  repreacuting  our 
doctrine  as  obscure,  oidy  by  the  elouds  misted  from  m 
obscure  expression.  The  doctrine  itself  is  otherwise  dear 
enough,  as  I  have   before  manifested  at   large ;  and    cveiy 


I 


CUAP.  I. 


TRI  PEBSOSAI.ITV — TRITUSISU. 


57 


I 


I 


plain  Christian  will  understand  as  clearly  what  he  mpans, 
when  he  says,  the  tlirue  divine  persons  arc  one  Uod,  as  when 
he  aaj-s,  there  will  be  a  resurrection  of  the  dead."  Doctrine 
iff  tlte   Trhaiy  Imporlani,  vol.  T.  p.  72. 

At  the  end  of  this  chapter,  will  he  seen  an  exposition  of 
the  mnnner  in  whieli  every  plain  Christiuu  will  uiulerstand 
the  Trinity  and  the  Unity.  It  will  l>o  shewn  with  what 
facihty  he  will  nndcr^tnnd  it  in  a  Tritheistical  sense,  under 
the  semblance  of  believing  in  the  Divine  L'nity ;  that  in 
any  other  way,  he  merts  with  a  great  difficulty  in  under- 
standing the  doctrine  lu  any  sense.  To  tlie  testimony  of  Dr. 
"Waterland,  therefore,  wc  will  add  the  two  following;  one 
being  that  uf  a  learned  writer  above  mentioned,  namely,  Dr. 
Hoy  :  the  other  being  that  of  the  piuus  Mr.  Newton;  both 
authorities  being  supplied  by  the  Church  of  England. 
And  first,  we  quote  the  testimony  of  Dr.  Hey,  which  is  as 
follows : — 

"  It  might  tend  to  promote  modcmtion,  and  in  the  cud 
agreement,  if  we  were  industriouslvi  uu  iiU  occasions,  to 
represent  our  own  <ioctrine  as  whole  unintelUg'thfe.  Some- 
thing of  this  has  been  hinted  before :  the  plan  would  be 
useful,  as  it  would  put  us  upon  the  footing  of  those  who 
profess  unintclligihle  doctrines,  and  give  us  all  the  liberties 
described  iu  the  teuth  chapter  of  our  third  book.  It  would 
also  oblige  our  adversaries,  who  arc  di-^puscvl  to  eoutinuc  the 
combat,  to  oppose  us  ou  ground  less  advantageous  to  thcm- 
selrca ;  on  the  ground  of  expediency :  at  the  same  time  that 
it  would  dispose  others  nut  ti>  attat^k  us  at  all.  1  fear  we  in 
general  pretend  too  much,  that  our  doctrine  is  intelligible ; 
or  we  use  langungc,  which  aeems  to  imply  such  pretension. 
llishop  Pearaon  and  Dr.  Waterhiud  would  have  written  with 
grcAtcr  effect,  if  they  had  taken  occasion  from  time  to  time 
to  say,  that  though  they  exposed  the  raisrcpreacntations  of 
others,  they  did  not  pretend  to  hare  any  clear  ideas  of  their 
own  doctrine."  Vol.  ii.  p.  253» 


9 


SB 


TmiMTV. 


COAT.  I. 


The  nest  testimonr  is  that  of  the  pioas  aud  excellent  Mr, 
Nertou,  in  his  Sermoti  on  MesdAh,  the  Scm  of  God. 

"  Far  from  attempting  to  explain  the  doctrine  of 
Trinity  to  my  hearers,  1  rather  wish  to  Icsre  an  tmpre* 
upon  yoiir  minds,  that  it  ia  to  as,  and  pcriupB  to  the  higlieit 
crratcd  intelligt^nccs,  incomprebcnmble.  Bnt,  if  it  be  ood- 
tained  in  the  Scripture,  which  I  must  I«tc  to  jonr  mm 
consciences  to  determine  In  the  sight  of  God,  it  ta  thoebr 
BofficicDtlr  proTcd,  and  humble  faith  requires  no  other  pTOo£ 
Allow  me  to  confirm  my  own  statements,  by  an  obaeiration 
of  a  celebrated  French  writer,  to  the  following  purport  :— 
'  The  whole  difference,  with  lespect  to  this  subject,  bctwem 
the  common  people  and  the  learned  doctors,  in,  that  while 
they  arc  both  equally  ignorant,  the  ign(»^iice  of  the  people  ■ 
modest  niid  iugmuou&,  and  they  do  not  bluab  for  being  nn-^ 
able  to  see  what  God  has  thought  fit  to  conceal.  Whercai^ 
the  i^orancc  of  their  teachers  is  proud  and  affected :  they 
hat'e  reoQUTBC  tu  scholastic  distinctious  and  abstract  reason- 
inga,  that  they  may  not  be  thought  upon  a  lerel  with  the 
rolgar.'  "* 

TVe  now  come  to  trace  the  effects  of  these  controvcrnca: 
first,  in  distressing  the  miuds  of  the  pious ;  aecoodly,  in  e*fc^| 
cooraging  Ariauism  and  Sociuianism  ;  aud  lastly,  in  produo> 
ing  infidelity  and  atheism. 

First,  with  regard  to  the  distress  produced  in  the  miuda  sf 
the  pious. 

Of  this  we  have  a  well  known  instance  in  the  case 
Watts,  who  ATites  &£  follows : 

"  Iladst  thou  informed  me,  gracious  Father,  in  any  place 
of  thy  word,  that  this  dirine  doctrine  is  not  to  be  underatoiid' 
bj  men,  and  ret  they  were  rcquircnl  to  believe  it,  I  wooU 
have  flubdned  all  my  curiosity  to  fmth,  kc.  But  I  csnnot 
find  thou  hast  any  where  forbid  me  to  understand  it,  «r 
to  make  these  enquiries.     Ihly  consncnce  is  the  best  natnial 

*  Tlic  reader  b  ber«  TMOBUDraclnl  to  p«ra»«  Ott  prtliauvtry  «xlru(*. 


I 

I 


CUAP.  1. 


TKIPBftSONALirr — THITHKI8H. 


50 


I 


I 


I 

I 


liglit  thou  hast  put  within  me :  and  since  thou  htuit  {nvrn 
me  the  Scriptures,  my  own  couscieiicc  bids  me  ttcarch  the 
Scriptures  to  find  out  truth,  Sx.  I  hare  therefore  beeu  long 
acarcliing  into  thia  diviiie  doctrine,  that  I  may  pay  Thee  due 
houor  with  understanding.  Surely  I  ought  to  know  the  God 
vhom  I  worship;  whether  lie  be  one  pure  and  aimple  being, 
or  wbotbcr  Uiou  art  a  threefold  Doity  cousisting  of  the 
Father,  the  Son,  and  the  Holy  Spirit. 

"  Dear  and  blessed  God !  bndat  thou  been  pleased  in  any 
one  plain  ticripture  to  hare  informed  mc  wtiich  of  the  dif- 
ferent opinions  about  the  Holy  Trinity  among  the  contending 
(Mirties  of  Christians  hod  been  truc^  thou  knowest  with  how 
much  tcul,  satijifactiou,  and  joy,  my  unbiassed  heart  would 
have  opened  itself  to  receive  and  embrace  the  discovery. 
Uodst  thou  told  mo  plainly  in  any  tungle  text  that  the 
Father,  Son,  and  Holy  Spirit,  arc  three  real  distinct  persons 
in  thy  divine  nature,  I  had  never  auffcred  myself  to  be  be- 
wildered iu  so  many  doubts,  nor  embarrassed  with  so  many 
strong  fears  of  assenting  to  tho  more  inventions  of  men 
instead  of  divine  doctrine ;  but  I  sliould  have  humbly  and 
immediately  accepted  thy  words,  so  far  as  it  was  possible  for 
mc  to  understand  them,  as  the  only  rule  of  my  faith.  Or 
hadst  thou  been  pleased  so  to  express  and  include  this  pro* 
position  in  the  several  scattered  parts  of  thy  book,  from 
whence  my  reason  and  conscience  might  with  ease  find  out, 
and  with  certainty  infer  this  doctrine,  I  should  have  joyfully 
employed  all  my  ruaitoning  powcra,  with  their  ntniost  skill 
and  actirity,  to  have  found  out  thix  inference  and  ingrafted 
it  into  my  sf>ul.  Tliou  hast  colled  the  poor  and  the  ignorant 
the  mean  and  foolish  things  of  this  world,  to  the  knowledge 
of  thyself  and  thy  Sou  ;  and  taught  them  to  receive  and  par- 
take of  the  salvation  which  thou  baat  providcrd.  Rut  how 
can  such  weak  creatures  ever  take  in  so  strange,  so  difficult, 
and  so  abstruse  a  doctrine  as  this,  in  the  explication  iin<l 
defence  whereof  multitudes  uf  men,  even  men  of  learning 


60 


TUINItr. 


CBAT, 


xnthl 
rknpaiV 


aiid  piety,  have  lost  tbcmaclvcs  in  infinite  subtleties 
8U(1  eiidles3  mazeif  of  darkness  ?  Ami  can  tliis  st: 
perplexing  notion  of  three  real  persons  going  to  moke  ap  one 
true  God,  be  so  neeessury  and  so  important  a  port  of  that 
Christian  doctrine,  which  in  the  Old  Teptament  and  the  Neir 
is  represented  as  so  plain  and  so  ensy  even  to  the  mcancit 
iindcnitandings?  Oh,  tliou  searcher  of  hearts,  who  knuwot 
all  things  !    I  appeal  to  Thee  ronrcming  the  sinccritv  of  mi 

enquiries  into  tliese  discoveries  of  tliy  wonl Bli 

and  faithfid  God !  hast  thou  not  promiswl,  that  the 
thou  wilt  guide  in  judgment,  the  meek  thou  Mill  teach  t! 
way?  Hnth  not  thy  Son  our  Savior  assured  us,  that  our 
heavenly  Father  nill  give  his  Holy  Spirit  to  them  who  uk 
him?  And  is  lie  nut  appointed  to  guide  us  into  all  truth  I , 
Have  I  not  sought  tlic  gracious  guidance  of  thy  good 
continiinlly  ?  Am  I  not  truly  seiiaihte  of  my  own  darkneai^ 
and  weakness,  my  dangerous  prejudices  on  every  side,  and 
Diy  utter  iusufficicney  for  my  own  conduct  ?  Wilt  I  hon  leave 
such  u  pour  creature  bewildered  amoug  a  thousand  per- 
plexities, which  are  raised  by  the  various  opinions  and  con- 
trivances of  meu  to  explain  thy  divine  truth?  lldp  inev 
heavenly  Father  I  for  I  am  quite  tired  and  weary  of  tb«M 
human  explainings,  so  various  and  uncertain.  When  wilt 
thou  explain  it  to  me  lliyaelf,  oh  my  Gml !  by  the  secret  and 
certain  dictates  of  tliy  spirit,  according  to  the  intimations  d 
thy  word?"  Hawkirtx'  Hiwi/tton  Lecittrat,  Annotathm,  p.  378. 

Not  only,  however,  have  the  controversies  on  the  IVinity 
produced  this  distress  in  pious  minds,  but  they  have  been 
one  main  cause  of  ^Vrianism  and  Sociniauism.     Tliia  ii  M>  ^ 
knowlcilgcd  by  all  cliutses,  only  each  lays  it  at  the  door  of^l 
tlie  other ;  the  orthodox  at  the  door  of  the  hcttrrudox,  th« 
heterodox  at  the  door  of  the  orthodox;  and  some  few  reflect* 
ing  minds  to  both.     lu  the  life  of  Waterland,  p.  133,  the  ^ 
Bishop  uf  Durham  lays  it  at  the  door  of  the  heterodox.  ^ 

"  The  jMiriod  in  which  Dr.  Waterland  livied,  was  strongly 


CHAP.  I. 


TRI  PERSONALITY— TRITHEIKJI. 


61 


marked  by  n  spirit  of  hostility  not  only  ajrainst  some  petulinr 
doctrines  of  Christianity,  but  ngiiinst  Clu-istiitnity  ittiuLf.  lu- 
fidclity  and  heresy  grew  and  flowrialicd  together,  as  if  of 
kindred  nnturcs,  and  the  soil  eongciiial  to  the  one  was  found 

to  be  no  loss  favorable  to  the  other It  appears  to  have 

been  owing  to  the  prevalence  of  tliis  spirit,  that  the  coui-sc  of 
deism  in  this  country,  for  a  couaidcrable  length  of  time,  ran 
urarly  pnrnHd  with  that  of  hetfrftdoxy.  Lord  Herbert  of 
Cherbun',  the  philo»ii|)her  of  Maluibbury,  luid  Tuland  the 
follower  of  Spinosa,  were  eotcmporary  with  Biddle,  Firmiu, 
and  the  host  of  Antitrimtariaua  who  poured  forth  their 
lucubration*  va  a  ccuuti-rpoise  to  the  labors  of  Bishop  Bull. 
In  the  next  generation,  Chubb,  Morgan,  Collins,  and  Tind;il, 
united  their  forces  against  revealed  religion ;  while  Whixton, 
EmlvTi,  and  Clarke,  were  maintaining  tenet*  at  variance  wdth 
aome  of  it^  essential  doctrines.  Whoever  is  conversant  with 
the  Antitriuitarian  writers  of  the  former  period,  will  perceive, 
that  they  wantonly  or  inconsiderately  put  weapons  into  the 
hanila  of  the  infidel  party,  who  would  hardly  fail  to  render 
them  avaihihV  to  their  purpose.  So  little  reverence  did  they 
sometimes  shew  for  sncnrc)  writ,  and  so  hold  and  uuquahttcd 
were  their  assertions  of  the  supremacy  of  huiuuu  judgment 
in  matters  of  religious  belief,  that  scarcely  could  the  mo.it 
determined  mibetiever  desire  to  have  principles  cuueedod  to 
him,  belter  adapted  to  his  own  liews." 

On  the  other  hand,  a  eotcmporary  divine,  before  alluded 
to^  in  bis  Earnest  and  Cumpiusioiiate  Suit  for  jb^orbearaiiee, 
with  a  mind  appareittly  humiliated  and  dcprciiscd  by  the  cou- 
troversiea  of  the  tlay,  thus  writes  : 

"  He  who  considers  the  sxun  of  Christian  doctrine,  a.s  it 
now  onlinarily  stands  in  tbe  church,  and  compares  it  with 
the  faith  ouce  dehvcrcd  to  the  saints,  will  scarcely  forbear 
censuring  tbe  school  doctors  to  have  been  worse  eucmicii  to 
ChnBtianity,  than  cither  the  heathen  philosophers  or  perse- 
cuting emperors.    The  evil  which  those  unlucky  wits  have 


a 


TRINITT. 


CHAP. 


introdnccd,  hna  been  roccivcd  into  the  Ijowcis,  and  affects  the 
very  x-itals,  of  our  Christiamty ;  insomuch  that  it  ia  likely  to 
stick  Bot  only  cIohot,  but  longer  to  the  church,  than  auy 
other  darts  t]iat  Iiave  wounded  it.  And  'tis  sad  to  thiuk  that 
that  very  branch  of  the  church,  from  whence  abore  any 
other  hcaUiig  might  be  expected,  is  uow  teiiniig  the  wouud 

wider ITic  sum  of  what   I  now  ui^e   niid  would 

pcrsiuulc,  isj  that  our  dociom  would  so  far  hold  their  hsnd<, 
that  the  people  may  be  able  to  use  with  due  rcvt'reuce  such 
passages  in  rmr  iitun?y,  wherein  the  scholastical  terms  hinted 
at  do  ocenr:  which  !  do  avow,  if  some  men  procMid,  will 
soon  he  rendered  ridiculoii!i  even  amon-ptt  the  commoD 
people,  who  are  neither  so  blind,  nor  haply  so  ductile,  aa  la^ 
former  days/*  ^| 

"  The  controvers)'  now  of  late  revived,  and  mi  hotly 
a^tated  at  present,  has  been  above  thirteen  hundred  yean 
ago  deteniiiiied  by  two  general  councils,  the  Niceiie  aud  firrt 
Constantinupulitan,  both  which  are  Iiighly  owned  and  hare  J 
been  ever  adhered  to  by  tliis  our  church ;  the  creed  made  np 
betwixt  them  stands  in  our  litnir^*,  and  their  dcterminatiooi 
have  been  ratified  by  succeeding  general  councils.  Why 
cannot  we  let  the  matter  stand  upon  this  bottom  of  authority  ? 
TlioM  who  are  versed  in  the  history  of  that  coimcil,  may  be 
pleaseil  to  remeniluT  wliitt  were  the  arfruracuts  urgtsl,  and 
that  it  was  authority  cliiefly  carried  the  iioint.  Tin  true, 
indeed,  there  are  more  hard  temia  introduced  into  the  church 
doctrine,  even  since  that  coiuicil,  which  use  haa  now  made 
old  :  but  let  \u  stop  somewhere ;  why  should  we  be  still  mor* 
iug  the  aucicnt  hounds?" 

.  .  .  .  "  This  matter  has  been  sufficiently  determined  j  ■ 
and  by  due  authoritv  (if  any  caOcsiastical  authority  can  bo 
gnch)  is  settled  already.  The  Councils  of  Nice  and  Coiuta»- 
tinople,  as  before  said,  and  many  other  councila  since  eoB- 
firming  the  same,  have  done  what  authority  cau  do  in  tC. 
And,  whcu  we  have  moved  every  stone,  authority  must  define 


I 


I 


I 


I 


I 


CHAP.   I.  TBIPRHSO\ALITY TRITREISM.  03 

it.  Our  church  articles  insist  iu  the  Bsmc  track ;  and  we 
profess  ourselves,  at  least  for  pence  sake,  lioaud  tlicrclij'. 
....  As  far  as  I  can  perccirc,  the  more  men  dmvr  the  dis- 
putations saw,  the  more  perplexed  and  intricntc  this  question 
is;  at  least  that  truth  which  is  contended  for  is  Btrthcr  oS 
{roiii  htriii^  etettlctL  Fur  the  new  uttcmpts  still,  in  the  issue, 
not  sutbiijing  the  old  ditticultics,  men  look  upon  them  to  be, 
what  weti  they  maij,  uusatui(inble  or  insoluble ;  aud  impute 
not  this  to  the  depth  of  the  mystery,  hut  to  the  absurdities 
of  the  hypothnsiitj  wliich  by  the  same  means  becomes  still 
more  involved." 

"And hereby  our  church  at  present  is,  and  the  commnn 
Cluristiftuily  (it  may  be  feared)  will  be  more  and  more,  daily 
exposed  to  atheistical  men  ;  for  this  being  but  the  residt  of 
the  former  parlieulura,  and  such  kind  of  mcu  daily  (sjowing 
u|jon  us,  it  cannot  be  beheved  they  caa  overlook  tlie  ad^-an- 
tage  which  is  so  often  given  tliem. 

"  On  these  nccouiits  as  «  ell  as  others,  this  controversy  is 
the  most  dangerous  m  well  as  unrcasonahle.  The  danger 
hereof  is  especially  huuce  evident,  in  tliat  the  doctrine  of  the 
blcsKcd  Trinity,  or  of  the  Father,  Sou,  and  Holy  CJlinst,  in 
whose  names  we  aud  all  Chnstians  arc  or  ought  to  have  been 
baptized,  is  esteemed,  as  it  is  if  duly  stated,  one  of  the  ftm- 
dauiCTitals  of  the  Cliristiuu  religion.  Now  to  lUit/ate  ioaekhtff 
a /ufntamentai,  is  to  turn  it  intu  acoutrovcrwy ;  that  in,  to  urt- 
Kith;  at  leant  endanger  tlit  tumettliaff,  the  whole  gupersiructure." 

Let  us,  howcve.-,  now  proceed  to  pUce  the  subject  in 
another  pointof  \icvr:  that  is,  to  take  into  con-sideratiou  what 
is  commonty  called  the  orthodox  doctrine,  as  prupoimded  by 
ttishup  Hull  and  others. 

We  will  suppoHc,  for  the  sake  of  the  argument,  that  the 
imputation  of  Tnllieism  to  the  catholic  doctrine  of  the  church, 
is  unfounded  ;  that  tlic  church  always  rejected  such  a  doc- 
trine; that  although  the  expressions  three  spirits,  three  su(>> 
stances,  three  hypostascx,  three  persons,  three  being*,  three 


J 


u 


TRIXiTV. 


CBAP. 


separate  nxistcncca,  ttircc  distinct  stihstantiftl  individnalitie^ 
three  intelligent  ngeuta,  have  been  used,  yet  that  by  apn^KS 
defiuitiou  of  all  the  terms,  they  may  be  made  consisteitt  wii 
the  idea  of  one  God.  Let  lis  take  all  this  for  ^raiitedj  mkI 
presume  tliat  cleHr-hcadcd  lof;icians,  such  lu  Bull,  WatcrUnd, 
and  others,  can  dcnioiistnibly  prove,  upon  their  principIcBi 
that  such  expressions  do  uot  involve  Trithcistical  ideas ;  nay, 
tliat,  upon  tfieir  principles,  their  defence  of  the  Trinitarian 
doctrine,  an  grounded  upon  the  tcatimony  of  the  fathers  and 
uiMiii  reason,  is  triumphant.  Wc  turn  from  tht;  testiinouy  vS 
the  fatlicrB  and  from  metaphysical  ailments  to  tke  phyricai 
lours  oj  human  nature. 

We  all  admit  that  the  infant  mind  receives  its  first  idea*^ 
througli  the  medium  of  the  souses ;  that  it  is  in  early  veanB 
that  hahiU  of  thought  arc  most  easily  formed;  and  that 
habits  80  formed  it  is  afterwards  pi-oportionahly  difficult  t» 
remove.  The  child  uot  liaviug  yet  wiuic  to  ycarsof  maturity, 
is  incapable  of  undcrstuuding  logical  arguments,  or  schulastK 
distinctions;  all  its  ideas  being  such  as  arc  nearly  allied  to 
mere  impressions  derived  from  the  senses.  Fcter,  James, 
and  John,  we  will  suppoac,  it  is  taught  to  distinguish  aathree^ 
separate  persons, — three  sepnrate  men.  Let  now  the  c\ 
be  further  instructed  that  the  Father  is  one  person,  the  Sonj 
another  person,  nnd  the  Holy  Ghost  another  person.  "Let  itj 
nc\t  be  told,  that  Christ  is  a  mediator  for  sinners  ;  that  he  t*1 
in  heaven  prajnng  to  the  Father  for  us;  and  tiiat  the  Father 
hears  bis  prayers.  The  following  is  a  quotation  from  a  Torl 
entitled  FamUiar  Lectures  to  ChUdren,  by  a  Clergyman  of  tii*\ 
Chttrch  of  England. 

"  Almost  every  prayer  we  hear  is  made  in  the  name  of 
Jesus  Christ,  and  every  thing  we  ask  for  is  asked  for  Christ'aJ 
lake.  Nobody  can  be  happy  without  a  friend;  and  almovt 
every  person,  however  wicked  he  may  be,  tries  to  get  and 
keep  a  few  friends.  There  was  onoe  a  man  who  had  three 
friends  i  he  knew  them  aud  lived  near  them  many  yean.     It^ 


CHAP.  I.  TEIPERSONALITT TUITBEISM.  65 

80  happened,  that  tliis  man  was  accusocl  to  tlio  king  of  being 
very  wicked,  and  the  kiug  ordered  that  hu  Hhould  be  put  to 
death.  The  poor  man  lieard  of  it,  and  was  in  great  trouble. 
He  expected  to  Iohc  his  life  and  to  leave  his  family  in  great 
distress.  After  tliiiikiiig  it  over  and  weeping  bitterly,  he 
determined  to  seek  the  king,  fall  down  before  him,  and  beg 
his  life.  He  called  therefore  on  his  throe  friends,  and  begged 
them  to  go  with  him.  The  first  whom  he  asked,  he  thought 
bis  beat  friend.  But  noj  he  would  not  wivancc  one  step 
towards  the  king's  court ;  he  would  not  move  to  help  him. 
He  next  went  to  the  second  friend,  and  requested  him  to  go. 
They  set  out,  but  when  they  came  to  the  gates  of  the  king's 
oo\irt,  this  friend  stopped  and  would  not  go  in  and  ai?k  for 
the  poor  man's  life.  Then  he  went  to  the  third  friend, 
whom  he  loved  the  lea-it,  and  besought  his  help.  This  firiend 
WW  known  to  the  king  aiid  beloved  by  liim.  So  he  took  the 
condemned  man  by  the  hand,  Jed  him  to  the  king,  aud  inter- 
eedeit,  or  bc^cd  for  him,  and  the  king  pardoned  liim,  for 
the  sake  qf  his  friend  who  inierceded  for  him.  Jesus  Christ, 
that  fiiend  of  whom  we  tluTik  so  little,  and  whom  we  love  so 
little,  can  go  with  us  before  the  great  King  of  kings,  and 
intercede  for  us,  and  thus  save  our  soulg  from  being  con- 
demned to  eternal  sorrow.  This  is  the  time  when  wc  need 
his  friendahip  imd  interccsHiun.  He  died  fur  us;  He  can 
therefore  be  our  friend,  and  ple»d  fyr  us,  and  save  us." 

"  A  king  once  made  a  Uw  agninst  a  certain  crime.  The 
law  w»jf,  that  every  one  found  guilty  of  that  crime,  should 
have  both  his  eyes  put  out.  A' cry  soon,  a  man  who  had 
broken  the  law,  was  taken  up,  tried,  and  condemned.  It 
was  the  king's  own  son.  Now  the  king  saw,  that  if  he  did 
not  punish  the  criminal,  it  would  be  giving  a  licence  to 
wickedness,  and  that  nobody  woidd  keep  the  law.  Ho  there- 
fore had  one  eye  of  his  son  put  out,  and  one  of  his  own  !  He 
could  now  go  before  the  court  and  ptetul  for  his  son,  and  by 
his  own  mfferiugs  and  intercession  save  him  from  fturther 


n 


TBtmrv. 


CBAr.  I. 


1 


puiiiskmeni.  AD  people  saw  that  the  good  king  liatfld  crime 
autl  loved  Uis  laws.  So  does  Jesus  Clirist  save  lu.  He  lia» 
suffered  for  ns,  and  now  lives  to  intercede  for  as.  ^^^H 

"This  vsui  interceding  before  h  humfin  being;  Ci^St 
mtercedes  before  God.  Hiis  ira.<(  ititerceding  for  one  m&a ; 
Christ  iuterccdca  for  all  Lis  people.  This  wna  for  one  nbort 
life ;  Christ's  intercession  is  for  eternal  life.  Tfaia  was  for 
ODC  sin;  Christ  intercedes  for  all  our  sins.  This  vaa  for  fli^ 
6riend;  Christ  pleads  for  those  who  have  ever  tieen  im^ 
enemies.  Tliiu  saved  one  man  from  the  cune  prououuccd 
hy  human  Intrs;  Christ  save^  all  men  from  the  cune 
God'H  law. 

"  You  know,  dear  children,  that  it  is  a  great  comfort  to' 
have  good  men  to  pray  for  us :  you  kuow  too  that  the  prayen 
of  good  men  avail  much  with  (jod.  In  the  Bible  you  wiB 
find,  that  one  man  prayed,  and  the  dead  child  of  a  heathen 
woman  wh.s  raiited  to  life;  that  another  prayed,  and  an  angd 
came  dowu  from  heaveu  andmliut  the  mouths  of  lions,  sothit 
they  did  not  hurt  the  good  man.  Peter  prayed,  and  a  dead 
woman  cnme  to  life.  Paul  prayed,  aud  a  young  man  who  had 
fallen  from  the  third  story  of  the  house  and  wan  killed,  WM 
revive*!.  Ahniham  prHywl  for  Soilom  and  (fomorrah,  and  tfaoae 
cities  would  have  been  Kparcil  if  there  had  l>ecn  ten  rigfateoos 
men  in  live  cities.  13ut  all  the  good  men  ou  enrth  might 
pray  for  you,  an{l  if  Christ  should  not  do  so  likewise,  it  wooU 
be  of  no  avail.  All  the  good  spirits  in  heaven,  sainta  and 
angeht,  might  pray  for  you,  but  this  would  not  be  so  good  m 
one  prayer  of  Clu*ist.  He  is  worthy;  the  uunts  and  the 
angels  cast  their  crowns  at  his  feet,  and  cr^',  '  Tbon  art 
worthy.'  He  is  worshiped  by  all  in  heaven.  He  aits  on  the 
throne  with  God;  God  loves  Him,  and  will  hear  Ilim  in  uur 
behalf." 

More  is  written  to  the  same  purport  ;  but  wc  have 
for  a  subsequent  chapter  a  passage  here  omitted,  though  man 
strongly  worded. 


CflAF.  1. 


TRIFEaSONALITV— yraiTHlItM. 


67 


I 


I 


I 


What  ia  there,  under  the  circurastaiicea  we  hare  mon- 
tioncd,  to  prevent  the  child  from  regarding  the  Father  and 
the  Sod,  the  one  hs  God^  and  the  ot}icr  m  Mediator,  aa  two 
separate  beings  ?  Indeed  uo  one,  I  tliiuk,  how  great  soever 
an  advocate  of  the  cathoHc  doctrine,  either  could  or  wonld, 
upon  mature  considenitioii,  hiive  any  doubt  upon  thu  B\i\}jv.ct. 
The  ideas  of  the  child  being  now  nearly  idhed  to  impresifious 
dcrired  immediately  from  the  senses,  suppose  the  child  hc- 
coinen  further  in»tniete<l,  that  it  is  the  Father  who  creates, 
the  Son  who  redeems,  the  Holy  Ghost  who  sanctifies;  that 
ooDsequently,  whenever  these  separate  offices  are  spoken  of, 
they  are  the  offices  of  three  distinct  persons :  wotild  not  these 
expressions,  however  accordant  with  the  idea  of  one  (Jod, 
only  tend  to  confinn  tlie  first  idea  of  three  distinct  penions  as 
three  separate  beings?  Suppose,  in  the  next  place,  the 
child  having  grown  np  to  jckth  of  maturity,  is  further  in- 
structed in  the  d(}ctnue  of  the  Trinity  in  some  sueh  tnauner 
as  the  following ;  (the  parage  is  quoted  from  the  works  of 
Dr.  Watcrlaud) : 

"  To  know  or  conceive  God  as  a  single  person,  is  to  know 
God  ven,'  imiwrfcctly,  or  is  rather  a  false  conception  of  God. 
It  is,  therefore,  of  as  great  ooneerumeut  to  know  that  God  is 
three  persons,  supposing  it  really  so,  as  it  is  to  conceive 
truly,  rightly,  and  justly,  of  God.  Further,  if  there  really 
be  three  divine  persons,  it  is  as  necessary  that  man  should  be 
acquainted  with  it,  as  it  is  that  lie  slinuld  rliroet  his  worship 
where  it  is  due,  and  to  whom  it  belongs.  For,  if  all  honor, 
and  glory,  and  adoration,  be  dne  toercry  person  a*  much  aa 
to  any,  it  was  hif^hly  requisite  that  a  creature  made  for  wor- 
ship, as  nmn  is,  slir>ul<l  be  instniiHetl  whore  and  to  whom  to 
pay  it.  To  offer  it  to  any  single  person  only,  when  it  is 
claimable  by  three,  is  defrnndiug  the  other  two  of  their  just 
dues,  and  is  not  honoring  God  perfectly,  or  in  full  measure 
and  pTO]iortion.  Besides,  how  sliall  any  one  person  .justly 
claim  all  our  homage  and  adonitiun  to  himself,   and  not  ac- 

r  2 


TRINITT. 


CHAF. 


quaint  us  that  there  are  two  persons  more,  who  have  an 
claim  to  it,  and  onghtj   thereforCj  to  receive  eqxial 
ledgmeats?"  Vol.  viii.  p.  4-U. 

Or  let  tlie  cliild  peniso  Matthew  Henry's  account  in  the 
Boolt  of  Provcrhs,  chap.  nii.  22.  Speaking  of  WifMlom,  at 
heiiig  a  distinct  lUviuc  iiitcUi^'cut  Person,  and  appointed  in 
the  eternal  cotinseU  to  be  the  Mediator  bctw(!cn  God  mi 
man,  observe,  says  lie,  "the  infinite  cuniplncency  which  the 
Father  had  in  llim,  and  He  in  the  Father ;  (r.  30.)  /  tear  tf 
Htm,  fl*  one  brought  up  with  Ilim.  As  by  an  eternal  gcnen- 
tion  He  was  brought  forth  of  the  Father,  bo  by  am  etenul 
conn.^)  He  was  brought  np  n-itU  Him  ;  which  intimates,  not 
OTdy  the  infinite  love  of  the  Father  to  the  Son,  who  is  there- 
fore called  the  Son  of  his  love,  (Col.  i.  13.)  but  the  mutual 
consdouHness  and  guixl  understanding  that  were  betwiXB 
them,  couceruing  the  work  of  man's  redemption,  which  the 
Son  was  to  undertake,  and  about  wliich  the  i^tmnari  of  ptaa 
wax  between  them  both,  Zech.  vi.  13.  He  was  aiumntu  Patm 
— the  Father's  pupil,  as  I  may  say,  trained  np  from  eternity 
for  that  service  which,  in  time,  in  the  fulness  of  time,  H« 
was  to  go  tlirough  with,  and  is  tlicrein  taken  under  the  specul 
tuition  and  protection  of  the  Fattier;  Ho  is  mt/  servant  whom 
I  up/iold,  Isa.  xlii.  1.  He  did  what  He  saw  the  Father  d<^fl 
(John  V.  19.)  pleased  his  Father,  sought  his  glory,  did  accord- " 
ing  to  tho  commandment  Ho  received  from  his  Father,  and 
all  this  as  one  brought  up  unth  Htm.  He  was  daihj  his  Falhrf't 
Delight,  (mine  Elect,  in  viltoiu  my  stntl  delighteih,  says  Ood ; 
Isa.  ilii.  1.)  and  He  also  rejoiced  nlway.*  before  TTun.  Thii 
may  be  uridcrstood,  cither,  (1.)  Of  tlic  infinite  delight  which 
the  persons  of  the  blessed  Trinity  have  in  each  other,  whereiii 
oonsists  much  of  the  happiness  of  the  divine  nattuv.  Or, 
(2.)  Of  the  pleasure  which  the  Father  took  in  tho  operatkm 
of  the  Sou,  when  He  made  the  world;  God  saw  every  thing 
that  the  Son  made,  and,  beholdj  it  toas  very  good,  it  pleased 
Him,  and  therefore  his  Son  was  dailtf,  day  by  day,  daring 


TKIFEasOt 


ElTueisM. 


69 


the  six  days  of  the  creation,  upon  that  account,  Am  Delight , 


Exod.  xxxix.  'K3.     \i\A  the  Son  tJso  did  himself 


befo. 


I 


I 


I 


ITtm  in  the  beauty  and  harmony  of  the  whole  creation,  Ps. 
cir.  31.  Or,  (3.)  Of  the  satisfaction  they  had  in  each  other, 
with  reference  to  the  great  work  of  man's  redemptiou.  The 
Father  dchghtcd  in  the  Son,  as  Mediator  between  Him  nnd 
man,  was  well  pleased  with  what  He  proposed,  (Matt.  iii.  17.) 
and  thiTffore  loved  Him,  because  He  tmdcrtook  to  lay  down 
hi*  life  for  the  aheep ;  He  put  a  coufideneu  in  Him,  that  He 
would  go  through  his  work,  and  not  fail  or  fly  off.  The  Son 
also  r^oiced  always  bffore  Him,  dehghted  to  do  Iiia  will, 
(Fs.  xl.  8.)  stuck  close  to  his  undertaking,  as  one  that  was 
well  satisfied  in  it,  and,  when  it  came  to  the  setting  to,  ex- 
pressed as  much  satiafdction  hi  it  as  ever ;  saWng,  Lo,  I  come^ 
to  do  (u  in  the  volume  of  the  book  it  is  written  of  me." 

What  is  there,  again,  in  such  instruction,  however  true, 
to  alter  the  origiual  impressions  produced  upon  the  mind? 
on  the  contrnry,  is  not  every  thing  calculated  strongly  to 
confirm  them  P  Suppose,  now,  the  child  grown  up  to  matu- 
ri^,  should  begin  to  have  some  thoughts  concerning  tfac 
Divine  Unity.  We  will  presume  that  ho  is  instructed  as 
follows ;  (the  passage  is  quoted  from  Dr.  fVardlato  <m  Soci- 
nianitm,  p.  56} : 

"Incalculable  mischief  has  arisen  from  men's  as|>inng  at 
Icaowledgc  beyond  the  reach  of  their  own  or  any  finite  powers, 
and  beyond  the  limits  of  the  divine  declarntioiis.  Yet,  the 
attempt  to  comprehend  the  mode  in  which  the  Divine  Unity 
Biibirists  in  three  persons,  is  certainly  not  more  fooli.^h,  than 
it  is  to  refuse  cre<h-iicc  to  the  fact  hccaufic  it  exceeds  our  com- 
prehension. Oh  !  the  presumptuous  arrogance  of  the  huninn 
mind,  that  will  not  be  satisfied  unless  the  natxirc  of  the  infi- 
nite God  ia  brought  down  to  the  comprehensiou  of  the 
creature  I"  &c. 

What,  now,  is  the  state  of  the  mind  of  the  iudi\idua] 
upon  this  subject  T    There  is  a  clear  idea  of  three  beings, 


] 


70 


THIMITY. 


caAr. 


1 


aiid  an  obacnrc  idea  of  one  txiing ;  the  nttempt  to  have  «i 
clear  an  idea  of  the  unity  or  oDctncss,  as  of  the  separate  indi 
viduahty,    beiiif;  regarded  as  a  presmaptuotui   attempt 
fatJiom  an  incomprcliciisililc  niysteTy. 

liCt  us  next  jiit^ume  tlic  persuD  to  be  taught,  that  the 
doctriue  of  the  Tripersonalit^-  is  a  fundamental  doctrine ;  that 
ail  who  do  uot  receive  it,  are  gruiity  of  heresy ;  that  no  com- 
muiuQD  should  be  held  with  heretics:  that  the  church  has 
always  taught  it  as  the  catholic  doctrine ;  that  it  is  the  diity 
of  erery  true  Christiau,  to  be  zcaJously  affected  in  a  good 
cimac,  and  hence,  earnestly  to  contend  for  the  faith  once 
dclircrcd  to  tlic  sntiits;  in  this  caae,  arc  not  the  feelings  o^f 
the  individual  eniiKted  in  the  work  of  conRrmiiig  the  originai' 
ideft? 

Let  US  next  auppoae  thct  pupil  to  complete  his  rcligionafl 
education,  and  after  being  well  read  in  tlie  fathers,  and  the 
works  of  modem  authors,  to  be  able  like  them  to  rniitcnd 
for  the  Divine  L'nity.  He  can  accumtely  define  the  mcuuios 
of  the  tcrmH  kypostam,  persona,  tuhatttntia,  wppositum,  owta, 
hoawougia,  and  so  forth ;  Itc  can  prove  how  a  mode  of  sub- 
aistence  together  ivith  the  substance,  constitutes  a  person : 
that  there  are  nut  three  GodR,  iKcause  there  is  only  one 
Bubataiicc  with  thrci;  modea  of  subidiitciicc.  He  repela  the 
imputation  of  his  advocating  or  entertaining  the  notion  ot 
three  Gods;  because  )ic  can  prove  that  one  and  the  aamc 
Kubstance  may  beloug  to  three  personal  subsistencca  !  True ; 
but  lot  him  remember,  first,  that  the  ideas  of  tkKl  originally 
impressed  upon  his  mind,  were  not  those  received  through 
the  medium  of  tnctaphyjiics,  but  through  the  medium  of  the 
•enaes ;  secondly,  that  he  woa  capable  of  being  instructed  on 
tlie  Trinity  through  the  medium  of  the  aensea,  before  he  was 
capable  of  being  iiistructod  on  tlie  Unity  through  the  medium 
of  metaphysics;  tlurdly,  that  liithcrto,  aU  tliat  he  has  learnt 
has  ouly  served  not  to  change,  hut  to  illustrate  and  confirm 
his  original  impressions;   the  only  difference  being,    that 


I 


CHAP.    I. 


TUIPERSONaLITV— TRITIIEIH*!. 


71 


I 


whereas  he  before  t)iiuuglil.  from  tlic  si-iisch,  ho  now  tliinks 
fn>ui  corrcepuntliug  abstructiuns  uf  n-asuii ;  hi-i  early  im- 
pressions being  tmnsferretl  more  inwanUy,  and  cou*C{|iicntly 
become  more  concealed  from  his  notice;  fourthly,  that  he 
haa  no  interior  thought  in  correspondence  «itU  the  orthodox 
idcn  of  the  unity  of  tiio  Tri|)crson!dity,  whinli  h  not  only 
uot  derived  from  an^-thiug  in  tiatiixc,  bnt  La  iu  direct 
contrariety  to  it ;  fifthly,  that,  as  the  intcruH)  and  cxlcraal 
mind  may  be  in  a  stnte  of  conscious  variance,  so,  for  the 
same  reaaou,  may  they  be  in  a  state  of  uncouscious  va- 
riance ;  hence,  that  interior  ideas  may  be  at  variiuict;  with 
exterior  metaphysical  distinctions  in  the  outn^ard  mcmor}' ; 
sixthly,  that  tliis  is  tlu^  more  likely  to  be  the  cane,  when 
hifl  zeal  for  examining  a  doctritic  bits  diverted  liin  atten- 
tion &om  being  turned  inwardly,  and  hence  pi-cveutcd  him 
from  making  the  nature  of  his  own  ideas  a  subject  of  serious 
invustigatiuu. 

To  illustrntc  these  remarks,  bt  us  quote  n  passage  from  a 
well-known  work  on  the  Human  Understanding,  and  then 
take  au  ftxamplc  as  supplied  by  the  orthodox  doctrbie  of  the 
Trinit}'.  On  the  Association  of  Ideas  (book  ii.  clmp.  'AiA, 
vol.  iL),  Mr.  Locke  observes : 

"Intellectual  habits  and  defect*  this  way  contracted,  are 
^99t  less  frc(|ueui  mul  powerful,  though  Icks  ob8er^-ed.  Ijct 
^'flie  ideas  of  being  and  matter  be  etiongly  joined,  uitlier  by 
education  or  much  thought ;  wliiUt  these  are  fitill  c<imbined 
iu  the  mind,  what  notions,  what  reasonings,  will  there  be 
mhout  separate  spirits?  Let  custom,  from  the  very  childhood, 
have  joined  liguru  luul  Hliapc  to  the  idea  of  (iod,  and  what 
absurditieti  will  that  mind  be  liable  to  about  the  Deity  1  Let 
the  idea  of  infallibility  be  inseparably  joined  to  any  person, 
and  these  two  ennstantty  together  possess  the  mind,  and  then 
one  body  in  two  places  at  once,  shidl  unexamined  bt-  swal- 
lowed  fur  a  tvrtain  truth  by  an  implicit  faith,  whf'uovcr  that 
imagined  infallible  ircrMm  dictates  and  demands  aweut  with- 
out inquiiy. 


72 


TRINCTY. 


CHAP. 


"  Some  sue]]  wrung  and  unnntural  combinations  of  ideas, 
wiU  be  fouud  tu  ustablibh  tliL>  irrccuuciluablo  oppusitiun  be- 
tvrecn  different  sects  of  philosophy  and  religion  ;  for  wf 
cniinot  imagine  ever}'  onn  of  their  followers  to  impose  wil- 
fully ou  himself,  and  knomugly  refuse  truth  oflfered  by  plain 
rrason.  Intttrest,  though  it  dcic^)  a  f^TCAt  deal  in.  tiic  case, 
yet^  caiiiiot  be  thought  to  wnrk  wtiole  societies  uf  mcu  to  so 
iinivemal  h  pcrvcntcuejts,  as  that  cver|-  one  of  them  to  x  man, 
should  knowingly  muintain  falsehood :  sonic,  at  least,  louit 
be  allowed  to  do  what  all  pretend  to;  i.e.  to  pursue  tmt& 
sincerely ;  and,  tbcroforc,  there  must  bo  something  that 
bliuds  their  understanding,  and  makes  them  uot  see  the 
falsehood  of  what  they  embrace  for  real  truth.  That  which 
thns  captivatcfl  their  reaaons  and  loads  men  of  siticeritf 
bUndtbld  from  common  sense,  will,  when  exaniincdj  be  found 
to  he  what  wc  lu-e  speaking  of:  some  indc|iciide»t  ideas  of  no 
alliance  tu  one  Htiollier,  arc  liy  education,  custom^  and  thi^_ 
con^ttAot  din  of  their  party,  ko  coupled  in  their  miiid.^  tha^| 
they  always  appear  there  together  j  and  thc^  can  uo  nUMV 
sepantte  them  iu  their  thoughts,  than  if  they  were  but  one 
iJen;  and  they  oiK'nite  as  if  they  were  so.  This  givea  seuK, 
tu  jargon,  deuionstratiou  to  abaurdittes,  and  consistency 
iionncnsc,  and  is  the  foundHtiom  of  the  greatest,  I  had 
■aid  of  all,  the  errors  in  the  world :  or,  if  it  docs  not  reach 
so  far,  it  i»  at  leiiat  the  must  dangerous  one;  since,  as  farii 
it  obtains,  it  hinders  meu  &om  seeing  and  examining.  WheflH 
two  things  in  theniHclvcs  disjoined,  ap]>car  to  the  sight  con- 
tinually united,  if  the  eye  sees  those  things  riveted  which  are 
loose,  where  will  you  begin  to  rcctiTy  the  mi^takcH  that  fnUaw 
in  two  ideas  that  they  have  been  accustomed  so  to  join  ia 
their  minds,  a«  to  substitute  one  for  the  other,  and,  as  I  am 
apt  to  tlitnk,  often  without  perceiving  it  themsclvea.  Tbu^ 
whilst  they  are  under  the  deceit  of  it,  makes  them  incapable 
of  conviction ;  and  they  a[)plaud  thcmselres  as  ftcaloua  cham- 
pions for  truth,  when  indeed  they  are  eoutcuding  fur  error  i 
and  the  confusion  of  two  different  ideas,  which  a  customary 


eiicy  t^H 
alnioi^B 


CHAP.  I. 


TniPeasoNALiTY- 


rUITUEISM. 


73 


I 

K       man 

I 


coun«iion  of  tlicm  in  their  minds  hath  to  them  made  in  effect 
hut  OTIC,  fills  their  minds  wtli  false  news,  and  their  reason- 
ings with  foise  consequences." 

If,  now,  things  which  are  opposite,  may  by  habit  com« 
to  be  thiw  coTifonnded  the  one  with  the  other,  is  it  difficidt 
to  presume  that  things  which  iire  not  so  tipposite,  wliich 
are  so  nearly  allied  with  each  other,  that  the  one  may  be 
easily  mistaken  for  the  other,  should  at  length  come  to  be 
generally  coiifoimded  ? 

Let  us  apply  this  remark  to  the  orthodox  idea  of  the 
Trinity.  Dr.  South  obsencK,  "It  is  certain,  both  Srom 
phihisnphy  and  religion,  that  there  is  but  one  only  God  or 
Uodhnaii,  in  which  the  Christian  rehpon  has  taught  us  that 
there  are  tluee  pcrsonsi."     Aniviativersiowi,  p.  106. 

Here  the  terms  Ood,  or  Godhead,  are  used  «}*nony- 
moiuly,  yet,  strictly  speaking,  fiod  means  a  DiWnc  being, 
and  Godhead  means  a  Divine  nature.  Let  us  see  the  conse- 
i|uence.  The  icnu  mim  may  be  considered  as  the  name  of  a 
single  being,  or,  like  manhootl,  as  the  name  of  a  nature. 
But  the  expression,  one  God,  is  hero  used  to  signiij'one  God- 
head; just  as  one  man  may  signify  one  munlioud,  or  one 
human  nature.  lu  this  sense  a  person  may  speak  of  one 
human  nature  as  of  one  Godhead,  and  yet  retain  the  idea  of 
many  men.  In  like  manner,  a  person  may  speak  of  one  God 
synonymous  with  one  Godhead,  and  yet  retain  the  idea  of 

y  Goils,  or  at  least  many  beings.  Tlma  the  strongest 
moments  may  be  imcd  by  a  person  to  prove  the  existence  of 
one  God,  by  wliieh,  after  nil,  he  means  nothing  more  than 
one  Godhead,  one  Divine  Nature ;  just  as  there  is  only  one 
human  nature.  Hence,  in  the  Athanasian  Creed,  where  he 
re[]ents  the  worda,  "  Tlie  Father  is  God,  the  Son  is  God,  and 
the  Holy  Ghost  is  God,  and  yet  there  are  not  thrcrc  Gofls, 
but  one  God,"  he  means  only  that  the  Divine  Nature  belongs 
to  the  Father,  Son,  and  Holy  Ghost,  and  that  this  Divine 
Nature  or  Godhead  is  but  one ;  which  no  more  implies  that 


fl 


the  person  believes  in  one  Uod  as  one  being,  than  vbcn  be 
sa>-s  that  Peter  is  naan,  •Tames  is  man,  and  Jolui  w  man^  he 
bclicvcft  them  all  to  be  but  one  being.  All  tliu  xevutU  &rm 
tte  double  signification  of  the  term  God ; — the  term  imper- 
ceptibly ahitliiig  ita  meaning;  in  one  caao  si^ifying  cae 
being,  in  another  one  nature ;  so  that  if  we  anolne  the 
ideaa  of  many  who  would  prove  the  existence  of  one  God,  we 
might  upon  their  principles  prove  anv  three  mtn  to  be  ok 
man,  that  is,  only  one  manliood,  one  human  nnture.  HiK  I 
it  18  asserted  by  Dr.  Cudworth  and  others,  the  father*  hire 
done,  liitleed  this  double  sen&e  of  the  term  God,  if  it  doo 
not  actu;dly  occur  in  the  Athanasian  Creed,  yet  it  is  almCMt 
impossible  for  the  ordinary  mind  to  avoid  rccciTiagr.  Tfaoa  it 
is  said,  JV/io,  allhouffh  He  be  God  and  Man,  yet  Ife  is  not  tw*, 
biU  one  Chrhi.  Here  man  is  said  to  sii^ify,  nut  a  eepanU 
distinct  being  or  pc»uii,  fur  that  would  be  NustoriauistOf  bst 
simply  manhood  or  human  nature;  and  the  fireqnent  a»- 
Junction  of  the  term  man  in  tliis  sense  vith  the  term  God 
as  it)t  correlative,  naturally  Icada  the  mind  to  a  "mjlar  oeuc 
of  the  term  God.  Houco,  alluding  to  those  passages  ia 
Scripture  in  which  God  speaks  a&  una  person.  Dr.  Waterland 
remarks  fSermon  on  tJw  Divine.  Unity,  vol.  ii.) : 

"Perhaps  the  word  God  In  those  places,  is  to  be  unda>- 
stood  in  the  indejhiile  sense,  abstracting  Irom  the  particular 
consideration  of  this  or  that  person,  in  like  manner  as  the 
word  man  often  BtaiulK,  uvt  for  any  ])arti(:iilar  human  person^ 
hut  the  whole  npccics  or  human  nature ;  num  u  (rail,  man  'a 
mortal,  or  the  like.  I  say,  the  word  God  may  he  thus  under- 
8tood ;  and  since  the  doctrine  of  the  Trinity  ia  dumonstrable 
firom  other  Scriptures,  n*c  have  great  reason  to  bcUere,  that 
this  u  the  true  and  real  meaning  of  the  word  God,  as  often  u 
the  context  or  other  drcumstances  do  not  continc  its  ngnifi* 
cation  and  intent  to  one  person  only." 

Agiiin :  "  I  must  observe  to  you,  that  it  is  far  from  batB( 
certain  that  the   Father  or  any   particuhur  iierson  is  ahrart 


i 


I 


I 


I 


LliAF.  I.  TRIPERBONALITV — TRITHEISII.  75 

nicmit,  whciKTver  the  word  God  U  naed  absolutely  in  Scripture. 
For,  as  !  before  hinted,  uogood  reason  can  be  given  why  the 
word  God  may  not  be  used  in  a  lHrg;e  indefUiite  Hense,  not 
denoting  any  particuinr  person ;  just  m  the  word  man  is  often 
nscd  in  Scripture,  not  denoting  any  [mrticulnr  man,  but  man 
in  general  or  man  indefinitely.  Aa  the  word  man  sometimes 
stanrffl  for  the  whole  Jtpec'tef,  sometimes  indefinitely  for  Buy 
indivithiai  of  the  apccics,  without  dctenuiuing  which,  and 
sometimes  for  tiiis  or  that  particular  man;  so,  by  way  of 
analog)*  or  imperfect  resemblance,  the  wuril  (lod  may  somc- 
timea  signify  all  the  Divine  persons ;  wnietimcii  any  person 
of  the  three  indefinitely,  without  determining  wbich;  and 
sometimes  one  particular  person,  either  Father,  Son,  or  Holy 
Ghost." 

In  like  manner  Dr.  South  obscrrcH  {Anhnadver^oju,  p. 
J20),  "  As  it  is  true  that  one  mid  the  same  Ood  or  Godlicad 
is  common  to,  and  subsists  in  nil  and  every  one  of  the  three 
persons;  as  it  is  trac  that  one  and  the  same  infinite  miud  or 
spirit  ht  common  to,  and  subsists  in  the  s^d  three  persona ; 
and  eonticquently,  aa  it  i»  false  that  one  and  the  same  God  or 
Godhead,  by  being  common  to,  and  subsisting  in  the  three 
persons,  becomes  three  Gods  or  three  Gialhcads,  8o  is  it 
equally  false  that  one  and  the  same  infinite  mind  or  spirit, 
hy  being  common  to,  and  subsiBting  in  the  said  three  per- 
rons, becomes  three  infinite  minds  or  spirits." 

Thus,  although  Smith  ainl  Waterlaud  both  professed  to 
rqect  the  doctrine  of  the  specific  unity,  they  hare  cither  both 
fallen  into  it ;  or  else,  to  maintain  the  idea  of  the  Triper- 
sonality,  felt  themselves  obliged  to  use  such  language  as  any 
ordinary  mind  conld  not  distinguish  firom  that  which  waa 
used  to  Cs.prcss  the  doctrine  of  the  specific  unity. 

For  a  person  might  readily  afiirm,  iu  accordance  with  the 
foregoing  reasoning,  that  GchI  is  only  one  infinite  mind,  be- 
cause there  is  only  one  iufinitc  Godhead,  aa  iu  men  there  is 
one  only  manhood ;  thus  he  might  speak  of  the  Gmlhead  as 


rf  myia^  tfcit  BJwri  ■  Tula     Asfir 
bepcpncdEo  i^ferfi^  ife  Xcv  l^ib. 
tfcat  apeifeet  mxn  is  pcHeet  God,  W  Hvit  be  aaf^- 
0m«aif  led  touwader  tlie  vord  God  m  eifnaii«  »  f"^ 

IV  IB  MBBOte  of  Bnafitia,  wliidi  issjr  be  BrafiatBd  flf 
■«r»  Aaa  «oe  m  (At  wan«  0/  « ^7x00 .-  jwt  m  «Wn  -w«  m. 
Joha  B  maa,  Peter  u  man^  Andrew  is  maa.  And  «o  tf  ii* 
with  Uh  doeptioB  of  •  few  (wbo  ia  dua  onaatK^  nv  aCiS  ac- 
cpiBBtM  win  nnt  nccnoBujr  ptmnt  i)f9lm  o«  vom*,  dt 
mean*  of  which  the  tmly  icfaolastic  TnIUtarilBi^  audi  ai 
Bishop  Boll,  and  WaterUod,  vbo  had  aocoratdr  atia£ed  tke 
fnthen  and  the  ichoolnurn,  appear  to  ende  th«  logical  ooa* 
tradictioiu  with  which  the  doctrine  of  the  Trinity  nboands}— 
aD,  a*  I  hare  obserred  for  manf  vean,  take  the  %f  ord  God, 
in  regard  to  Christ,  aa  the  name  of  a  species ;  and  mm  ftr- 
qnently  of  a  dignity."  Blanco  fVhUt't  Herajf  amd  Ortkodcay, 
p.  01. 

Here  is  the  testimony  of  sn  intelligent  writer,  who  had 
been  in  t)ie  Church  of  Borne,  who  had  associntcd  with  ntanj 
tbeologiana  of  the  Church  of  England,  to  the  prevalence  ol 
the  doctrine  of  the  specific  unity.  And  the  writer  of  thft 
Oxford  tract  fruni  which  this  testimony  is  taken^  declaree  that 
he  quotes  the  paasage  because  the  remarks  are  ine  ami 
hmporiaat,  howerer  pttbtfui  it  might  be  to  quote  them.  7Wrf# 
for  the  Timfv — Introduction  qf  KationatuUk  frincipla  aUv 
Heligion,  p.  36. 


CUAF.  I. 


TBIPBBSONALITT — TBITHBISU. 


77 


Thus  we  see  the  facility  with  which,  upon  the  principleB 
commonly  held,  a  person  falla  into  a  system  of  Tritheism. 
First,  because  tu  childhood  ideas  being  received  through  ini< 
pressions  upon  the  senses,  the  child  can  conceive  of  three 
persons  only  as  three  men.  Secondly,  hecnusc,  in  its  prayers, 
it  is  nuable  to  conceive  of  God  and  Christ  as  any  other  tlum 
two  beings.  Thirdly,  because  the  Unity  is  tanght  only  as  an 
iricotnprcheDKihlc  myiitery,  while  a  Trinity  is  easily  ctjmprc- 
hcuded.  FourllJy,  because  the  doctrine  of  the  Trinitj'  is 
consequently  more  enlarged  upon  than  the  Unity ;  and, 
Fifthly,  becaiise  the  idea  of  specific  Unity  is  that  which  the 
mind  cnn  scarcely  help  failing  to  form.  There  is  another 
rcaiiOM  which  wc  shall  reserve  for  n  future  chnptcr.  Having 
then  shewn  the  facility  with  which  Tritheistical  ideas  may  be 
entertained,  let  us  proceed  on  the  other  hand  to  hIicw  the 
difficulty,  the  ithnost  impossibility,  of  forming  any  supposed 
just  conception  of  the  reputedly  orthodox  doctrine. 

In  proof  of  this  circumEtancc,  wc  Hhall  firKt  quote  a  pas- 
Mge  firom  Bishop  Bcveri<lge,  on  the  Mystery  of  the  Trinity, 
fPriuate  T/touffhti  upmi  IMf^hnJ . 

"  If  we  think  uf  it,  how  hard  is  it  to  contemplate  upon 

one  numerically  Divine  nature  in  more  than  one  and  the 

same  Divine  person !  ur  upon  three  Divine  persons,  in  no 

more  than  one  and  the  same  Divine  imturet     If  we  speak  of 

it,  how  hard  is  it  to  find  out  fit  words  to  express  it !"     And 

again — "  So  hard  a  thing  it  is  to  word  bo  great  a  mystery 

aright,  or  to  6t  so  high  a  truth  with  expressions  .tuitablc  and 

pro[M:r  to  it,  without  guin{;  one  way  or  another  from  it.     And 

therefore  1  shall  not  use  many  words  about  it,  lest  some  should 

slip  from  roc  luibcconiing  of  it/'* 

'  "  No  one  can  be  idoi«  convinced  than  1  iin,  thai  there  ii  a  real  myitery 
of  Ood  re*cale<I  in  Ihe  Chrbtiao  diapenMUon  ;  aod  thst  no  acben)«  ofUni- 
tarianiirn  can  aolrr  ihrviliolc  of  Ihr  ]iltc-nonii*na  wliirh  Ncnptui*  recntdl. 
Dnt  [  UD  alto  u  fully  icnsiblr,  (bat  (btrrp  it  a  mystery  atUcbod  lo  th«i  Aub- 
jecl,  which  ii  not  a  myaterj  tif  God."  fiampton  Letturu^  Ul.  p.  146,  bg  Dr. 
JfaMpdn,  Ittgitt*  Pr^tuvr  n(  Dicixity,  at  Oxford. 


g 


r,«!;r-     •w;ftsail-*  ■mi  T-iMt—n^  -n 

SNf  t^mavKr  i/  lov  catf.      'ir  "nei.  e  Jive 

V  u~i'4.   toil  ^sZjt  -afjL  i»  1]   ionr<i3i=iiL  ^ae 
jATi:**.   M  «q  •■c!«:"^',r  :n.  "hrrs  smmsaabiy 

V.  v-aeE" »  ii'.T  "'-'*  ao.  :«  :3.  "uma  i^nEmt 
»a-»  >i-.rr.    :r  3.  IZ.7  tkzif  iine.  -:  Zit  Sac 
»*.ijiaa.  iar-.r^  Viiiii  •^^^-'''7  Tc-asein*  Ty  "a 
-/  *K!u^^   iJK*  i«7  ii2-il7  inzie  ^-  raeii  ^n- 

^t'-,^  r  TJ_-t  -jt  "-id  ;**e  t::::!  lid  ^axraaL 
^«  r.  ▼.".^  •^rxz^  "^^  "^  'zi-eaj^tiii  1  Kui  it^w  Hvdk  sHtr  agaft 

r--^*^  ;^->:li^.': "  1/  tie  ^zrci  erea  a  die  jevned  are  obh^ 
V*  '.^.'VT^rr  tLi«  *-"■'«*'  z^jfjical  T^LMCCaK  ui  farmii^  to  thnn- 
•«i*s  ti^  iCea  OS  :i*  Trlper«oaalhT.  mmj  Te  not  ooncfaide  it 
b>  r>t;  w^l^  iti^ii  k3  impr«s.0L::tT  vith  tbe  anlettcml  and  the 
y^iitjc :  lAJtJcnl&rlv,  -vhtn  manj  of  ilie  ieamcd  profess  tbtt 
tur/  kr*:  thenueiTo  &l:osetber  iDcranpetcnt  to  tlie  task  ?  To 
ft^nci  t^iAt,  oerertheleas,  the  doctrine  is  tvi^t  in  ScrqitnR^ 
tui/i  }fT  aU  the  fathers  and  ecumenical  cooncib,  or  br  the 
t:hurt:ii  ixtittjUc,  is  onlr  to  oppose  the  ScriptUTea  and  ths 
iAturt-.h  catholic  to  the  known  constitution  of  human  natuzc; 
a/i  strf^imimt  which  little  accords  with  that  which  teaches  the 
ariaf/tatiou  of  one  to  the  other.  Perpetoallr  to  preach  thii 
tiiMAhiin  thcrcfure,  and  to  insist  upon  it,  i^  to  be  perpetuallr 
*;niploycH  in  the  work  of  Sisyphus;  the  stone  is  no  sooner 
r(/ll(»l  liv  ail  external  pfjwcr  to  the  top  of  the  hill,  than  down, 
'if  itH  own  accfjrd,  it  faUs  again  to  the  bottom.      We  ife 


CHAP.  I.  TBrPEllSONALITV — TElTHEIgil.  79 

taui^Iit  to  believe  in  the  Tripersoiudlty  ;  yet,  except  in  the 
Tritheisiical  manner  we  have  explained,  the  oonstitntion  of 
the  whole  \isil)le  creation  is  against  it  I  the  constitution  of 
the  whole  human  mind  ia  agaiiiHt  it;  anil  not  only  ito,  but 
achuitvkttijfd  to  be  no,  even  by  those  who  luaiiitain  it  !  If 
tliis  be  the  faet,  wc  conclude,  cither  ttiat  Tritlicism  is  no 
grreat  evil,  or  that  a  disbelief  in  the  iinity  of  God  is  of  no 
f^reat  importance;  fur  that  God  should  commnud  ns  to  be- 
lieve in  Him  as  Due,  and  yet  so  create  us  that  the  very 
constitution  of  our  being  should  make  it  an  exceedingly  difB- 
cult  thing, — verj-  arduous  for  the  learned^  almost  impossible 
for  the  unlearned,  and  (|nitr  out  of  the  question  with  rrgard 
to  children,  whose  angels  do  ucverthcles.'*  always  bf^huUl  the 
face  of  their  heavenly  Father,  is  a  paradox  which,  if  true, 
places  such  a  stumbling  block  in  the  way  of  a  right  know- 
knlge  of  (Jod,  as  uu  Ic-Hruiug,  no  logical  acumen  can  remove ; 
for  it  is  one  which  arises  out  of  the  direct  repugnance  of  the 
doctrine  to  the  nature  and  constitution  of  things;  which 
accordingly  cannot  be  removed  by  the  cxtc-mai  authority  of 
any  church,  fathers,  or  councils,  unless  by  the  perpetual 
intcrpoaitiou,  on  their  part,  of  a  miraculous  power  drlcgated 
to  them  for  the  pmpose  of  counteracting  the  known  laws  of 
the  human  mind.  This  power  the  church  has  never  poo- 
9e»sed ;  consequently,  the  difficulty  never  has  been  removed ; 
for  it  cannot  he  auppoacd,  that  any  abstract  formularies  of 
doctrine,  soch  as  that  of  the  Athauasian  Creed,  or  any  de- 
crees of  councils,  however  metaphysically  enounced,  and 
merely  committed  to  pajwr,  are  of  themselves  a  barrier  auffi- 
cicnt  to  stem  the  ordinary  current  of  human  thought ;  fur  be 
it  undoratood,  the  difiicidt^-  in  question  is  not  alleged  to  arise 
from  the  evil  or  impurity  of  the  mind,  or  from  the  fallacies 
and  ignorance  of  the  natural  man :  it  arises,  we  are  told, 
from  a  direct  repnguonce  of  the  orthodox  idea  of  tlie  Creator 
to  all  the  laws  that  Ue  has  laid  down  in  creation ;  80  repug- 
nant, that  there  is  "«»  niter  want  of  all  instattrea  of  the  kind" 
from  which  to  reason  by  way  of  analogy ;  uud  hence  it  is 


H       iruui    null 


80 


TKiNirr. 


CSAr.  L 


that,  as  Dr.  South  infamu  lu,  the  fathen  ban  caDed  Ihfa 

myrtery  "  ineffable,  inconceivable,  tminteUigible,  ineosqice- 
henaible,  and,  if  posable^  tnnacendiag  the  rery  notkni  ti 
the  Deity  itself^  ubore  all  human  ondentanding^  mnd  rmmm, 
discoorec  and  Bcrtitiny."     Animadverwoji,  p.  237. 

Seeing,  then,  the  difficulties  which  lie  in  the  w»y  irf  form- 
ing a  right  idea  of  the  Divine  Unity,  and  the  facility  wiifc 
which  the  mind  inscnaibly  passes  into  Trithcistical  notiooi^ 
ought  we  to  be  surprised  at  a  pre^-aleuce  of  Tritheism  t  I» 
prcnuning  the  widely  spread  cxistmoc  of  these  principIeB,  we 
need  not  attribute  it  to  wilful  corruptions  of  the  trotfi :  «c 
need  not  impute  to  others  any  one  improper  motii-c :  we  need 
not  even  question  the  truth  of  the  orthodox  doctrine :  «« 
might  eien  suppose  all  parties  to  be  sincere  in  their  eode^ 
Ton  to  think  and  act  rightly  to  the  best  of  their  power;  awl 
oeTcrtheless,  we  might  be  enabled  to  shew  how,  finoni  tfas 
very  nature  of  the  doctrine  itself,  under  the  semblance 
of  a  catholic  i^xntolicity,  there  might  prevail  a  caraouc 

ArOSTASY. 

That  such  an  apostasy  should  exist,  wc  bcliere  most 
tons  admit  to  have  bcc-u  foretold  iu  Scripture ;  and  that  sudt 
aa  are  the  subjects  of  it  should  be  oneonscious  of  itA  existence, 
wc  believe  to  be  foretold  with  equal  plaiuness.  It  was  de- 
clared it  should  come  upou  the  church  like  the  flood  of 
Nonhj  of  which  mimkind  was  ignorant  (though  warned  of  its 
approach)  until  it  came  and  swept  them  all  away.  "At  cndi 
an  hour  as  yc  think  not/'  said  the  SaWor,  "the  Son  of  Man 
Cometh."  Of  the  whole  church,  including  the  virgins  both 
wise  and  foolish,  it  is  said,  that  as  the  "  bridegroom  tanied 
thoy  all  slumbered  and  slept ;"  for  as  the  natural  man,  Uring 
only  to  the  senses,  is  said  to  he  asleep,  so  by  sleep  is  repn- 
scntcd,  in  Scripture,  the  state  of  the  imtural  mind,  which  is 
as  unconscious  of  spiritual  things  as  if  they  were  not ;  and  ta 
which  only  natural  ideas  and  imaginations  up|>ear  to  be  rcaL 
Hence  to  foretell  that  tliu  church,  as  represented  by  the  wiae 
and  foolish  rirgins,  should  slumber  and  sleep,  is  to  foretcA 


nidtl 


CKA.P,   I. 


TKIPBRSOlfALITT — TBITI1EI8U. 


81 


that  not  only  its  foolish,  but  even  its  vise  merobOTs  should 
all  be  overcome  hy  merely  natural  ideas,  affections,  and  ima- 
giontions;  aud  if  so,  on  what  subject  would  the«c  be  more 
sure  to  manifest  themselves  than  on  the  nature  of  God  ? 

Many  Prott^stants  have  accused  the  KumiiQ  Church  of  Jje- 
ing  the  apostasy ;  many  memberH  of  the  Roman  Church  have 
accused  Vrotestaiittsm  of  being  the  same.  In  these  mutual 
accusations,  both  jiartics  seem  to  forget,  that  the  ajiostasy 
predicted  was  to  be  universal;  that  as  such,  it  would  equally 
beloug  to  both ;  lliat  it  did  not  siguiiy' — as  Kumanist!!  repre- 
sent against  Protestants,  and  ProtestautA  against  Romanists 
— that  it  was  to  consist  in  a  few  dead  branches  which  should 
be  broken  off  from  the  trunk,  but  that  the  tree  itself  should 
become  rotten  to  the  core;  that  the  whole  temple  of  God 
•hould  be  thrown  down,  so  that  not  one  stone  should  be  left 
Htanding  upon  another;  and  truly  when,  to  say  nothing  of  the 
fuoliah,  even  the  wise  are  at  such  variance  with  each  other,  in 
regard  to  right  apprehensions  of  God,  which,  as  wc  have  seen, 
are  the  fomidationa  of  all  true  rclipon,  why  need  we  wonder 
that  all  tlie  other  doctrines  which  rest  upon  tlicni  sUotdd 
give  rise  to  such  wars  and  rumours  of  wars,  such  risings  of 
nation  agauist  uatiou,  aud  kingdom  against  kingdom  ? 

It  has  indeed  been  affirmed  of  the  Trinity,  that,  "  it  is 
that  mysterj",  the  kmnvlcdge  wlierrof  is  the  only  means  to 
bare  a  right  apprehension  of  all  other  aacretl  truths;  and 
trithoat  it,  no  one  of  them  can  bo  undcrsttKid  in  s  due 
manner,  nor  improved  unto  a  due  end.  This  is  that  alone 
which  will  give  tnic  rest  and  peace  to  the  soul. .  .  .  All  grace 
and  truth  ar(>  built  liereou  and  do  centre  herein,  and  thence 
derive  their  bntt  power  and  efficacy."  Owen's  IVorka,  vol.  ivii. 
p.  309.  If  this  he  the  case,  an  ignorance  of  this  iundamental 
doctrine  must  involve  in  darkness  all  the  other  doctrines  ; 
nay,  all  the  princlptcx  of  morality  founded  upon  them.  Ac- 
cordingly Dr.  Balguy  observ'cs, 

"  You  mean  to  assert,  that  the  difficulties  of  religion  are 

a 


83 


TRINITV. 


CBAf. 


cuiifiiioil  tci  tlio  doctrinal  part  only,  while  tlic  precepts  i 
delivered  vvitli  h  plaiuiiess  aiid  |H-n<picuity,  fitted  to  the  tun 
nnd  level  to  the  capacities  of  all  mnnkind.  If  this  were  id- 
mitted,  it  might  Eeem  a  little  iiiifurtutiatc  tlint  rcvelaSian 
should  be  plaiu  on  those  subjects  only  where   it  is  leait 

wanted Nothing  is  more  precnrioiu  than  the  wars  in 

which  men  luiially  judge  coiiccntiiig  the  fitness  of  divinr 
dispcnftfltions;  and  there  cannot  he  a  more  remarkable  inatan^r 
uf  this  rash  judgment,  than  an  opinion  which  nrc  hear  deh- 
vered  every  day,  that  religion  must  of  necessity  be  mmnthmg 
plmn  and  easy.  .  .  .  How  aUgfat,  how  uncertain,  how  miscd 
with  error,  ia  all  that  knowledge  of  which  we  make  our  bosst  1 
and  how  large  a  portion  among  the  inhabitants  of  this  ^b^_ 
still  remain  in  darkncsH,  and  in  the  shadow  of  death  !  .  .^| 
'  But  what,*  you  will  reply, '  is  all  this  to  Cluistiaus  ?  to  thuxi 
who  see  by  a  clear  and  strong  light  the  dispensations  of  GoA 
to  mankind 'f  We  are  not  ns  those  who  ha^e  no  hojie;  the 
day-spring  from  on  high  hath  visited  us;  the  Spirit  of  God 
ahall  lead  ua  into  all  truth.'  To  ihis  delusive  dreatn  t^  hmmm 
/oi/y,  founded  only  on  mistaken  inleryrctalioHs  of  Senptmr, 
1  auKwer  in  one  word,  *  Open  your  Bibles.  Take  the  fir«* 
page  that  occurs  in  either  Testament,  and  tell  mc  withtmt 
disguise,  is  there  nothing  in  it  too  hard  for  your  underHtaiid- 
ing?  If  you  find  all  before  you  clear  and  easy,  you  m»y 
tliank  Gml  for  giving  yuu  a  privilege  which  he  has  denied  ut 
many  thousands  of  sincere  bcUevers/  ...  It  is  supposed,  if 
I  mistake  not,  by  the  prrflons  of  whom  I  speak,  that  the 
doetnuca  of  Christianity  are  to  be  thrown  into  clasaca — the 
one  necessary,  the  other  unncccssarr ;  that  doctrines  of  the 
first  cians  are  so  plainly  taught  in  Scripture,  that  no  sinone 
Christian  can  posaibty  mistake  them ;  whereas  doctriaes  of 
the  second  class,  not  being  of  equal  importance,  are  often 
lelt  exposed  to  doubts  and  difTtcultin),  which,  without  atten- 
tion and  penetration,  are  not  to  be  rcmored.  Now  tkU 
distinction,  on  which  so  much  stress  is  laid,  I  moin/atfl  to  ir 


CITAP.  I. 


TRIFEBaONALITT — TBITH  E18M. 


as 


tJtogHAer  ehimericai. .  .  .  Were  there  any  real  foundatioa 
for  such  a  (listinction,  vc  mij^ht  loii^  mncc  liavc  expected  to 
Me  aa  exact  catalugue  of  theitc  {ilain  tuid  necessary  tloctriiicii : 
but  no  such  catalogue  has  vet  been  produced,  or  is  likely  to 
be  produced  hereafter.  .  .  .  fi'/uU  doctrinal  are  of  necessity 
to  be  be/iemi,  what  tiuty  Ik  overlooked  by  xta  witfumt  harm  or 
danger,  are  queBiiota  to  which  no  geTierat  answer  can  possibly 
be  given.  1  hare  only  to  repeat,  that  we  ore  to  do  what  wo 
can.  The  more  wc  study,  the  better  we  undrmtaud  the 
Scriptures;  the  more  dcUj^ht,  the  more  proHt  we  shall 
MceiTe  fipom  tUem,  Aft;er  all  our  endeavors,  we  can  but 
hope  to  attain  to  a  very  obscure  aud  imperfect  view  of  the 
wisdom  of  God  iu  the  redemption  of  mankind.  So  long  as 
we  continue  in  this  life,  divine  things  arc  to  he  apprehended 
by  faith,  not  by  sight ;  we  only  discern  them  through  a  glass 
darkly,  aud  shall  not  be  admitted  to  a  ftdl  participation  of 
them,  till  we  puss  from  a  state  of  trial  to  a  ntatc  of  glory. .  .  . 
To  sum  up  all  iu  a  few  words :  it  was  plainly  uot  intended  by 
the  author  of  our  being  to  give  ua  clear,  orJuU,  or  certain, 
information  on  the  subject  of  religion.  He  baa  designedly 
throwu  a  veil  over  hi*  own  works,  both  of  nature  and  grace. 
Without  the  help  of  a]>plication  and  study,  we  shall  under- 
stand neither  the  one  nor  the  other;  even  with  those  helps 
we  shall  understand  them  very  imperfectly  ;  and  in  vikat  tve 
do  understand,  we  shall  iwver  arrive  at  certainty ;  never,  I 
zuean,  till  we  are  placed  in  another  aud  a  higher  scene  of 
things."  DiffimUiea  whir.n  attend  t/ie  Study  of  Religion;  Dr. 
T.Baigwy;  Diaeourae  \\\\. 

Much  in  the  same  manner  it  is  obaerred  by  a  modem 
writer,  (Oxford  Tracta.  lutroductiun  of  Rationalistic  Prin- 
ciples, p.  9) : 

"Religious  truth  is  neither  light  nor  darkncs.s,  but  both 
together.  It  is  like  the  dim  view  of  a  country  seen  in  the 
twilight,  with  forms  half  extricated  from  the  darkness  with 
broken  lines  and  isolated  masses.     Rc^'elation,  in  this  way  f>f 

o2 


84 


TEINITY. 


CBAT. 


considering  it,  ia  not  a  revealed  system ;  but  oonnsta  of » 
number  of  iletached  and  incomplete  truths  belonging  to  s 
viut  sy-itcm  unrnvcalcil ;  of  doctrines  and  injunctions  myste- 
riously conneotisel  toj^cthcrj  tliat  is,  connected  by  unknuwn 
media.,  and  bearing  upon  unkitomi  portions  of  the  syHtcm.*^ 
It  should  be  remembered,  that  Dr.  Balguy  considers  cvra 
Christian  morals  to  be  inrolvefl  in  the  same  darkness  and 
perplexity ;  being  connected  with  principle*  of  philosopbr, 
the  true  nature  of  which  he  coiisidere  to  be  as  obscure  as  th? 
doctrines  of  Christianity.  ^| 

These  observations  we  do  not  quote  merely  as  thcne  of 
iudividunls ;  but  because,  when  the  sun  hath  gone  down  otct 
the  prophets,  they  must  be  iutrinsicnlly  and  nnircrsally  tnit-. 
If  the  doctrine  of  the  Trimty  be  the  foundation  of  ChriS' 
tiauity,  it  must,  if  involved  in  obscurity,  equally  iuvotve  i>H 
obscurity  all  the  other  doctrines  which  arc  founded  upon  it^ 
Were  it  independent  of  the  whole  system  of  theology,  the 
common  observation  might  be  true,  that  other  doctrines  were 
plain,  while  this  only  was  obscure:  but  it  is  not  independent. 
Dr.  Balguy  and  the  Oxford  writers,  therefore,  arc  so  far  ri^bt 
iu  regarding  all  the  rest  of  Christianity  as  involved  in  equal 
obscurity;  cousequeutly,  in  regarding  all  the  ordinary  expla- 
nations of  those  doctrines  as  merely  Imman. 

Ttiew  c\planationK  we  proceed,  in  the  ensuing  cha; 
to  examine ;  conuucuclng  fmt  with  the  doctriac  of 
Incarnation. 


•  Oxford  Tfacte.     Lcclurra  on  the  Scripture  Proof  «f  tho  Doctrjncai 
theChnich:  Lecture  il.    p.  14. 


CHAPTER   II. 


INCABNATION. 

PATR1PA88IANISM— DEIPASSIASISAI. 
"  Urn  tt  aCT  ■■«!"— Jfuff.  uilU.  ft. 


In  this  chapter,  wc  propOBO  to  oousidcr  the  subject  of  the 
Incarnation  in  relation  to  the  doctruics  uf  Putriptuisiuuism 
and  Dmpnstiiiiuism.  Our  observations  wc  commence  hy 
quoting  tlm  rvmarkH  of  Itisbop  Pearson  {Creed,  vol.  i.  Art.  3) : 
**  Wc  must  take  lieod,"  says  he,  "  lest  wc  conceive,  bccauac 
the  Dinnc  Nature  bclongeth  to  the  Father,  to  which  the 
humau  in  coujuiucd,  that  therefore  the  Father  should  be  in- 
carnate, or  conceived  and  born.  For  as  ct^rtainly  as  the  Son 
ms  crucified,  and  the  Son  aluiic;  so  certainly  the  same  Son 
was  incarnate,  and  that  Sou  alone.  Altliough  the  human 
nature  was  conjoined  with  the  dii-inity,  which  is  the  nature 
common  to  the  Father  aud  tlic  Sou ;  yet  was  that  union 
made  only  in  the  person  of  the  Son.  Which  doctrine  is  to 
be  observed  against  the  heresy  of  the  I'atripassians,  which 
was  both  very  ancient  and  far  diffused  ;  malting  the  Father  to 
he  incarnate,  aud,  hccominj,'  man,  to  he  cruciJied." 
lu  hix  note  upon  this  paH<iagc,  he  observes: 
"The  heresy  of  the  Patripassinns  seems  to  have  reference 
only  to  the  suffering  of  oiu*  Savior,  because  the  word  signifies 
no  more  than  the  passion  of  the  Father.  But  it  is  fuimded 
in  ao  error  conccruing  the  iDcarnatian ;  it  being  out  of  ques- 
tion, tliat  lie  vrhich  wa«  made  man  did  sufTcr.'* 


88 


IMCARNATtDN. 


CUAt.  II. 


TertulUan,  cndeavoiing  to  express  the  absurdly  of  the 
Patripassiim  doctrine,  says : 

"  So  at^er  the  begiimiDg  of  time,  the  Father  was 
and  the  Father  suQerefl,  and  the  I^nl  Ood  Omjupotent 
declared  to  bo  Jesus  Christ  \" 

Again,  speaking  of  Praxeas : 

"Tliin  man  dcclarcii  that  Ood  the  Father  Almighty 
Jcsiia  Christ ;   he  contends  that  it  was  the  Father  Hi 
thdt  was  crucified,  snfFered,  and  died ;  nav  more,  with  a  pro- 
fane and   sacrilegious   raBliness,   it  is  maintained,  that 
Himnclf  sat  down  at  his  own  right  hand." 

Dr.  Watcrland,  in  explaining  why  it  was  the  person  of  tl« 
Son  who  became  incarnate,  and  not  the  pcrwn  of  the  Fatho", 
after  speaking  of  supremacy  of  office,  observes  (sec  his  L^, 
vol.  i.  p.  9-1) : 

•'  This,  by  mutual  agreement  and  voluntary  economy,  bft> 
longa  to  the  Father  j  while  the  Son,  out  of  voluntaiy  cm- 
desceusiou,  submits  to  act  ministerially,  or  in  capacity  of 
mediator.  And  the  reason  why  the  condescending  part 
became  God  the  Son  rather  than  Ood  the  Father,  is,  bctauHB 
He  ijt  a  Son ;  and  because  it  best  suits  with  the  natural 
order  of  persons,  which  had  been*  inverted  by  a  coutnuj 
economy."  t 

On  the  same  anthor  it  is  observed  by  the  Bishop  cf 
Durham : 

"  The  distinction  between  a  supremacy  of  nature  or  per- 
fections, and  a  supremacy  of  order  and  of  office,  is  ever  t^  '  r 
kept  ia  view.  It  solves  many  difficulties  in  oiur  apprchcn'-i  ■ 
of  this  mysterioua  and  inscrutable  subject.  It  makes  the 
language  of  Scripture,  as  appUed  to  the  scrcral  pcnonc  in  the 
Godhead,  consintcnt  and  intelligible ;  and  though  it  still 
leaves  utt  uninformed  as  to  that  which  is  nowhere  roreftlcd,  the 
mode  iu  which  the  persouii  thus  iiubsist  under  one  tiadivided 
substance ;  yet  it  preserves  their  united,  as  well  as  their  dis- 

■  Would  tu«e  been.     i  Sm  Horberrr'k  Vorka,  Oi.Ed.,  Ti>l.  ii.  p.3«0. 


iro-     I 

:1 


CllAF.   11. 


FATUIPAWIIAMSM — UEIFASSIANISU. 


87 


I 

I 


tiuctivc,  properties  unimpaired.  This  vos  a  poiut  wliicli 
BUhop  Bull  liart  pjirticiLtarly  labored  to  cstablUli,  aiid  had 
ooitfirmctl  hy  the  general  concurrence  of  tlic  Nicenc  aiid 
Aute-Niceue  fathers." 

Id  pursuance  of  this  idea  of  mutual  agreement  and  vohm- 
tary  economy,  Bisliop  Pearson  observes  (Art.  iv.  Sujfrrrd) : 
"  Tlie  promised  Sfessias  was  not  ouly  engaged  to  suffer  for 
us ;  but,  by  a  certain  and  exftrcM  affretrotent  betwixt  Him  and 
tlie  Father,  the  measure  and  tnunncr  of  his  sufferings  were 
determined,  in  order  to  the  re<lcraptiou  itself  which  was 
tliereby  to  be  wrought ;  and  what  vas  so  resolved  vnu,  before 
liiii  coniing  in  the  flesh,  revealed  to  thp  prophets  and  written 
by  them,  in  order  to  the  reception  of  the  Mcaaias  and  the 
acceptation  of  the  benefits  to  be  procured  by  his  sufferings. 
That  what  the  Messina  was  to  undergo  for  ns,  was  precJctcr- 
mincd  and  decreed,  appcarcth  by  the  timely  acknowledgment 
of  the  church  unto  the  Father,  *  Of  n  trtith,  against  thy 
Holy  Child  Jesus,  whom  thou  fiast  anoittted,  both  Herod  and 
Pontita  Pilate  ivith  the  GentOea  in  t/te  people  of  hratl,  were 
gathered  togellier  fur  to  da  wkatsoever  tliy  fumd  and  thif  countel 
deteroiined  before  to  be  done.'  .  .  .  iVnd  well  may  we  say  that 
the  hand  of  (}od,  as  well  as  his  counBcl,  determined  his 
pa^on;  because  He  was  delivered  by  the  determinate 
counsel  and  foreknowledge  of  God.  And  tlm  determination 
of  Ood's  counsel  was  tints  made  upon  a  cownmit  or  agrve?nent 
between  the  Father  and  the  Son;  in  which  it  was  concluded 
by  them  both,  what  Ho  Bhuuld  Ruffcr,  what  He  should 
rccciTo.  For  beside  the  co^euaut  made  by  Ood  with  man, 
confirmed  by  the  blood  of  Christ,  we  must  consider  and 
acknowledge  another  covenant  from  eierttiiif  made  by  the 
Father  with  the  Son,  tfc.  .  .  .  The  determination  therefore 
of  our  SaWor'a  paasion  wad  made  by  covenant  of  the  Father 
who  sent,  and  the  Sou  who  suffered.  And  as  thus  the 
sufferings  of  the  Mcaaiaa  were  Offreed  (m  by  rtauent  and 
determined  by  the  coimsel  of  God  j  so  wore  they  revealed 


9 


88 


IKCAHNMTIOX. 


CH.tP.  11^ 


by  the  Spirit  of  Ood  unto  the  prophets,  and  by  them 
Uvered  unto  the  church ;  they  were  involved  in  the  ^pn 
and  acted  in  the  sacrifir^es/'  J 

In  his  Chriatiati  Life,   (vol.  ii.  p.  292,1  8()eakitif;  of  tl» 
subordioatbD  of  the  pcmuus  uf  the  Trinity^  it  is  observed , 
by  Scott,— 

"  In  the  matter  of  the  Mediator,  it  is  endent  that  tbiaj 
Bubordinatiou  of  these  sacred  persons  was  founded  uot  ooifl 
in  tlieir  personal  inequalities,  but  also  in  n  mutuai  agreemad 
between  them,  in  vrhich  the  Son  agreed  with  the   Father, 
that,  in  case  Tic  would  be  ao  far  reconciled  to  rrbe1Uou»| 
mankind  as  to  grant  them  a  covenant  of  merey,  aud  therein^ 
among  other  blessings,  to  promise  them  his  Holy  Spirit,  Hej 
himself  would  assume  our  natures ;  and  therein  not  only  treat] 
with  xi8  personally  in  order  to  the  reducing  us  to  our  bouudea 
allegtiincCj  but  also  die  a  sacritice  for  our  sins;  upon  which 
ayrv^netU  the  Father,  long  before  the  Son  had  actually  per- 
formed  his  part  of  it,  even  from  our  firat  apostasy,  granted 
his  Spirit  to  mankind ;  which  Spirit  was  granted  to  this  cud, 
that,  under  the  Son,  He  bIiouW  mediate  with  men,  inordtfj 
to  the  reducing  thcni  to  duo  Hnhjoction  to  the  Father." 

Dr.  Owen  obBcncs,  vol.  v.  p.  241 ; 

"The  third  net  in  God  Detiding  his  Son,  is  his  pnterin* 
into  covenant  and  o/mpart  with  his  Sou,  concerning  the  work 
to  be  undertaken,  and  the  issue  or  event  thereof:  of  which 
there  be  two  parts.  First, — his  promise  to  protect  and  usist 
Him  in  the  accomplishment  and  perfect  fulfilling  of  the  whole 
business  aud  dispensation  about  which  He  was  employed,  cr 
which  He  was  to  undertake.  The  Father  engaged  himself^ 
that,  for  his  port,  upon  his  Son's  undertaking  this  great  worit 
of  redemption.  He  would  uot  be  wanting  in  any  assistauce 
in  trials,  strength  against  oppositions,  encouragement  ag&init 
temptations,  and  strong  consolation  in  the  midst  of  terran, 
which  might  be  any  way  necessary  or  requisite  to  carry  Hin 
on  through  all  difficulties  to  the  end  of  so  great  an  cmploiy- 


cmv.  II. 


PATRIPASanVISM — DEirASSTAXISM. 


89 


I 


luent.  Upnu  wliich  He  uiidort»kcH  tliiK  lioavy  burden  sn  full 
of  misery  and  trouble :  for  the  Father,  before  tlu8  eagagemettt, 
requires  uo  less  of  Him  than  that  He  should  become  a  Savior, 
Kud  be  afflicted  in  all  the  Hfllietiun;!  uf  his  people. .  .  .  Heuce 
arwc  that  conjidcucc  of  our  Savior  in  his  greatest  and  utmost 
trials;  beiug  assured,  by  virtue  of  his  Father's  engagtment 
in  thi«  covenant,  upon  a  treaty  with  Him  about  the  redemption 
of  man,  that  He  would  never  leave  Him  nor  forsake  Him. . . . 
So  that  the  grouiid  of  our  Satior'n  contiiteiicc  and  aHSurancc 
in  this  great  midcrtakiug,  and  a  titrou};  motive  to  exercise 
his  graces  received  in  the  utmost  endurings,  was  this  et^age- 
numt  of  his  Father,  upon  this  compact  of  assistance  and 
protection." 

Flavcl  obsen'es,  ( Foujtiain  of  Life,  Sermon  iii.^; 

"  That  the  business  of  man'«  salvation  was  transacted  upon 
covenant  terms  between  the  Father  and  the  Son,  from  all 
clcniitj*.  Now  to  open  this  great  jwint,  we  will  here  con- 
sider,— thcpcreoiwtrauHactiug  one  with  another — the  business 
trausacted — the  quality  and  mauuer  of  the  trausaction,  which 
'^A  federal — the  articles  to  which  they  agree — how  cncli  person 
performs  his  engagement  to  the  other  —  aud,  hiatly,  the 
antiquity  or  eternity  of  this  covenant  transaction.  1.  Tlie 
persons  transacting  and  dealing  with  each  other  in  this 
covenant :  and  indeed  they  are  great  [wraons,  Clod  the  Father, 
and  (Jod  the  Son  ;  the  former  as  a  creditor,  and  the  latter  as 
a  surety.  The  Father  stands  upon  satisfaction,  the  Sou 
engager  to  give  it.  2.  The  business  transacted  between 
thcm^  and  that  was  the  redemptiou  and  recovery  of  all  God's 
elect.  Our  eternal  happiness  lay  now  before  them,  our  dearest 
and  everlasting  comwrns  were  now  in  iheirhaudH.  The  elect, 
though  uot  yet  in  being,  arc  here  considered  as  existent ; 
yea,  and  as  fallen,  miserable,  forlorn,  creatures;  how  these 
may  again  be  restored  to  happiness,  without  prejudice  to  the 
honor,  justice,  and  truth  of  God  ! — ^this,  this  is  the  bnainess 
that  hiy  before  them.  3.  For  the  matmer  or  quality*  of  tho 
transaction:  it  was  federal  or  of  the  uuturu  of  a   covenant; 


90 


IKCAKNATION. 


cajir  II 


I 


it  WHS  by  /auitml  engaffementa  and  9ti/nUaiioru,  each  penoa 
undertaking  to  perform  his  pnrt  in  wder  to  our  recovery.  4 
More  particularly  wc  Mrill  next  consider  the  ariiclea  to  which 
they  do  both  offret,  or  what  it  is  that  each  pcmon  doth  for 
himself  promise  to  the  other :  ami  to  Irt  us  sec  how  much 
the  Father's  heart  is  cnfj^aged  iu  the  salvation  of  poor  aiunenL" 
The  author  then  proceeds  to  poiut  out  the  pronuaes  of  the 
J'ath<'r  to  Cliriat ;  to  shew  liow  the  articles  aud  agreemetitj 
were  ou  both  parts  performed,  and  that  precisely  aud  punc- 
tually :  and  how  the  compact  between  the  Father  and  the 
Sou  bore  its  date  from  eternity. 

The  whole  mystery  of  this  eternal  covenant,  oompaet, 
or,  as  Flnvel  calls  it,  spiritual  bargain,  between  the  three 
persons  of  the  IVinity,  may  be  found  syatenuUicaUjr  isxplained 
in  the  work  of  Witsiua  on  the  CovenaDts.  fl 

Tlic  ease  then  stands  thus.  The  persons  of  the  Trinity 
being  distiuct,  and  having  a  siibordiuation  of  diittinct  and 
separate  offices,  eovenani  and  agree  one  with  another,  f5rom 
all  eternity ;  the  Father  to  send,  and,  on  certun  contUtions^ 
to  be  satisfied;  the  Son  to  be  incarnate,  and  to  make  the 
salLstuction ;  the  Holy  S|Hrit,  to  assist  or  co-operate  n-ith  the 
Sou  in  fulhUiug  the  couditiouB.  AH  this  is  so  Car  cleafj 
consistent,  and  intelligible. 

Let  us  now  consider  the  other  side  of  the  question. 

Mosheim  afimus  (vol.  v.  p.  3;il),  that  the  wisest  and 
learned  divines  of  the  reformed  ehnrch,  observed : 

"  That  the  metaphor  of  a  covenant  appUc*!  to  the  Chris- 
tian religion,  must  he  attended  with  many  inconveniences  ;  by 
IcatUug  uninstructed  minds  to  fonn  a  variety  of  ill-grounded 
notions,  which  is  the  ordinary  consequence  of  straining  me> 
taphors;  and  that  it  most  eonthbut«  to  iutrofluce  into  tfao  ^ 
colleger  of  divinity,  the  ca[)tioua  terms, — distuictious  aud  ^ 
(juibblcs,  that  arc  employed  in  the  ordinary  coiuts  of  justice; 
mid  thus  give  rise  to  the  moat  trifling  and  ill-jndged  diMua- 
fious  and  debates  about  rcligioiu  matters." 

Ou  which  his  auuotatur  thus  remarks : 


clear. 


CUAF.  II. 


rATBIFA88IAiri8U— DBIPA8SIANI81I. 


91 


**  The  rcpresentRtion  of  the  gospel  dispensation  undei-  the 
idea  of  a  covenant;,  whether  thia  representation  be  literal  or 
metaphorical,  ia  to  be  found  ahnost  creiTwlien;  in  the  Epis- 
tles of  St.  Paul  and  of  the  other  fi[iostlcs ;  though  rarely, 
Bearcely  more  than  twice,  in  the  gospcla.  Tlic  same  phrase- 
ology has  aUo  been  adopted  by  Christians  of  ahuost  all 
denominations.  It  is  indeed,  a  manner  of  speaking;  that  hna 
been  grossly  abused  by  tbosu  diviueK,  wlio,  ur|;ing  the  meta- 
phor too  closelyj  exhn)it  the  sublime  trauaactioim  of  the 
Divine  vriHclom  under  the  narrow  and  imperfect  forms  of 
human  tribunals ;  and  thus  lead  to  false  notions  of  the  springs 
of  action,  as  well  as  of  the  dispensations  and  attributes,  of 
the  Supreme  Being.  We  have  remarkable  instances  of  this 
abuse  in  a  book  lately  translated  into  Englinh ;  I  mean  the 
■  Economy  of  the  Covenants,  by  Witaiua:  in  which  that 
learned  and  pious  man,  who  has  dcscnedly  gained  an  emi- 
nent reputation  by  other  valuable  productiuiiK,  bas  incnnside* 
nt«ly  introduced  the  captious,  formal,  and  trivial  tertus 
employed  in  human  courts,  into  his  description  of  the  stu- 
pendous scheme  of  redemption." 

The  ijueation  \i>  then  wliat  i^  the  acnsc  in  which  wc  arc  to 
understand  the  term  covenant. 

"  Ou  this  important  term  Sia^»v,"  says  Bloomheld,  (in 
his  Recenaio  S^j/noptica,  vol.  rii.  Gal.  iii.  15),  "  it  is  rightly 
obsened  by  Burger,  that  tlic  Dinuc  SioSnxn  can  liave  no  simi- 
litude to  a  himtan  testament."  Borger  Bays,  **  We  ought  to 
take  groat  care,  lust  we  be  tuo  soheitous  to  transfer  to  the 
Divine  ^loSilwo  all  that  helongn  to  a  humati  one,  and  again  to 
m^oin  what  is  proper  to  the  former  to  a  human  institution. 
I  am  of  opinion,  therefore,  that  in  our  present  passage  this 
word  retains  it<i  usual  ittgnification  of  covenarU,  or  compact ; 
but  in  verse  17,  where  tlie  Divine  &»5a*>t  is  spoken  of,  wc 
must  attribute  to  the  term  the  force  of  a  promi-ic  dirinely 
made.  Nor  must  wc  think  that,  by  this  iutcqirctatiun,  the 
agreement  between  a  divine  and  a  human  SioSqan  is  thus 
taken  away,  or  dimiiiishcd ;  and  thai  St.  Paul  is  only  playing 


J 


m 


fSCAHNATIDN. 


CBAr.  II. 


with  irords.  For  in  hitmai),  cqiudly  as  in  diriiio,  compaeU, 
they  who  rutify  Uium  do  iiothiug  more  Ihau  yromite  some- 
(liiiig  to  one  another  (whether  it  be  two  or  more),  wlurh 
promise  is  perhaps  attended  witli  some  ccremonia],  wfaieb 
Kcrves  aa  the  external  hasis  of  the  agreement.  Tbe  two 
therefore  agree  in  tliia ;  that  each  iiaBiit-yi  ia  comprised  in  the 
pniinioc  made ;  with  this  difference  only,  tliat  in  a  huntau 
one,  several  miitiiaUy  promise  each  other ;  while,  in  DiTine 
tlxiiigs,  Goii  is  one  onl^  testament  or  covenant  maker." 

However  reasonable  this  ricw  of  the  subject  may  appear 
to  some,  yet,  if  applit^d  to  the  TripcrBonntity,  it  appears  to  fnl] 
into  the  following  errors.  First,  it  makes  no  mention  of  the 
distinct  hypattiuioft ;  having  reference  not  to  the  persons,  hot 
to  the  nature.  Sceoudly,  a  covenant  cannot,  in  the  literal 
or  ordinary  sense,  be  made  by  one,  without  implyiug  the 
idea  of  another  with  whom  it  is  made.  So  that,  thirdly, 
the  term  thus  interpreted  as  involving  tbe  idea  of  only  one, 
and  hence  confounding  the  persons,  is  no  other  than  Sabel- 
lianism. 

Here,  then,  we  are  led  back  to  Ihc  field  we  have  already 
traversed ;  wc  have  to  rcdiscusa  the  same  questions  of  the 
TViperaonalitj',  Tritheism,  and  Sabcllianism,  and  have  to 
come  to  the  same  end.  For  the  true  doctiine  of  the  Incar- 
nation depends  upcm  the  tnio  doctrine  of  the  Trinity  in 
Unity.  If  tlic  hypuHtn^CH  are  dcitcrihcd  lu  distinct  and  sepa- 
rate, there  is  the  danger  of  Tritheism ;  if  they  are  described 
na  united,  there  is  in  proportion  the  danger  of  Sabeilionism 
and  Patripasaianism.  For  instance,  a  modem  writer,  who 
though  maintaining  nevertheless  the  Tripersoualttr,  evidently 
had  the  idea  of  Unity  most  prominent  in  lus  mind,  obscrm 
(Harrvt  on  the  Great  Teacher,  p.  74;  ■ 

"Had  the  ^Vlniif^hty  Father  veiled  His  gloricii,  and  dwelt 
among  us,  the  history  which  now  beloiigs  to  Christ  would 
have  related,  word  for  word,  his  own  condescending  grnee ;  w 
that,  in  every  word  and  act  of  Jesns,  wc  arc  to  roct^uizc,  lu 
effect,  the  voice  and  movemeutit  of  Paternal  Love." 


I 

I 

I 


I 


CBAT.  II. 


rATHlPASSIANISai UEIPASSIANISM. 


93 


And  again,  p.  (V4> : 

"  How  doca  it  enhance  our  conceptions  oT  the  Dtrtnc 
compasstou  wheu  wc  reflect,  that  there  in  a  Bcoae  in  which 
the  iiufferhiffs  of  Ckrht  were  the  friffprinffs  of  the  Faihrr  also. 
From  eternity  their  Diiine  subsistence  in  the  unity  of  the 
OotUiead  had  hecti  onJy  sliurt  of  identity ;  nor  coiUd  tlie  cir- 
cumstance of  the  Sa^-ior's  humiliation,  in  the  !ilight<*st  degree 
relax  the  bonds  of  this  mutual  in-being:  while  walking  the 
earth  in  the  form  of  a  servant.  He  could  still  affirm,  Mtj 
Father  u  tn  Me,  and  I  in  Him ;  I  and  My  Failter  are  one." 

Now  Dr.  Waterlaiid  says  (vol.  iv.  p.  345),  "  Nothing  is  pro- 
perly colled  a  being  but  b  Beporatc  being The  being 

of  the  Son  is  an  improper  exprtiinon  ;  ifecause  it  supposes  the 
Son  to  be  a  bving  properly  to  called,  that  is,  a  separate  being, 
which  He  is  not."  Uudoiilitctlly  God  in  but  one  being,  and 
to  speak  of  Uie  being  of  the  Father,  the  being  of  the  Son, 
and  the  being  of  the  Holy  Ghost,  is  to  make  three  beings 
instead  of  one.  In  this  case,  the  federal  transactions  nmung 
them  are  clearly  understood ;  there  is  no  dllliculty  whaterer 
upon  the  subject.  Wc  can  also  understand,  upon  this  prin- 
ciple, how  one  of  those  beings  became  iuoLniate,  and  how 
lie  intercedes  with  another ;  thus,  how  each  hait  a  separate 
and  distinct  office ;  each  may  be  separately  and  distinctly 
an  object  of  worship;  Ui  each  wparalt'ly  and  distinctly  we 
may  address  our  prayers !  Yet  not  one  of  them  is  of  him- 
self a  hcing  properly  so  called ;  this  seems  a  diffieuity  !  But 
we  have  before  shewn,  how  with  some  writers  it  is  no  diffi- 
culty ;  nay,  how  it  is  no  difficulty-  with  members  of  the  church 
in  general,  who  would,  u[mn  their  priuciples,  see  hut  little 
impropriety  in  the  use  of  the  expression, — the  being  of  the  Sou. 

Here  we  leave  to  its  own  diilicutty,  or  its  own  facility,  of 
being  comprehended,  the  notion  concerning  the  coveiuuit 
from  cttmiity  between  the  three  persons  of  the  Trinity ;  and 
proceed  to  observe,  that  the  doctrine  of  Sabellius  on  the  sub- 
ject of  the  lucamation  is  generally  opposed  upon  two  grounds. 
First,  that  it  confounds   the  oflicoit  uf  the  Father  and  Son. 


4 


94 


IMCAIINATIOS'. 


CHAT.  II. 


iT .  I .  ■  t  ■■  ■     ^ 


;! 


Secondly,  that  it  tenches  what  Ib  commonly  called  Pat 
aiauism. 

These  two  objections  are  cquallv  adduceil  agnitist  tliedo^' 
trine  of  Sw'cdeubor^.  Heucc  the  views  of  Praxeax,  No^ui, 
SabcUiiiH,  and  those  of  iSiredcnhorg,  nrc  often  declarml  to  be 
identical.  In  a  work,  for  iostance,  entitled,  on  libalraSm 
qf  the  Method  of  explain'my  the  New  Testament,  by  the  earfy 
o/Huions  of  Jews  and  Chriatiatut  concerning  Christ,  by  W. 
■\Vjli4on,  B.  D.  Fellow  of  St.  John's  College,  Cambridge,  m^ 
find  the  following  remark,  p.  438 : 

"  The  modcniH,  wliu  have  departed  a  little  from  tha 
Mcomits  of  the  ancient  writcra  in  their  description  of 
Mouarchiam,  (or  SabcUinniam,)  seem  to  have  bail  no  other 
leasou  for  the  deviation,  bat  a  persuasion  that  some  artickt 
of  their  crccdj  particularly  that  of  the  pasaiMlittf  ^f  God  tfu 
Father,  were  too  cxtniva^i:atit  to  ha^'e  been  real ;  when-u 
their  Icadiug  teaets  are  at  this  time  profewicd  by  the  Sweden, 
borgian  Chri»tians:  who,  if  they  still  profcu  all  the  teMti 
of  their  fuunder,  arc  Patripassians  in  the  strictest  seiute."       M 

In  the  account  of  the  Life  and  Writinga  of  TertuUJan  by  ^ 
the  late  Bishop  of  Bristol,  tliis  obserratiou  of  Mr.  Wilson 
is  alluded  to  by  the  learned  prelate,  and  apparently  in  the 
way  of  confirmation.  It  will  be  seen  tlmt,  had  the  forc^iing 
authors  fiXiX.  hccn  duly  iuformod  upon  the  subject,  inatead  of 
making  these  statements,  they  would  have  written  as  foUom. 
'  Swedenborgian  Christians  arc  strongly  opposed  to  the  dois 
trine  of  Fatri  passion  ism  ;  and  so  far  are  they  from  entertain- 
ing the  doctrine  of  the  pasaibihty  of  God  in  any  sense,  that 
they  rather  lay  it  at  our  own  door,  as  one  of  the  gmteit 
corruptions  pervading  the  church ;  and  candor  require*  w 
to  coniess,  tliat  the  ancient  fathers  and  modem  writers  haw 
atlbrded  them  but  too  just  a  ground  fur  the  chai^.'  This, 
it  will  be  seen,  is  what  the  foregoing  writers  would  hare  nid, 
had  they  further  considered  the  subject. 

Wc  Ikst  proceed  to  remark  upon  the  error  of  coofbt 
the  offices  of  the  Father  and  Son. 


cH.tr.  II. 


FATRIPAS8IANI8M — BEIFA8SIAM8M. 


95 


Without  reference  to  the  views  of  SabelUns,  it  may  he 
well  to  cxantinc  the  groiinci  upon  which  they  nre  opposed ; 
for  granting  that  Sahrlliu.4  is  wrong,  it  doeti  not  follow  that  his 
opponents  are  right.  In  doing  this,  it  is  not  our  intention 
at  present  to  cuter  into  any  mere  d^ictrinal  contro\crsy ;  hut 
to  lay  open  the  principles  npon  which  the  generally  received 
doctrines  are  founded. 

It  is  affirmcil  against  those  who  maintain  the  contrarr, 
that  the  Father  could  not  become  iucaruate,  hecause  the 
end  of  the  incarnation  was  to  make  satisfaction  to  the 
Father ;  and  if  the  Father  became  incarnate,  this  wonld  he 
to  make  satisfaction  to  himself,  which  is  absurd.  Thus 
Dr.  Waterland  otwen'es,  (vol.  v.  p.  *W) :  "  If  the  Father  and 
the  Logos  be  one  person,  then  the  snfTcringii  of  the  Logos 
will  be  the  sufferings  of  the  Father,  which  is  the  ancient 
heresy  of  the  Patripatisians  ;  and  the  natne  person  both  pays 
and  accepts  the  ransom;  makca  an  atonement  to  HiniHelf; 
which  is  not  conitonnnt  to  Scripture,  nor  to  common  sense." 
Sec  also  vol.  iii.  p.  63.* 

Now  what,  we  would  ask,  is  the  meaning  of  the  word 
ransom?  Hmimm  is  a  price  paid  for  rciiemptinn  from  capti- 
vity or  puniahmont.  It  is  also  called  by  some  writers,  as 
applied  to  the  atouemcut,  a  valuable  consideration,  that  is, 
in  a  pccnniary  sense ;  also  the  discharge  of  a  debt,  which  is 


*  Dr.  WatPrlaoil  eayd,  tbal  for  itie  Son  lo  make  satis  fact  ion  id  himiclf^ 
i«  Kot  mMUOnanf  to  atmman  ittiuf.  It  is,  lionrTi-r,  attrniltud  tlmt  Ihc  8uo  ti 
God ;  hence  «ri»ci  the  cdocIumod,  thai  if  ihr  Son  niBdo  MtbfacUon  to  Ood, 
He  mual  have  made  aalUfactiun  tu  liicaself.  This  U  admitted  by  tomi^,  who, 
wiib  Dr.  WaiiTlatiti,  uiuitiliun  iliv  Trltivrxiaul  >cb«inv.  Hence  BiiUr«,  in 
his  Work  on  the  llArinony  oT  llir  Divine  AUribulcs  in  coulriving  Mnn*9 
Rvdemplion,  abarrves,  cliap.  xiii:  "  It  is  nvt  infonattfit  vith  r«ii«in,  Ibat 
the  Son  of  God  clothed  with  our  nattira,  shonid,  bf  hts  <Ir«ih,  make  nti*< 
fiwtlDO  to  the  Deity,  and  tlivrcforr  lo  JlimM^."  Socli  a  view  of  Ballsracllon, 
however,  Abvioualj  dinpf^naca  with  Ili«  neceasilj  of  the  Trlperaooal  achenw ; 
and  oppiwr*,  in  ■  lueMuir,  the  doctrine  of  llie  Atonetnent  to  th«  dncttinc  of 
lbeTnp«TSonalil)r,  Dr.  WHterlud  Kema  (o  hsv«  been  swan  of  Ihis}  snd 
heon  hk  rancrk. 


!>fi 


INCABKATKIK. 


cK&r.  n. 


[mid  not  by  money,  but  by  bloutl.  Id  all  tlus,  what  is  then 
which  the  lowest  nntural  mind  m&j  not  conceive,  and  m 
remain  iiatura]  still  ?  Undoubtedly,  many  of  these  vordi 
mity  l>c  accomnnxlatioDs,  by  the  Diricc  Mind,  to  thctiatunl 
man ;  hut  if  tlicy  are  reccivud  only  in  their  natural  or  litenl 
sense,  is  there  anything,  so  far,  to  exalt  the  mind  abcn'eitsfl 
merely  natuml  stiite,  more  than  is  to  be  found  in  thr  heathen 
writings  concerning  the  transactiuns  between  the  gods?  V 
the  fact  be  no  other  than  is  described  in  the  letter,  there  ii 
no  accommadntiun  of  the  letter  to  the  miud  of  man.  Hib 
mind  reccivea  it  as  it  is  wUhovt  accommodHtion.  On  Uw 
otlicr  Imnd,  if  the  h*tter  lie  reiilly  at'coniniotlatcd  to  the  miwi, 
the  fact  must  not  be  understood  in  the  nntiual  seuse  of  tbafl 
letter ;  B  spiritual  intcrpnrtation  must  be  given  to  the  fact,  u 
u  spiritual  interpretation  is  given  to  the  letter:  the  fact  can- 
not he  the  same  as  the  letter  dcscrihes  it ;  it  must  be  spiritM^^ 
if  the  letter  be  intended  to  convey  what  is  spiritua].  ^^^| 

It  will  be  replied,  that  the  distinct  offices  of  I-^ther  and 
Son,  as  literally  understood,  teach  us  the  extreme  Iotc  of  the 
Father  for  us,  in  willing  to  be  satisfied,  and  in  pronding  for 
us  a  satisfaction  ;  and  the  extreme  love  of  the  Son,  in  beinj 
wiUing,  for  our  sakcs,  to  become  the  satisfaction.  True ;  ho» 
where  the  essential  attribute  of  kn'c  is  thus  divided  between 
two,  muKt  it  not  become  merely  natural  ?  must  not  the  coo- 
tcmjilation  of  such  a  love  excite  in  u»  ouly  the  feelings  of 
the  nntiu*a1  mind?  Tf  the  mind  be  sunk  »o  low,  that  onlv^ 
langua{^>  of  hucIi  a  kind  Cfui  reach  it,  duuhclesK  it  is  an  ad  oT^ 
mercy  of  Divine  Providence  to  employ  such  a  method  to 
accommodate  Himself  to  it.  Nevertheless,  in  forming  oor 
ideas  of  this  circunijftance,  there  will  always  be  this  danger; 
that  where  low  ideas  of  God  have  become  universal,  and  a 
low  kind  of  phraseology  is  introduced  to  suit  it,  then,  inas- 
much as  what  has  olwoys  been  in  the  chnrch,  and  is  niii- 
versaUy  received,  is  considered  to  be  true,  the  very  cnstom 
of  using  such  a  language,  without  exptanatiottt  may  only 


I 


CHAP.  II.  PATRlFASSI.\NtflM — DKIPASSIAMSM.  97 

to  confirm  the  mind  in  its  natural  state,  instead  of  raising 
the  mind  out  of  it;  thus  the  adnptation  of  the  lanfruoge  will  be 
I  forgottcoj  and  the  language  itself  be  regarded  m  conveying 
the  reai  truth — the  w/trjf-e  truth.  Rcasmiuig,  we  any,  morcly 
from  the  effects  of  Imhit  and  cuNttim,  this  must  he  the  result; 
and  hence  the  meam  irhich  were  dcngned  to  eletmte  us  out  of 
our  ruiiural  state  are  employed  only  to  confirm  vt  in  it,  with 

I  the  less  prospect  of  escape. 
Heaide«,  in  the  foregoing  Btatcment,  the  distinction  of 
offices  is  not  said  to  ariae>  as  it  ought,  out  of  distinctions  in 
the  Deity,  hut  out  of  distinctions  between  natural  ideas 
I  Cramed  by  the  natural  man.  Tliclr  origin  is  thus  natural, 
not  iiptrituaJ.  For  it  is  said  the  Father  cannot  make  satis- 
fiictioD  to  Himself;  the  debtor  and  rro<litor  cannot  he  the 

I  same  person.  The  fundameDtol  distinction  therefore  is  here 
in  the  merely  natural  idea;  and  theologians  argue  from  thin 
to  the  Deity,  instead  of  from  the  Deity  to  it.  They  design  to 
establish  the  same  distinctions  in  God,  which  exist  in  tho 
miod  of  tho  natural  man ;  thus  the  very  ofliees  of  the  Deity 
ore  made  merely  natural :  and  spiritual  ideas  are  made  sub- 
ordinate to  the  aaturiil,  instead  of  the  uutural  to  the  spiritual. 
The  whole  process  of  reasoning  is  thus  inverted.  Not  that 
M  there  is  no  distinction  in  the  Deity  corresponding  to  the  one 
ixDplied,-  far  from  it;  tre  only  say  the  distinction  alluded  to  is 
merely  natural,  and,  as  such,  consequently  untrue. 

The  same  obscnation  is  ajiplicahle  to  the  terms  recon- 
ciUation,  expiation,  satisfaction,  pacification,  and  propitiation; 
not  but  that  all  these  terms  arc  right  when  rightly  under- 
stood ;  that  is  to  say,  when  the  natural  idea  is  made  sub- 
ordinate to  tlic  spiritual,  not  the  spiritual  to  the  natural. 

It  is  a  general  law  too,  that   llie  higher  our  minds  are 

>  raised,  the  more  universal  and  comprehensive  do  our  ideas  be- 
come; the  more  therefore  do  they  tend  toward  n  state  of  unity, 
»nd  conse(|uently  to  a  more  perfect  idea  of  unity.  On  the 
contrary,  the  lower  we  descend,  the  less  consouimt  to  our 

u 


i 


98 


INCAEN'ATiaK. 


CHAr.  II. 


mindH  18  a  state  of  nnity,  and  licnoo  the  idea  of  mutr;  uhI 
tliu  luurc  do  we  di^liglxt  in  reparation,  dinsion,  and  multipli- 
city. Cotuequentty,  the  mure  any  theology  is  foiuded  oa 
thu  idea  of  uuity,  the  more  must  it  be  rcpuguant  to  the  U' 
tural  man ;  aud  the  more  it  is  founded  on  the  idea  of  diri- 
siou  and  multiplicity,  the  more  highly  agreeable  to  him  viil 
it  be ;  the  more  will  it  fall  witUiu  his  comprehensioii,  becaoK 
the  more  will  it  partake  of  his  nature :  for  this  ca».4c  aha, 
his  reason,  whiuli  follows  the  inclinatiou  of  his  nature  will 
he  the  more  ready  to  defend  it ;  to  explain  it,  where  explioi- 
hie,  upon  merely  natural  pnnciplca ;  and  to  veil  it  in  wj^ 
tery  where  it  cnuuot  be  thus  explained.  X'or  reason  can  ticit 
only  of  the  relations  of  the  ideas  irhich  it  possesses ;  and  a 
proportion  as  tltese  are  derived  only  from  apace  and  time,  ii 
the  same  proportion  must  reason  itself  be  merely  uaturaiaiul 
cariml ;  and  the  natural  maf<ou  of  man  is  often  m^ost  amte^ 
subtle,  and  ready,  upon  the  same  principle  that  the  sciUBi 
of  animals  are  often  more  acute  than  those  of  men.  Mor^ 
over^  where  a  religion,  like  the  Christian,  accommodstcs 
itself  to  the  mind  of  the  natural  man,  by  the  use  of  nattird 
ideas  and  images,  naturtd  reason  ascending  nu  higher,  will  tet 
in  them  only  its  owu  ideas,  and  thus  etdist  the  letter  of  Ser^ 
turc  in  its  own  cause,  lu  this  case,  the  admissioa  that  the 
language  uf  the  Word  of  God  is  arconwtadattd  to  the  hnmiB 
mind  is  only  speculative ;  the  fact  being  regarded  as  othcnriar. 
For  when  it  is  said,  that  the  langiiugc  of  Scripture  is  aecom- 
modated  to  the  natural  miudj  sueli  an  admission  implies  thsi 
there  is  a  condescension, — a  stooping^-of  divine  truth  to  tbe 
apprcbcnsiuii  of  man ;  that  this  divine  tnitli  is  itself  higher 
in  its  origin  than  human  thought,  and  descends  only  in  ordci 
to  make  iis  ascend.  But,  in  this  cose,  the  natural  man  acts  the 
part  of  a  sinking  mariner,  who,  instead  of  allowing  liiniself 
to  be  raiMul  fn>m  the  deep  by  the  rope  that  is  flung  to  faioi, 
seeks  only  to  draw  down  to  the  same  depth  as  his  own,  fantk 
the  rope  and  the  person  who  wished  to  be  the  means  of  bis 


I 

I 


CHAP.  11.  rATItirABSlAVISM — DEI  P.iSHIANISM.  99 

safety.  TI1U8  the  more  natunU  the  mind  is,  the  more  incom- 
prehensible miiBt  any  thiug  appear  to  it  that  is  above  iu  own 
level ;  the  more  does  it  seek  to  bring  every  thing  down  to 
itself;  and  as  all  its  reasons  iu  such  a  state  are  mere  fallacies, 
which  are  nevortheless  regarded  as  truths,  whatsoever  opposes 
those  fallacies  it  must  regard  its  untruths.  When  to  this 
wc  add  the  feelings  of  the  uatura]  man,  wluc}i,  instead  of 
having  been  changed,  have  only  been  enlisted  in  a  cause 
agreeable  to  their  nature,  we  may  find  a  ready  solution  of  all 
thow;  diasensioun  which  have  destroyed  the  pctus'.  of  the 
church,  and  divided  the  mother  againrt  the  cliildren,  and  the 
children  against  the  mother. 

Notwithstanding,  however,  these  divisions  and  separations, 
by  the  natiuml  ninn,  of  the  properties,  nttribntcn,  and  offices 
of  the  Deityj  it  la  quite  eonaistent  in  liiin  to  maintain  the 
doctrine  of  a  divine  unity.  His  idea  of  unity,  however,  will 
not  at  all  affect  his  original  conception  of  the  quality  or  na- 
ture of  the  Divine  attributes,  being  only  the  result  of  abstrac- 
tions,  by  bin  natural  reason,  from  these  attributes ;  not  of 
the  contemplation  of  a  highest,  inmost,  eentnd,  acting  cause 
and  power.  It  is  m  if,  in  arriving  at  the  first  principle  of 
the  visible  utiiverse,  a  person  should  contemplate  all  the 
planets  a»  a  one,  by  conaidcring  what  la  common  to  all ; 
without  having  the  slightest  idea  of  a  sun,  and  hence  of 
«ular  heat  and  light.  Mlicreas  if  our  ideas  of  the  sim  be  the 
same  with  those  we  form  of  a  planetary  hotly,  we  may  indeed 
nluttract  firom  our  ideas  of  planetary  bodica  so  as  to  form  a 
one :  but,  as  we  began  so  we  shall  end,  in  mere  abstraction  j 
nor  ever  arrive  at  the  idea  of  a  solar  principle  as  a  first-acting 
created  cause. 

To  illustrate  this  remark  ;  if  we  contemplate  the  Deity  as 

i/tts  Sun  of  HighteouRncsR,  and  the  Spirit  proceeding  from 

mm  m  heat  and  light,  the  rays  of  which  come  forth  and 

variously  descend  into  all  minds  according  to  their  nature 

and  state;  in  this  case,  there   will  lie  tlic  highest  rays  or 

b2 


1 


100 


IKCAENATION. 


cnir.  i^^J 
Lcgrec,  ft^H 


er. 


truths  for  the  third  heaven  ;  the  some,  in  a  lower  degree, 
the  lower  hcftvcns ;  and  the  same,  iii  a  yet  lower  degree, 
nan.  Thus  will  thnrc  he  angelic  truths  for  angels  ;  and  tbe 
same  brought  down  in  a  lower  dcfptic  for  the  natnml  mind ; 
the  lower  thus  procrffiinj;  from  the  higher,  and  hence  alwa« 
in  corrcKpoudeiiei!  with  (hem  ;  a  correspondence  by  means  rtf 
which  man  is  cnnblcd  to  j)n»»  from  the  InweT  to  tlie  higher. 
Ilut  the  merely  uiituml  umii  m  ill  not  be  able  to  ascend  hif;h< 
He  will  see  and  know  of  nothing  ont  of  hw  own  s|4icre 
aljovc  ]iis  own  level ;  and  thus,  when  the  Dixiue  vork 
redemption,  in  accominodHtion  to  his  cntural  state,  n  td 
forth  to  liim  tiiiilcrthe  ideas  of  dvhtoraiiil  creditor,  WTHtii  and 
pacification,  hu  will  l>e  unable  to  comprvhcud  it  in  a  holier 
sense.  He  will  rcf^artl  the  woi'd-H  us  conveying  only  a  litenl 
truth,  the  same  to  the  augelie  mind  aa  to  his  ovn ;  am)  m 
incapable  of  being  apprehended  in  a  higher  decree  aa  the 
niere  nrithmelietil  fmi,  that  two  aiifl  two  make  four;  which, 
in  a  merely  nmiterical  xense,  is  the  same  truth  tu  spirits  andtfl 
men. 

Thus  it  does  not  follow,    that  because   Sabe' 
nntruc,  Naturahsni  is  true.     Tliere  is,  however,  another 
in  which  the  Incarnation  has  hccii  eotitemplatcd,   uamci 
in  relation  not  to  periieinii  but  to  principles. 

Thus,  it  is  snid,  the  Father  was  not  incarnate, 
the  Father  is  the  principle  wliich  is  the  fountain  of  tlie  Dd 
or  goodncM  and  love;  that,  hence,  tlic  Father  cannot 
Bcnt,  inasmuch  as  this  would  imply  a  prior  priucipic  fi 
which  He  descended,  whereas  He  is  himself  the  first  prinopll 
of  Deity;  coTiscqucntly,  tliat  it  is  the  Word  which  waa  ieal, 
and  hccamc  incarnate.  With  this  view  of  the  subject,  the  doo- 
triue  of  Swedcnborg  coincides;  for  ccrt^nly  it  was  not  the 
ifinit  principle,  by  itself,  that  was  made  flesh,  but  the  Won!. 
This  mode  of  contcmphitiiig  the  incarnation,  however,  doc» 
not  invidve  the  doctrine  of  the  Tripcrsonality ;  and  if 
Sabelltns,  Noctufi,  or  Praxcas,  coufoondcd  these  diatinctiouiv 


CII.«P.    tl.  r.lTHIPASSIAMaM — DEIPA88IANISU.  101 

it  is  certain  llmt  Swetlcnborg  does  not, — nay,  to  do  so,  we 
should  rejrard  as  a  fundamental  error.  But  the  doctrine  of 
the  TrinitT  must  uot  he  identified  with  that  of  the  Tripcr* 
wmolity  J  they  nre  very  different  things. 

Thus  much  with  rrpLnl  to  the  SabcUian  confnsion  of  tlie 
offices  of  Father  itiid  Son. 

"We  now  proceed  to  the  second  considemtiou ;  namely, 
that  the  doctrine  of  Sabellius,  as  also  of  Swcdenborg,  teaehcit 
Patripassiauisin  ;  consequently,  the  iiaaaibility  of  the  Divine 
Nature.  Without  riudicating  the  doctrijic  of  Sahdhns,  it 
may  be  olwen'ed,  that  this  has  been  denied  by  Epiphanius 
and  others  ;*  who,  ncA-crthchyiSj  were  opponent<i  of  that  doc- 
trine. One  reason  for  which  they  have  so  denied  it,  may 
have  been  thi.t, — that  if,  according  to  the  coimnonly  received 
doctrine,  it  may  he  waid,  that  thd  second  pcfHon  of  the 
Trinity  may  Buffer,  and  yet  not  his  Divine  Nature  ;  by  parity 
of  reason  it  follows,  that,  if  the  first  person  suffered,  it  does 
not  necessarily  imply  that  the  Dtiinc  Nature  suffered.  Again : 
if  from  the  ajuumption  that  the  Father  boeamc  iucnmatc,  it 
neccsaarily  follows  that  the  Dirine  Nature  suffered;  by  parity 
of  reason  it  follows,  that,  if  the  Sou  became  incarnate,  it 
was  hiH  Divine  Nature  that  Huffercd.  If,  however,  it  he 
Sabclliantflin,  to  hohl  that  tlic  Divine  Nature  auffcred,  we 
shall  sec  that  tlic  commonly  receivwl  doctrine  borders  so 
nearly  upon  it,  that  the  ordinary  Christian  miwt  be  unable  to 
perceive  the  tlifference.  Indeed,  the  real  heresy  which  has 
been  profcsseilly  rejected  hy  the  cluirch,  has  not  been  that 
of  the  paasihiliti,-  of  Ood,  hut  the  paMibihty  of  God  in  one 
person  inntcad  of  the  other.  Before,  however,  wc  enter  upon 
this  subject,  it  may  be  well  to  ask  fir»t,  where  the  great  evil 
it  in  supposing  the  Dirine  Nature  to  hare  suffered  ;  may  wc 
not  presume  that  it  shcwti  the  great  lore  of  God  for  tut,  in 

*  Sec  Lardarr,  vul.  ii,  p.  6ti2.  Abo,  Ncniniiit'ii  IliAlnr;  of  llie  Ariana, 
in  which,  tlir  in(l4>llnilo  mannor  [d  wbkb  lh>c  term  SabcllwaJJtiii  bu  been 
■Bcd,  it  Innlecl  of  inore  nt  l&rgc, 


3 


108 


l\t:AKNATION. 


iganl  !• 
nam}  i^M 


enduring  so  much  upon  the  ctqss  for  our  sakes  ?  The 
tiou  to  this  (Uictniu'-,  \»  the  aainc  as  in  a  former  ioatancei  it' 
UcH  in  iniputiug  to  the  Creator  creaturcly  attributes.  For  i^ 
Oud  suffered,  then,  siuce  God  is  love,  tho  iiifinuitv  « 
rcudercd  Him  capable  of  sniFerin^,  must  belong  to  the 
that  loves;  so  that  llic  love  oiUBt  partake  uf  the^  aaincittfiv*' 
mity  as  the  nature,  i,e.  it  muit  be  crcaturely.  Howenr 
pathetic,  however  afFectiug,  therefore,  may  be  any  dwoifw 
tions  of  God's  love,  which  might  lead  lu  into  the  idem  of  tine 
Divine  Nature  sufleriug,  they  must  be  untrue  ;  and  b>  neb 
vc  ought  to  guard  against  them.  The  evil  of  tlicm  txmnti 
in  degmdiug  the  divine  attributcn  to  the  level  of  the  motif 
natural  mind :  to  Kueh  a  mind,  hoTre^'cr,  nothing;  vill  Ik 
muru  acce|itable,  nothing  more  pliun !  Thus,  in  regard  u 
the  doctiue  of  the  Trinity,  it  will  run  into  Trithcinn 
regard  to  thnt  of  the  Incarnation,  it  vill  nin  into 
uuimin :  tbu  c-vil  in  both  cases  consisting  entirely  in  a  men 
system  of  naturalism. 

If  now  Tritheism  mid  Naturalism  be  bo  intinmtclr  eoo- 
nectcd,  it  follows,  that  the  doctrine  of  the  Divine  Unity  is 
most  particularly  oppuBcd  to  naturalism;  and  that  he  hss 
the  greatest  tendency  to  become  spiritual,  who  maintaiu 
the  Divine  Unity.  So  far,  therefore,  aa  the  Christiui  dwdb 
upon  the  real  unity  of  the  Trinity,  he  hiw,  in  this  respect  ii 
least,  a  motive  to  a  higher  degree  of  npirituality,  than  he 
would  otherwise  have ;  and  if  Sabelliua,  or  Praxeas,  theory 
ticnlly  muintaincd  the  doctrine  of  the  suffering  of  the  Dirint 
Nature,  yet  so  far  a»  either  of  them  was  faithful  to  iht 
doctrine  of  the  Dirine  I'^nity,  he  must  lia\*e  poa!ie»ed  whst 
was  capable  of  pro^  ing  an  antidote  to  the  error. 

Here  we  cannot  but  ohflcn-c,  how  mistaken  is  tho  phn 
of  cun»idering  the  hcreaies  of  nhl,  either  in  relation  to  lbs 
pergom  who  held  them  instead  of  in  relation  to  XUc  j/rimiple 
from  wliich  all  have  their  riHe,  mere  naturalism  we  mean ;  or 
else,  in  relation  to  the  particular  thing  asserted  in  oppomSiB^ 


CUAP.  II.  rATHirA85f.VNISU — DEIPAHSlANiaU.  I(l3 

to  the;  church,  rather  than  to  the  scueual  and  carnal  principle 
which  is  opposod  to  the  Divine  Xaturc.  TIio  great  evil  of  all 
heresy  ia  their  principle  nf  naturalism ;  this  ia  the  proper 
ground  on  which  they  merit  our  anatlicma.  But  this  natu- 
raliBm  may  he  conjoined  to  forma  of  true  doctrine,  cqnjJly 
as  to  false :  fur  while  the  doctrine  we  hold  may  be  true  in 
words,  we  may  naturjjize  it  in  thought.  We  have  before 
ob«r\'Rd,  how  (lod  has  accommodated  tlie  mystery  of  re- 
demption to  the  natural  mindj  and  expressed  it  by  mere 
natural  aimilitudp-i.  Suroly,  it  may  be  said,  wc  may  receive 
his  words ;  for  these  alone  must  convey  the  true  orthmlox 
doctrine.  Undoubtedly !  accordinR  an  they  are  understood 
as  convc}'in{;  only  a  Htenil,  or  vIrc  an  iw^eummodated  sense.  If 
received  in  the  mere  literal  seuse,  they  are  so  fur  a  mere 
system  of  natiunlism;  yet  the  words  remain  scriptural  and 
orthodox :  so  that  mere  naturalism  and  exteninl  orthodoxy 
may  bo  combined  aa  certainly,  as  that  we  may  receive,  in  a 
natural  rhiisr  only,  spiritual  tnitlis  conveyed  by  uatund 
ideas.  The  great  principle  of  all  heresy  mar,  therefore,  be 
in  conjimction  with  a  perfectly  orthodox  form  of  doctrine. 

7^his  is  very  clearly  admitted  by  a  writer  of  the  Oxftvd 
Tracts,  who  observes : 

"The  Arian  creeds  were  often  quite  unexceptionahle. ;  differ- 
in!*  from  the  orthodox  only  in  this,  that  they  omitted  the 
celebrated  -viorA  homoautiion."  &c.  And  again;  "Whcu  the 
catholics  at  Arimiiiiuiii  were  reduced  into  a  subscription  of 
one  of  these  creeds,  thou;;h  unobjectionable  in  its  tDordiny, 
thrir  opponents  instantly  triumphed  and  circulated  the  news, 
that  the  cathohc  world  had  come  over  to  their  opinion.  It 
may  be  added,  that,  in  conseqnencc,  ever  since  that  era, 
phrases  have  been  banished  from  the  language  of  thouli^v, 
which  heretofore  had  been  ititiocently  used  by  orthodox 
_  tcaclicrs."  Tracta;  C&Htroeermj  with  the  Romanintn.  No.  1. 
I  We  have    already  seen  how,    upon  this  principle,    the 

I     Athanasian  Creed,  and  language  the  most  rigidly  orthodox, 


I 
I 


5 


104 


INCAH.NATIOK. 


cBjkr.  II 


is  no  safeguard  agiurut  TntKcism  ;  tliat  Trithcista  mny  hoU 
that  language^  as  Arians  held  the  orthodox.  The  ortbodosjr 
therefore,  of  the  form  of  words  held  by  a  cliurch,  doc«  not 
determine  its  cnthoticity,  or  npostolicity ;  lun*  onuld  jo^ 
<^urch  be  proved  to  be  cothuUc  or  apostolical,  by  tracing  it* 
creed  to  the  ftpoatlcs.  For,  as  an  individual  is  not  neceaauil; 
of  an  apostolical  character,  beciiiuic  hn  receives  tlic  Apostles' 
Creed;  so  neither  is  any  nnmbcr  of  individuals,  or  the  chuicb. 
A  mere  system  of  naturalism  may  be  latent  under  alL 

If  now  a  principle  of  naturalism  be  the  fruitiiil  source  td 
nil  heresy;  if,  nevcrthelcsB,  it  may  be  cunjoined  with  a  per- 
fectly orthodox  form  of  doctrine ;  and  if  it  be  true,  that  thu 
naturalism  has  cxiiitcd  in  the  church ;  then  lias  the  chnrdi 
itself  been  so  lar  the  mother  of  heresy,  even  thougli  we  ad* 
mitted  she  held  perfectly  orthodox  doctrine.  That  this  priiH 
ciplu  of  naturalism  has  existed  in  the  church ;  that  it  his 
been  so  closely  combined  nith  doctrine  received  as  orthodox, 
that  many  have  not  been  able  to  separate  the  twoj  that 
consequently  intxorpretations  of  doctrine  have  been  ptit  faith 
by  the  church,  which  have  encouraged  the  propeuaities  ami 
views  of  the  merely  natural  man ;  we  may  the  more  easily 
see,  trheu  wo  consider  that  tiie  merely  natural  mind  is  under 
the  necessity  of  iraputiDg  to  the  Dinne  Bein^  merely  natanl 
properties ;  and  that,  laboring  as  it  does  under  this  wtioo^ 
this  overwhelming  necessity,  DcipaKsiauism  has,  in  all  ige^ 
been  taught  in  the  church  as  true  doctrine. 

Dr.  Burton,  in  his  TeMtimoniea  af  the  AnteSicene  Fkdkerti 
to  the  Divinity  of  Christ,  quotes  the  following  passage 
Clemens  Romanus :  "  Yc  have  all  been  humble-minded,  arriK 
gant  in  nothing,  subjected  rather  than  subjecting,  giving 
xathcr  than  rcccinng,  being  satisfied  with  the  suppUcs  seat 
from  6W.-  and,  jiaying  careful  attention  to  bis  words,  n 
have  fixed  them  deeply  in  your  minds,  and  Hi*  t^fferhys  were 
l)efore  your  eyes." 

Ou  this  passage,    Dr.  Burton  observes :   "  The 


I 


Cll.ll'.  II.  PATBlFABStAKIBU — DBirABSIANJSU .  105 

whoso  words  nnd  mffaiitg*  had  made  such  an  imprcsfrion 
upon  thciii,  iH  Naid  to  1>n  dad:  and  it  is  cciiinlly  evident,  that 
the  sufleriu^  were  those  of  Jesus  Christ,  who  tras  therefore 
considered  by  Clemens  to  be  God,"  p.  6. 

Now  ClumetLs  lived  in  the  year  of  our  l<ord  DO,  which  in  tlio 
date  of  the  epistle.  Let  us  obscr^'c  the  progress  of  these  views, 

Justin  says,  that  "prayers  and  thankagi^igs,  made  by 
those  who  are  worthy,  arc  the  only  sacrifices  that  are  perfect 
and  well  pleasing  to  Ood;  for  thane  are  the  oidy  ones  wliich 
Cliristiaus  have  been  taught  to  perform^  even  in  that  remem- 
brance (or  memorial)  of  their  food,  both  dry  and  liquid, 
wbcrt^iii  also  is  ciiinmcmoratcd  the  piuisiuii  wliieh  Corf  of  Cod 
tnfftnred  in  his  own  person  (or  for  them).  Vol.  vii.  p.  61, 
lVaterlant{. 

Tatian,  speaking  of  the  lioly  Spirit,  calls  him,  as  llishop 
Kayc  remarks,  "  The  minister  nnto  tlie  God  who  tuffered." 
L^e  awl  H'ritings  of  Justin  Mariifr,  p.  175. 

Dionysiu.-*  obscr\'cs,  in  his  Epistle  to  Paul  of  Samosata 
('/Jr.  Bitrton'a  TentiiiUimft  of  tlte  Ante-Nicew  Fathers  to  the 
Divinitif  of  Christ,  p.  401):  "He  that  was  begotteu  yf  God 
before  the  worlds,  the  same,  in  the  latter  days,  was  bom  of 
his  mother;  for  this  reason  the  Jews  were  murderers  of  God, 
because  they  crucified  tlic  Lonl  of  Glory,"  &c. 

Tertullian  says :  "  There  arc  otiier  tiling  which  the  world 
tbiuk  equally  fuoUsh,  which  relate  to  the  iudigoities  and 
sufferings  of  God.  Or,  perhaps,  it  might  srem  wisdom  to  the 
world  that  GoU  tihould  be  crucified !  Deny  this,  Marcion, 
even  rather  than  the  other.  For  iThioh  is  more  unworthy 
of  God?  which  would  He  be  more  ashamed  of — to  be  horn, 
or  to  <fie  ?  to  bear  our  flesh,  or  the  cross  7  But  answer  me 
this ;  was  not  God  really  midjied  ?  ^Vaa  he  not  really  dead 
as  he  was  really  crucified?  Our  faith  therefore  ia  vmn,  and 
idl  that  we  ho[>e  in  Christ  is  a  phantom.  Thou  most  wicked 
oi  men  who  funuBhcst  excuses  to  the  marderers  of  God." 

ibid,  p.  aoo. 


106 


INCASNATIOM. 


ciur.  It. 


1 


Again :  "  If  God,  and  indeed  the  higher  God,  lovend 
the  eminence  of  his  maj<»tty  by  huoIi  humility,  tliat  He  sub- 
mitted to  death,  even  the  death  of  the  cross ;  why  caimot  jim 
tliink,  that  some  degradations  were  compatible  also  with  our 
Gml,  which  were  even  mare  tolerable  tlian  Jewish  repmoebn 
and  cn>i»es  and  Hcpulchrea  V     Ibiti,  p.  221. 

Again:  "  God.  was  found  in  a  degraded  state,  that  buu 
might  be  la  the  most  exalted  state.  If  you  diitdaiii  such  a 
God  as  this,  I  donbt  whether  yon  really  believe  that  God  vat 
cruc^ed,"    IhUt,  p.  223. 

"  Tertullian,"  t».y%  Dr.  Bnrton,  "speaks  of  God  bnag 
bom  and  tmcijted,  in  t)ie  same  manner  that  wc  should  speak 
of  Jesus  or  Clirist  Ixriug  burn  and  crucified.  It  ia  pkiii, 
also,  that  ho  meant  the  one  only  God,  uncreated  andm^. 
changeable."     /*«/,  p.  206. 

Hippolytus  say*  (a-d.  220):  "The  virgin,  wbcQ 
brought  forth  a  body,  brought  forth  also  tJie  Word ; 
therefore  is  mother  of  God  :  the  Jews  also,  when  they  cmn- 
ficd  a  body,  erttcified  God  the  Word :  nor  does  any  diatinotwi 
between  the  Word  and  the  human  body  occur  in  tJic  Scrip- 
tores;  but  lie  is  one  nature,  one  person^  one  hi'postascs,  ow 
operation  ;  the  Word  who  was  God ;  the  Word  who  waa  mag, 
a»  in  truth  Ho  wrs."     Ibid,  p.  277. 

Origcn  says  (a.o.  240):  "The  wicked  watclicth  tfc> 
righteons  and  sceketh  to  slay  him.  Which  n-ithout  dotAt 
they  did  agsinst  the  Sa\-ior  who  killed  the  prophett^  and 
crutijied  God,  and  persecute  uii  even  now,  and  the  people  of 
God  who  is  Christ.     Ibid,  p.  312. 

Lactantius,  (A.n.  310,)  speaking  of  the  eircnnutaooea  of 
Christ'B  life  and  sufferings,  as  predicted  by  the  p«t)^cti; 
observes  :  "  And  when  I  shall  bare  proved  all  these  thinp 
by  the  writings  of  those  very  pemons  who  kilUd  Ihcir  God 
when  in  a  mortal  Ijody ;  wlwt  will  prevent  the  conclusion, 
that  true  wisdom  ia  to  be  found  in  this  religion  only  f 
Ibid.  p.  458. 


I 


I 


CUAr.  11.  FATRIFASSIANISM^ — DEIPAgSIANiaU.  107 

i^;am :  "  What  shall  we  eay  of  the  iiitll{;iiity  of  this  cri)iw, 
on  whicli  God  wot  gnfrpaided  and  fattened  by  the  worahipen 
of  Ood?"  /Md^p.  462. 

Agaiu :  "  But,  that  it  sbuultl  cume  to  piiss,  tlmt  the  Jews 
would  hiij  fiandg  vpvn  their  God,  and  put  him  to  death,  tbe 
following  tcslimonic's  of  the  prophets  liiivc  siiewii," 

Again:  "The  foUowiug  i«  the  reason  why  the  Suprrmo 
Father  chose  particnlarly  that  kiud  of  dcnth  with  whicli  be 
permitted  Him  (Christ]  to  bt;  visited.  For  perhapa  n  person 
may  say,  if  He  (Ctirist)  wan  God,  tiiid  wished  to  die  j  why 
did  He  not  suffer  some  honorahle  kind  of  death  T'*  lie  then 
gives  some  reasons  why  the  death  of  the  croHs  was  cho^eii ; 
and  ftddiR,  "thia  also  was  n  priucipal  cause  why  God  jtre- 
ferrttd  the  erom ;  biTniiso  by  that  He  would  Iw  pxtdted,  and 
the  mifferitiys  vf  God  would  bo  made  kiiowu  to  all  iiatiuns." 
Ibid,  p.  463. 

After  the  phraseology  which  we  have  aeen  was  adopted 
by  some  of  the  fathers,  oufjht  we  to  be  surpriBed  at  any  one 
discotirsing  **  Against  those  who  say  that  God  the  WonI 
suffered  impossibly,' — '  Against  those  wlio  aay  thnt  God  suf- 
fered hcoaiwe  He  jto  willed,' — '  Against  those  who  nay  that 
God  the  Word  suffered  in  the  fienh,' — 'Against  those  who 
nsk  what  punishment  the  Jews  incurred,  if  they  did  not  slay 
God,*— *  Against  those  who  affirm  that  he  is  a  Jew  who  does 
not  acknowledge  that  God  snffereti  V  Having  seen,  then, 
what  \-iews  of  tbe  possibility  of  God  had,  in  tJie  early 
agea,  crept  into  the  church,  let  us  come  down  to  the  present 
age,  and  ascertain  how  far  the  aome  doctrine  continues  to  tbe 
present  day,  both  among  Romanists  and  Protestants.  First, 
in  reganl  to  tbe  Churcli  of  Home. 

In  the  Roman  Missal,  we  find,  in  tbe  Hymn  to  the  Cross 
on  Good  Friday,  the  following  linea,  p.  296 : 


■  Tbuc  titles  belong  to  Trcutiiwi  troujid  up  aniuu);  the  works  of  Aiha- 
Duiiu.      Dupiii    dues   nut   Bj>pcu  to  euumemte  Ihem   niuoug    llic   genuiai; 
■       wriliDS*- 


5 


108 


INCARNATION. 


CBAF.  II 


"  Iti-nrf,  lowftrinic  trcp,  Ihf  hranfhed  b«M(l, 

■     •     •     ■ 

Wllh  floftcftt  anns  reoeive  Ihjr  toad. 
And  Ketilly  kvar  our  dicing  Gorf." 


Again ;    in   a  little  manual    of    de^'otion,    entitled   The' 
Ardent  Lgver  of  Jesus,  -tth  edition ;  to  wbich  is  prefixed  the 
approbntion  of  tho  hishop  of  tlio  district,  who  siivn,  "  In  the 
work  /  have  not  found  aiujlhmg  contrary  to  the  doctrine  of  thcj 
catholic  church,  or  of  the  sentutu-nta  of  the  Iioiy  father»t 
otbcr  pious  writcra  :"  wc  rcail  iw  follows ; 

"  O  God  of  luy  heart  I  liow  can  1  endure  the  tliought, 
for  my  oBeiiceB  Tfitai  art  sacrificed! — that  by  my  hand 
art  imnutlatt'd  ! — for  me  Thou  steepest  in  smi'ows  /"  p.  29. 

"  O  Ood  of  love  !  let  me  not  frustmtc  tlic  clcsigua  of  thy 
mercy;  raay  I,  after  thy  example,  \w-  rcsi{;ii«d  to  the  salntaiy 
bitteniess  of  iutcnor  desolutiou  !     Look,  ou  me  uow,    1  coa- 
juro  Thee,  before  thif  ditfine  eije.t  close  m  death ;  for  I  see  Thim 
art  expiritig  ! — thy  strength  is  sjip/U  ! — thy  preciMts  blood,  wtuch 
shall  sprinkle  many  nations,  lutw  distih  ia  kssening  drofta  ! — 
the   incrcjwiiig    weight    of  thy  adorable  body  culnrget*  th/ 
wounds,  and  eo  multiplies  thy  pangt,  that  thou  thyself  pro- 
claimest  thy  sacriticc  consummated ! — Thou  rccommcndest  i 
divine  soul  into  the  haniLi  of  Him  who  sent  Tlicc, — aiul,  full 
grace  and  truth,  full  of  mercy  and  consumed  with  lor< 
erpirestr*  p.  39, 

"  Let  us  lift  up  our  eyes,  and  behold,  in  the  midst  of  tu. 
a  God  Eternal,  Infinite,  fmmortal;  who,  for  our  sakcs,  hai 
appeared  visibly  among  mcti ;  nan  clothed  with  their  miscrici ; 
was  siuceptihfe  of  t/ieir  jtain* ;  and,  at  length,  triL»  imntolatftt 
for  their  sidvation."  p.  G6.  ^ 

"  Let  us  labor  to  ndvimcc  so  far  Ui  the  lore  of  our 
crucified  God,  that  our  hearts  may  hum  within  us,  each  lime 
that  wc  really  and  truly  behold,  iu  this  sacrament,  tiie 
sacred  victim  who  oucc  bled  for  our  transgrC4sioiu."  p.  99. 


'  pro- 
stthy^ 
uUafS 
■7^M 


CIIAF.  II. 


PATBIPASSIANISH — OE1FA98IANJSU. 


1011 


In  the  Meditations,  by  Abbot  Blosins,  on  t/v  Lift  ttwl 
Death  of  Jesua  Chrigt,  wu  rvnd  the  following  :  "  Rnisc,  Lord, 
my  fallen  soul,  aud  Uit  it  up  to  Thee ;  that  lookiu^  down 
upon  all  transitory  things  with  scorn,  I  may  admire  nothing 
but  God  crucijied  for  me."  p.  61. 

"Introduce  my  soul,  tlirough  the  wound  of  thy  side,  into 
tho  secret  of  thy  henverily  Iotc, — into  the  treasury  of  thy 
diiinity  ;  that  thence  1  may  receive  the  power  to  glorify  Thee 
m  I  ought ;  Thee,  my  God  cntrijifd  and  dead  for  rne.''  p.  72. 
"  The  Roman  Catholic  Ui^ihop  C'liuJiouor,  says,  in  his 
Meditations  on  Good  Friday,  "  Stand  astonished,  Christians ! 
tlint  L^e  Useif  ahnvhi  die,  to  deliver  you  from  a  sccunil  death, 
and  to  impart  to  yon  utumal  life.  0 1  consider  well  who  thia 
in,  that  hangs  here  dead  before  your  exfea !  The  Word ! — the 
Wiiwltira  ! — the  Son  of  the  Kterrial  God  t — the  Lord  of  Glory  ! 
— the  Kmg  of  kings ! — the  Lord  of  lords  I — the  tftmt  Creator 
of  heaven  and  earth.'*   Hmenheth's  Editirm,   190. 

Father  Thomas  observes,  in  his  work  entitled,  The 
Sufferings  of  the  Lord  Jesus  Christ,  "Can  there  be  no 
eschmige  made?  Could  I  not  he  cn/cr^frf in  ^Ay  stead,  O 
my  God;  and  save  thy  life  by  my  death  ?"  vol.  ii.  }).  222. 

"  St.  Auf^istin  olwcn-cfl,  that  Christ  himaelf  consccratwi 
the  chnreh  with  his  ovni  blooil,  by  dying  u|ion  the  cross; 
that  an  infinite  number  of  martyrs  hare  shed  theirs  for  his 
luvc;  an<I  tliat  those  who  died  without  shedding  it,  did  nut 
die  without  suffering ;  because  one  cannot  fight  under  tho 
standard  of  a  erucijced  God,  nor  have  a  shore  in  his  glory, 
but  by  the  cross."  vol.  i.  p.  131. 

"  I  conjure  Thee,  O  my  God,'  by  that  mortal  thirst  which 
Tlum  endarest :  by  the  gall,  myrrh,  and  vinegar,  which  they 
presented  to  Thee ;  to  root  out  of  my  heart  the  love  and 
relish  of  the  world."  p.  301. 

"  The  pains  Thou  euduredst  in  that  state,  O  my  God!  are 
ctccsaiTC.  Thy  precious  body,  become  heavy  by  its  own 
weakness,  supports  itself  only  upon  the  nails  which  fasten  it 


no 


tXCARNATIOK. 


CHAP.  It.! 


to  the  cross.   Tht!  wounds  of  thy  hnnds  imd  feet  are  enliirgpi 
and  aw^ment  thy  paiiu  every  moment."  p.  306. 

"  Thus  died  the  Author  of  life,-~the  Redeemer  of  min. 
kind, — ^tliu  Sou  of  the  living  God, — the  Prince  of  Peaces — 
the  Fat/ier  of  Ihf  worfd  to  come ;— our  Comforter, — our 
Friend, — our  Shcplicrd, — oiir  Mwlcl, — wid  onr  only  Hope." 
p.  303.  The  words.  Fattier  of  the  world  to  come,  arc  tnn%- 
laUidf  in  our  common  edition,  the  Everlasting  Father.  ^ 

Let  us  now  pass  on  to  the  Protestant  Churuh.  " 

In  the  HomiliDSj  wc  read  (Second  Sermon  of  the  Pansum), 
concerning  the  cruci&uoa :  "  Couidest  thou  behold  this  wofu] 
sight,  or  hear  this  inoumful  voice,  without  tears  ;  conaidettB|; 
that  he  suffered  all  this  not  for  nuy  desert  of  his  cnro,  but 
only  for  the  grievousuess  of  thy  nins?  Oh!  that  maoluiid 
should  put  the  enerltt»t'ttuf  Son  of  God  to  such  pains ;  oh !  titMt 
we  tibould  be  the  occasion  of  his  death,  and  the  only  canae  of 
his  eundoinniition." 

Archbiahop  TUlotsoa  saya,  he  acknowledges  with  thank- 
fulness the  truth,  "  that  God  should  vouchsafe  to  become  mu 
to  reconcile  miui  to  Ciod ;  that  He  should  come  down  from 
heaven  to  earth,  to  raise  up  from  earth  to  heaven ;  that  tie 
sliould  [uwumc  our  vile  and  irail  and  mortal  nature,  that  Ht 
might  clothe  uh  with  gloiy,  aud  honor,  and  immortality ;  thA 
ffe  should  suffer  death  to  save  us  Irom  hell,  and  shed  hii 
blood  to  purchtise  eterual  redemption  for  us."  Sermon  xti^^^ 
D'winitij  of  our  blessed  Savior.  ^^^H 

Bishop  Pearson  observes :  "  By  the  immediate  cohercnoe 
of  the  articles,  and  necessary  consequence  of  the  crccd^  it 
plainly  appcarcth,  that  the  Kternal  Son  of  Go<l,  God  of  God, 
vertf  God  of  very  God,  aufftrred  under  Pontius  PUate,  ■*■■ 
crucified,  dead,  and  buried.  For  it  was  no  other  person  whidi 
suffered  mider  Pontius  Pilate,  than  He  which  was  bom  rf 
the  virgin  Mary ;  He  which  was  bom  of  the  virgin  Marr, 
was  no  other  person  than  He  which  was  conceived  by  the 
Holy  Ghost;  He  which  was  conceived  by  the  Holy  GboBt, 


CHAP.   II. 


PATB1PA88IAXI8M — DEIPAftglANIBM. 


Ill 


was  no  other  person  than  our  Lord;  and  that  our  Lord,  no 
other  than  tlie  only  Sun  of  (iod :  therefore,  by  the  immediate 
coherence  of  the  articles  it  foUoweth,  that  tlic  only  Son  of 
(hM\,  our  liord,  stiffired  luuicr  Pontius  Pilate.  TTutt  Word 
whic/i  was  in  the  btiy'mmny,  which  then  was  with  God,  and  was 
God,  iu  the  fulness  of  time  being  made  flesh,  did  suffer.  For 
the  piinces  of  tliia  world  cnicified  the  liord  of  Glury ;  and 
Goil  purchased  his  chtirch  witli  his  own  blood.  Art.  4, 
Suffered.  See  also  Hooker's  Eccleguistical  Polity,  vol.  ii. 
iVrt.  53,  &c. 

Bishop  Bcveridge  observes  (Private  Thoughts  on  thf.  Mtf*- 
tmj  of  the  Trinity) ;  "  Wliat  a  strange  mystery  the  work  of 
man's  redemption  is! — that  God  himself  should  become  man  I 
— that  He  that  made  the  workd,  Hhould  he  Himaclf  made  iu 
it  t — tliat  iuuoceuce  should  be  betrayed ! — ^justice  condemned ! 
and  Life  ilseff  shoidd  die,"  &c.  iice. 

Goodwin  observes:  "O!  ataud  astouibhed  at  it,  all  you 
•ngcli  and  men  !  And  with  mere  amojiement  fall  and  shrink 
into  your  tint  nothing,  to  ttiiuk  that  ever  it  aliuuid  be  said, 
and  he  a  truthj  that  the  Great  Grtd,  the  Lord  of  Glory,  »Iiould 
be  erucitied,  the  Lord  of  Life  killed  !"  Christ  the  Mediator^ 
chap.  xi. 

Charuock  observes  (Christ  Cntcified,  p.  181.— £rf.  of  Rei. 
Tract  Society)  :  "  In  all  his  auft'erings,  he  retained  the  rela- 
tion and  reality  of  the  Sou  of  God :  the  union  of  his  natures 
remained  firm  in  all  his  paaKionn;  and,  therefore,  the  efficacy 
of  the  Deity  mingled  itself  with  cvei^'  groan  iu  his  agony, 
every  paug  and  cry  upon  the  cross,  as  well  aa  with  the  blood 
which  was  shed :  and  as  liia  blood  waa  the  blood  of  God, 
no  his  groans  were  the  groans  of  God — his  pangs  were  the 
pangs  of  God,  and  were  therefore  subjectively  infinite  in 
value,"  &*•. 

Dr.  Barrow  says,  "  Hereby  perceive  we  the  love  of  God, 
becauao  He  laid  down  hia  life  for  us.  That  tfte  imaun-tai  God 
shoidd  die ;  that  the  Most  High  should  be  debased  to  w  low 


112 


INTlllVATION. 


cnAP.  If. 


a  condition,  »s  it  cannot  be  hcani  without  vondcr,  wi  it 
could  uot  be  uiiderliikcn  without  huge  rcaaon,  nor  sccmd- 
plished  without  mighty  effect.  Well  might  one  drop  of  (hit 
royal  blood  of  heaven  soiGcc  to  purchase  many  woridi." 
Creetl  Senium,  27, 

Again :  *'  Greater  Ioto  hath  no  man  than  this ;  that  a 
man  should  lay  down  his  life  for  his  friends.  But  tbat  (hi 
should  lay  dottm  hu  life ;  should  pour  forth  his  blood,  ahould 
be  liflpcrscd  vtitli.  tlic  worst  crimesj  and  clothed  with  fuukxt 
tihamc,  should  he  executed  on  a  cross  ;ls  a  malefactor,  and  a 
slave  ttxr  his  enemies,  and  rchclhoua  traitors;  what  ima^- 
nation  can  devise  any  cxprcsuon  of  friendship  comparable  to 
this  ?"  Sermon  on  the  Paasion. 

Ignatiiui,  having  used  the  expression,  "Being  tinitatm 
of  God,  having  animated  yoiu^clvcs  by  the  Mood  of  God,  ye 
linvc  performed  perfectly  t}ic  congenial  work ;"  Dr.  finrtan 
(Testimonieg  to  the  Divinity  of  Christ,  p,  17.)  obserrca;  "In 
this  pa&sflgc,  the  term  blood  obliges  ns  to  refer  the  annexed 
term  God  to  Je-sus  Christ,  who  shed  his  blood  for  ua."  "TV 
blood  of  Ood,"  say*  he,  "  is  certainly  a  tvry  atrong  ejtpremm  ; 
but  it  was  not  unusual  with  the  fathers,  and  seems  to  afford 
an  additional  coufirmatiou  of  the  received  reading,  in  Acta 
II.  and  xxviii.,  Feed  the  church  of  God,  which  He  hath  yttr- 
chased  with  his  own  blood.'*  p.  IC.  See  dso  Bulft  Defemet, 
Jmtot.  ii.  3. 

Now,  on  thin  doctrine  of  tho  sufferings,  and,  what  I  am 
shocked  to  repeat,  execution,  and  death  of  Ood  upon  tho 
cross,  we  beg  to  make  the  following  ohsenrationa  : 

"L'ndonhtedly,  there  is  a  sense  iu  which  sin  may  be  rcpr^ 
sentcd  aa  Deicidium ;  or,  aa  thcolo^aus  intci^rct  it,  a  kiUiiig)| 
of  the  divine  life  iu  the  soul.  This  is  what  may  be  called 
spiritual  murder;  and,  in  this  sense,  St.  Taul  justly  apeaki 
of  tliosc,  who,  by  their  sinful  condoct,  crucify  the  Lord  of 
Glory  afirsh.  The  crucifixion  and  death,  nay  eren  the 
murder  of  the  Spirit  of  God  in  the  soul,  is  in  this  aeuM  u 


CHAP.  II. 


PATRrPASSlANISM — DEIPASSIANISM. 


113 


apparent  truth,  wbicli  is  a  modium  of  conveying  to  us  a  real 
tnitli ;  namely,  the  opporitiou  of  our  nature  to  the  nature  of 
God,  and  consuqucntly  the  destruction  in  ourselves  of  all 
spiritual  life.  But  this  ia  not  the  aensc  in  wliich  the  words 
arc  used  in  the  passage  just  tjuoted ;  and  which  derive  their 
meaning  not  from  the  nature  of  &in,  but  from  the  doctrine 
which  is  held  concerning  the  union  of  the  di\inc  and  hmnaii 
natures  of  the  Lord.  Tim  union  van  of  such  a  kind,  that  wc 
arc  told  Mary  was  actually  the  mother  of  God.  Tlius  Dio- 
uysius  obsen-es,  in  his  Epistle  lo  Paul  of  Samoeata  ;  "  One 
only  virgin,  the  daughter  of  life,  brought  forth  the  living  and 
self-substantial  Word ;  the  uncreated  Creator ;  the  God  who 
created  the  world,  and  waa  unkuovn ;  God  who  ia  above  the 
hcavcn-s, — the  Maker  of  heaven  ;  the  Creator  of  the  world" 
( Burton's  AnieSieenc  Testimonies  to  the  Dimntty  af  Cltriat, 
p.  401>.  Marj'  being  thus  the  mother  of  God,  it  follows, 
that  in  a  correlative  sense,  God  was  tlic  Son  of  Mary; 
and  BLuec  it  was  the  Son  of  Marj'  M-ho  was  crucified,  dead, 
and  buried,  for  tlus  retison  aUo  that  Ood  wah  cntcilicd, 
dead,  and  buried  ;  in  fine,  that  a  merely  natural,  corporeal, 
crucifixion,  dealh^  and  burial,  ua  diatiu^^uiidied  from  that 
which  is  spiritual,  may  be  predicated  of  God.*  Tlicse  were 
not  tho  sentiments  of  a  few  fathers ;  nor  were  tlicy  mere 
slips  of  the  pen,  however  they  may  have  occasionally  ro- 
%'olt«d  some  miiidii,  or  however  contrajlictorj-  they  might 
be  to  other  ports  of  their  tbcology.  We  shall  sec,  that, 
not  only  arc  the  expressions  used  even  to  this  day;  but 
that  they  are  defended  by  divines  of  learning,  and  by  the 
most  subtle  an  well  an  serious  argument* ;  that  there  arc 
other  doctrines  based  upon  them ;  and  that  hence  they  form 
part  and  puxet  of  the  common  system  of  tlicology. 


*  Mflaer  obscfve^  In  his  EcctuiuUcal  HUlorr,  val.  i.  p.  lOU.  **&onc 
penoas,  whci  wera  bruuifht  bpforv  Ihe  «oip«ror  (Nuro),  were  clMn[«l  nlll> 
being  relKlcd  to  lliv  Tovai  famtl;  (of  Ihitxl;.  Thry  Ait)>otir  ki  kavc  b<xn 
ivJatfil  t«  our  Lord  ;  and  mvtt  gnuidftgot  at  Jodr  tlit^  apo»tIc,  hit  <»•■■■." 

I 


5 


IH 


INCARNATION. 


CUAW.  II 


In  examiiiing  tliw  subject,  wo  shall  first  give  the  fatlieft 
nnd  modem  writcni  the  credit  due  to  thcnij  fur  proCm- 
ing  the  followiug  rule,  in  contradictiou  to  the  fbregoBg 
atatcmftnta.  Faber's  Jpostolkiiy  of  TVimtariamam,  toI  S. 
p.  243. 

"Wlien,  respecting  the  single  pcraon  of  the  Son,  ym 
honr  contrndictory  declarations;  divide  between  hia  two 
nntiires  all  such  van'ing  expressions.  If,  for  inntancc,  sdt- 
thinj;  grent  nnd  divine  he  snid  of  Hiin,  ascribe  it  to  his  divine 
nature ;  if,  on  the  other  band,  anything  low  and  hiunui  tw 
Miid  of  Him,  nsciibe  it  to  bis  human  nature.  Thus,  otA 
nature  receiving  its  due,  vou  will  avoid  all  onntradictoriuai 
of  language."  See  aito  St.  Bernard's  tVork*,  vol.  u.  p. 
Ben.  ed. 

Such  being  the  rule  ncltnowtcdgcd  in  the  early  ages< 
thp  church,  frc<]neiitly  repeated  by  the  fatbcra,  and  pnv 
fm^iedly  re(!civcd  at  thiti  day,  we  purpose  to  shew  its  in- 
fluence upon  theology ;  tirst,  in  regaurd  to  the  iuterpretatiaa 
of  Scripture ;  and  secondly,  in  regard  to  the  received  doe- 
trine  of  the  atonement. 

Fintt,  wc  purpose  to  ^ew  its  influence  upon  the  tnterpn^ 
tfttion  of  Scriptitrc.  ^| 

In  doing  this  we  would  premise,  that  to  sciinretc  tb« 
human  nature  from  the  Divine,  is  to  regard  the  hiimao  oiilr 
as  creaturely ;  and  hence,  subject  to  all  the  imperfections  i 
the  creature.  But  between  the  creature  and  the  Ci 
there  ifi  an  iniinit'Q  distance.  Consvqnently,  upon  the  fo 
going  prindple,  all  thsd  portion  of  the  life  of  CUritit, 
may  he  regarded  as  tlic  history  of  his  humanity,  ta 
only  the  liistory  of  a  creature ;  and  all  the  actions  and  wonk 
recorded  of  Ilim  as  such,  arc  only  the  words  and  actions  of 
a  crcatiuT' ;  of  that  which  is  human,  as  opposed,  iti  the  co»- 
mon  acceptation  of  the  terms,  to  tluit  which  i»  diviue.  Suck 
then  is  the  real  origin  of  the  doctrines  of  Arius  and  Socinoa 
Tlicy  necessarily  flow  from  making  such  b  separatiun,  wbetha 


CBAP.  II. 


VATaiPASaiANiaU — DKirAISlANISU. 


115 


I 


the  |icnon  profcsafta  to  hold  thosw  doctrincH  or  not.  There 
i»,  Jiowever,  tliis  diJlereDCe  between  the  two.  The  orthodox 
member  of  the  church  will  maiatnin  nomiaalhj  the  Divinitj 
of  Christ;  be  will  prove  it,  as  iudccd  bo  easily  may,  from 
Scripture ;  IiO  will  hyld  fast  to  the  form  of  sound  leords,  as 
taught  in  the  Scripture ;  the  subsiance  of  the  dixitrine,  how- 
ever, the  real  Diviiiity  of  Christ,  will  have  departed  from  him, 
and  will  have,  consequently,  no  influence  orer  his  conceptions 
of  the  character  of  Christ  att  (rod.  Hence  the  Arian,  pcr- 
cetnng  tliis,  perceives  tlicrc  is  no  practiciii  diflcrcnce  between 
these  members  of  the  church  and  liimsclf.  The  difference 
becomes  discoverable,  only  when  the  Dignity  of  Christ  comes 
to  be  a  subject  of  Scripture  proof,  or  of  abstract  meta- 
physical argument.  Tliis  is  the  reason  for  which  mnuy,  who 
would  wish  to  be  considered  truly  orthodox  and  truly  evau- 
gehcal,  express  their  thoughts  concerning  Him,  in  such  a 
way  as  no  Arian  or  S<^ieiiiian  would  object  to.  Hence  also 
it  is,  that,  a  modern  Sociniaii,  perceiviug  this,  observes : 
"Many  indeed  among  the  Trinitarians,  if  they  understood 
tbcmsclves,  would  perceive  that  they  only  dilter  in  language 
ixom  some  Unitanans."  Ortltoihxy  and  Heresy,  p.  11".  In 
regard  to  the  Arianx,  the  differouee  of  language  is  not  ao 
perceptible ;  indeeil,  as  we  have  already  observed,  there  is 
to  all  ordinary  purposes,  a  perfect  coincidence  between 
the  two. 

In  iUustratiug  the  truth  of  these  remarks,  let  us  consider 
first,  according  to  the  foregoing  ndc,  the  properties  of 
Cluiiit's  human  nature,  regarded  merely  as  a  creature,  that 
is  to  say,  such  as  those  of  bodily  wcnriiieas,  hunger^  thirst, 
suffering,   and  de^ith  ;  and  tiriit,  with  regard  to  wearineas. 

We  rea<l  that  Jesus  passing  through  Samaria,  approar-hed 
the  aty  of  Sychar,  and  being  wearied  with  hia  journey  sat  on 
the  welL  Now  this  weariness,  as  ia  admitted  by  all,  mui^t 
have  pertained  to  the  human  nature ;  for  the  Uodltead  of 
Cbriat,  being  omnipresent,  his  spirit  was  at  the  well  always  ; 

i2 


116 


INCARNATION. 


CBAF.  n. 


conaoquently,  before  in  body  he  bad  arrived  there.  Tlir 
ficwihowl  therefore  could  not  be  tlius  weary ;  much  leas  maj 
with  a  journey.  Wlitit  then  is  the  lesson  which,  Bcoordiog 
to  the  common  interpretation,  we  leam  from  this  part  of  the 
gn<tpc1  hiiitorT  ?  Such  as,  in  gencralj  no  Arian  ur  Suciniu 
would  object  to.  Let  us,  however,  quoto  the  commenUnn 
on  this  pn-iAA^  of  those  who  strenuously  maintain  the  Di- 
gnity of  our  Lord. 

"  Now  obwne,"  wivs  Matthew  Henry,  "the  posture  of 
our  Ijord  Josus  Cluist  at  this  place.  Bcinff  wcarietl  with  hie 
journey,  lie  sat  thiM  on  the  well.  We  hiirc  here  our  Lonl 
Jc»u*— 

1.  "Lnlwrinj*  under  the  commou  fatigue  of  travcHcn.  He 
was  wearied  with  his  journey.  Tliouph  it  was  yet  bat  the 
jiiiLth  hour,  and  he  bad  performed  but  half  thia  clay's  juiinicy, 
yet  lie  wa.H  weary ;  or  because  it  was  tUc  sixth  hour,  the  time 
of  the  heal  uf  the  day,  therefore  he  was  weary.  Here  wc  mx 
first  that  he  was  n  true  man,  and  subject  to  the  cummon  in- 
firniities  of  the  human  nature.  Toil  came  in  with  sin  CGm. 
iii.  19);  and  therefore  Christ,  having  made  himself  a  cniip 
ibr  us,  submittod  to  it.  Sccundly,  that  he  whh  h  j/oor  asm : 
else  he  might  liave  trareUed  on  hot/ie/tark  or  in  a  chariot.  To 
this  instance  of  mejuincss  and  mortification,  he  humhlrd 
himself  fur  us,  that  be  went  all  bis  journeys  on  foot.  Wlm 
servimts  were  on  horse*,  princc-s  walked  as  scn'ants  on  t' 
earth  (Eeclcs.  s.  7).  When  wc  are  carried  easily,  let  ua  thi 
OD  the  weariness  of  our  Master.  Thirdly,  it  should 
that  he  wan  hut  a  tender  man,  and  not  of  a  robust  constitu- 
tion; it  should  seem  his  disciples  were  not  tired,  for  thrr 
went  into  the  town  without  any  difficulty,  when  their  Maria 
sat  down  and  could  not  go  a  step  farther.  Bodica  of  tlMC 
finest  mould  are  must  tteusible  of  fatigue  and  can  worst  hew  it 

2.  "  We  have  him  here  betaking  himself  to  the  commoQ 
relief  of  travellers.  Itcing  vrciuied,  he  sat  thus  on  the  wefl. 
First,  he  sat  on  the  well ;  an  uneasy  jihice,  cold  aad  hard ; 


noBB 


d 


CUAP.  II. 


FATEir.iSBIANISU — DRlPAfiSlAXISU. 


U7 


I 


lie  hod  no  coucb,  no  easy  cluiir  to  repoac  liiniitclf  in ;  but  took 
to  tluLt  which  vas  next  hand,  tu  tcnt-h  iia  nut  to  he  nic<?  ami 
cunuua  in  the  convuiiicucus  uf  this  lite,  but  content  with  mean 
things.  Secondly,  he  sat  thus,  in  an  tuica^  po&turc ;  &at 
carelessly — incuriosc  i-t  neglectim — or  lie  sat  aa  people  tlint  are 
vfearieil  with  travelling  arc  accustomed  to  sit." 

In  Poole'a  Synopsi«,  the  comment  is  as  follows  : 

"  Fatigatus,  ^'c.  Nun  eidm  ft/nr/  it^tut  trral  in-il  pvdi/ras,  tfc. 
ladicatur  r^riias  fntman^  natnr/e.  Waury,  for  lit-  had  not 
t/iOii^^  use  of  a  ftorae,  but  had  gone  on  foot.  Shewing  tlie  ve- 
ritableuesB  of  his  hutnim  nature. 

Other  comments  on  this  pn-wngn  are  in  general  to  the 
same  cifect. 

Consistently  with  the  separation  of  the  humftnity  from 
the  divinity,  these  corarnenta  arc  sullidcntly  dignified  ;  suffl- 
cieiitly  worthy  of  the  subject. 

It  is  howc\'cr  tlie  doctrine  of  Swedcnborg  thtit,  in  Christ, 
there  was  not  this  pnictieal  disuuiun  of  tlie  two  natures,  di- 
vine and  human;  but  a  real  union.  If  so,  what  i%  it  that  in 
the  present  iiiataiico,  exhibits  this  union?  For  bow  can  wea- 
riness be  ascribed  to  the  Divine  Nature?  In  wiswcr  to  this, 
we  observe  that,  in  consequence  of  the  union  betivcen  tljc 
two  natures,  there  was  nothing  which  took  place  in  the  hiuuan 
nature  which  did  nut  correspond  to  sonictluug  in  the  Di^-inc. 
But  how  can  the  weariness  of  tlie  body  of  CImst  correspond 
to  any  thing  in  the  Diriue  Nature  ?  The  answer  is,  in  the 
Old  Testament  Jebovali  himself  speaks  of  being  weary? 
Thou  hojtt  wrarird  nu'  with  t/iine  iiiii/uilinit.  Isaiah  xliv.  24.  Ye 
have  ictaricd  thtf  Lord  with  ymtr  words  ;  tjel  ye  »By,  Wherein 
have  we  ivearied  him  ?  H'/ien  ye  say,  trertf  une  t/ml  lioelh  evii 
i*  good  in  the  fight  of  the  Lord,  and  he  deiiyhieth  in  Ihem ;  or, 
iVhere  is  the  God  ofjttdyment  ?  Now  every  one  acknnwledgcii 
that  where  there  ai'C  cxprc&^iona  of  this  kind,  there  is  somc- 
tliing  in  the  Divine  Mind  which  corresponds  to  them ;  conse- 
quently MnDCthiug  which  correspuuds  to  being  weary,     bet 


\ 


ISO 


ISCARSATIoy. 


cmxr.  It. 


a  spcnr,  nml  finiJIy  was  Ijuricil, — vioirs  which  arc  ooofinHd 
by  the  imturiil  man,  wlicu  anncd  witii  thnt  mctaphnk*  hj 
which  he  shcvs,  that  it  must  be  the  Divine  Peraon  thit » 
aufl'cred  nnd  died,  and  hence  that  it  most  be  God. 

Let  \i&  next  proceed  to  shew,  hor  the  mme  principle  of 
nntunJkm  upon  which  thcHC  intcrprctationa  are  fisondcid, 
leads  ua  not  only  to  assign  himiRa  properties  to  the  Dinar 
Ntttnrr,  hiit  conBCfiucntiy  to  (?ivc  thr  lowest  interpretation 
of  his  ili^iue  works.  The  miraclca  of  Christ,  for  instance^ 
are  coiiaiilcrnd  to  hn  a  proof  of  his  divinity ;  yet  wh«t  Ariu, 
what  Soeinian,  would  object  to  the  foUo^ring  iutcrjirctatioD  of 
the  Tniraclo  of  the  five  lonvcs  and  two  fishes  ? 

"  IV/ietice  aimtt  we  but/  bread  that  these  may  eat  ?  ObMnc 
tlio  dcstgu  uf  tliiti  inquiry.  It  watt  only  to  try  the  liuth  d 
Philip ;  for  He  himaelf  knew  what  He  would  do.  Note ;  on 
Lord  Jesus  is  never  iit  a  loss  in  his  counsels;  but>  how  diftimll 
soever  the  citite  in.  He  knows  what  He  haa  to  do,  and  what 
courac  He  will  take,  &c.  . . .  \Vhcu  Cluist  ia  pleased  to  punk 
Lis  people,  it  iy  only  with  a  design  to  prove  them,  lie 
question  put  Philip  to  a  nonplus  ;  yet  Christ  proposed  it, 
try  whctliur  he  would  say,  '  Lord,  if  thou  wilt  c:Lcrt 
power  for  them,  wc  need  not  buy  bread.' " 

"Observe  Philip's  answer  to  this  question;  7«>o  hmuhrd 
pemyit}orih  of  l/rcad  is  not  ri^icietit.  '  Master,  it  is  to  no 
ptirposc  to  tnlk  of  buying  bread  for  them ;  for  neither  wiB 
the  countr)'  afford  do  niueli  bread,  nor  can  wc  atTurd  to  b^ 
out  so  much  money ;  ask  Judas,  who  carric-s  the  bag.'  IVt 
hundred  pence  of  their  money  amount  to  about  six  poondi 
of  ours ;  and  if  they  lay  out  all  that  at  once,  it  will  cshaMl 
their  fund  and  break  tliem,  and  they  must  starve  thcnuelTca. 
Orotiua  computes  that  two  hundred  pennyworth  fif  bread 
would  scarcely  reach  to  two  thousand  :  but  Philip  would  gd 
as  near  hand  as  he  could ;  will  have  every  one  to  take  a  li 
and  nature,  wc  say,  is  content  with  a  little."  . .  . 

"  Tlic  provision  was  coarse  and   ordinary.      They 


li 


CUir.  II.  PATRIFASfllANIAM — DBIPA8SIAKISM.  121 

baricy  loaves,  Canaan  was  »  land  of  wlicnt ;  iU  inhabitants 
were  commonly  fed  with  the  finest  wheat — the  kidniT's  of 
wheat;  )'ct  Christ  and  his  di»:iples  were  glad  of  barley  hread. 
It  docs  not  follow  hencD,  that  wc  should  tic  oursolvca  to  snch 
coarse  fare,  and  place  religion  in  it.  When  God  Imngs  that 
which  is  finer  to  our  Imiids,  let  us  receive  it  and  Imi  thaultfid  ; 
bnt  it  does  follow  that,  thcrcforn,  we  must  not  he  desirous  of 
dainties,  nor  murmur  if  we  be  reduced  to  coarse  fare,  but  be 
content  and  thankful,  ami  well  reconciled  to  it.  Barley 
bread  is  what  Cluist  had,  and  better  than  we  dcscrrc.  Nor 
let  ns  despise  the  mean  provision  of  the  poor,  nor  look  upon 
it  with  coutempt;  remcinhering  how  Clirist  was  provided  for. 
It  was  but  short  and  scanty  ;  there  were  but  five  loaves,  and 
those  so  small  that  one  little  lad  carried  thcni  all ;  and  wc 
find  that  twenty  barley  loaveti,  with  somo  other  provision  to 
help  ont,  wonld  not  dine  a  hundred  men  without  a  miracle. 
There  were  hut  tvTo  fishes,  and  tho«o  amall  ones,  so  small 
that  one  of  them  was  bnt  a  morsel.  /  take  the  fish  to  have 
been  pickletl  or  cured ;  for  therj  had  not  fire  to  dress  them  vUk, 
Tlie  pnniaiun  of  bread  w:ir  little ;  but  that  of  fish  was  Icaa  in 
proportion  to  it ;  so  that  many  a  hit  of  dry  bread  they  must 
cat  before  they  could  mako  a  meal  of  this  pronsiou :  but  they 
were  content  with  it.  .  .  .  It  was  done  to  univertml  satiKfaction. 
They  did  not  every  one  take  a  little,  but  all  had  as  much  as 
they  would ;  not  a  short  allowance,  but  a  full  meal :  and,  con- 
sidering how  long  the}-  had  fasted,  with  what  an  appetite  they 
sat  down,  how  agreeable  this  miraculous  food  may  be  supposed 
to  he  above  common  food,  it  was  not  a  little  that  sen-ed 
them,  when  they  ate  ii*  much  a-s  tlicy  would,  and  on  free  cost. 
....  Wlicii  they  were  filled,  and  every  tnan  had  Vfilhm  htm 
a  letmbte  witness  to  the  truth  tif  t/ie  mirticfe,  Clirist  said  to  his 
disciples — ^thc  servants  He  employed,  'Gather  up  the  fmg- 
mcntd,  that  nothing  be  lost.'"  ....    Then  follows  a  recom- 

■  mcudatiun  to  household  economy.  Mattlhew  Heary  on  John  vi. 

■  Without  entering  into  an  explanation  of  the  details  of 


122 


INCAHKATJON. 


cuAr.  U.I 


this  mimctu,  as  givca  hy  Swcdcnhorg,  we  ahall  taeniy 
obser\-u,  that  his  general  view  of  the  miracle  is  this;  tim 
before  working  it  the  Lord  had  taught  liis  dlicipleft;  thtt 
thej*  had  received  his  doctrine,  and  had  apitroprititfxl  il 
themselves.  Tills  vRs  what  tlicy  had  catcti  aud  cirauk  ^^ 
ritnallv ;  and  this  spiritual  food  was  turned  into  corrcspoDdiiig ' 
luttural  food,  juhC  aa  iti  the  wilderness  the  food  of  angels  wib 
every  morning  turned  into  manua.  Tlds  miracle  wu  ooB- 
sc([uciitty  representative  of  those  truths  of  dtniic  triiidoni  wiUi 
wliich  Chrtiit,  as  the  AVord,  feeds  the  souls  of  his  diwiples: 
BO  that  as  the  Word  who  ia  God  wrought  the  miracle,  in  that 
miracle  was  lateut  bis  diWiiitj- ;  henee  liis  divine  wiadmii, 
and  hence  the  spiritiiid  truths  of  that  »isdom.  The  minckt 
therefore,  was  e»iicntially  diWuc;  it  manifeHte<l  Clitist'i  £- 
vini^,  because  his  dinuity  was  in  it  as  the  houJ  ia  in  tlie 
body.  Possibly,  liowevcr,  after  the  inteqjn-tation  commonly^ 
received,  and  which  wc  hare  given  in  the  wunls  of  a  ma^H 
commentator,  the  intcrpretiitiou  just  supplied  will  be  rc^wdtd'f 
as  vitionary.  Whenj  as  Mathew  Henry  obserres,  thej"  woe 
all  filled,  and  every  man  /lad  irit/iin  him  a  nenridie  proi^  ^ 
tfte  truth  of  the  miraclv,  what  otlier  proof,  or  what  "d^g 
truth,  will  the  natural  nuui  require  ?  ^ 

We  are  far  from  saying  that  some  divines  havo  not  ginn 
a  Rpiritnaliiiterprctation  to  this  miracle;  but  these  tntcrpft- 
tjitions  arc  comparatively  rare,  vague,  aud  indefinite.  Netcr- 
thclcsB,  whore  there  is  the  slightest  tendency  to  a  ratMnil 
and  spiritual  interpretation,  we  gladly  hail  it.  Such  miadi 
arc  not  tlioKC  who  arc  the  adversaries  to  the  doctrinw  rf 
SwiHlcnborg ;  rath>(;r  they  arc  those,  in  the  difl'crniit  denook* 
nations  of  Cliristendom,  out  of  which  the  disciples 
Swttdeuborg's  principles  have  been  eoUected. 

Wc  have  now  seen  the  influence  upon  modem   th< 
cicrciscd  by  the  rule  wc  have  cited,  especially  in  its  appHe^' 
tion  to  the  intcrpretatiuu  of  Scripture ;  we  next  come  to : 
its  appUcation  to  the  received  doctrine  of  the  atonciucnt. 


lies  ufl 
ipiilie>>V 


I 


I 


I 


CHAF.  II.  PATRirASSIAMSH — DBIPAaSl ANISM.  12S 

Although  the  divine  and  human  natures  liavc  been  con- 
templateil  ns  neparnte,  in  the  way  wc  have  heen  consiclcring;, 
(inasmuch  as  bodily  wcarinnts,  thirst,  and  hunger,  it  is  said, 
cannot  be  attributed  to  the  Divine  Mind)  yet  this  separation 
leads  to  a  difficnlty.  For  though  Christ  had  two  natures,  He 
had  only  one  person :  that  person  was  originally  tlic  jierscin 
of  the  Divine  Nature ;  for  the  human  nature,  apart  from  the 
divine,  had  no  personality.  If,  thereibre,  the  foregoing 
properties  are  attributed  only  to  the  hiunan  nature,  this  is  to 
regard  that  as  suffering  Trhich  had  no  personality,  which  is 
absurd ;  more  especially  as,  on  these  occa&ious,  a  i>ersonality 
is  asserted.  Consequently,  as  the  only  person  is  that  of  the 
Divine  Natnre,  thetjlo^ians  arc  obliged  to  say  that  a  divine 
person  sufTered.  Ag;ain ;  as  the  sufferings  are  only  creaturely, 
they  are  obliged  to  attribute  these  creaturely  sufferings  to  the 
Divine  Person ;  whence  arise  all  those  revolting  expressions 
which  have  been  used  by  the  fathers  and  other  divines  down 
to  this  day.  What  is  thercsultV  that  the  Divine  Nature  is 
regarded  as  creaturely ;  and  hence,  that  a  system  of  the  lowest 
naturalism  is  introdueod.  Thus  Dr.  Burton  obscrvcj*,  "When 
our  Savior  felt  hunger  or  sorrow,  they  were  the  feelings  which 
belonged  to  Him  properly  as  man ;  they  did  not  belong  to 
Him  as  God,  but  Gofi  felt  them ;  because  He  had  united 
himself  to  man."  Burton's  Testimonurs  to  the  Divinity  of 
Vhrist,  p.  428. 

Again;  Bishop  Pearson  observes,*  "That person,  which 
was  begotten  of  the  Father  before  nil  worlds,  and  so  was 
really  the  Lord  of  Glory,  and  most  truly  God,  took  npon 
Him  the  nature  of  raau  ;  and  in  that  nature,  being  still  the 
same  person  which  before  He  was,  did  suffer.  AVTicn  onr 
Smtior  fasted  forty  days,  there  was  no  other  person  hungry 
than  that  Son  of  God  which  made  the  world  ;  when  He  sat 
down  weary  by  the  well,  there  wan  no  other  {X'Tson  felt  that 
tliint  but  He  which  was  eternally  begotten  of  the  Father, 
'  8<M  aIw  tlM  Workf  of  F.  Turrttiln,  vnl.  ii.  fliai>.  13,  H. 


124 


INCABNATIU.X. 


CUAt.  IL 


the  fountain  of  the  Deity ;  when  He  vihs  buffeted  aoi] 
Kourgcd,  there  was  no  otlicr  pcrwon  stTtaiUe  of  Ikatepam, 
than  that  Eternal  Wvrd  which  before  all  world»  waa  impas- 
sible; when  He  waa  crnci6ed  iind  died,  there  was  no  other 
person  gave  up  the  gbost,  but  the  Sun  of  Him,  and  n  of 
the  sunie  nuture  with  Him,  who  only  hnth  immortality.  And 
thua  we  conclude  our  first  considcratiou  propouutlcd,  namely, 
who  it  wa.1  wliieh  sufieredj  iLffirmin^  that,  in  ruspiHjt  to  lui 
office,  it  was  the  Mcssin-i ;  in  reitpect  f^fhvi  nature,  it  woi 
the  Sm." 

Let  na  now  ascertain  how  the  question  stands. 

Hunger,  pain^  sufferings,  and  death,  being  nnd 
only  in  the  lowest  corporeal  sense,  arc  aacnht^I  only  to 
human  nature;  they  cannot  be  ascril)cd  to  the  Divine  N 
Vet  the  person  of  the  Divine  Nature  wa^  joined  to  the  hu 
man;  consequently,  these  things  must  be  attributed  to  tbe 
Dinuc  Person;  the  Divine  Person  hungers;  the  Divine  Per- 
son thirsts ;  tlio  Divine  Person  suffers  pain  j  tlic  Di\-ioe  Vavm 
bleeds;  the  Divino  Person  dies;  and  the  Divinu  Peraonii 
buncd.  Tliereforc,  although  a  dtstiuctiou  between  the 
dinnc  and  human  natures  is  maintained,  so  that  what  ii 
ascribed  to  one  cannot  be  BHcribcd  to  the  other;  yet,  in  tit 
person  uf  Christ,  the  distinction  is  lost,  and  what  ia  Mcribed 
to  one  may  be  ascribed  to  the  other.  "  Seeing,"  aara  Bishop 
Pearson,  "  these  tno  natures  cannot  be  made  one,  cither  bj 
commixtion  or  conversion,  and  yet  there  can  be  but 
Chiist  subsisting  in  them  both,  because  that  oikly  Son 
He  which  was  conceived  and  bom;  it  followcth,  that,  Ike 
union  which  wtis  rwi  Tmule.  ia  Um  juiiure,  wa»  laaJc  in  the  pmom 
of  the  Word,'*  &c. 

Again:  "Aa  we  proved  before  that  the  Only  Be; 
and  Etcnial  Son  of  God,  God  of  God,  very  Guti  of  way 
God,  was  conceived  atid  bom  aud  sidTcrcd ;  nud  that  ikt 
tmth  of  these  jtropositiouH  relied  upon  the  communiuii  of 
pro]K:rtie«j  grounded  u|H)u  the  hvpo&taticat  union;  m,    whSbt 


•pmom 


I 


CtlAf.  II.  FATHIPASaiANISM — DEtFASfllAMSM.  12Q 

ibe  crcnd  in  tho  aatriR  mumnr  procccdnth  upoiiViit^  of  /At? 
*ame  person,  that  He  was  buried,  luul  descended  iiito  hcU,  it 
shcwetL  that  neither  hia  body  in  respect  of  which  lie  whs 
boricd,  uor  his  soul  iu  respect  of  which  He  was  gcuerally 
conceived  to  descend  into  hell,  had  lost  that  union."  Creed, 
4th  Art. ;  Suffered  and  Ser/. 

Again :  "  Aa  we  beUei-c  that  God  redeemed  tw  by  his  own 
blood,  so  also  it  hath  been  the  constant  tamfvutge  of  the  church, 
that  God  died  for  ui ;  which  cannot  be  true,  except  the  soiiJ 
and  body,  in  the  instant  of  separation,  were  united  to  tlic 
Deity."  //fid. 

Now,  iu  wliat  manner  ia  an  ordinary,  simple  mind  enabled 
to  discriminate  between  person  and  suhstnnce,  so  iis  to  say 
the  person  suffers  hut  Iiis  niiturc  does  not?  We  gnuit  the 
l<^cian  all  the  bcne6t  of  hiii  speculative  distinctions ;  the 
gnait  mnas  of  the  eoraraunity  know  nothinj;  of  them,  and 
judge  of  the  doctrine  only  by  its  practical  application,  \\1ien 
it  is  said  that  Ocd  or  tlii.'  Divine  I'erson  suffers,  what  in  to 
prevent  their  nnderstanthtig  bodily  pain  and  sullering  to  be 
experienced  by  the  Di%'inc  Natiuv?  what  is  to  prevent  their 
cotitem plating  Ooti  liimaelf  n»  so  suffering  and  so  dying  ?  Tlic 
distinction  between  person  and  substance  they  caitnot  under- 
stand ;  it  may  l>e  true,  they  will  say,  but  we  cannot  compre- 
hend it.  The  distinction  is  speculative;  the  doctrine  it^clf^ 
as  we  understand  it,  is  plaui  and  practical. 

But  e\'cn  with  regard  to  the  logician,  that  which  infiu- 
moes  him  in  the  interior  formation  of  hia  thoughts,  is  not  the 
art  of  logic.  There  is  one  plain  and  broad  fact  which  he  must 
admit.  There  ia  no  real  casotitiiil  communication  between 
the  two  natures  of  Christ,  the  divine  and  the  human ;  and 
yet  he  attributes  to  the  Divine  Person  what  caiiuot  [Mjssibly 
beluug  to  the  Divine  Substiuice.  Suppose  now  a  simple- 
minded  Chriatiao  were  to  ask  him  to  explain  this ;  would  not 
the  oxplanntions  only  cmbarmss  the  question  the  more  ?  Fur 
what  itt  person  de6uod  to  be  ?     'It  is,'  says  one,  '  an  intel- 


120 


IN'CAKNATIUN. 


ciiAr.li. 


Ugeut  ageat  Hoir  then  caii  au  iotcUigent  agent  suffer,  tnJ 
yet  not  his  nature  or  sufwtancc  suffer  f  "What  snys  Iluolccrf 
"The  substuQce  of  God,  with  tUis  property  to  beat  tnac, 
doth  make  the  pcrsou  of  the  Father;  the  very  tctfiAiiie lak 
stance  in  uumber,  with  this  prupcrty  to  be  of  the  Father, 
mokcth  the  perwu  of  the  Son;  the  siune  substance,  harm; 
addcrl  nnto  it  the  property  of  proceeding  from  the  other  tvt, 
maketh  the  peniou  of  the  HvAy  Ghost.  So  that  in  eym 
person  there  is  Implied  both  the  substance  of  God,  which  b 
one,  and  also  that  prupert.v  which  causcth  the  same  perm 
really  and  truly  to  differ  from  the  other  two.  Eveiy  penoa 
hath  his  own  subsistence  which  no  other  person  hath; 
although  there  be  othera  besides  that  arc  of  the  same  saV 
ttance."    Ecckmasticai  Polity,  Book  v.  Art.  61. 

Wliat  says  Wnterland  ?  "  You  object/'  says  he  to 
opponent,  "  that  no  worship  ia  paid  to  the  Father,  but  to 
substance  or  essence  of  the  Father.  Ridictdoua ;  as  if  mr- 
■hiping  the  Divine  Subataiiec  as  personaliaeii  in  the  FathCT, 
were  not  the  same  tiling  with  worshiping  the  Fnthor's  prrxaL 
Pray,  what  ia  tlic  person  of  the  Father,  but  living,  actta^ 
intelligent,  substance?  Do  you  mean  by  intclli^nt  agoii 
iutelligent  and  actiug  nothing  ?  All  worship,  you  mjt « 
personal ;  and  1  say  every  person  is  substance."  Wvfh, 
V.  iii.  p,  301. 

Now,  we  would  ask,  wlien  person  is  thus  defined  as  s 
complex  of  a  substance  and  certain  property,  how  the  pefsni 
can  Bufler  and  uot  the  substauce  ?  Are  wc  to  attribute  suf- 
fering to  the  property,  independent  of  the  sub»tJuico  ?  If 
>D,  wliat  is  this  but  to  separate  the  substance  from  tbo  peiBOO, 
and  to  fall  into  the  error  of  Sabellianiinn  ?  fortlic  person  sepa- 
rate from  tlic  snbstjiricc,  is  only  a  mode,  a  relation,  or  a  pn>- 
pcrty.  Suppose  however  the  nictaphysiciau  were  able  to  soItc 
this  difliculty ;  yet  even  if  he  does,  what  will  it  avail  him  ?  WiQ 
he  not  still  remain  the  merely  naturid  mau?  For  that  whudi 
prevents  his  falliug  into  naturalism,  is  not  a  more  speoulatin 


i 


CHAP.  II.  rATaiPAaSIAHlSH — OBIPASSIANISH.  127 

distinction,  but  a  spiritonl  perception.  Yet  in  this  cane,  he 
is  Jis  for  aa  ever  from  perceiving  the  analogy  between  the 
human  and  divine  natures.  HSh  idcBa  of  Christ's  sufToring 
and  de&th  are  still  natural.  This  naturnli^tui,  m  we  hare 
observed,  is  the  ono  great  sin  of  the  humnn  heart,  from 
which  no  mere  logical  subtlety  ciui  save  any  one.  Hcnco 
notwithatandiug  all  the  intellectual  diHtinctions  made  by  the 
learned,  tlieir  real  and  practical  ideas  of  God,  may  be  as 
low  as  those  of  the  most  uuetlucatcd  perrons.  This  we  have 
Been  verified  in  tfic  language  of  those,  who  have  nevcrthtlcas 
streauQUsly  maintained  the  distinction  of  pei:sona,  and  the 
unity  of  substance. 

The  coiicin»ion  then  i»  this ;  tliiiL  the  unity  of  the  jicrfiou 
nullifies  the  duality  of  the  uaturc ;  because  uo  auulogy  ia 
inculcflted  between  the  divine  and  human  natures ;  so  that 
when  considering  the  Divine  Nature,  theologians  are  obliged 
to  deny  that  to  Go<l,  which,  when  they  arc  conaidcriug 
the  Bii"ine  Person,  tliey  are  obliged  to  attribute.  In  the 
mean  time,  human  nature  gaining  the  ascendancy  over 
logical  subtleties,  even  in  the  same  individual,  the  natural 
properties  which  the  metaphysician  Hseribes  to  the  person  and 
not  to  the  Nubntance,  his  own  natural  and  carnal  mind 
attrihntcit  to  the  substance,  as  well  as  to  the  pcfiion.  He  is 
obliged  to  do  80  J  'for  the  natural  man  parreiveth  TUti  the 
things  of  the  Spirit  of  God,  for  they  are  foolishness  ttnto  him, 
neither  can  he  know  them,  for  tfiey  are  apiriUialitf  dixcemed.* 
And  in  this  case  to  what  amonnt  all  his  specidationa  concern- 
ing the  Divinity  ?  Ah  long  a.s  any  natural  ideaa  avail  him, 
he  thinka  he  knows  something  about  it ;  but  the  natural  idea 
being  only  oa  one  side  of  the  analogy,  the  other  is  totally 
lost ;  lost  in  clouds  and  darkness ;  lost  in  an  abyss  where  all 
diittinctioDs  cease ;  where  the  seeing  and  the  blind,  arc 
equnlly  wise,  equally  ignorant,  equally  knowing  much,  and 
ci|uaUy  knowing  nothing.  Even  the  natural  idea  however 
does  not  serve  him,  for  he  cannot  fully  apply  it,  for  fear  of 


a 


128 


IMCAnNATlOX. 


CBAf.  B. 


inconsistency,    and  when   tfacac  inconsistencies   arc  nj^i, 
wliat  is  the  answer  ? 

"It  is  not  in  raan'a  ability,"  savs  Hfioker,  "eiUierto 
exprctis  perfectly  or  cuuccive  thu  manner  bow  this  was  fanMslit 
to  paas.  Hut  the  strength  of  our  faith  is  tried  by  thc» 
things  wherein  uur  wits  imit  ai|Hu:ities  are  not  straog;" 
Booi  V.  Art.  52.  Ecciesiaitieal  Poliiy. 

In  his  Founta'tTL  of  Life,  Sermon  v.,  Mr.  Flavel  obserm: 
"  It  is  one  of  the  deepest  mysteries  of  godliness ;  ■  mptci? 
by  which  npiirchenttion  is  (lazzlcd,  invention  astonished,  ml 
all  c)q>rcxsioii  uwallowed  up.  If  ever  the  tou^ue»  of  moffk 
were  desirable  to  explicate  any  word  of  God,  tliey  aie  m 
here.  Ttio  proper  use  of  words  is  of  great  inipurtancc  in  tloi 
doctrine.  We  walk  uikiu  the  brink  of  danger :  tite  leMt 
trcwl  aivrj*  may  cngulph  us  in  tlie  Iwgs  of  error.  ...  It  it  ■ 
doctrine  hard  to  uudercitaud,  nud  diuigerous  to  mistakr." 
"In  truth/'  says  Mr.  Newman,  "it  is  a  more  OTcrwhcliain; 
mystery  even  than  that  which  is  involved  in  the  doctrine  i^ 
the  Trinity.  I  say  more  ovcrwhehning,  not  {^eatcr ;  Ua  »t 
cannot  measure  the  more  and  the  less  in  subjects  nttcrij 
incoioprchcrisible  and  divine ;  hut  with  more  la  it  to  pefpks 
and  Rubduc  our  mindK."  Sermon  xii.  Humiliatitm  t^  tie 
EJtrr/iai  Son, 

We  have  seen  how  the  propertied  aacrihcd  to  the  hunwi 
nature  are  ascribed  aim  to  the  DInnc  Person,  and  wc  do« 
come  to  see,  further,  the  reason  of  it. 

In  Ills  Christian  Life,  it  is  obaen'cd  by  Scott,  vol. 
p.  254  :  "  How  could  tliu  blood  of  one  man,  tbougli  never 
innocent  or  excellent,  have  amounted  to  a  valuable  couunuii- 
tinn  for  the  forfeited  Uvea  and  souU  of  a  world  of  guillT 
•inucni  ?  Or,  what  leas  than  the  b1oo4l  of  God-man  coold 
have  been  any  way  equivalent  to  that  ctcmid  puuisUm 
tliat  was  due  to  God  &om  the  whole  race  oi  maukind  ? 
yet,  tliat  it  »liou!d  he.  in  some  way  cquivjdcnt,  was  hi, 
rc(|iusitej  iut  I  sliail  hIlcw  hereafter,  both  to  satisfy  the  di 


( 

I 


CQAP.  II.  PATKIPaKHIANISM — DRIPAS9I ANIflM.  129 

tier,  for  what  i.s  iiast,  anil  to  secure  the  ilivini?  authority  for 
future;  auii  nccoriliugly  we  are  said  to  Ije  purchaiteil  wilh 
the  blood  of  Cod  (Acts  kc.  28).  Not  that  the  divine  essence 
ma  suffer  or  bleed,  but  being  united  into  one  person  with 
the  humnn  nature,  the  properties  of  this  nature,  and  also  the 
actions  and  pn.wons  thmcc  proceeding,  may  be  tnily  attri- 
buted to  it  J  and  therefore,  since  in  the  person  of  Christ 
God  was  united  to  man,  whatsoever  his  Iiumanity  suffered 
may  be  truly  called  the  *iy?trfw^  0/  God;  and,  being  so,  it 
was  a  suffering  every  way  equivalent  to  the  eternal  damr 
nation  of  the  whole  world  of  sinners." 

Bislio[>  Bevcridge  obscnes  in  his  Semum  on  the  Meritn 
of  Ckriifg  Pfigxion:  "And  now,  behold  the  Lamb  of  ("Jod 
roasting  in  the  fire  of  hi^  Father's  wrath,  and  offering  up 
himself  as  a  whole  burnt-offering  to  Him ;  until  at  length, 
being  no  longer  Hble  to  endure  the  flames.  He  givefi  up  the 
ghost.  But  then,  in  the  next  place,  let  ns  conHider  who  it 
wa»  that  underwent  all  this.  Who?  No  other,  no  lesa  a 
person  ihan  the  Eternal  Son  of  God,  of  the  same  nature 
nod  glory  with  the  Pnthcr;  for  when  they  crucified  Ilim, 
they  cruritied  the  Lord  of  Cilory,  as  the  apostle  saith,  1  Cor. 
ii.  8.  The  blood  we  Haw  uponli  in  luinds  and  feet,  and  dropping 
down  80  fn«t  from  thence  to  the  ground,  it  was  the  blooil  of 
God  ;  for  so  the  same  apostle  calls  it  in  the  charge  he  gai-e 
to  the  Asiatic  bishops,  requiring  them  to  fewl  the  church  of 
God,  which  lie,  Gotl,  Imth  purchased  with  his  own  blood 
(Acts  XX.  28).  Nay,  when  He  died,  God  himself  may  be 
truly  said  to  have  laid  down  his  life  ;  for  so  his  own  tieloved 
disciple  saith  exprcsslv,  Hrreinj  pertenv  Wft  the  Imtf  of  God, 
becawNf  He  laid  tiotcn  hh  lifi'  fftr  tur,  ]  John  iii.  16.  Strange 
■  expressions!  yet  not  so  striuige  as  true;  aa  being  uttered  by 
truth  itself;  neither  will  thcv  seem  strange  unto  11  s,  if  we 

I  truly  believe  and  consider   that   He  who  suffered   all   this 
was  both  God  and  man  ;  not  in   two  di.ftlnct  persons,  ns  if 
He  waa  one  person  as  God,   and  another  person  ns  man 
L 


a 


IBO 


INCARNATION-. 


COir.  II. 


(according  to  the  Ncstorioit  Iicrcf^) ;  for  if  so,  then  bis 
iDgs  as  mail  would  have  been  of  no  value  for  u»,  nor  fant 
stooil  us  in  any  stead,  as  being  the  suflbhn^  of  only  •  finu 
person ;  but  He  is  both  God  and  man  in  one  and  the  oat 
person  ;  as  thn  thinl  general  council  dccbircd  out  of  the  Hoh 
Scriptures,  and  the  catholic  ehurch  aJways  believed.  Fniii 
whence  it  comes  to  pass,  that  though  his  sufTeriugs  aScctti 
only  the  muiihuod,  yet  that,  being  at  the  same  time  uniiai 
to  the  Godhead  ui  ouc  and  the  tmme  person,  they  thcrdorr 
were  and  may  be  properly  colled  the  mffvrinffa  of  God  Ai»- 
Kif;  the  person  that  suffered  them  being  really  and  tn^ 
God.     And  why  should  lie  who  is  God  himself  swffer ?"  hc- 

Again  ;  a  modem  writcj*  ujion  the  sanie  subject  ohaerm 
(Chriatiiiuity  compared  with  Uuitariauiam,  p.  71)  : 

"The  Unitarians  object  that  upon  our  principles,  tk 
atonement  wiui  fictitious;  for  that,  if  Christ  was  divine,  tf 
«-as  only  his  humau  nature  which  suffered ;  liis  death  w» 
therefore  merely  the  death  of  a  man,  and  that  could  nut  kt 
an  infiuitc  atonement.  But  this  objection  seeiuii  mbre  tlM 
usually  destitute  of  foundation.  The  language  of  Scnptisr 
is,  that  he  who  was  rich  became  poor ;  that  the  Jewish  nilen 
crucified  the  Lord  of  Glon,- ;  and  that  he  who  had  been  » 
the  form  of  Unci,  emptied  liimself  and  humbled  himself  H 
the  death  uf  the  croins.  All  these  passagev,  with  nutny  oiIkis. 
shew  that  the  two  natures  were  su  imitcd  in  Chritft,  astbil 
what  Mas  done  or  felt  in  his  hiunan  nature  wua  done  and  Ut 
by  God  Incarnate.  Hence  we  may  properly  aay,  that  GflJ 
Incarnute  ilicd.  Not  that  God  the  Son  could  ceoac  to  be,  s 
ao  much  ns  lose  for  a  single  moment  the  slightest  portion  d 
his  Divine  Ghjry;  but  becHu»c  lie  had  truly  assumed  hoiou 
nature,  and  therefore  He  iu//tscl/  experienced  wftaievrr  in 
human  nature  experienced.  VThy  do  Ave  say  that  auy  one  dies'' 
not  because  the  pcraun  ceases  to  be;  but  because  hix  body 
dies,  and  he  therefore  suffers  the  pains  of  dissolution,  la 
precisely  the  same  sense  did  God  the  Son  die ;  because  hit 


CBAP.  II. 


PATRIPASfliANISH — DBIFASStANISU. 


131 


body  died,  und  He  suffered  the  pains  of  diBsoIution.  The 
death  of  Christ  on  the  crow  was  therefore  truly  the  death  of 
Qod  Incnmate ;  and  that  dcatli  wah  tlicrcfoni  a  tnic  and  fvdc< 
quate  atoaement  for  our  sins." 

We  thus  see  that  it  is  requisite  to  modern  theology,  that 
the  Kuflcring^s  and  deatli  of  the  crcaturely  human  unturc 
should  be  attributed  to  the  Divine  FerBou  of  Christ ;  because 
without  it  the  received  doctrine  of  the  atonement  would  l)c 
endangered.  In  our  remarks  upon  thm  subject  wc  would  first 
obscrrc,  that  there  is  no  question,  that  if,  in  coining  a  word, 
we  give  to  that  word  a  certiiin  mcauiug  and  make  it  stand 
for  the  complex  of  certain  ide&s,  then,  if  we  remove  any  one 
of  its  constituents,  we  alter  the  complex,  so  that  the  whole 
undergoes  a  corresponding  change.  Thus,  if  in  using  the 
term  person,*  we  make  it  stand  for  the  complex  of  soul  and 
body,  then  if  we  aepamtc  one  constituent  or  the  !>ody,  douht- 
le>a  the  term  has  undergone  a  cbangc  of  meaiiing  corrc- 
^ooding  to  the  separation  effected.  In  the  present  instance, 
tiie  sepamtion  of  body  and  soul  produces  two  changes ;  the 
chftuge  to  the  body,  which  is  called  death,  and  the  change  to 
the  soul,  which  is  a  more  perfect  state  of  life.  In  this  case, 
when  we  say  tlie  person  dies,  wc  mean  only  that  part  of  tlic 
person,  or  of  the  complex,  which  is  the  body ;  wc  can  with 
no  more  propriety  confound  the  two  changes,  and  impute  tlic 
change  which  the  body  has  undergone,  to  the  whole  person 
and  hence  to  the  soul,  tliau  we  con  impute  the  change,  which 
the  aoul  has  undergone,  to  the  body.  In  line,  at  the  separa- 
tion of  body  and  soul,  it  would  be  as  absurd  for  as  to  impnto 
death  to  the  soul,  as  it  would  be  lo  impute  the  soul's  more 
perfect  state  of  Ufe  to  tlie  body.  Now,  when  this  scpanition 
takes  place,  inasmuch  as  wc  sec  not  spiritual  things,  but  only 
natural ;  w  that  which  wc  sec  is  only  one  of  the  changes, 

*  Or.  South,  in  hii  AtiiniBdvcniQaii,  ctntir*  Uiwt  Uin  miiiI  i>  a  perwfii. 
Dr.  WatcrlADd'i  idw  of  pereon  we  ahkll  h*ro  farlhor  tu  csamine. 

K  2 


132 


INCARNATION. 


cBjir.  u. 


namely,  the  change  which  the  body  has  undci^nc ;  and  in- 
asmuch also  as  man  is  inclined  to  be  natural,  not  tfjantaal 
and  to  Judge  only  from  what  is  presented  to  tiia  eense»,  h; 
calls  thcchftiif:^  death  ;  wliprnas  if  he  were  spiritual,  not  ni- 
tiiral,  he  -would  call  the  change  life ;  and  instead  of  sariag 
that  Peter  had  died,  we  should  say  that  he  bad  entend  into 
H  new  lifl'. 

liut,  KOcoiuUy,  were  it  e%cri  true  thai  we  might  laylfe 
whole  person  died,  it  is  a  language  which  would  onfy  tend  n 
inroLve  the  natural  miui  still  more  deeply  in  uatiiriilinm.  All 
unhclicf  in  a  ftiturc  state,  is  produced  hy  a  merely  canal 
and  naturHl  mind;  and  so  strong  is  this  naturalism,  eten  id 
many  otherwise  good  CliriBtiaiis,  that  their  luinds  are  often 
haunted  by  the  ideas  of  the  coldness,  the  dews,  the  dampi 
of  the  grave,  the  shroud,  a:id  the  worms.  This  fcelta^ 
moreover,  is  unhappily  fostered  by  ench  cxpre^^ious  as,— 
"When  I  shall  lie  Inid  in  my  grave;"  "When  1  shall  sl«p 
in  the  dust,  and  awake  uji  at  the  judgmeut^day  ■/*  and  n 
forth.  If  now  to  a  person  in  snch  a  state  of  mind,  we  nor 
to  insist  n[K>n  the  propriety  of  Raj'ing  that  the  whole  penn 
died,  in  laid  in  his  grave,  and  is  buried  with  his  fathen; 
would  he  not  rather  wish  ua  to  he  proving  the  cantnay  ?— ta 
shew  him  that  death  coidd  not  he  imputed  to  the  whole  pc^A 
son  ? — that  although  at  death  there  is  a  change  which  tii» 
soul  undergoes,  death  is  not  that  change,  but  a  greater  per* 
fection  of  life?  But  what  would  be  the  consequences,  weft 
wc  reasoning  with  the  unbeliever,  and  using  every  subtlety 
argument  to  ehcw  that  at  death  the  whole  person,  u 
complex  of  soul  and  bwly.  may  properly  be  said  to  die, — 10 
be  buried, — to  moulder  in  the  grave?  Arc  not  bia  idea*  al- 
ready too  inclined  to  that  side  of  the  question  ?  to  confound 
the  properties  of  matter  and  spirit?  in  iine,  to  naturmlizc  aU 
that  is  spiritual  ? 

It  was  this  view  of  the  subject,  tliat  led  Tncker,  in  Im 
Light  of  Nature,  to  make  the  following  remark  {vol.  v.  p.  610). 


wen 


CBAP.  II. 


FATEIFASglANISM—DBIFABBIAMSM. 


133 


I 


Spcftkiug  of  tho  fixpression,  %  Ihiae  atfony  and  bloody  mfvat, 
as  a(ldrc-ssc(l  to  the  one  God  in  the  Litany,  lie  obscrvcsi ; 

"  Wc  arc  taiig^lit  to  compare  the  union  of  tho  two  natures 
in  Cliriat  witU  the  vital  uuiou  of  the  soul  and  body  in  our- 
lelves,  which  together  make  one  man.  Therefore  the  man 
may  claim  to  liimself  whatever  belongs  either  to  his  koiU  or 
body;  and  I  may  properly  say  ray  understanding,  my  memory, 
my  blood,  and  my  lioncji;  hut  when  we  apeak  of  them  sepa- 
rately, we  cannot  apply  to  one  what  belongs  to  the  other ; 
for  it  would  he  absurd  to  talk  of  my  body's  understanding,  my 
body's  memory,  my  soul's  blood,  ur  my  houI's  bones  j  and, 
though  I  must  expect  to  die  before  many  years  mn  out,  yet 
I  trust  my  suul  will  nut  die  when  1  do.  In  like  manner  it 
deems  as  great  a  solectfm  in  modern  language  to  Huy,  the 
blood,  the  death,  the  burial  of  God,  notwitKstanding  his  gra- 
cious union  with  human  nature,  as  it  would  be  to  speak  of 
the  blood,  tin*  death,  the  burial  of  a  soul,  notwithstanding 
ita  vital  union  with  the  body." 

Tlio  same  view  of  the  subject  ia  taken  in  the  tract  iutro- 
duced  among  the  works  of  Alhanasius,  *  Ayainst  tftose  who 
way  titat  God  the  U'ord  mffertd  in  the  Jhah,'  wiiere  it  i»  ob- 
NiTcd,  "If  God  the  Word  suffered,  He  suifcrcd  in  himself. 
If  any  thing  else  suiFered,  such  as  the  body,  this  does  not 
affect  the  Word,  except  in  so  lar  as  the  injury  done  to  the 
body,  redound*  to  the  Word  united  to  it.  Still,  that  way 
of  s|H.*akiug  in  which  it  ih  Kuid,  God  t/ie  iVord  suffered  in 
the  flesh,  (to  «ay  nothing  of  its  being  nuknovn  to  Scrip- 
ture and  foreign  to  it)  is  inconsistent  and  incoherent.  But, 
inasmuch  as  these  persons  have  resolved  never  to  stop  blas- 
pheming, and  well  know  that  the  phrase  God  the  Word 
tuffered  would  in  no  wise  he  received  by  pious  cars,  they 
have  thought  proper  to  add  to  it  the  phrase  w»  the  flesh,  ns 
a  sort  of  salve  for  the  wounds  which  their  words  inflict. 
But  as  we  do  not  want  the  wound  to  he  inflicted,  so  wc 
do  not  want  their  deceitful  rouicdv.  .  .  .     Neither  was  (Jod 


184 


INCA&NAIIOK. 


caAV.li. 


the  Word  pasBiblc  in  the  flesh,  nor  w&a  the  flesh  impMnMi 
in  the  Ward.  But  aa  the  flesh,  according  tu  its  own  fapt 
nature,  in  passible,  so  the  proper^  inseparable  fnnn  tW 
essence  of  ihc  Won!  itt  impjwsiljility.  If,  therefore,  ire  Bf 
tfie  Word  n^ffhrd  in  the  fiesh,  in  tliia  catie  -wttat  b  it  thiA  >c 
predicate  of  the  flesh  ?  either  that  it  mfferB  in  the  Word,  or 
dues  nut  suffer.  If  it  does  not  suffer,  then  it  ia  mode  tmpv- 
BibLe  :  if  it  dues  sulTer,  then  we  admit  the  suSering  of  botti, 
when,  to  use  their  language,  we  say  the  Word  suffen  is  Ae 
flesli  and  the  flosh  auffers  in  the  nature  proper  to  the  VTori 
Pcrlinps  they  will  say,  '  How  tlicu  is  it  tliat  the  apostle  ugt, 
qf  whom  in  Christ  according  ia  tlie  fiaih?*  I  nn-twrr,  aar  tfat 
C/trist  suffered,  and  the  name  (or  idea)  of  the  ^^M  is  inipliad; 
but,  he  who  says,  Gcd  the  Word  gnffercd,  by  the  cxprewwi, 
God  the  Wor^l,  designates  a  ttinglc  essence;  while  he  «fa» 
says  Chrini  BufTcitid,  declarCB,  in  the  word  Christ,  a  ooajoB- 
tion  of  two  nntnrca.  Wl-icii,  therefore,  wc  nsc  the  wi»4 
Christ,  the  phmae,  Chrht  m0ired,  may  be  suitably  explained; 
inasmuch  as  it  siguiGes  two  things  together,  the  impMwblf 
Wortl,  and  the  passible  flesh  which  tasted  of  death.  Ham 
also,  St.  l^uil  dues  not  i>ay  of  whom  w<u  simply  God,  bat  •( 
whom  wa«  Chrixt  according  to  the  flesh;  ehcwTng  that  He,  rf 
whom  he  was  making  mention,  was,  acounling  to  the  flesi, 
of  the  Tsrachtea ;  iiiccordiug  to  his  Deity,  from  eternity  witli 
the  Father.  He  said  not,  'of  whom  was  God  in  the  flesh:' 
■ay  you  the  stune,  and  I  shall  understand  you  us  saying  that 
Clirist  suffered  according  to  the  flesh;  but,  if  you  say  that 
God  mfftrcd  in  the  fiaih,  then  tell  me  plainly  whether  God  and 
the  flesh  be,  in  their  natiu^s,  one  and  the  sainc,  or  wlieCfaer 
God  be  one,  and  the  flesh  another.  Tf  they  be  the  same,  ihoi 
God  suffered  in  himself;  for  yon  aay  the  flesh  is  the  same  viik 
God  :  if  they  be  different,  how  can  one  suffer  in  the  otbr* 
when  every  nature  siiflering  in  itself,  does  not  suffer  ia  at 
Maence  diverse  from  itself,  A  man  doea  not  suffer  in  a  hone ; 
the  soul  does  not  die  in  the  flesh ;  but  the  fleah    imilmgii 


CIIAF.   II.  PATRIPASfllANIlM DRIPASfll AXI5U.  135 

(liwtDliition,  while  the  bohI  is  only  iirparatetl  fmm  it.  Tim 
mau  iudced  is  said  to  dic^  as  bciiig  the  complex  of  soul  aud 
body,  still  he  is  conceived  to  be  dead  only  in  regard  to  that 
which  is  captibSc  of  dcnth  ;  that  is,  in  regard  to  the  fleshy  not 
to  the  immortal  suiJ.  VTUat  then  ?  uo  one  snys  that  the  soul 
of  any  one  died  in  thr  flesh,  but  thttt  the  man  died,  as  con- 
sisting of  soul  and  body  :  while  at  ttic  same  time  he  intimates 
the  soul's  immortality  after  death,  saying,  tlmt  the  soul  lives 
eternally  among  the  just,  according  to  the  testimony  of  the 
ScriptuR'H.  These  men,  therefore,  are  condemned  by  one 
and  all  the  hooks  of  the  Holy  Scriptures.  In  all  the  prophets, 
apostles,  evangelists^  there  is  not  a  single  place  where  such  a 
phraseology  ttn  theirs  occurs ;  while,  ou  the  other  hand,  it  i» 
cvcrywhcrt)  niatiifcstly  procliumed,  that  it  was  Chruii  whn 
sufftrred, — 'Chriat  our  passover  who  was  sacrilieed  for  us;* 
and  if  it  was  Christ  who  was  paxxihlo,  it  was  Christ  who  died 
for  our  sins,  according  to  the  Scriptures;  the  cr«8.t  was 
Christ's — the  b«ly  was  Christ's — the  hloiHl  was  Clirint's." 
Thus  does  this  author  maintiun  the  paasihility  of  llio  flcsli, 
and  tlie  impassibility  of  God ;  thus  does  he  reject  the  ex- 
pressions, Ood  died,  God  was  crucified,  God  was  buried, 
even  thongli  maditicd  by  the  additional  words,  in  Ike  fiegh. 

Let  us  now  hear  St.  Augustiu.  "  Paul  the  apostle  says 
to  those  who  arc  wciuy,  and  whom  he  calls  animal  and  carnal, 
far  I  dfUmniwd  not  to  know  anyihing  amonif  ywt,  nave  Jesaa 
Christ  and  Him  crucified.  For  Clirist  was,  and  yet  wa.i  not 
crucified.  In  ihe  beginning  was  the  Word,  and  the  Word 
was  with  God,  and  God  was  the  Word.  And  inasmuch  as 
the  Word  itself  was  made  flesh,  so  also  the  Word  Use^f  was 
crucified;  not  changed  into  man,  though  man  is  changed  in 
it.  Man  is  changed  in  it,  in  order  to  be  made  better  than  he 
"WBM,  but  not  so  as  to  be  converted  into  the  substance  of  the 
Word.  Hence,  through  the  medium  of  that  which  was  man, 
God  died;  through  the  medium  of  that  which  was  (lod,  man 
recovered  from  death,  rutte  again,  and  ascended  into  heaven. 


a 


136 


INCARNATION. 


CHAf.  It. 


liV'Imtcver  man  (or  the  human  nature)  suS*ered,  it  canot  it 
taid  (hat  Gnd  alto  did  not  suffer ,-  for  God  aanumcd  the  mw- 
hood,  thotij;h  He  was  not  changed  into  man.  How '» 't, 
that  you  cuuld  not  »ay  that  yen  had  suffered  an  injiirr,  tf 
any  body  had  torn  your  cloak  V  Surely,  whcu  you  compUinRi 
of  it,  cither  to  your  t'ricuda  or  l>cforo  a  magistrate,  rtn 
would  sAv  (lu  the  Latin  idiom)  he  has  torn  nic  ?  not  he  W 
torn  my  ctoak,  but  7/ur.  Now,  if  your  clothes  could  be  oOM 
you,  which  nevertheless  are  not  you  but  your  clothes,  kw 
much  more  does  the  argument  npply  to  the  flcsli  of  Guut, 
the  temple  of  the  Word  united  with  the  WordV  so  tbtf 
whatever  He  suffered  in  the  flesh,  God  himve^  tn^md; 
althuugh  the  Word  could  neither  die,  nor  undcrgx>  corrafOaa, 
nor  ehau^e,  nor  he  put  to  death;  but  whichever  of  tfacHns 
endured,  was,  endured  in  the  flcah.  Be  not  surprixcrd,  if  w 
say  the  Word  suffered  nothing;  for  the  soul  of  man  mil  sufiii 
nothing,  when  the  Hcsh  in  put  to  death,  siuce  the  Ixird  aan, 
/ear  not  t/iose  who  idll  the  body,  btU  cannot  kill  the  tad. 
Still,  if  the  soul  cannot  be  put  to  death,  how  could  the  WoH 
of  God  he  put  to  death?  Yet,  notwitliHtaiidlujf,  what  doo 
He  say?  He  hath  scourged  m^" — He  liaili  smitten  jue^Hr 
hath  struck  ate — He  hstli  torn  mt  to  pieces.  All  tliia  hatk 
not  its  accomplishment  in  the  soid,  and  yet  He  used  only  tkr 
word  nip ;  by  reason  of  the  oneness  of  participation."  H'i/rh. 
vol,  vi.  p.  K77.     Srd  ed.   P'ert. 

Again :  "The  human  nature  wan  axmmied  as  an  ■fccjiwoi 
to  the  Word;  not  conversely,  the  Word  as  an  accc3S8iim  lo 
the  human  nnturc;  so  that  the  Word  together  with  tbt 
ati:uuoed  human  nature  in  cidlcd  the  Sou  of  God.  Ilenoe  tk 
same  Son  of  God  is  uuchA useable,  and  coetemal  with  tJtf 
Father,  hut  only  in  the  Word ;  also  the  Son  of  God  wis 
buried,  but  in  the  Hcjih  ouly.  Hence  let  ua  sec  in  whit 
respect  i»  spoken  that  which  is  predicated  of  the  Sou  of  Gti. 
By  the  asaumptiun  of  the  manboo<l,  the  aumber  of  the 
persons  in  the  Trinity  in  not  increased  ;  the  Triuitv 


CBAP.  II.  PATBtPASSIANISM — DKIFASSIAMSU.  137 

the  same.  For,  as  in  every  m&n  beside  th.e  one  a^sUDied  by 
the  Word,  the  aout  and  body  are  one  jicrson,  so  in  CJuist 
the  Word  and  man  is  one  person.  And  aa  a  man,  (a  plii- 
lo«opher  for  instance)  is  so  called  only  as  to  his  soul,  aud 
yet  wc  aay  without  absurdity,  nay,  by  a  perfectly  con»iateiit 
and  customary  form  of  s|>fech,  that  the  philusuphcr  was 
lulled,  the  philoxupher  died,  the  pliiloiwpher  was  buried ; 
when  ntivcrtheless  all  this  happened  only  according  to  the 
flesh,  and  not  according  to  that  in  virtue  of  which  he  was  a 
philosopher;  so  also  may  we  say  the  same  of  Christ,  of 
Ood  tlio  Son  of  Uod,  of  the  Lord  of  Glor\-,  or  of  bimaclf 
under  any  other  name  by  which  he  is  called  in  reference  to 
his  character  aa  the  Word ;  and  indeed,  we  rightly  sny,  that 
thai  God  was  crudjled,  eince  there  is  no  doubt  that  He 
suffered  according  to  the  flesh,  and  not  in  that  respect  in 
which  He  was  liord."  vol.  ii.  p.  78fi.  E[).  to  Kvod.  On  these 
extracts  we  only  obsene,  that  tlie  reasoning  of  St.  Auguatin, 
being  that  which  is  most  favorable  to  naturalism,  secma  con. 
sequently  to  have  prevailed  over  that  of  the  other  author  we 
have  cited. 

From  the  several  statemrnt^  wc  Inu'c  adduced,  then,  wc 
feel  justified  iu  concluding,  that  the  assertion  that  our  Lord's 
Divine  Nature  did  not  suffer,  is  virtiially  nullifird  by  the  asscr- 
tk>u  that  our  Lord's  IHvitic  Pemon  did  suffer  j  that  even  were 
it  possible  fur  lliia  not  to  be  the  case,  still  that  the  distinction 
between  person  and  substance  is,  to  nil  practicnl  purposes,  of 
too  subtle  a  nature  to  be  generally  comprehendetl ;  and  thus, 
that  while  a  member  of  the  cimrch  prttfesscs,  on  the  subject 
of  the  Trinity,  to  avoid  tlie  evils  resulting  from  Deipassiaii- 
ism,  lie  falls  into  the  midst  of  them  on  the  subject  of  the 
Incarnation.  Indeed,  as  might  naturally  be  cs[>ceted,  theo> 
logifljis  themselves  lose  sight  of  their  own  distinctions  between 

_       nature  and  per&ou. 

I  Thus  Bisliop  Reynolds  observes,  that,  "  Tlie  Scriptru-es 


>  not  bald  good, 

itts  tlw  111 
tfc^it  be  ■Unbuied  afaoto 
tUo  BifiBaLu  it 

«r  tIteDdlir  wilL  vkkk  the 

Are  we  tbcn  to  aT  that  the  Ssnor  Qinst  did 
npo«  the  croM,  becmae  it  VM  Q^  bu  bo^  tbat  died 
qneatioo  is  alicadj^  m— Bed;  far,  uidaubtedly,  it  b  a 
eCem&l  trnib  that  icam  QsHk  colend  ukI  died  apoo  Ac 
aim  Co  JBTc  ss;  ycC  ve  OBDOt  C17  ibat  Gorf  m^ard  md 
Sed.  Wbea  it  i»  afincd,  as  in  Sdiptara^  Ual  tbe  Jen 
mufied  tbe  Lovd  of  Okcr:  or  tbat  God  bnd  down  bitife 
for  nt ;  ve  regard  the  expTcawm  aa  aa  lyprcnt  tmtb,  ta^ 
T^ing  a  Kol  tratb:  beoor,  if  nndentood  aa  to  tbe  dhiat 
nature  or  poaon,  ve  regard  it  as  bein^  m  mncb  a  &illacy  m 
tbe  expicaBMD  God  was  angry,  or  wrmthlol*  or  indignai^— 
expressions  wbicK  are  onlj  ^parent  tnitbs  emplorcd  la 
convey  a  rod  truth.  Bat  theologians  maintain  it  is  not  a 
fallac}- ;  thcj  maintain  tbat  God  really  was  crudfiod,  de«l, 
and  buried,  because  the  dirine  person  wns  crucified,  deaii 
Hnil  buned ;  and  this  bv  reason  of  the  bjpostatical  onion 
between  the  human  nature  and  dinnc  person,  in  oottse- 
qiicncv  of  wliich  the  pru|)crtic3  of  the  human   naturVi  ^"^ 


LHA1-.  II.  FATBirASSIAMIBU — DCIPASfllANiaH.  139 

hence  the  actious  and  pfutKtoii.i  of  thnt  imtttrc,  may  be 
aacribcd  to  GofJ :  for,  says  Uishop  Pearsuu,  Art.  iv.,  "  Seeing, 
by  reason  of  the  Incarnation,  it  ia  proper  to  say  God  ia  man, 
it  foUoweth  unavoidably  tliat  whatsoever  necesmrily  belonffeth 
to  the  human  nature  may  be  irpoken  of  God."  It  is  true  that 
the  author  had  previously  8aid,  "  The  conjunctiou  with 
homani^  couJd  put  no  imperfection  upon  the  Deity  ;"  but  if 
it  could  not,  why  then  impute  it  ?  Assuredly  if  any  view  of 
the  lacamutiou  be  such  as  to  assign  to  the  Divine  Person 
positively,  to  the  Divine  Nature  iniputfttivcly,  the  imperfec- 
tkiiis  of  the  creature ;  what  is  this  but  making  God  such  a 
one  as  ourselves  ?  Whatever  may  be  the  mere  speculative 
doctrine  with  regard  to  the  passibility  of  the  Divine  Nature, 
the  practical  one  openly  maintains  it ;  and  heueo  huij^age  is 
UKd  OM  strongly  implying  the  passibihty  of  this  nature  as 
if  the  theoretical  doctrine  openly  maintained  it  also;  in- 
deed, supposing  it  were  really  thus  mlvocatcd,  wliat  stronger 
language  upon  the  subject  could  be  used  by  divines  than 
we  have  already  quoted  ?  That  while  the  church  has  denied 
the  doctrine  in  theory,  it  has  maintaiued  it  in  practice,  it 
what  Swedcnhorg  has  shewn ;  and  hence  that  the  whole  of 
theology  has  lust  its  spirituality,  and  is  become  in  the  lowest 
degree  natural.  This,  he  says,  is  the  necessary  consequence 
of  ascribing  to  God  merely  natural  properties  and  attri- 
butes ;*  and  yet  he  who  exposes  these  corruptions  of  Chris- 
tianity is  himnclf  absurdly  charged  as  profe^cxUy  advocating 
them.  In  no  merely  natiu^  sense  whatever  can  we  say 
either  that  the  Divine  Nature,  or  the  Divine  Person,  or  God 

*  A  roodcra  writer  obierrn,  "The  Dirtnity  ia  not  Buaceptiblv  of  pMin 
or  death.  In-rontiileniln  ImnKuAK^t  ■KcniitiK  to  iRiptj-  Ihc  contrary  lu  this, 
liu  duD«  much  linriu  la  the  cua»e  uf  Scriptuiml  Irulti."  iSdcrifke  aitd  Priut' 
AoitJ  <if  Jttu*  Chtitt,  bt)  Dr.  P^t  Smith,  p.  GG.  The  observMion  is  Irur  nnd 
candid.  Bui  iuuonnidcruto  IncKuuite,  su  (ceoenilly  prwulvnl,  iritpiiDa  u  deep]; 
rooted  principle  ;  Ibe  evil  cui  never  br  removed  (ill  tlie  cftusc  is  remoTMl. 
Both  ot  thcM,  tlieraforc,  wc  luiv«  ebileavoml  to  palm  gut,  Id  ordei  U>  Iheif 
■     reaonl. 


fl 


140 


I.NCAHNATIUN. 


ctur  iL 


himself  suffered,  or  was  crucified,  or  dcad^  or  buried.  Is 
no  way  whatever,  whether  as  to  his  Diriue  Nature  or  u  W 
his  Divine  Person,  can  vc  attribute  merely  natural  propertin 
to  the  Deity. 

It  may  be  said,  that  the  firequency  iritli  which  the  hut 
writers  dwell  upon  the  distinction  between  the  divine  ind 
human  natures,  is  itself  sufficient  to  negative  the  asantin 
of  their  confounding  tilings  divine  and  human.  But  n^ 
nut  the  very  reverHC  be  the  faet?  Why  should  the  dtitiBfr 
tioQ  be  90  frequently  insisted  upon,  were  it  not  lor  tk 
imminent  danger  of  not  observing  it  ?  Were  the  doctrai 
of  the  Incarnation  understood  upon  the  principles  explained 
by  Swcdenbtirgj  there  woiild  be  no  more  necessity  for  (»• 
tioning  the  reader  against  confounding  the  two  nnturcs,  tb«> 
there  would  for  cautioning  him  ngiilnst  Tritheism.  The  tlis> 
tiuctions  between  the  two  arc  too  broad,  too  palpable,  to  be 
confounded  by  any  one  aciiuaiiited  with  his  views ;  so  iiax 
upon  tills  subject  tlie  reader  would  require  uo  warning  wbat- 
erer.  But  when  jieraona  are  told  there  are  three  intelligtst 
agents  in  the  Godhead,  the  offices  of  which  are  separate  tai 
distinct;  when  they  arc  told  that  the  properties  of  the  humiB 
nature  may  be  ascribed  to  tlic  Divine  Pcraon  ;  tbcu  indeed 
a  caution  becomes  perpetually  requisite,  both  against  the 
doctrine  of  Trithelsm  and  tluit  of  Dcipassiauisni  aud  Patji- 
possianism. 

When  merely  natural  properties  arc  ascribed  to  God,  aD 
■piritual  properties  must  cease  to  be  ascribed  ;  the  two  cauoot 
agree.  Hence  we  find  such  a  general,  we  might  almost  Mf, 
tmivcraal  disrelish  for  whatever  is  spiritual ;  which  oonar- 
quently  is  no  longer  called  spiritual,  hut  visionary  and  mr»* 
tical.  For  natural  ideas  being  maintained  to  be  alone  true 
aud  real,  spiritual  ideas  of  course  are  considered  fantaxti^ 
and  unreal.  As  long  as  the  Fnther  is  rt^prescuted  as  deem- 
ing, the  Son  executing,  the  Holy  Ghost  approving,  and  nil 
three  covenanting  from  all  eternity  one  with  another ;  as  long 


\ 


CilAT.  II.  PATKirASSlANIBM — DKIPAMI ASISM.  141 

OS  the  Father  is  rcproscntftd  as  tlcmmuiing  payment,  the  Son 
making  the  parmcut^  aud  the  Holy  Glioat  consenting  and 
Bssiating;  the  Christian  world  can  understand  the  theobgy, 
and  it  ia  pronounced  to  be  orthodos.  But,  if  we  say  the 
three  persoos  did  not  literally  coveuaut  one  with  another;  the 
Kathrr  did  not  literally  demand  a  payment;  the  Son  did  not 
literally  make  it;  the  Holy  (ihattt  did  nut  hterally  approve  of 
it;  then  it  is  often  objected  that  we  are  dispeiuiing  with  the 
plain  and  obvious  sense  of  Scripture,  obaenriuf;  the  truths  of 
theology,  luid  sliaking  the  doctrines  of  the  church  to  their 
vciy  foundation. 

In  the  sense,  indeed,  in  wliich  St.  Paul  aaid  tliat  the 
JewUh  diMpcnxation  was  shaken,  we  may  aDirm  that  the 
popular  theologj'  of  tlie  day  is  shakcu.  Vet  onre  more  I  shakf 
not  the  earth  only,  hut  also  heaven.  And  this  word,  yet  once 
more,  aiffmfidh  the  removing  of  thote  thmffx  that  are  shohtm, 
at  of  things  thfit  nrc  madt- :  Ihitt  Ihfinf  thinrja  which  cannrtt  be 
shaken  may  Temain.  Ileb.  xii.  Sfti. 


By  way  of  corollary  to  the  present  chapter,  we  may  add, 
timt  the  doctrint-  of  three  distinct  hypoatasea  leads  to  a  sepa- 
ration of  the  substance  and  tho  person  in  the  following 
manner.  "  They  who  maintain  it,  hold,"  says  ISieliup 
Burnett  (Art.  i.  48),  "  that  it  imports  n  real  diversity  in  one 
from  tho  otlicr;  and  even  «uch  a  diversity  from  the  substance 
of  the  Deity  itself,  that  some  things  belong  tf>  the  person 
which  do  not  belong  to  the  stibstaiice ;  for  the  subatuuce 
neither  begets  nor  ia  bcgotteu,  neither  breathes  nor 
proceeds." 

But  to  contemplate  the  person  separately  from  the  sub- 
stance is  to  contemplate  only  a  mode,  relation  or  property, 
which  is  said  to  be  Sabeliianinn. 

Secondly ;    they   ascribe    the    properties    of  the    human 


!■&  IXCAmSiTIOS.  CKAP.  u. 


naCixve  of  CbziaC  to  the  Dmne  JtaaoB,  mat  so  Ac  DrriK 
Mature ;  aa  if  the  Dtrine  Penan  amid  ■sfls'  and.  noK  tie 
IK-nne  Nstore. 

TUa  a^aza  id  to  iepuate  the  penaafnai  de  mfaitance; 
vfaicii  ia  said  to  be  Salytflraiiiin 


Svn.'—Vom  aame  Jw&eiiMa  Ksarka  «a  htripaaBBu^H  and  fcr  ■ 
expoMCMM  of  the  naaner  in  wkkfc  Ac  dactrise  of  DcipiuBiau^  ha 
nteoded  iiKlf  throogbnt  Mae  of  the  gofmlmM  hjaa*  of  tke  ^t,  kc 

TtiJile's  Appeal,  Zad  edit,  Apfcadzz. 


KRMARKS   IXTRODUCroEY  TO  THE  DOCTRINE  OF 

SWKOKNHORC. 

It  is  a  doctrine  proftSHi-diy  received  by  the  Christian  worid, 
thatj  in  Jesus  Christ,  GoU  18  Man  aud  Man  is  Oud ;  that 
tlio  Ijcird  JfAHs  Christ  thcretbrc  is  God-Man  nnd  Man-God. 
Thin  d<x;triiio  ia  idso  the  fundamcntaJ  doctrinR  of  Swrdeuhorg, 
though  he  differs  from  others  as  to  the  mode  iu  which  it  is  to 
be  understood.  Accordijig  to  his  prindples,  it  is  a  doctrine 
literally  true ;  according  to  theolog^s  in  geucrul,  it  is  not 
so.  Tlic  church  founded  on  the  principles  made  known 
through  Swcdeiihorg,  believes  tho  Humanity  which  our  Lord 
now  has  to  be  di^-inc,  uncreated,  infiuite ;  the  Christian  woHd 
believes  it  to  he  created  and  finite. 

Now,  if  we  say  that,  in  Christj  God  ia  man  and  man  is  God, 
wc  consider  it  to  he  equivalent  with  saying,  that,  in  Christ, 
the  liuman  nature  is  divine  and  the  divine  nature  is  human ; 
in  other  wor<ls,  that,  iu  Christ,  God  is  human  and  mail  dirinc. 
If  in  Him  God  be  not  human,  how  can  we  say  that  God  is 
man?  for  how  can  God  be  man  and  yet  not  human  ?  Again; 
if  wc  say,  that,  in  Christ,  man  is  God,  we  believe  it  to  be  the 
same  witli  snying  that,  in  Him,  manhooit  is  also  Godhead,  or 
that  the  human  nature  Is  divine;  for  how  can  man  be  God, 
if  that  which  is  human  is  not  dirinc  7  or,  how  con  we  say 


:\:AiSATios.  cHAf.  ni. 


•:-:ir  Ttivrr  2»  jriif.  Kiif  J?;  ^-  ^2ie  ainuc  of  man  is  not  thr 
liiTLTi  u:  I-'j:  -  "wiiSL  r^tfrsjt  s  it  ^od,  that,  in  Qiid, 
'---•i  j*  =uiz.  Liii  3Xdx  ^  *jr:*L  "v?  TUf  ibe  vonls  in  tlieirphiB 
ir^ru  zira.-:  '.:.r  "i^iJit  iiTr^tr  -re  boU.  that,  in  Chril 
zzii  iiTTUti  i;ir~:r^  ::&  •""-»•  izti  ibe  iisman  nature  is  dinn^ 
r:  £•»  z<;c  d.Cjr-w  -rbfr^rrs  tic  tiee  is  no  <H<*inftinii  hi>- 
TTrinL  -Lir^-  Titfy  tTf  rwEziK.  bin  not  separate ;  wbtf 
•ii:  zD^JTZirij:!:!  it  ▼■*  tt^  sTtisecamihr  pcMnt  rait.  WA 
TirTLTL  T :  tLr  ^  znioz.  Kiii  pTiccsar.:  Clmidies;,  thej  miintiiB 
"'• '"  ti-f  tt;  lar^^-j*  .t:  Crrac  tif  b^man  and  divine,  ire, m 
::  "I-:,?  inrJi^.ft  »'■'  Tr;cerDes.  KiD  essentiaUy  sepintt 
iT.zi  :-ji:-l  riilfT  izii  irJTeii  -rhi  each  ocher  onlv  hr  being 
rrjcri:  -  .-^r-iir  —  -Jhn  jersoa  rf  Chrisr.  That  ther  ut 
th-frifjc^  ~""  :*sf!:.r.i2T  i*  ie»r»ie*  as  vhat  is  finite  ii 
sctain:;  zr;—  TLtt  3  iL±zr:«,  -wnsi  is  cicated  fiom  vlutif 
-j.:L.-trva,:ei  :  —  iji-f .  t'-.j-t  ibr  rr:osti«  of  the  two  cannot  he 

t«jtur..CT    ■■ :--.-:£■- J---  ■::.  each  ocher.      In  this  pmnt  of 

TT;^.  IT  :*  z:t  Irtcrtl-  rifiifred  in  general,  that,  in  Oirut, 
0>A  i<  ~iz  iz,.-.  —5-  ■-*  Lr:»L  AhboGzh  the  Christian  worid 
Afirr-.  til:  G->i.  :*  ~is-  »ZI  ihar  they  mean  is  that  God 
si.?"-:.v.  tV.f  L'zziizs.'iy  i*  in  crrernal  idjnnct ;  and  although 
:hc;r  irf.T:=  :"ii:  — *iZ.  i*  i.V:ii,  all  that  ther  mean  is  that  the 
hu:r:iz:r-  '.>  —.:::;•.■  ':■  ti?  i^liin-  in  one  person,  bo  thu 
*:i\":'.v.:v  — av  ">;   --7^T-:ai  to  tbe  hnmanitr-,  vithoat  bein; 

"WV.i.o.  ;..^-»sv:-T.  scvvriiiis  to  Svedenborg,  we  affirm  it  to 
bo  litomV.v  :rj:f .  t'-it. :-  Christ.  Crod  is  man  and  man  is  God; 
vot.  ill  ;<■«  i:.'>i;".r.  ^i"  tL-.icrstsnd  the  term  man  in  a  far  more 
eul:irp.xi  st'.iK-  :r.ir.  :*  cv-ninior-lv  done — a  sense,  nerertheless, 
Hliioli  is  i:s  i*:\^:vr  s<s«c\  We  regard  it  as  a  collectire  of  the 
tlinv  |H'riVv::oii* — ^vdiics*.  wi^doci,  and  power ;  correspond- 
ing  to  will,  millers ;:v::Aiai:.  and  action.  These  three  embodied 
in  rv:»l  cxistoniv  aw  the  es*«:ntird  human  form,  and  ccm- 
st'i^nently  moM.     Many  of  the  diicalties  which  hare  arisen 

•  Sff  Si.-\>tr»  W  otki.  T  L-i",.  li.  p.  274. 


CHAP.  III.  GOD  WITH   VS.  146 

among  thcologiaaa  upon  this  subject,  originate  from  the  con- 
tracted news  wliicU  have  been  taken  of  the  meaning  of  this 
Tord.  This  explanation  of  the  terms  human  and  divine  will 
suffice  for  the  present;  they  will  be  further  explained  in 
the  sequel. 

If  in  Christ  man  is  God  and  Uod  is  man,  however  cer- 
tain it  is,  that  upon,  this  principle  the  human  nature  ia 
divine  and  Iiuh  all  the  essential  properties  anil  attributes  of 
dirinity ;  that,  moreover,  the  Bivine  Nature  is  Human,  and 
has  tdl  the  ensential  prupi^rtJes  and  attributesof  the  humanity; 
ncverthelcM,  it  is  equally  certain,  that  such  a  statement  will 
Btartle  moat  persons,  who  yet  have  professed  to  believe  that, 
in  Christ,  God  is  man  and  man  is  Uod.* 

There  are  two  reasons  for  their  aversion  to  this  doctrine. 

First,  they  cannot  believe  in  ita  literal  truth,  without 
falling  into  some  of  the  ancient  heresies; — heresies  which 
tlicy  laudably  desire  to  avoid. 

SecoudJy,  it  is  that  great  mystery  of  p;odlines8  which  has 
alwaya  been  a  Atumbling-block  to  the  humau  mind  ;  it  is  tlmt 
.^ratery  which  has  set  at  unuf^ht  the  wi»dom  of  this  world; 
which,  to  the  natural  man,  it  has  been  more  hard  to  believe, 
and  which  has  given  more  offence,  than  any  other  mystery  of 
Cliriatiuiiity.  There  is  the  same  obstacle  to  its  rracption  now, 
which  there  ever  has  been  from  the  time  of  its  being  revealed; 
and  many  wliilc  professing  to  believe  it,  have,  in  fact,  oidjr 
contrived  how  to  evade  it.  The  reason  has  been,  the  diQtculty 
of  uniting,  in  their  conceptions,  what  is  finite  and  what  is 
infinite,  what  is  created  with  wliat  is  uncreated ;  for  of  an 
infinite  hnmanity  they  have  no  idea,  and  therefore  they  can- 
not conceive  how,  in  the  strictest  sense,  man  can  be  God  and 
God  can  be  man.     Indeed  upon  their  principles  he  cannot; 

*  For  tbebi»l«r?  Qftbe  TamusdiKUteJouB  nhlch  ha*«  bwn  raited  upon 
ihu  MbjMt  in  rtilTerent  agti  of  tliR  church,  and  Ihe  dtft'ercnl  itatti  In  which 
the  expreMJAu  kna  becD  eiplained,  bw  I'eUviua  on  th«  iDcmntation,  Iratik 
Iv.  ehftp.  9,  13,  &c. 


L 


5 


146 


INCARNATION. 


CBAT.  lU. 


for  wlint  is  finite  cannot  be  infinite,  nor  vlmt  is  infinite  BiaSt. 
Tlieir  tUfficidty,  liowo-cr,  arises — first,  from  the  error  rf  w. 
timtly  OTTiittinf;  the  dootrinc  of  tlic  miraculous  coDcrpCiai); 
and  secondly,  from  making  uo  diatinction  between  the  glno- 
ficd  or  infinite  linmamtT  wliich  Clirist  now  has,  and  titM 
fiiiile  bimianity  wtiieh  was  derivt^id  fitmi  the  \Hrgiu;  enoa, 
the  consequences  of  which  to  Chtii^au  moralitv,  ve  Aill 
hnvc  ptirticiilarly  to  point  out. 

The  great  end  and  object  for  which  the  Lord  came  into 
the  world,  and  took  our  hnman  nature  nimn  his  l")iTinf  Ni- 
turc,  irns  in  order  to  make  his  Immau  nature  the  fuhie»^of 
the  (jodhead,  and  our  human  nature  the  imnge  and  hTienw 
of  Hi«.  lliH  taking  our  nature  npou  Him,  was  the  oprabi; 
of  the  way  by  which,  in  a  lower  sense,  we  are  enabled  tot^ 
f  lis  nature  upon  nt;  or  by  which,  as  St.  Paul  says,  wtp^ 
oji  {.'Am/.  This  nature  we  cnnnotpnt  on  witliont  first  wiUisg 
and  knowing  its  perfections.  We  cannot  put  on  Christ  wili- 
out  flrst  knowing  Ohrist.  \Vc  cannot  imitate  the  |ierfcctk>Di 
of  God,  unless  wc  first  will  to  know  them.  Uuw  then  at 
wc  til  arrive  at  this  knowlc<tj?c  ?  This  is  the  question. 

We  do  not  arrive  at  a  knowledge  of  God,  and  of  Difiat 
things  witbout  rule  or  order.  There  is  a  law  by  which,  tai 
by  which  alone,  the  mind  ascends  from  things  natnral  ti 
things  spiritua! ;  from  the  creature  to  the  Creator.  Wlui 
then  is  that  law  Y  for  whatever  it  may  he,  thejc  wc  shall  fia* 
the  Way,  and  the  Truth  ;  which  truth  will  be  itually  to  ■  , 
the  liifc.  M 

It  bas  been  said,  that  the  way  in  which  wc   arriTe  at  ^^ 
knowledge  of  God  is  tbc  following : 

"  Haring,  from  what  wc  experiment  in  oorsdves,  got  tkr 
idcaa  of  cxistcucc  and  duration,  of  knowledge  atid  power,  tf 
plen-surc  and  bappiiioss,  and  of  several  other  ipialitics  md 
powers  which  it  is  better  to  have  than  to  be  without;  when 
we  would  frfunc  an  idea  the  most  suitable  wc  can  to  the  5o- 
prcmo  Being,  we  enlarge  every  one  of  these  with  our  idea  of 


CnAF.  111.  GOD   WTTB    V».  147 

infinity;  nnd  so  puttinf;  tlirm  topctlirr  make  our  romplRx  of 
G<k1."  Locke'*  E»tay  o»  the  Human  Understanding,  book  ii. 
chap.  23,  art.  85. 

We  are  here  jjrofewedly  suiJpUed  witb  tbe  law  above  iJ- 
ludwl  to.  lip  oTir  ideas  of  Ocwl  what  they  may,  it  is  said  to 
be  only  in  this  maimer  tliat  true  ideas  cam  he  formed. 

The  process  which  is  here  first  mentioned,  is  the  attain- 
ment of  the  ideas  of  the  several  qualities  and  powers. 

The  second  is  that  of  eularg:ing  them  with  our  idea  of 
infinity. 

Tbe  third  that  of  putting  tliem  to^tlior. 

First,  let  us  consider  the  process  of  attftiuiug  the  ideas. 
The  question  is,  bow  or  irhcucc  they  are  to  Ite  deriveil  ? 

That  there  is  a  close  couneciioii  between  the  conceptions 
we  form  of  tiod,  and  the  nature  and  character  of  our  own 
minds,  there  can  be  no  question.  Every  man,  whether  he  be 
an  idolater  or  not,  may  ht!  said  to  hp  the  image  and  likeness 
of  his  own  (rod.  The  heathen  takes  his  own  iilcas  of  virtnc, 
his  owB  ideas  of  wisdom,  goodness,  power.  Justice,  and  so 
forth,  and  then  by  making;  these,  as  he  imagines,  infinite,  he 
literally  makes  his  own  God.  If  he  does  not  c\alt  the  virtues 
of  his  own  mind  with  the  icJeas  of  infinity,  still  he  exalts 
those  of  other  minds  which  he  Jma^ned  to  possess  them. 

Now,  a  jirincipid  relation  of  the  Creator  to  the  creature, 
is  that  of  being  Father,  namely,  the  Father  of  its  atfections 
and  thoughts;  and  as  it  is  a  Uiw  of  creation  that  like  hegt-ts 
like,  so  ,the  true  God  is  the  Fatlicr  of  the  affections  and 
ibougbts  of  the  Christian ;  a  false  god,  or  idol,  is  the  father 
of  the  affections  and  thoughts  of  the  idolater.  Speaking  of 
the  Jews,  siud  our  SaWor,  Ye  are  of  i/our  father  the  devii,  and 
the  (tutu  (^  your  father  tje  ifnit  do.  AVLoever  then  is  the  lather, 
the  actire  cause  of  our  affections  and  thonghts,  he  is  the 
god  we  virtually  love;  on  the  same  principle  that  the  child 
lores  its  parent. 

I  The  error,  then,  of  the  heathens  in  general  lav  in  this ; 
■' 


148 


INCAKKATION. 


CBAr.  ut- 


Uiat  the  wisdom,  gootluess,  aud  power,  &c.,  vrhiclitlieyvap- 
pfMcd  they  mnrie  infinite,  they  tlcrived  from  themwlTei,  « 
from  some  creatiircly  being.  Tbcy  looked  to  a  crcstUR^ 
model.  Their  own  nature  was,  in  general,  the  &ther  of  tbar 
ovrn  msdum.  'Ilic-y  did  not  derive  their  ideas  from  tbe  vor^ 
uf  CJod,  or  frum  the  Lord  Jesus  Christ.  A  tendency  to  «i)r> 
ship  uur  uwn  selfhotid,  hclonging  to  human  miture  tn  gcneni, 
(and  this  human  nature  being  witluu  the  church  as  vcUm 
out  of  it,)  has  more  or  leas  corrupted  the  "religion  of  Ckm- 
tianity.  Henee,  indeed,  the  origin  of  all  heresies;  hernia 
that  ore  not  to  be  eradicated  by  creeds,  however  corrertlr 
worded,  nor  by  logical  subtleties :  the  root  of  them  alt  ia  b 
znau'n  uvvii  ticlfhoud.  It  is  true  that,  iii  actiuiriu^  ant  id^ 
of  vrisdiim  and  guoduess,  hic.,  ve  have,  as  ChriatiaaSr  tlx 
word  of  God  to  g;uide  us ;  that  we  need  no  longer  look  to  tk 
wistlcm  and  ^uodnciiis  of  any  mere  creature^  and  hy  cularpn; 
them  with  infinity  in  our  uwn  way,  regard  them  a«  thepcr- 
f{M*titins  (if  the  (toil  whom  we  wurtthip.  As  we  have  a  distifict 
word  placed  before  ua,  au  have  we  a  distinct  Uvin^  exempUr, 
who  is  himself  the  realization  of  that  Word ;  and  his  good* 
nt^»,  his  wii^dcm,,  his  power  it  is,  ^hich,  not  tee  make  infioitr, 
but  wliich  fic  in  hi:i  ajtsimicd  humanity  made  intiiiitc,  Uut, 
as  CliristiauH,  wc  are  called  upon  to  follow.  Nerertheleai,  ii 
forming  our  ideas  of  God,  tliis  does  not  preveut  the  operaOoa 
of  the  corrupt  priiieiples  of  oiir  nature;  because  it  doe* not 
prevent  ua  from  originating  our  own  notions  first,  and  t^HB 
nttributing  them  to  the  word  of  Ood.  It  is  a  fault  of  £iUea 
huniau  nature,  ever  to  be  attributing  it«clf  to  Ood,  innlCM! 
of  siilferiug  God  to  impart  liimsolf  to  it ;  and  this  self-arttn 
life  of  human  nature  is  ever  working  against  the  self-actiTr 
life  of  God.  This  uiiivcraal  principle  it  is,  which  haa  mani- 
fested itself  within  the  church,  as  well  as  out  of  it ;  and  vfaidi 
ought  to  put  us  upon  our  guard  against  recei^*ing  anr  <)o^ 
trine,  come  from  whence  it  may,  which,  under  any  ni 
attributes  merely  creaturely  properties  to  the  Crcatur. 


CUAP.  HI. 


GOD    WITH    VS. 


149 


Wlien,  in  the  Old  Testament,  an^r,  fury,  indijpiation, 
wecpini^,  and  ro|ifiitjmcc,  ura  ascrihcci  to  the  Ocitj-j  wc  more 
easily  perceive,  from  their  opposition  to  the  Divine  Being, 
that  these  arc  mere  crcatiirely  attributes ;  and  that,  aa  such, 
they  cauuot  belong  to  Him;  whereas,  when  we  attribute  to 
Him  the  better  quahties  of  our  nature,  the  diilercucc  is  not 
so  perceptible;  and  we  easily  run  into  the  ciror  of  regarding 
Hiin^  na  the  Ariaii  docs  Chrint,  only  as  a  higher  order  of 
creature,  without  at  all  perceiving  the  impropriety. 

Hence  many  wlio  call  Cluist  God,  and  who  would  revolt 
trom  any  idea  of  depriving  Him  of  his  divinity,  nererthclctn 
write,  speak,  and  think,  of  Him  in  a  way  no  more  exalted 
than  would  others  who  deny  hiH  divinity ;  so  that  in  the 
writing*  of  any  Arian,  hratlicu,  or  Sociuian,  were  we  to 
insert  the  ordinary  phrasoolo^  ooncerniug  the  merits  of 
Christ,  faith  in  his  blood,  and  »o  forth,  we  might  find  much 
the  «ame  order  and  chiu"iieter  of  thought  in  the  one  a-s  in  the 
other;  the  one  not  in  the  leant  more  exalted  than  the  other. 
One  author  may  say  that  Christ  is  our  High  Priest,  Mediator, 
and  Intercessor;  another  may  omit  these  offices  altogether; 
and  wc  may  regard  him  as  heretical  or  unbclio-ing;  but  if, 
when  we  eonie  to  consider  the  work  of  redemption  as  merely 
the  payment  of  a  valuable  cousideratiou ;  the  office  of  me- 
diator, as  that  of  a  Roman  patron  intervening  between  God 
and  ourselves,  or  else  of  a  proctor,  solicitor,  atturiii-y,  or  at- 
torney-general ;*  and  the  work  of  intercession  as  a  silent  or 
vocal  prayer  of  Clirist  in  heaven,  whose  lilmHl  and  wounils 
effectually  move  the  Father;  we  have  not  yet  eniaryed  the 
idea  with  irtjiuitij;  in  other  words,  divinity  is  not  witliiu  it, 
as  it  was  within  the  humanity  of  Christ;  but  that  tphich  is 
dwine,  we  have  made  <miy  ereaturdy.  To  imagine  that,  he- 
cause  ]H.'r»ons  speak  of  the  cross,  of  the  blood,  of  the  atone- 
ment of  Clirist,  and  m  forth,  they  arc  therefore  setting  forth 
diviue  truth,  is  an  error;    it  is  no  more  divine   than   the 

*  Sec  Afipcsctii  (o  tli«  Autbor'a  LelLcr  to  Ihn)  Archbi&hop  of  Dublin. 


160 


IXCARSATIDX. 


ctur.  Ut-i 


linman  body  and  soul  of  their  Chmt  is  diritin :  for  tlie 
diflcrL-ucT  wliicb  they  iustitute  between  the  two  mtsmflf 
Clirist,  must  belong  to  the  attributes,  properties,  mud  tttiam 
of  those  lULttires.  The  tva  orders  of  properties  cmn  uo  nan 
be  coofoundcd,  thau,  upon  their  system,  the  two  natMmi^ 
Christ.  Their  doctrine  of  the  atoning  sacrifice  raiut  nmn, 
UicrcfurCj  ciueutiaUy  as  scjiarate  and  distinct  from  dhiae 
tmth,  as  the  nature  <ii  which  it  is  predicated;  and  u  Hat 
natUTR  19  declared  to  be  crenturely,  and  to  receive  no  cmoidiI 
commumc&tiun  uf  divine  pi-operties,  tt  fullonrs  that  wc  cuntf 
regard  the  theology  derived  from  such  a  ricw  of  Christ'*  ba- 
man  nature  as  conveying  divine  truth.  Tlio  only  vi;  la 
vhich,  iu  this  case,  it  could  be  snid  that  tlic  acttoiu  tr 
attribute's  of  the  human  nature  of  Christ  are  divine,  a  tkst 
in  which  divine  attributes  are  predicated  of  the  Babataimrf 
the  human  nature;  i.e.  iniputatirely,  not  actuaUy. 
however  in  virtue  of  which  attributes  are  divine,  is 
boiug  proper  to  a  dinuc  nature  or  substance.  Hut  tlic  W 
man  nature  of  ChriKt  is  not  acknowledged  to  receive  difiae 
properties ;  fur  even  though  united  to  a  divine  penoo  or 
divine  nature,  it  is  acknowledged  to  be  essentiftUv  diffntai 
from  that  nature.  If  thuu,  upon  the  oomiuunlr  recriwi 
principles,  certain  actions  and  words  of  the  human  naturr  of 
our  Savior  are  calle^I  divine,  it  is  merely  because  divia^a 
80  imputed,  not  that  they  are  such  in  themselves.  Bm,  i>- 
aflmuch  at  Rucli  nn  expression  is  a  fallftcy, — because  sAcr  all 
vhat  is  only  creaturely  cannot  be  dtviuc,  luir  what  ii  dinar 
only  crcattux'ly, — it  followM,  that  the  theology  which  is  ma- 
Tcraant  with  the  human  nature  uf  Christ,  conaidered  only  n 
crcatiuvly,  is  also  a  follucy. 

To  sum  up  the  argument.  It  is  ajfirrocd  that  the  anxmi 
ponou  of  the  Trinity,  who  in  tiotl,  aj^umcd  to  tuiUMtf  t 
tnunun  nature ;  that  tu  this  humim  nuture  there  la  no  esaca- 
tial  communication  of  divine  properties:  nevcrtUelen,  tbl 
because  it  is  unitnl  to  this  divine  pereon,  it  may,  by 


* 


I 


CUAP.  III.  UOU    WITU    l<».  151 

of  t}ii.s  union,  he  calli^d  diniic,  though,  in  itself,  it  itt  not  io. 
CoiiHoqunntly,  nouc  of  the.  wordH  luid  actioiia  tif  our  Savior, 
as  beluugiiig  to  the  humaji  uature,  arc  iu  their  owu  esseuco 
divine,  nlthuugU  thcv  arc  so  called :  casciitially.  the  di\-ine 
nature  is  not  conimuuicabto  to  the  Iiuoian :  hut  though  not 
commuuicabie  to  it,  inasmuch  as  thu  human  nature  is  united 
with  the  dtrinc  person  and  «*ith  the  divine  nature  through 
that  person,  the  words  and  actions  of  the  hiutiaii  nature  may 
nevertheless  be  ca/ied  divine,  though  not  essentially  such. 
Thus,  for  instance,  the  ideas  of  redemption,  considered  ai 
the  payment  of  a  debt,  or  as  a  raosom ;  of  mediation,  con- 
sidered as  the  office  of  an  advocate  or  attorney,  or  of  a  aup- 
pliaut  whose  prayer  confii»t»  in  the  cxiiibitiuii  of  hia  wounds; 
arc  all  of  them  merely  uaturid  or  creaturely.  We  may  call 
these  things  divine  truths,  if  wc  please  ;  but  if  we  do  so,  it  is 
not  because  they  are  essentially  siu:h,  but  only  because  they 
are  predicated  of  a  divine  person;  or  arc  so  called  iu  the  sense 
in  wbicli  we  speak  of  the  Life  of  the  Chrixtian  aa  divine.  Yet 
certain  it  is,  that  an  attribute  is  not  divine,  merely  because 
toe  aiwign  it  to  a  divine  person;  for  tf  it  were,  there  could  be 
no  such  thing  us  error  in  theology.  Thu  great  omission  then 
in  this  cose,  cousLita  in  overloolcing  the  other  proccjw  of 
nhich  liocke  speaks,  namely,  that  of  enlarging  these  attri- 
butes with  ideas  of  infinity. 

A  like  observation  will  apply  with  regard  to  the  word  of 
God :  we  may  call  it  dinne,  and  yet  regard  it  as  human. 
For  the  rule  which  is  laid  down  iu  the  common  theology 
inoontostibly  prove*,  that  what  is  attributed  to  a  divine  per- 
son may  nevertheless  be  only  ercaturely,  although  it  may  be 
called  (lirine  bccnusc  of  its  being  imputed  to  a  divine  person. 

We  totally  deceive  ourselves,  then,  if,  by  reason  of 
ttttributiufC  the  actions  or  the  wool  of  Christ  to  a  divine 
person,  we  really  for  that  reason  regard  them  as  sncli.  'llin 
chamctcrs  and  (|ua]ities  of  the  divine  nature,  though  imputed 
to  the  humanity,  arc  considered  to  be  a]>solute]y  inconununi- 


-I.  -  *:i  .■^,tw  :XiJ  'X 


r-  —•^'^~^^'~     mii,  31  f»«-"'iM— rt:f  ra.MT'  to  be 

L    '.r^    ?■ — ■■!ii"]i'r  fi^i^~    t!'i   ,!«»  "  —1    B 

III  n.  Ttn.  a:  crrairT^  -3  Tac  ixaaa  aanscf 

:-  zi  lie  -CTTTH  xnaiianinL  u  "^e  -y- ^r-a^.-n  .V 

-.siir-r^   -1    nan    Ir  u   -zae  r^:ri'MtG»ete  i 

"znj  "-  ••.Till!.  mznTiM  ~;  TTt*^    ■wr*a  sfter- 

:r^  J!  h;ani:'»'>'ijyi  ■;  re  ::»^  irriiae-    I  ned 


7zr-*T  rriuLTi.-  a  "±1;  *:i=rs  rrcci  -^ziA  oar  ideai  <> 
."-  ■:  :  ^r-TT^^n.  -i>  ir4  j^r^L  jfai,  ■»*  to  coa^icr.  secoaiiT, 
-jiz  -zr.!.":— ?  :'  •"  -i.-r^  r  t±  jiriat  :c  ^r'->=rT  thone  qcaiieei 
1:1:   T'-v:r*  TL^ii  :z.  -:'-    u^  iiTSf :  ft  prc«ess  which.  « 

:   1.1":  M':\  !■.  v    -  ^tj  'i^^in  iSl^l.   'Z.U.    in    l'->rTr.ing  fiTT 

.:■■_•  z  -iz  -rTZz-i-L  iji  :z  '-:*L  r>  f~*:  ac!^-.iir¥  <ach  a» iff 
:-i-:::7".  >  »'  z-;f.rf '.if  jrics**,  tien.  of  their  beins 
— -■:  .^1-:  ;*  -i  Lj-i.- ;T.T:jei  :l-:7  ire  only  creanirfir. 
'-.::■:  'linir:  .r  :^r.ziirec  tl;  ;r:cess  of  making  the  fiaitt 
:_ir-:::    "i:   l"-ziii    i_-jie .    ":_:    t^  ire  spoken  of  a*  th; 

N,-  .:■  :  ::-^i  :•;  siii  —  ir.y  sc-asc.  that  me  could  male 
it'::.;:  ;>  iziTf  -~-  t--  :r  Tii:  i*  humia  divine^  there  woold 
i../.;  '  -;-:r-  „  ■_:-:i  .:  :!;  Izt-iiriiition  :  no  necessity  for  tia 
P/.".i:v  i^c:-j  :\zLLz^  ii-a^  t->  u^  sjid  assuming  the  huiMn 
i:riturc.  }:-:  :  u:  ::■.  l,u  lunianin-  certainly,  that  we  might 
Ih'  iiiriir'.ti  :■.  r;:?^c  cir  :-cas  :md  afl'cctions  like  his  ;  but  oor 


•  Alih^'u^:.  H.-.ker  A::i  i.:ifr*  tpcak  of  the  hnmui  nalure  of  Cbrbi  it 
ileidrit.  >t':  \'r.t}  >.   r.M-irr  it  <.>s:>  as  vnjiutattTtU.  not  tstnlmitf,  deifird. 


CRAP.  111.  GOD    WITO    C8.  163 

capaliility  of  w  doing  is  derived  only  from  Ilim,  and  the 
way  in  vhicli  wc  arc  to  do  it,  in  Ktrictly  a  subject  of  divine 
rcvclatiou;  not  of  any  philosophy  independently  of  it.  The 
attempt  to  make  wliat  is  human  divine,  independently  of  re- 
Telation,  has  alwayH  eiidcd  lu  makin);  what  is  divine  into  what 
is  merely  human.  As  a  general  rule  we  may  observe,  tliat  the 
capaeity  of  cnlaipng  our  ideas  with  infinity  [ho  to  speak), 
and  thus  forming  a  right  apprehension  of  God,  ia  tlic  capa- 
city lost  by  the  fall.  It  was  only  the  I>ivinc  which  as'tumcd 
the  human,  that  could  make  the  human  divine,  and  it  it 
only  by  the  same  process  by  which  He  did  so,  that  we,  in 
a  lower  degree,  can  do  the  same.  How  few  bear  this  in  mind 
iu  forming  their  ideas  of  God  !  Yet  it  is  as  much  a  phiIo> 
sophiciU  as  a  theological  tnith.  All  the  errors  in  the  church, 
all  the  false  religions  and  false  philosophies  of  the  heathens, 
arose  from  the  himian  mind  originating  its  own  attemptn  to 
make  what  is  humau  divine,  and  then  calling  it  rcUgioua 
truth  and  eternal  wisdom. 

liCt  na  apply  these  remarks  to  the  commonly  received 
ideas  c^  God's  attributes;  for  instance,  to  those  of  his  eter- 
nity, love,  wisdom,  &c.,  and  observe  the  process  by  which,  in 
general,  pcniuns  endeavor  to  make  their  human  ideas  divine, 
or  tu  pass  from  the  human  to  the  di vino,  from  the  linitc  to 
the  inlinitc.     First  with  regard  to  eternity. 

If  we  take  the  idea  of  time,  and  add  to  it  that  of  its 
contiiiuirig  without  end,  we  arrive  at  the  common  idea  of 
eternity.  Etcnjity  is  thus  conceived  of  in  reference  to  dura> 
tion  of  time;  though  time,  however  extended,  (even  if  con- 
ceived to  be  of  endless  duration)  docs  not  give  ns  the  true 
idea  of  eternit}".  The  true  idea  of  eternity,  as  well  as  that  of 
the  Eternal,  is  essentially  spiritual ;  and  is  of  a  quahty  totally 
different  from  that  which  involves  the  natural  idea  of  time; 
nor  can  any  extension,  or  any  endless  additious  to  time  itself, 
ever  alter  its  real  nature.  We  may,  indeed,  thus  make  it 
apparently  infinite  ;  but  we  do  not  make  it  spiritual  or  divine. 


134  ISCAMATIOS.  CHAF.  Ill, 

^e-:  »e  la^e  ^eoloaiaiis  tpeak  of  the  conntless  ages*  rfete- 
1^7 ;  eirresskrtis  wiikh,  u  ther  uc  enoneoiulj  undentood. 
*o  'j^-sj  na::;r:u:T  kad  to  intenniiuhle  cmitzoTersies,  psitin- 
lar.T  .:c  zhie  dcctrine  m*  pzedesniiatioii. 

Ajain:  !«  m  ake  our  idea  of  the  attribute  of  lore ;  h» 
can  »c  ec^arjen  with  the  idea  of  infinitT?  The  ordiniir  i^ 
»  rr  ci;<bxiTini  oi  love  u  being  more  intense  ;  thus  iffcA, 
k^i5re£2:iiedask>v?Qfiii£nitei]iteiisitT.  But  we  nu?  god- 
cere  az  affection  to  be  nM»e  and  more  intense,  naj,  to  hnt 
an  :n:c3srr  withoin  end.  vithont  conceiring  the  nature  v 
c/iiliiT  cz  Tie  a&L-tion  to  be  ahered :  it  is  the  same  lore,  ba 
v  -^T  =:■; :«  in  reuse.  Hot  therefore  we  commit  the  same  emr  u 
»io  :i;6<;.  wno  tiiink  to  arrire  at  the  tnie  idea  of  etemity  b 
ciiiin^  :iz:e  innnhe,-*-  or  regarding  etemitr  as  time  vithori 

Aini:i :  1:^  Gs  take  our  idea  of  the  attribute  of  wisdom.  \(t 
Tzxj  i.vz.'.xi.vc'  zhsz  Gcii  is  omniscient,  or  that  He  knova  iQ 
:>.-.v.r?  -  vt:  cur  coaceprion  of  God's  knowledge  mav  be  the 
ja;v.>  v.:'~  tr.i:  <::  niire  oreatmelr  knowled^.  This  koowledse 
•v.sy  Sr  vvr-.tivti:  :o  be  inanirelv  expanded;  vet  its  essential 
-.i.^TV-r;'  :s  nx  Tj  these  means  altered.  Here,  again,  m 
o,'v.:r.-.".:  rr-f  saint  r:i£s:akc.  as  in  our  ideas  of  etramitv. 

Tr.;-  l-l;  Ti  rjLir  observe  with  repud  to  power,  josticf. 
pvv.r.^-j*.  an/,  sll  tne  periections  of  God;  the  ideas  cf 
»l;vV..  N"-.;  cr.i:nsl>  hv.niaii  or  creatnrely,  are  not  in  their 
u:«r.r»-  .-.".Ti-rtvl  Vv  ^v.;s:-.:irlng  them,  in  the  sense  we  have  a- 
I'laimv..  •.■.■.r.n;:e  ct  infthrii-^Tible.  The  attributes  still  rcnuin 
iiu-i\'.v  oTvsrv.^-'.y ;  a::d  wo  are  deceiving  ourselves,  if,  after 

•  1:'  n<r  »,-.■>  /.;:  i^:  :.'  -;*;  saw,  ihe  »pr«uioD«  are  rijhl;  bii 
tW>  *!v  n:vri  ■.:'  ,--r>..::  rfi  i>  *;jr=i:>itr  time.  I'fiag  the  term  icf  )• 
til.'  i.'v.Mi'i   MT^ki-,  :>;■  >i,sr.::s  lS.^l-.  pred««usiIiOD  Tanishes. 

»  I  lu»t-  T-*--;-.-.^  7::>  *.:,rw\i  ihi  exprt^iod  df  Locke,  ntmrgimf  ^wr  Htu 
t>u\  I'im  »,  A^:.- .-<;;■.  ilsf  TfAJ*r  cat  perrfiTc  lh«  it  u  not  su-ictlf  comti. 
Till- fvpiv»it-ii  »-■-■»::  ",^»",'  >'-  i."»*»tr,  «iT   appropriate   to  conie\lk'> 

V t».'i)   i.I.M.  ..J   S'.r;  .-L  r.>!r\-   jitiw/   c-  fU.Vw  MUifina.  Dot   an  funlui 

rfinni:>ifii-«.     |t>-i'-i  rvrr(»«i.^=»  rcit :  nihtr  to  quAstitr  Iban  to  qualitj. 


CUAP.  Hi.  GOD    WITH    VM.  15& 

making  them  infinite  in  the  manner  wc  have  explained,  wc 
regard  them  as  di\-iuo;  for  after  all  they  remaiu  only  finite. 

It  was  to  remedy  tbis  evil,  thus  to  open  the  tme  way  by 
which  we  might  arrive  at  right  iilciw  of  God,  and  receive 
true  love  fi*om  Ilim,  that  uur  Lord  took  ujKJit  himself  our 
human  nature.  For  if  wc  have  formed  to  onrselre*  a 
crcaturely  GikI  j  if,  ratiroovcr,  the  worship  of  any  God  con- 
Biiftti  ill  the  worahi[)er*8  becoming  an  image  and  likeness  of 
his  nature  j  it  follows,  tliat  the  more  wc  worship  tlie  God  we 
have  formed,  having  creaturely  attrihutes,  the  more  we  are 
conformed  not  to  a  tnily  di%*inc,  hut  to  a  ercatnrcly  nature; 
the  more  wo  become  the  image  and  likcnetis  not  of  the  true 
God,  but  of  onr  own  imaginary  God ;  not  of  the  selfhood  of 
Jehorah,  but  of  our  own  scUliood ;  in  fine,  the  more  we  be- 
come idolaters  of  tlic  creature.  And  if,  in  tliia  case,  we  tramc 
a  theological  system  founded  upon  our  views  of  the  Deity, 
the  more  ctdpablc  shall  wc  consider  those  who  differ  from  ua, 
because  the  more  adverse  to  our  selfhood.  Thus  the  root  of 
the  evil  will  lie  in  this,  that  our  ideas  uf  God  arc  not  yet  en- 
larged with  that  of  infinity, — we  have  not  jiurified  or  spiritu- 
alized them, — they  remain  still  crcaturcly ;  and  the  more  we 
worshif]  our  own  God,  the  more  will  the  evils  of  our  imture 
he  devctopod  under  the  guise  of  religion. 

For  in  order  that  we  may  have  right  ideas  of  God's  goocl- 
uess,  wisdom,  and  power,  thus  of  the  trinity  of  these  princi- 
ples iu  God,  or,  in  other  words,  of  God  him»elf,  these 
attributes  mmtt  be  n\ich.  in  us  as  correspond  with  those  which 
arc  in  llim.  Hut  tliin  cannot  be,  unless  we  ourselves  are  first 
the  image  and  likeness  of  God ;  for  thus  only  is  our  nature  in 
oorrc!i]}Oudenee  with  his,  our  affections  and  thoughts,  the 
image  and  likeness  of  his.  Consequently,  before  we  attain 
to  this  image  and  likcnciis,  any  attempt  on  our  part  to  take 
certain  quaUties  of  our  own,  and  by  making  them  iufiuite, 
to  arrive  at  a  true  knowledge  of  God,  must  only  lead  us  into 
cmv;  nay,  into  idolatry ;  by  tcaebiug  us  to  worship  a  gofi 


I 


166 


INCAHNATION. 


cBAr.  m. 


of  (lur  own  creation,  insteRtl  of  Him  vho  is  uncreated;  ni 
a  religion  founded  upon  these  notions,  muat  be  radicilf 
fidae :  it  will  origiimtc  only  deiticfij  us  miicli  at  varianoe  wiA 
each  otlier  as  the  minds  vrhich  created  them.  Hence  ilwTt 
will  be  as  many  religions  as  there  are  gods,  as  many  god*  u 
there  are  men. 

Whca  man,  liuwei-er,  is  become  the  ima^  aud  Hkcnm 
of  the  one  true  God,  when  God  is  in  him  nnd  he  in  God,  the 
God  of  one  is  the  God  of  all ;  and  thus  lie  becomes  the  Go^ 
of  Hosts.  It  vas  to  make  man  the  image  fuid  likcuea»e( 
Gud,  that  Ood  took  upon  Him  the  image  and  likenen  itf 
mau;  that  in  the  humanitii^  He  might  be  seen  and  appnndK 
able;  that  through  it  He  might  import  to  man  the  poveraf 
tniiu forming  himself  into  an  image  and  likeness,  tho^ 
creaturely  and  finite,  of  the  Divine  Lov^  Wisdom,  ni 
PoweT. 

Although,  however,  the  Scriptures  have  expressly  decbntf 
that  man  was  created  in  the  image  and  likeness  of  God,  yet 
thcologiiULs  have  been  obliged  to  deny  it :  for  the  exprana 
holds  good,  tlipy  say,  in  regard  to  some  of  the  pHncipIet  tt 
the  Divine  Nature,  but  not  in  regard  to  all ;  nor  in.  any  w 
spect  in  regard  to  the  hypostases ;  (w  there  ii  no  one 
who  was  ever  an  image  and  likeness  of  three   hypostiao,' 
however  lie  may  have  been  an  image  and  likeness  of 
principles.     Hence  they  maintain  very  consistMitly,  that 
Christian  is  an  image  and  likcncsB  of  God  only  in  Mome  thineii 
not  in  all;  and  this  rule  being  once  established,  it  is  no  woo* 

Ldcr  that  the  same  natundism  which  has  introduced  divinn 
and  separation  into  the  hji'postasis,  should  have    iatrodiiM^^ 
them  also  into  the  perfections  of  the  Deity.  ^^^| 

Thus  a  modem  writer  observes,  (Scriptwre  TcMtimomn  IW 
theMesnah,  btj  Dr.  Pye  Smith,  vol.  iii.  p.  407  :) 
"  In  the  luiiuitc  Being  there  must  1)c,    beaadct  the  attf> 
bules  w/tic/t  we  a$cnbe  to  Him,  inniuuerable  other  rcalitio^ 
*  E:iccpl  upvD  some  of  (h«  Sabcllifto  h;i>o(b«»e». 


P 


r3i 


en  A  p.  III. 


OOD   WITH    OS. 


157 


properties,  or  perfections,  of  which  we  hatv  not  the  least  know- 
ledge or  idea.  .  .  .  We  attribute  to  God  only  the  jierfections 
irhich  we  find  in  ouraelvea,  or  obtain  aome  knowledge  of  from 
the  o])erationfi  of  Mh  power  in  nature ;  but  are  the»e  taken 
together  all  possible  realities  or  perfections?  How  manythou- 
saud  species  of  creatures  may  there  yet  be,  gradually  exceed- 
ing each  other  in  their  perfections,  until  the  mighty  scale 
that  reaches  from  earth  to  heaven  is  filled  up  ?  How  vaat  the 
distance!  How  many  millions  of  spirits,  between  a  human 
soul  atid  the  Loll  teat  of  created  natures  1  Non*,  since  to  all 
these  bcingA,  90  vastly  different  from  each  other,  God  has  given 
their  respective  conditions  of  existence  ;  there  must  neceasa- 
rily  be  in  Him  infinite  perfections,  corresponding  to  thoso 
which  are  finite  in  them.  As  then  we  are  absolutely  and  en- 
tirely destitute  of  any  ideas  of  the  properties  which  belong 
to  other  rational  and  created  beings  in  the  universe,  excepting 
anf^ls,  of  whom  we  know  a  little  from  revelation ;  it  follows, 
tliat  there  are  in  God  nonie  pprfections  which  are  entirely  con- 

txaUdfrom  our  capacitij  of  knowledge The  realities  or 

actual  perfections  which  arc  in  the  Deity,  may  with  propriety 
be  distingnished  into  two  classes.  The  one  consists  of  those 
to  which  we  liud  somctliing  very  similar  in  the  human  mind. 
Gud  has  knowledge,  will,  and  freedom  :  He  is  wise,  benign, 
and  mcrcifid.  The  other  class  must  comprehend  those,  to  which 
there  i*  nothing  t«  the  human  mind  thai  bears  any  mnfortnity  or 

resemblance  whatever Since  God  Is  a  being  of  a  nature 

and  mode  of  existence  altogether  different  from  those  qf  man, 
and  infinitely  superior,  therefore  there  mutt  be  in  Him  much 
that  has  no  count rrpnrt  in  man." 

In  conuncntitig  on  these  views,  it  is  not  uccesaary  to  en- 
large upon  the  fact,  that  the  whole  of  this  argument  falls  to 
the  ground  if,  as  Swcdeuborg  maintains,  there  Is  an  analogy 
extending  throughout  all  creation ;  we  shall  merely  poiut 
out  how  exactly  they  harmonize  with  what  i«  stud  in  support 
of  the  doctrine  of  three  hypostases. 


1-W  ixcaexatios.  chap.  in. 

TTe  rppest  the  obsermtioii  of  Dr.  Soath :  "  A  third  kmb 
of  our  short  and  imperfect  Dotions  of  the  DeitTj  espeaaDr 
viih  Teicrenre  to  the  Tnnitr  of  persoiu,  is  the  utter  mnt  «f 
all  inscuices  aad  examplet  of  this  kind.  For  when  a  kof 
and  cvnisant  course  of  obserration  has  still  took  notice,  thtf 
cTcn'  nmnericallT  distinct  person,  and  every  snppositnii^ 
has  a  numericallr  distinct  nature  appropriate  to  it;  nd 
rrlipt.m  iMmes  afterwards  and  calls  upon  ua  to  apprehend  the 
saino  niimcrioad  namre.  as  subsisting  in  three  numeriallT 
di»iint.n  persons :  to  are  extremelr  at  a  loss  hov  to  confim 
our  notions  to  ir.  and  to  conceire  hov  that  can  be  in  thne 
|vr!i*,M»s,  which  we  nerw  saw  before,  or  in  anything  els^  tv 
K*  hn:  ou'.y  in  one.  For  human  nature,  which  originil^ 
pnxvixls  br  the  obs^^rraiions  of  sense,  does  very  hardlj  fnoe 
to  itsoli  anr  i;oTions  or  conceptions  of  things,  but  what  it 
has  drawn  tivni  thence." 

Snoh  is  iht'  harmonT  between  what  is  said  npon  theper- 
tV\*tions,  and  what  is  ssid  upon  the  hvpostases  of  the  Deitr. 
Lot  i»  Av  how  these  riews  affect  the  doctrine  of  tk 
l»\^"arnatioii. 

X(  i;  tv*  trac  :hat  man.  in  his  regenerated  state,  is  u 
iii\»!;^^  »ud  hkoiu-s$  onh-  C4  some  perfections  in  God;  and 
tliat  (tvst  has  other  pertections;.  the  nature  of  which  iin 
lotaltv  ditTcnrn:  trvnu  anvihinf  that  man  possesses,  as  to 
hn\o  no  a«aky>-  to  i;  ox  no  cwnformitT  with  the  constitntiM 
\^(  his  Ivni^ :  V.t>w  is  i;  |v«siblc  that  God  coold  erer  faaic 
IxHHMtto  iu»i\ !  It  i.vuid  oiihr  havie  been  jome  pcirfectionf  d 
Ihr  (unlhoad  th»;  assun^cvi  the  hnmanitr;  and  these  perfee- 
(loii!*.  MU'ti  oit'.y  :u  'jwrnoi'.lar  as  bore  some  analt^y  to  the 
i|u»hlio!t  of  the  hu:v.an  luind.  If  we  once  admit  thisi,  and 
«i  »li>uIo  t\w  ins;h*\*ii.  i:  is  not  difficult  to  see  the  resnh: 
iiiutiol\.  t\tc  *lvv:r-.j:o  thst  some  Being,  the  mirror  of  those 
dnuH'  iilovu-s  iu  tlu-  tnx:ht-ail  whieh  curresponded  to  sadi  u 
nrt'  lit  ma»».  caiwo  i:o»:\  aiui  assumed  our  nature ;  f<vthit 
Mod  hnnM'lf  tvuKl  not  ha^t^  axsumod  it,  since  there  cooU 


cnAP.  III.  aoD  wiTB  cs.  169 

haxc  been  no  union  between  the  divine  and  human  imttirf  m  ; 
innumerable  perfections  of  the  one  l>caxing  no  confonuity 
iritfa  the  qualities  of  the  other.  The  bein^  therefore^ 
thus  asfltuuiiig  our  nature,  must  liave  been  such  a  one  aa 
embo(lic<l  in  IiJmsclf  the  [>crfectioii.s  of  the  Divine  Natitrc 
only  in  n  certain  ilegree,  and  wlio  thus  could  never  be  the 
fiiluc88  of  the  Godhead  bodily.  Accordingly,  this  has  been 
and  is  the  real  doctrine  maintained  by  a  large  portion  of  the 
Chriiftian  commnuitj-.  Apparently,  the  lirst  division  niain- 
tained  was  in  the  hypostases ;  one  only  liyptwtasis  being 
considered  as  incarnate  and  not  the  other.  Apparently,  the 
second  division  was  in  regard  to  moral  perfections,  only 
Bomc  of  these  bdnj;  ineamatc  and  not  the  other.  In  reality, 
the  first  iliviHion  va8  the  Arian;  the  second  was  Uio  con- 
sequeuce  of  it.  Thus  the  tripcrsonality  of  orthodoxy  and 
of  Arianism  had  the  nanie  orisi">  namely,  that  naturalism 
of  the  human  miud  by  wldch  the  pcrfectioria  of  tlic  Detty, 
from  being  conceived  of  in  a  lower  degree,  came  to  be  conri- 
dcrc<l  as  susceptible  of  division ;  the  moral  principle  in  the 
human  mind  thns  alwiiya  taking  prcce<lcncc  of  the  intel- 
lectual. Hence  the  division  whicli  at  first  wan  made  in  the 
perfections  of  the  Triune  Ood,  wa*  afterwards  made  in  the 
hypostases ;  so  that  now  we  have  a  division  both  of  perfec- 
tions and  of  hypostasis.  This  is  only  a  natural  consequence: 
there  is  as  intimate  a  relation  between  a  division  of  hypos- 
tases and  a  division  of  offices  and  perfections,  as  there 
ia  between  person  and  substance ;  the  one  practically  lead- 
ing to  the  other.* 

So  far,  however,  as  the  correM|>oiL(lcnce  between  what  ia 
human  aud  what  ia  divine  is  destroyed,  so  far  is  cut  oS  all 
conceivable  communion  between  the  two;  not  only  in  the 

t'  The  doctrine  of  thriM  coetjniit  Gudt,  of  one  and  Ibe  trnmo  aubalAiice 
with  tho  other,  cannot  b<^  maiutalncd  by  tbr  hutnon  mind,  being  conCradic- 
tDry  to  jucif,  AM  Trithcisnt  U  ouenliiillT  Ariui,  liuwe*er  Kemiugl^  it  is 
■OlM>. 


160  ikcarnatiok.  cuat.  m. 

pc.Tmn  of  Clirist,  but  in  n  lower  tle^ree,  in  our  own  penoDf ; 
tliiui  so  fiir  is  mau  hIsu  shut  out  from  access  to  God.  VTbUe, 
on  the  other  hand,  so  far  aa  the  correspoii donee  between  the 
two  nmy  be  considered  complete,  bo  far,  iu.  the  iterma «( 
Clirist,  limy  be  consulcrud  to  hare  existed  a  complete  comma- 
nion  of  the  two  uatures ;  aud  so  far,  iu  a  lower  deg^ree,  nxi 
every  Christian  be  considered  as  capable  of  enjoying  cooimiu 
nion  vith  the  wliole  Godhead.  To  this  end,  as  we  hut 
obsnrved,  there  must  be  a  correspondence  between  the  tn 
natures ;  without  which,  it  ib  not  possible  to  effect  a  transitiai 
from  the  divine  to  the  human,  or  from  the  human  to  ihe 
divine. 

Now,  it  hna  been  justly  swd,  that  only  can  ascend  to  hm- 
reo,  which  hath  first  come  down  firom,  heaven.  But  lit 
Savior  aloae  i«  He  vrhicli  hath  come  down  from  Iwtvi^ 
which  He  did  in  assuming  our  nature,  or  ntnking  the  dirne 
human ;  He  therefore  could  first  ascend  unto  he«veu  or  nudw 
the  human  divine.  The  process  by  which  He  did  thui,  is  thi: 
same  by  which,  iu  a  lower  dej^rcc,  we  paw)  from  the  hmnn 
to  the  divine. 

In  conaidenng  this  subject,  then,  we  muat  hc;ta3ie  mr- 
«cItch  to  the  U^-ing  and  the  wntten  Word  of  God;  tai 
consider  firKt,  the  process  of  making  the  divine  haman,  or 
of  the  Divine  Nature  assuming  the  human.  This  nuR 
directly  brings  lis  to  the  doctrine  of  the  Incamatiou.  The 
proccsM  of  making  the  human  divine,  we  shall  consider  in 
our  subsequent  chapters.  When,  however,  we  speak  rf 
the  Divine  Natiuv  assuming  the  hiunan,  it  may  be  «d) 
to  enquire  more  precisely  into  our  meaning  of  the  tentt* 
divine  and  human. 

In  general,  the  terms  human  aud  divine  are  opposed  la 
each  other,  much  in  the  same  way  us  the  term  man  i> 
opposed  to  that  of  (tod;  man  implying  one  who  is  finite  aB^ 
crcaturcly,  and  Go<1,  one  who  is  Infinite  and  uwcn^buL 
The  reasons  for  this  appear  to  he  the  following.     Pint,  the 


CHAP.  III.  0«n    WITH    v%.  ^^^^^     '191 

coutnictetl  siguificatiou  of  the  tcmi  man,  arisiug  partly  from 
inati's  ignorance  of  his  owii  nnture.  Secondly,  the  supposi- 
tiun  thnt  Uod  is  a  being  possessing  Rttiitmtea  csscatially 
dtflcrcnt  from  the  hnnian  in  thcwaytrc  hnvc  already  noticed; 
oud  of  course,  the  greater  the  diversity  is  conceived  to  be 
between  the  two,  the  more  opposed  to  each  other  are  the 
ideas  belon^ng  to  the  words  cxprcsfting  them.  Thinily, 
because  between  Qod  and  the  natural  mind  nut  yet  trans- 
formed into  tlie  imiige  and  likeness  of  God,  there  is  ac- 
tually no  correspondence ;  snch  miiiils  tlicrcfore  cauuot  but, 
on  this  account,  oppose  what  is  bnman  to  what  is  dinue, 
and  WW  versa.  Foiirtlily,  a  persuasion  that  a  literal  under- 
stauding  of  the  doctrine  that  in  Clirist  God  in  niau  and 
luau  is  God,  implicit  a  species  of  aulhro[K>inorphism.  Such 
are  the  reasons  for  which  the  Christian  world,  in  general, 
ajipears  to  have  adopted  tliis  custom. 

Let  ns,    however,    etirteavor  to   ascertain   the  Scripture 
sense  of  the  terms;  but  lK.-f(irc  wc  do  so,  as  the  enquiry  will 
lead  lu  iuto  some  brief  remarks  on  the  essential  perfections 
•of  the  Deity,  it  may  he  useful  to  premise  one  observation. 

There  arc  two  ways  in  which  wc  form  our  notions  of 
tilings, — an  external,  and  an  internal ;  tte  external  belongs 
to  the  senses,  the  internal  to  the  intelligent  mind.  But 
man  is  prone  to  become  a  creature  of  the  senses ;  nor  is  he 
necessarily  the  lets  so,  because  be  cultivates  his  reason ;  for 
even  reason  may  be  made  subject  to  the  senses.  Hence  the 
idea*  which  he  forms,  have  a  tendency  to  be  merely  sensual 
anil  natural;  a  tendency  which,  of  conrsc,  will  manifest 
itself  particularly  in  his  thoughts  concerning  divine  thingii. 
In  regard  to  his  own  species,  it  is  not  from  the  internal  ijua- 
lities  of  the  mind  that  ho  is  apt  to  form  his  opinions,  but 
from  the  person  :  thus  he  is  dispused  to  think  from  person  to 
■  essence,  not  firom  essence  to  person ;  from  form  to  tpudity, 
H  not  firom  <]unlity  to  form.  In  bkc  manner  iu  regard  to  God, 
I   the  great  disputes  which  have  prevailed  in  the  church,  have 

I  • 


5 


163 


1NCARXA.TION. 


CBAT.  m. 


not  hMMi  a])out  a  trinity  of  principles,  liut  a  trinity  of  penoM: 
not  80  uiucli  about  loie,  nisdom,  and  power,  as  about  pcnv 
naUtjr  or  hypostases.  In  aocunlnnco  irith  this  external  Tin 
of  the  sulijcct,  a  iiuiubcr  of  artificial  retations,  equallj  external, 
hate  bvcii  cataU>Ut*Iicil  i>etwrcn  the  persons ;  arising  not  n 
c\'iilcntly  from  the  iiHture  of  the  latter,  as  from  n  sort  of  Tohui* 
tory  economy  agreed  upon  between  them ;  utd  in  the  itrrplop. 
mcnt  of  these  relations,  has  been  cmploye<l  a  large  portion  uT 
t)icolo{;y,  often  to  the  entire  cxclusiuii  of  the  real  prinapleiol 
the  Divine  Nature  itself,  as  consisting  of  ifOodneas,  wisdia^ 
and  power.  Hence  it  is,  that  the  estemal  idea  has  bccoop 
the  hrst  in  importance,  the  internal  idea  the  second ;  lad 
providcfl  the  former  has  been  entertained  in  accordance  irilk 
the  decrees  of  eouncils,  the  latter  has  been  compantiTdf 
disrcganled;  ami  a  nian  might  entertain  tlie  tnovt  tuiwvtlff 
ideas  of  God's  goodncfw,  the  motit  fooHah  ideas  of  hia  visdoa 
and  ^Hiwer,  antl  yet  )>e  esteemed  orthodox,  jinivided  be  w 
considered  to  be  right  on  the  fOibjcct  of  the  TrijH.*r8owahtT. 

Having  made  tbcso  remarks,  we  proceed  to  observe,  in 
regard  to  the  terms  divine  and  human,  that  aa  the  vaM  A- 
Tine  romcs  from  the  I>atin  word  Dctut,  sipniryiug  Ood;  »» 
iuasmtich  na  God  was  uiiknowu  to  the  heathens,  we  mtMt 
turn  to  the  Scriptures  in  order  to  determine  its  trae  meuuog. 

In  the  Old  Testament  we  find  the  Deity  frciierallr  calM 
by  the  two  uamci<  Jehovah  and  Klohim.  These  two  distintc 
names  imply  two  distinct  ideas ;  Jrhoi-ah  aignifVing  tW 
innermost  principle,  or  life,  essence,  being:  which  we  earn- 
monly  imply  in  the  name  of  Lord :  Elohim  adpiifnng  a 
principle  lower  in  order  or  truth,  because  it  signifiea  pover:* 


*  "  la  the  Word,  Jclio^ali  or  ibe  Lord  i»  in  sevenl  plmces  namad  Dtt 
Llic  tifij^alar,  aUo  F.loah,  ttml  b  lihcwisc  namcid  Blohim  in  thv  |)liinLl,aKk 
■ornvtimes  in  one  ie»e  or  iu  uDt-  iwrk'».  The  reaMQ  yhj  He  La  ao  loa^ 
cuinot  V  kni>wn,  unlrss  llie  inl(>n)nl  ien»fl  of  the  Word  be  knuwa.  TkH 
CI  involvp*  one  (hini;,  and  Eloah  uoUicr,  nod  Eluhim  aooUMr,  rti^n  ow 
mar  jud(:e  from  llii*,  (bat  Itie  Word  Is  dirliM,  Ihsl  i»,  dcrivM  Its  oncw  (*«• 


WITB  US. 


IG3 


a  principle  which  it  properly  implied  in  the  tCTm  God.  In  cor- 
respondence with  these  distinctions,  we  find  two  others  in 
the  New  Testament,  the  Father  and  the  Son.  The  Father, 
who  is  GoodncfM,  being  Jehovnh ;  the  Son,  who  is  tlie  Eternal 
Word  or  Truth,  being  God.  la  the  beginning  was  the 
Word,  and  the  Word  was  with  God,  and  God  was  the  Word. 
John  i.  1.  We  thus  see  the  meaning  of  the  terms  Jehovah 
God ;  the  Spirit  proceedbig  from  both  and  operating  on  the 
spirit  of  man,  being  called  the  Holy  Spirit. 

Properly  »peakiug  then,  the  term  Divine  has  relation  to 
Jchomh ;  the  term  Human  to  God ;  and  thus  the  terms  Di- 
vine Honuui  siguiiy  Jehovah  God:  divinity  having  relation 
to  goodness  or  love — humanity  to  wisdom  or  tmth  :  the  Hu- 
manity  being  the  form  of  the  Divinity  as  windom  ia  the  form 
of  love,  and  the  Word,  or^^Son,  the  form  of  the  Father  or 
goodness.  The  temu  Divine  and  Human,  therefore,  in  the 
foregoing  sense,  both  imply  infinity.   But  as  in  their  common 

the  (lirinc,  and  thai  it  ia  lieDc«  Inspired  a»  to  all  «ij>r«a&iai)e,  yea,  u  to  Ihc 
Miutlle>l  apex.  Wliitt  (N  inrolvri}  in  El  when  il  i>  tiunml,  anil  viU«t  in 
Elabim,  thkj  appUT  frDm  what  ban  been  abundantly  shcwD  kboio,  namoly, 
tiut  El  and  Elulitiu,  m  Giul,  in  menlionrd  wh<^n  (ruli:i  it  Irrtitnl  uf :  htiucc 
il  b  tliat  by  El  and  Elohitn  in  tho  auiireinc  scum  it  signified  the  diviiw 
spiritual,  for  Ibis  is  the  same  wilb  ditia«  iruUi,  but  with  the  dUTervnce  that 
by  El  Is  sipiitied  Iruth  in  tho  nill  nri'l  act,  which  is  the  same  thing  wilh  Xht 
(COod  of  truth.  Bluhim  in  the  plural  is  used,  becuusu  by  the  illvine  truth 
an  meant  all  truths  which  arc  from  Ihc  Lord ;  h«icc  also  the  aog«ls  in  lli« 
word  ar«  somdisuiii  called  elohiiD,  or  gods.  Inascuuch,  now,  «■  Kl  and 
Eloblu  in  Uie  suprentc  sense  slirnify  the  Lord  as  to  truth,  they  also  slfnlfy 
Ilim  AS  to  |Mwrr,  fur  it  il  truth  (if  wlilcit  power  in  pmlicAlcd,  for  good  acts 
by  tratli  wbsa  il  cirrciKx  iwwcr;  thcrofure,  whcrvaocvor  (wwer  dori'Cil 
from  truth  is  trcAtcd  of  in  the  U'wnl,  the  Lvrd  is  called  ivi  and  Elohim,  or 
<}od :  hence  also  it  is,  tkat  £1  in  the  oriipnal  luitgu?  likewise  sIxBUles  one 
who  is  powerful."    SietAnb«rg'»  Arcmnn  CvUitia,  vol.  vi.  art.  Ai<Sl. 

"Thp  trnnOod,  as  applied  la  Uie  Word,  is  grounded  in  ability  or  potancy 
(|w«f  wit  ftttntut),  but  the  term  Jciiovah  in  esse  or  eaaence :  hence  it  is  Uai 
Ui«  tcmi  God  i)  usnl  in  speaking  of  truth,  and  tlio  term  Jeburab  in  speaking 
uf  good  i  for  ability  {yuue)  Is  predicated  of  tmlk  when  ease  ta  predicated  of 
good,  inaxronch  as  gixxl  ha*  power  by  truth,  for  by  truth  ROod  produre* 
wbatMCVur  exists."    Ihtd,  vol.  v.  art.  3910. 


164 


rS-CARNATION. 


cuir. 


signification  they  do  not  convoy  the  foregaing^  disthictiaiif,  tt 
follows  that  irlicn  it  is  asked,  how  Oofl  nmy  be  conceived  to  be- 
come man,  there  Is  s  degree  of  vagweness  ia  the  ven'  espre*- 
sion  :  a*  in  like  manner  when  it  i»  asked,  how  what  U  dinw 
can  hpcome  hnnian  :  nor  can  the  snhject  receive  ftny  clear  sai 
definite  cx|>lana1ion,  till  UiOKe  ili^tinctions  arc  Uttst  uiidcrvtood. 

Via  ohscnc  tlicn,  that  in  the  tcnns  Father,  Son,  ud 
Holy  S|>irit  arc  implied  the  principles  of  Gootlnesn,  AVtsdonn, 
and  Power;  the  FatluT  heing  GckxIucss,  which  is  the  Divii>e 
Essence;  Ihc  Son  Wisdom,  or  the  form  of  (iouducss;  tJx  j 
Holy  Ghost  Power,  or  both  in  operation.  Agroenblr  wH 
what  is  stated  by  Hooker,  who  says:  "The  Father  m  Good- 
ness, the  Son  as  Wisdom,  the  Holy  GhoKt  as  Power,  Ai 
all  concur  in  every  particuhu- ;  outwardly  issuiuj*  from  tlatf 
one  ouly  glorioua  Deity  which  they  aQ  arc.  For  that  whidr 
movcth  God  to  work  is  goodness,  and  that  which  atder- 
eth  His  work  is  wisdom,  and  that  which  pcrfectcth  Vh 
work  is  power.  ....  Therefore  wliataocver  we  do 
now  in  this  present  world,  it  was  eo^irapped  withtu 
bowels  of  the  Divine  Mercy;  writtCTi  in  the  hook  of  rtcnul 
wisdom;  and  held  in  the  hands  of  omnipotent  power;  tkv 
first  foinulatioiis  of  the  world  heing  as  yet  unlaid-" 
tiaMkal  Polity,  book  v.  art.  56. 

"Still,"  as  lie  says,  "Although  the  Father  lie  first,  the 
next,  the  Spirit  Inst,  and  consequently  ncnrest  tiiito  cvi 
cITcct  which  growcth   from   nil  tliree ;  nererthel»!S8,  they 
being  of  one  essence,  arc  likewise  all  of  one  efficacy." 

We  tlina  see  how  our  ideas  of  God,  as  a  Trinity  in  Unity, 
arc  put  together:  let  us  next  proceed  to  make  a  few  obffP- 
Tatious  on  the  subject;  and  Jinit,  on  the  name  Jehovab,  ■ 
designating  tlic  Father.  It  is  ackuowleilged  tlint  the  Father, 
contemplated  separntely  from  the  Son,  \a  without  form,  iwl 
hence  has  neither  body  nor  parts.  There  are  two  wa^-s  ia 
wliich  this  truth  may  be  received  ;  a  wrong  way,  and  a  lifiii 
one.    With  regard  to  the  first,  it  will  we  presume  be  gen^ 


behtOilj 

iu  nM 


CU.iF,  in. 


OOD   WITH    VS. 


165 


rally  ndmittcd,  tlrat  we  cHiinot  conceive  of  any  rt-al  existence 
without  body,  or  williyut  parta;  that  cvury  thiug  wu  know  of 
is  orgnuizcd  ;  tliiit  tlic  more  wc  know  of  it,  the  more  parts 
do  we  perceive ;  that  is  to  Htiy,  the  mure  do  we  undcrxtaiiil  of 
its  comfKwitioii.  Thus,  the  more  we  know  of  the  human 
body,  the  more  organic  it  appears  to  be,  and  the  more  or- 
ganic, 80  to  speak,  is  our  idea  of  its  nature ;  in  other  wordii, 
the  more  complex  it  is,  or  the  more  docs  it  <'onsist  of  com- 
|)oneiits.  In  regard  to  our  knowledge  of  God,  the  case  is  the 
same ;  the  more  wc  know  of  llim,  the  more  organic  or  com- 
plex will  otir  idea  bo;  ou  the  other  hanil,  llie  Icrh  wc  know 
of  Fliru,  the  !c»a  coinplcx  will  he  our  idea,  or  the  fewer  com- 
puucuts  will  enter  into  it ;  aud  this  successively,  till  we  come 
down  to  a  state  of  |Ki8itivc  ignorance ;  in  which  (iwL  is  to  ns 
aa  without  Wly  or  without  partK;  that  i a  to  say,  aa  if  He 
were  not.  In  thin  ease,  the  God  whom  we  worslnp,  if  wc 
worship  auy,  will  he  the  Father  acparately  from  the  Son;  the 
unknown  God,  irithout  body  ur  nithunt  piu^;  an  all-pcrvad- 
ing  power,  formlesK,  bccau»o  uur  vvrii  itica  is  without  form ; 
the  indcfiuitcness  of  our  oirn  conccptiona  being  mUtakcn  for 
the  intioitudc  of  the  Supreme  lleiug. 

Thus  docs  our  own  state  of  mind  become  attributed  to 
the  Deity.  The  Sociuians  complaiuj  and  witli  rea-son,  that 
many  invest  the  Supremo  Bcin^  with  human  or  creatiirely 
attrihutea  wlion  they  regard  Him  as  Gwl  nmdc  man.  But 
do  tiicy  not  fall  into  a  simitar  error,  when,  though  not  attri- 
buting to  God  particular  human  properties,  they  nevertheless 
attribute  tu  Him  the  general  stale  of  their  own  minrls^ 
and  worvhip  Him  as  a  sort  of  ChaoH,  without  form  and  void, 
with  darkness  upon  the  face  of  his  Divine  abyss  ? 

In  contemptatiitg  tliuu  the  C!>scntial  divinity  Jehovah,  or 
the  Father,  as  without  form,  wc  should  he  careful  to  distin- 
guish between  our  own  tttate  of  mind  and  the  real  principle 
indicated  by  this  term.    In  the  prcM^nt  case,  the  priucipic 
h      implied  is  that  of  Divine  Lovc^  or  Goodness,  wltieh  has  no 


166 


INCAINATION. 


CUAr.  III. 


ibrni  except  in  the  Son,  or  Divine  Wisdom  or  Trulh ;  tr 
wc  know  nothiiig  of  Divine  OoodneaB  except  through  iht 
medium  of  Divine  Wisdom.  Divine  Wisdom  is  Div-ine  li^ 
without  which  our  affections  are  blind.  To  worslup  ihe 
Father  out  of  the  Son  ia  to  worship  Love  without  Wiadom ; 
and,  as  we  know  nothing  of  love  except  through  wiftdom,  it  iifl 
to  worship  we  know  not  what ;  and  to  attempt  to  iniit«tc  Ha  ~ 
love  without  knowing  any  thing  of  His  wiBdom,  Le.  to  ip- 
proach  the  Father  out  of  tlie  Son,  leads  either  to  infidelitr, 
or  to  a  zeal  without  knowledge,  nunicljr,  that  blind  fiunti- 
cism  which  indulges  in  ecstasies  and  raptures  unconttoDed 
by  any  wisdom  or  judgment.  The  Father,  then,  has  no  dit- 
tinct  and  separate  existence  out  of  the  Son,  any  more  tfau 
Lore  has  out  of  Wisdom.  Bearing;  this  in  mind,  let  us  prtK 
ceed  to  our  remarktt  upoa  the  Son  or  Wisdom,  Tmth  or  the 
Word. 

Of  the  Son  it  is  observed  by  St.  Paul,  irAo  beimg  m  Ih 
form  </  God,  thuught  U  not  robbery  to  be  etftuU  wUk  GodL 
Here  tlic  apostle  declarci)  that  the  Sou  poascsaca  s  form,  wbH 
that  this  form  ia  the  form  of  God. 

In  the  present  case,  as  in  the  previous  one,  there  ait 
two  wa^'s  in  which  this  truth  may  he  oontcmplated,  an  erro- 
neous itiid  a  true  oiur.     Let  u»  finit  consider  the  former. 

All  ideas  of  God,  in  order  to  be  tmc,  mnat  be  spirituaL 
But  the  natural  man  cannot  originate  spiritual  idcu ;  he 
thinks  only  from  time  and  space  ;  hence  his  idea  of  form  Ieh- 
cludus  the  idea  of  visible  space,  place,  matter,  or  natmc 
Hence  also  if  he  thiuks  of  God  as  possessing  a  farm,  fas 
imagines  it  to  he  the  same  with  the  form  of  a  visible  hmaan 
body,  occupying  visible  space;  which  is  commuuly  cailled 
anthropomorphism.  Such  a  view  of  the  Deity  is  no  otbs 
than  the  lowest  naturalism. 

A  similar  one  is  taken  by  the  idolater.  God  being  to  Ium 
unknown,  he  finds  he  cannot  worship  Him,  as  He  has  oathir 
body,  parts,   itor  puKHioiis.     Hence   he   fonus   to   hinkself  a 


cuAr.  tii. 


OOU    ITITU    VK. 


Ifi7 


sensible  Image,  « hich  lie  take*  to  be  the  reprcscntntirc  of  the 
attrihuti'3  he  ascribes  to  Uim.  For  otiiennse,  (uhI  being 
considered  to  be  without  furm,  he  catuiot  worship  stieh  n 
God,  any  more  thnti  he  can  vronhip  without  ideas,  lliii 
ideas  formed  from  tlic  senses,  arc  the  forms  or  fonn  under 
wliicb  he  worships  God;  aud  as  tbt'se  iire  merely  iintunil^  so 
he  attributes  merely  nntural  qualities  or  properties  to  God, 
thus  consideriug  the  Deity  to  )>c  such  an  one  as  himself;  to 
be  po>«iM>8sed  of  auger,  wratli,  ftu^',  and  all  those  attributea 
which  art;  cummunly  assig^iicd  to  the  erenture. 

The  idea,  however,  which  thccnlighteued  Christian  eiiter- 
tmns  of  the  divine  form  of  God,  in  altogether  different.  Irft 
us  here,  therefore,  make  a  f(-w  ohservatious  on  tliitt  subject, 
although  we  shall  ba^c  oceawiou  to  treat  of  it  more  at  large 
in  our  nixth  chapter. 

Farm  is  popularly'  conceived  to  be  the  »amc  with  fipnre, 
outliue,  or  external  shape.  And  indccfl  this  it  nometiuiei 
implien,  but  not  this  aluays  or  only ;  for  we  sjiejik  of  a  form 
of  govcrumeut,  when  we  do  not  mean  external  figure ;  of  a 
form  of  speech  or  of  exi>re3siou ;  of  an  establift!i('tl  form  and 
custom  ;  by  all  which  is  meaut  only  a  priuciptc  brought  out 
into  ultimate  act.  'Vgairi,  there  is  a  contingent  form  and  an 
essential  form.  Thus  with  regard  to  the  firrt,  we  sny  of 
water  that  it  appciu^  to  us  uudcr  several  forms ;  the  form  of 
a  liquid,  like  common  water;  the  form  of  n  solid,  like  ice;  the 
furm  of  va[>or  aud  uf  steam ;  in  all  which  euitCH  wc  do  not 
mean  mere  external  figure,  but  a  contijigcnt  manner  of 
being.  There  is  finally  an  esseutial  form,  or  that  by  reason 
of  which  a  thing  c.\i8i!i  such  as  it  is;  water  as  water,  by  way 
of  distinction  from  any  other  substauce,  such  as  marble  or 
gold.  This  mauuer  of  being  is  not  contingent,  but  results 
from  the  csscntinl  nature  of  the  thing  itself;  so  that  to  deprive 

I  it  of  its  essential  form,  would  be  to  deprive  it  of  its  existence.* 
*  How  far  thti  idet  of  etteotial  form  b  WMeded  witk  thai  of  ipini 
Biid  >lin|i«,  u  ii|iplinl  la  Uk  Deity,  will  be  wctn  in  Uie  Ritlli  clMiiler. 


_v?  :>;ai»atiox-  chaf.  iit. 

Iz.  tii*  TTT  -  3#  Tiis  wt  tz^  f  "I'lniiTH-  tlie  term  fonn  to 

Ti«T  ii2»*  :c  5:-  A-srusc::.  vpaa  tbis  snlvject,  so  nenlT 
vs^zL^  Tttl  Tb:«(c  :c  5-*-?af^'Mer.  Has  ire  sliaD  hare  quote 
ti^-^,  Tl:»  i=.  .>r-»i:«  iS2.  tcL  ttL  p.  581,  &d  e& 
\'-:zJ.:^-  Lt  >tHie?T«».  -"  Tzitrt  »  m  cercun  fonn,  ■  fan 
Tliii  L*  --:-  z.^^ttL  \ r:  ^ii(i  »  iseif  tike  fonn  of  all  thiii^ 
i:-r=.-^i  -.  \  f.'Tzz.  -z-»-rj.~ s^^'Sjs,  »ti!»in  decav,  vitboiit  drfeet, 
vhLir:  t^«.  vr.l-:c:  i-lkw.  tmuceadinf  all  tlung^  ni 
tiL'srzz^  zm  kll  M?Tir^  If  tbe  focsdaxiaa  npcm  vliidi,  ind  ■ 
ti*  r:"-".-:  iir.itT  wiici.  iH  thinsv  »re."  Sncli  is  St 
A-isrisdi-'i  ilea  of  &  diTtje  »ai  i::£aiTe  farar.  which  he  ittri- 
b:::**  '.o  ~i.'  EtcTTiil  Wc-rd.  vhcK.  being  form  itself,  hnw 
raTfc  f.TTz.  ■:>  :lv  ^iiiirerse.  Tjoa  the  principles  we  h»e 
f!'i.:ec..  xti*  ::-r=.  i>  l.>  ciher  ih&a  the  hmnan :  for  wisdom  is 
:Le  f.T=  o:"  ^yjizi^  ris:  a  mr.h  if  the  form  of  kwe,  tie 
usder«:aadir.g  :i.e  i"jr=;"  o:  the  wilL  thought  or  ides  the 

•  1=  :.l:«v^-..:i  .f  :i.i  Ti-i^'iL.  .i  i*  ;-l*(r««l  by  Swnleabors  io  ok 
■,f  ■..»  w.rki.  '.ii:.  "  ^ii.-  '-ii  t-rt  »it=.s**.  w^b  are  c^ImI  fpclinf.  tMtt. 
iTL't::.  ••■i-inir.  i;:  s:ji:,  Ti?  §^:;'r-::  ;f  fs^Iins  u  the  (kin  wiih  wiki 
k  =.1!;  li  eir:=;-us^i.  lit  »-~::L&=c«  a^I  fonn  iu«lf  of  tb«  akia  nQ»- 
jii*  ;:  Ij  i'.rl  -lii:  ;s  i_;j!.ri:  ^s  rczt*  vf  ft^linz  i»  not  in  ibt  ihiao 
w:.;-L  *r^  a;;.'..^;.  '.:  ,:  -i  .-  :i;  j::iit=:e  &£d  fonn  of  ih*  xkio,  whirhi: 
t;.^  i..'\,r'.'. :  ti-  »^=i^  li  <.-'.;  m  &£Kt:oa  thtrKf  from  tiiinis  applied.  Il 
Ii  '.Lr  ii^i  n  i'.h  tie  U^tv ;  iL:>  i-ezM  is  cs'.t  aa  aJipciion  of  the  sabfUsct 
tLl  iir::.  :•  IT.':  l.LTi^:  '':.i  U-Z^e  u  the  iuhjtcl.  It  U  the  suae  with  tb( 
•tL-.-:'.'! :  i':.^!  v'J  rs  ^=r<:t  tLv  ::  -m.  a=J  &re  ic  the  BOM.  and  that  th»iv  u  u 
*.?i-.'.;.03  t:,^re-.f  fr.ci  ■■d  rif=r.-js  s^bitictt*  loucbia^  it.  u  w«ll  kofiwi. 
It  li  '.K'-.  ii:n':  'Aith  tit  he^ris^:  it  ipi>ean  v  if  the  hearing  were  ia  ikt 
filsir.e  i^h^rt  ti.^  <-^uC'l  b^ziB?.  tut  the  htario^  is  in  the  ear,  and  is  an  idee- 
ti'.n  'if  lU  I'jtiitatxte  iz>]  i-jm  :  tbkt  the  hearing  i^  at  a  distance  from  the  ear 
is  i.ci  ■ajii.':nn:.<.^.  It  i»  the  iaxe  nith  the  «i^ht :  it  appears  whea  a  au 
iA':»  'j\ij-:!:Vi  at  &  Ji-Ur.(fc  ai  if  the  si^ht  were  there  ;  but  BcTertheless  itisia 
tli<:  <:}•'■  ^<hi(-i  i>  the  ?'jV^cI.  anil  i»  ia  like  nidCDcran  aff«ctioD  thereof ;  tb( 
'JiiLanc':  if  only  from  iLc  judjmeDl  cone  luiIJDC  cunceraiBg  space  from  inter- 
iiiMiiti-  i>>,J'-(-:-.  >jr  fmiu  thr  liiLiiDuiion  hdiI  conMqucot  obscuration  of  the 
iti.y.'f  whi-v    ..ii;,;"   :-  [r'.'iu'.r-l  witbiE  the  e>?.  according  to  the  angle  M 


CHAr.  III. 


flOI)    WITH     C8. 


Ifi9 


fonii  of  iifFdctioii,  wliiicli  arc  csscntinlly  properties  of  the 
human  uature.  To  say  llicu  llmt  the  Son  is  the  fonu  of  thy 
Fatlicr,  the  Word  the  form  of  the  Dixine  Love,  is  only  to 
say,  th»t  the  e&seutial  (Uritiity  or  Father  h:u  his  manner  of 
being  or  form  of  existence  iu  tUe  Sou,  a«  Dirinc  Lore  has 
in  the  Eternal  Word  ;  and  to  say  that  tliD  Father  is  without 
form,  is  to  say  that  He  Kan  no  such  existence  iu  the  Son,  or 
that  Divine  Love  has  no  Divine  Wisdom,  tlie  essence  no 
form,  and  hence  the  fonu  no  eisseuce.  Such  an  assumption 
implies  that  this  Divine  Wisdom  or  Word  is  uureveoled ; 
whence  Ood  is  conceived  by  us  as  fornUesa  because  out  own 
idea  is  formless;  that  is  to  say,  we  have  no  true  idea  of  God, 
oithcr  as  Father  or  Sou;  in  other  words  we  are  entirely 
ignomitt  of  Him :  aud  we  have  shewn  that,  in  attributing 
formlessness  to  God,  we  are  only  attributing  to  Itiin  the 
statu  of  our  own  minds  and  investing  Him  \ntli  a  ereuturuly 
condition,  nnder  the  pretext  of  not  doing  so.  Wis(lf>m,  then, 
or  the  Word,  or  the  Son,  being  the  form  of  the  Fatlicr,  to 
worship  the  Sou  apart  from  the  Father,  is  to  worship  the 
Won!  apart  fWim  goodness,  that  is  to  say,  it  is  to  contemplate 
truth  without  love,  faith  without  charity,  which  is  the  doc- 
trine of  soliBdianism,  in  which  case  there  can  be  neither 
truth  nor  faith.     For  truth  is  the  form,  and  love  the  eascnec, 

iiivIdeDOti.  Hencv  it  uppviLtt,  lUul  the  aiKtit  dot*  oot  fo  from  tbo  vjo  to  iho 
ubjecl,  but  thnt  the  tiungc  of  Clic  objrct  rntrrs  llip  eye,  and  affbcta  its  sub- 
■lanc»  aud  furm  :  fur  it  n  tlie  muic  with  llin  liclit  ft*  1(  »  vith  llie  ItMuluKi 
tbe  lieaiiiiK  <loe8  not  go  out  of  the  car  tu  ctiU^h  Llii^  saund,  but  ihrt  flound 
CD(er>  ihc  «ur  uod  alTettj  it.  Hcdco  it  mij  ap|Miir,  thmt  ili«  aiTecUou  of  ■ 
Mibubuirc  and  fbnn,  which  coDiUlutn  the  aeaM,  b  not  a  UiiBgKpante 
tnm  the  iu1>JKl,  but  onl^  cau(»  a  vhsnite  in  it,  ibc  (ubject  rem&iniiiK  the 
subject  tlien  ns  bl^fo^(^,  and  after,  llcncc  it  (ollowt,  (hat  Um  aight,  lieaiiog, 
•tncll,  U<tc,  nod  fixlinK,  ure  nul  sd} tiling  volatile  fluwio^  frooi  thOMOfgaiH, 
but  tlial  thcj  are  Hie  Qij(niiB  (lioiwrlvcs  contidcn-d  in  ihcir  aubMaaccud 
ttnm,  and  that  wUlUt  the;  am  afTetted  the  vensp  U  produced.  It  ia  the 
aamn  with  lov*^  and  wladon,  irilh  tbiii  only  dlirerftnct>,  that  the  sabalaares 
und  foma  whtcb  arv  lo*«  and  wiidoni  aie  nitl  cxUnI  before  the  ryi-a,  u  (he 
DrEanbof  lL«rii(eiBal  acflaeaara;  but  atill  naone  can  den;  that  ihoae  Ihiaga 


170  ixcabxatiov.  Qtur.  iii. 


and  to  separate  the  form  from,  the  emeaiot,  and  die  eamr 
from  the  form,  is  to  deatror  both;  fiar  netthitt^  cmn  ait 
without  the  other. 

Havin°'  now  arrived  at  some  idea  rf  a  I>nriiie  fini,  wd 
!)cen  how  it  corresponds  with  the  finite  human,  let  as  not 
proceed  to  a.<Kcrtain  how  this  Dirine  fimn  may  be  concarediD 
ajwnme  the  creatnrelv  hmnaaitT.  St.  Panl,  speaking  of  ^ 
IHvine  Word,  savs,  that  He  emptied  fainuelf.  Hoir  are  wc 
to  nnderstand  this?  The  meaning  of  the  term.  oupttiBg 
haft  otherwise  been  expressed  br  that  t^  exinanitioD,  and  ha 
for  its  correlative  the  term  glorification.  It  was  br  the  pro- 
cess of  e\inanition  that  the  Divinitv  assumed  the  cicjtiudj 
hnmanity,  and  we  shall  see  that  it  was  br  the  process  of  ^ 
rification,  that  this  hnmanity  became  divine.*  The  Divinitr, 
indeed,  assumed  the  humanitv  in  order  that  this  hnnumitr 
mi^ht  become  divine,  or  be  the  Divine  Hnman.  Hie  fonpw 
process  is  that  br  which  the  Lord  emptied  himaelf  in  *»\™f 
the  hiimanitv,  the  latter  is  that  by  which  the  hnmaxiitT  ahi- 
matoly  became  the  fulness  of  the  Godhead  bodily ;  this  rttfe 
of  fulness  being  the  opposite  of  that  of  inanition.  Under- 
standing the  term  form,  then,  in  the  sense  in  which  we  hsTf 
<lcfiiicd  it,  n»  the  name  of  that  by  which  God  is  such  as  He 
h,  or  by  which  au  essence  has  an  existence,  it  is  e\'ident  thtf 
(jod  could  no  more  deprive  himself  of  his  form,  than  He 
could  deprive  himself  of  his  existence.     K  then  God  couU 

uf  wisdom  and  love,  which  are  called  thoughts,  perceptions,  and  affecdooi, 
arc  eubstancea  and  forms,  and  that  they  are  not  Totatile  entities  dowtB^rnM 
nothing)  or  abdlruclcd  from  that  real  and  actual  substance  and  fomi,  whitfe 
is  the  subject.  Fur  there  are  in  (he  brain  innumerable  Bubatancn  tai 
forms,  in  which  every  interior  sense  which  has  relation  to  Ihe  nDdentxndiBg 
and  the  will  residcit.  That  all  the  affections,  perceptions,  and  thougkv 
there  arc  not  exhaiationa  from  Ihem,  but  that  they  are  actually  and  reaU; 
the  subjects,  which  do  not  emit  anything  from  theroflelves,  but  ooly  nader^ 
changes  according  to  the  influences  which  affect  them,  may  eridently  ttppai 
from  what  has  been  said  aborc  concerning  (he  senses."  Angelic  TKiiriM 
eoncertiing  llie  Dicine  Lnrt,  art.  11,  42. 

*  This  will  be  further  oxplaiued  in  chap.  vi. 


tCBAP.  111. 


QOn    WITB    US. 


171 


not  deprive  liinuelf  of  Ida  runn,  it  is  evident,  tliat,  wlieu  in 
[tftking  our  nature  upon  Him  it  is  Kuid  that  He  emptied 
:  himself,  the  exinanition  must  refer  not  to  any  state  of  the 
Deity  prcnous  to  asmuuiug  the  finite  human  form,  but  to  the 
act  of  assimiptioii ;  the  csLioaiiition,  therefore,  wus  the  as- 
'sumptiuu  of  the  humanity. 

Now  there  is  nothiug  upon  which  ve  are  more  liahte  to 
fallncy,  than  in  reasoning  upon  the  Deity ;  and  this  must 
necessarily  be  the  case,  until  our  affections  aud  thoughts 
■re  of  a  nature  and  quality  corresponding  to  those  which  arc 
divine.  Thus  we  say  the  Divine  ileing  descended  from  hea- 
ven to  take  upon  Him  the  form  of  our  humanity;  and  yet  it 
is  clear  that  the  omuiprcKant  Uud  can  nercr  change  place. 
To  say  that  He  descended,  therefore,  is  to  say  what  is,  in 
rcfjard  to  place,  not  literally  true,  and  yet  itcxprottscH  a  literal 
truth.  We  say  that  the  Spirit  of  Gwl  proceeds  from  IJim; 
yet  we  profess  the  same  Spirit  to  be  omnipresent.  Here, 
again,  unless  we  arc  can;ful,  we  fall  only  into  a  fallacy.  The 
^fcllacy,  however,  in  both  cases  proceeds  from  that  naturalism 
which  cannot  rid  itself  of  the  idea  of  spuec  To  illustrato 
the  case  by  analogy.  The  highest  natimd  substance  we  are 
acquainted  with  is  the  sun;  and  the  more  proximate  to  it  are 
the  natural  things  wliich  we  coutcmplate,  the  farther  do  we 
recede  in  our  contemplations,  eren  in  the  natttral  world,  from 
the  onlinary  ideas  of  space  and  time  :  for  the  nearer  that 
natimU  substances  are  to  the  nature  of  the  stui,  the  less  fixity 
■  do  tbey  possess,  and,  in  fine,  the  fewer  of  those  properties 
I  vliich  generally  give  rise  to  our  idea  of  matter  and  space : 
'the less,  therefore,  when  eontemplatcd  in  themselres,  do  they 
suggest  the  onlinory  idea  uf  motion  frum  ]ilacc  to  place ;  for 
the  more  are  they  omnipresent  in  their  own  system,  and 
hence  permanently  operating  in  that  place  from  which  grosser 
bodies  are  said  to  move.  Now  the  highest  natural  things,  or 
those  which  most  approximate  to  the  nature  of  tlic  luu,  arc 
heat  aud  light.    Through  the  medium  of  these  the  sun  is 


evervvhere  omuipreaeat  in  our  system.  Xo  hoSj  cu  tf- 
proach  the  sun,  hut  by  snccesaiTelT  losEa^  its  own  natnre,  ad 
a.'tsTiaiin^  more  and  more  of  the  aolxr ;  no  liad^  on  cone 
farther  awuv  from  it,  but  bj  paztakkin^  less  and  lea  d  thi 
nature;  that  h  to  say,  by  a  proceas  al  privuioa  or  Enmamtm. 

Nov  that  which  proceeds  from,  the  son  is  iight  azid  bat: 
by  the  proce»>ion  of  these,  the  nin  may  be  said  to  deMcnd, 
becaiue  his  light  and  heat  descend.  That  whicfa  [mcedi 
from  the  Deity  is  the  Holy  Spirit,  or  loTe  mud  wisdom ;  lir 
the  pnjcesiiion  of  these  the  Deity  is  said  to  descend.  Bat 
natural  U^ht  and  heat  cannot  proceed  withoat  a  medioBi 
that  medium  is  the  different  auras  and  atmospberes.  So  die 
Holy  Spirit  cannot  proceed  withoat  a  medhun  ;  that  me£iia 
is  the  three  angelic  hearens,  for  St.  Paul  speaks  d  thm. 
Granting  that  the  highest  is  the  third,  to  which  the  ^ortle 
declares  he  was  caught  up ;  the  intermediate  the  second,  sad 
the  first,  according  to  thb  order  of  reckoning;,  the  hiweit; 
we  sec  how  it  is  tliat,  in  passing  through  these  three  hearai^ 
frfjra  the  liighcst  to  the  lowest,  the  Holy  Spirit  descend  and 
by  this  Jehovah  himself.  Now,  we  are  told  that  Mary  wm 
ovcrsharlowcd  by  tlic  Holy  Spirit,  that  is  to  say,  br  \ht 
divine  love  and  wi^tdom  proceeding  irom  Jehovah  as  a  son, 
vcilcfl  over  by  mediums  as  the  sun  is  veiled  over  br  atmos- 
pheres, until  it  is  attempered  or  accommodated  to  that  whid 
is  to  become  the  subject  of  his  operations. 

But  natural  light  and  heat  arc  dead.  They  hare  indeed 
an  intense  acti\ity,  but  it  is  the  activity  of  that  which  has  no 
life ;  for  life,  properly  speaking,  is  intelligent,  and  as  saA 
can  be  predicated  of  mind  alone.  On  the  other  hand,  spi- 
ritual light  and  heat  arc  li\'ing ;  lining  light  being  wisdom, 
and  living  heat  being  love.  But  love  and  wisdom  united 
constitute  the  human  form  or  man,  and  hence  the  light  and 
heat  which  had  proceeded  through  the  heavens  down  to  the 
earth,  posscssctl  an  essential  himian  form ;  a  form  which  ni 
finited  by  the  hcavcus,    and  which,   according    to    Hooker, 


CRAP.  lit.  aan  with  vs.  179 

beiug  nearest  unto  the  efibct,  aud  Iieuce  proximately  produc- 
ing it,  is  therefore  called  power.  This  latter  form  then  was, 
in  his  natural  state  uf  existence,  the  soul  of  Clirist;  a  form, 
the  eaae  of  which  was  Jchovali,  nnil  whicli  waa  to  be  miulc 
the  medium  through  which  .Tehovnh  (Jod  was  to  be  brought 
near  to  man;  the  soul  of  Christ  thus  comprehending  within 
it  alt  the  heavens.  Thus  was  the  soul  provided ;  hit  n»  next 
eni|uirc  with  rcgHrd  tu  tlic  bixly,  and  titc  union  between  itaclf 
nud  the  soul. 

It  is  a  physical  fact,  that  the  soul  of  man  comes  from 
his  father,  and  the  body  firum  his  mother.  This  body,  or 
rather  the  matcrialH  to  form  the  body,  wru  all  that  was  pro- 
dded by  Mary  in  her  womb;  for  the  body  is  an  orgiuiized 
Riibstancc,  and  tliis  orgauizatiou  wna  effected  not  by  ilarj", 
but  by  the  »oul,  and  was  hence  n  body  in  correspondence 
with  the  KitU.  Lu  tliis  correspondence  consisted  the  uuiua 
between  the  two ;  soul  and  body  being  united  in  all  subjects 
by  correspondence.  What,  however,  was  tlic  (piftlity  of  the 
•oul  thus  uniting  to  itself  the  body  f  Surely  it  was  different 
rasnitially  from  that  of  men  in  general;  because  man  derives 
Jlis  soul  Jroui  a  crcaturely  origin :  nay  moi-e,  he  is  hereditarily 
tiotbing  but  cnl,  and  it  is  not  possible  for  us  to  suppose  that 
thia  evil  shouhl  t]e  inherent  ui  his  nature  and  yet  not  injure 
it,  that  is  to  say,  not  injure  his  moral  or  iutcUectual  faculties. 
It  is  notorious,  that,  during  iiifoncj',  man  is  more  helpless, 
weak,  and  ignorant,  tJinu  other  animals ;  and  that  this  state 
endures  longer  with  him  than  with  any  other  part  of  the 
animal  creation.  Wliat  then  is  the  cause  of  this  ?  Is  it  not 
to  he  found  in  that  hereditary  c^il,  which  has  disordered  tlic 
faculties  of  the  soul;  without  which  nuin  would  have  been 
far  more  rapidly  bora  into  the  use  of  lus  rational  powers, 

Ithiui  at  present;  even  as  animals  nre  more  quickly  than  man 
born  iuto  the  use  of  their  sererai  faculties.     Now  Jesus  was 
possessed  of  no   hcreditjuy  evil  from  the  Father  ;*  for  his 
*  Though  oar  Lmd  wu  vriUioul  beredilarf  evil  from  the  Pslher,  n«Tcr- 


I 


174 


INCARNATION. 


CBAf .  UL  I 


Father,  as  we  have  sacn,  iru  eaacntiaUy  Jchorah ;  nit,] 
tlicreforCj  tirnm  possouiiiig  this  evil,  Ho  was  iiuooatly  peritA 

tliel«M  eril  vru  drrived  Into  the  cMfttnrelf  bumuiity  froB  lb*  aMo^ 
naiiiKi;  which  however  wm  &ftBrward  extirpated  hy  inSuz  froH  Ibr  » 
prune  Dirinity  ;  an  J  in  prDpurtlua  lu  ibi*  «u  clfected,  the  bnatailjai 
glorified.  The»e  «re  luhJvcUi,  buwu*t.T,  hi  iho  koowledgc  of  wbkb  ■* 
nter  thn  reader  to  Sired  en  borg'B  works ;  tre  ohall  lier«  ni^^nrly  tputx  it 
foltoMing  suteiueDti,  obterrioK,  that  «c  could  not  vny  tiiat  ubt  Luid  u- 
aucieil  a  tlnfui  nature,  for  that  sin  implies  ciil  in  volantarjr  act 

Dr.  Bmton  ssysf.SVmftn*,  p.  3Se):  "Kthe  Brsi  Adam  Iwd  c«aliM<4 
rigbteoua,  be  woald  nnl  have  died:  the  imrand  Adam  trai  rifhlwini,  ■! 
when  He  died,  it  whi  not  fnr  his  own  nni,  but  in  conMqamc«  of  (be  mM 
nature  which  He  had  aaaumed." 

Dr.  Van  Mildtrt,  Du-  Biahop  of  Durhato,  6hja  ('A^i-mmmu,  vol.  i.p.3Drt 
"The  Divine  Nature  we  liuvw  tv  bo  impeceiahle.  Whether  ibahunm* 
tufc  bi'CAiuo  so  by  il«  union  witli  the  divine,  wamjttcrjr  DutrtveaMM 
us.  The  upwitle't  declaraliun,  that  uur  Lord  '  w«a  (q  tUi  poiniB  linii|>l 
like  uii  wcatr,'  *i-rins  lo  indicaU'  the  posslhilily  of  kianiogi  ainceadar 
ni«e  we  can  hardly  coaceire  vbure  Utore  wna  room  for  tampWlow  k 
operate." 

Archdeacon  Wilbcrf»rce  aaya:  "To  be  tmly  templed.  ChrttL  msM  h 
truly  ninn.  riilt-Mt  Uin  t^miiluliiins,  bis  BuSkringa,  and  h in  death,  wm*«> 
wrouKbt  iu  uiipcarunceunly,  thore  mutt  be  that  nature  truly  (0  Hlmwluiiil 
cnpHbli;  tiT  lUmr  aix'identa.  And  thu,  in  Ite  fullest  signiBcajice,  ia  tlw  A» 
trine  of  the  catliolk  chuiuh.  Tbat  ChrUt  did  truly  lak«  our  nature  lo  hl*M<( 
of  the  very  natural  Bubstanne  of  bis  Tirgin -mother,  itttth  a  LckIj  fntly  lal 
really  derived  fronibere;  and  asabudy,  svalaotbe  higher  part&urotuslMl 
nature,— a  mind  and  will  dwclHiig  In  a  reasonable  sou).  And  lu  the  fall  fO- 
coplioD  of  tliie  truth,  it  muEt  bonutcd,  that  tlivnulure  Ho  look  vraa  the  boa 
nature  a*  it  woa  in  bi»  otuUiur ;  nuL,  aa  iiiiue  have  fancied,  Uiv  natnrw  of.UiB 
before  bis  fall ;  for  how  sboold  He  have  obuincd  that  nature  rrom  the  vufS 
Mary,  who  liFTM-lf  |hiiiii«mmI  it  mil  ?  nod  if  He  had,  (tow  ouvid  Ht  bvt 
been  '  in  all  points  lik«  as  wc  arv,  sin  only  uxccptnl  t'  for  wc  know  natiM 
in  Adam's  budy   were   all  llmsc  Ainkss  iufiTniities  which  d>*ell  In  ovn.  Ml 

which  indeed  we  acknowUKlgD  ia  our  Lord's Asd  herein  WBaakwtd 

hu  luarvdluuH  love,  '  in  lahinK,'  bs  St.  Ucmardsaltfa,  'mj  Beah  •pmBh. 
my  vrry  Arab,  not  that  which  Adain  brtd  before  liis  fault.'*  The  ooilttfy 
opinion  ha*  aiisen  fmni  the  piouit  but  uiistakeu  fear,  lest  tn  allcnrtaf  OM 
Christ  took  the  very  nnturc  of  faia  mother,  wc  should  nnawu^s  allow  a« 


*  "  In  qiu  coin  m<U  tionuacndsn  potent  btaicaiUKn  < 
Dirsnit    M«un,  Imiuin.  ikid  cmnrm   AitaiD.  lit  M  oat  qwlnn  flk  balnll  aM> 
Si.  Btn.  In  ^t*.  Swn.  1.  mc  II.  vuL  I.  p.  nt. 


CRAP.  III. 


OOP    WITH    US. 


175 


08  the  FaOicr  ims  perfect,  bccansc  his  esse  wtw  the  Fatlior. 
Cunscqucutly,  the  suui  bum  intu  the  body  van  \vitUotit  here- 
ditary cril  from  the  Fnthcr;  and  for  this  retwon  the  hu- 
manity, in  its  fitiitc  stnte^  made  rapid  progrcasiou  in  wisdom, 
in  stature,  aod  iu  favor  with  God  and  num.* 

He  tsok  what  wu  slQfnl ;  bul  the  tnu  Kostrer  to  this  apprebeRsion  is,  tliol 
lite  Rtrrna)  Son  took  tohimteir,  In  the  *Tomb  of  the  virgin,  nat  a  bunum 
pcr«cHi,  but  huuMnity— huiDKDttr,  which,  if  It  had  brca  impursoaatud  in  vbd 
of  us  would  hurt  liM-o  ainfol,  l>iil  whkh  conttl  uolbceiorul  uklililwxaa 
pvreuD.  und  <*&>  ocTcr  a  pvnoa  Ull  it  was  in  Ihe  ChrisU  '  Tu  hia  ufii  per- 
ftOB  Me  OMumed  a  raan's  Diilurt.  The  llcab,  and  ibe  cor^iimcliun  of  the  tlctli 
with  Oud,  begao  at  one  inittant.  .  . .  Aud  thai  wbkh  in  Him  mada  «>ur  nature 
vaeorrapi,  waa  the  uninn  of  his  Deilj-  with  our  naiuK.'t Hare,  then, 

the  proTisian  laade  fur  the  realllj  of  his  laoiptatloa;  for  in  wbatover 
Salaa  caa  approach  u»  from  wiLhtiut,  by  the  iaBM«ticr«  of  a  spiritual 
pr4>>«DCP,  as  »i)gK«iliDg  tu  the  hnaKlniilion,  and  throiving  into  tho  mind 
tliat  whii-h  ia  at  uni^e  (cmpliitian,  and  b«c<>iiiM  sta  as  eoaa  aa  the  will  has 
(h^aa  to  it  lb*  first  t)e|{iDain|[S  of  asaant ;  in  this  aana  way  ara  w«i  aDfuived, 
bj  the  ferity  of  hia  hanaii  soul,  to  bcIleTe  thai  the  Son  of  God  coald  be 
■pproachod  b;  iiataii.  '  I'ur.'  to  use  tb«  words  of  Hooknr,  '  as  Ihe  parts, 
dcfKSS,  aad  oIHg«B  of  that  myatical  admintsuratioii  did  r^quin  which  Us 
volniUarily  nnderliMk,  ttio  iK-anis  of  Ucity  did  in  oprratioo  alwaya  aceord* 
Ingly  either  restrain  or  enlargfithemseWoa.'  So  that,  to  make  hia  expasDni 
tn  tamplaliua  parfect,  we  muHl  >u[ipi>aii  no  kialoai  avenues  to  tta  approach, 
which  in  ua  an  open,  closed  ia  Uiiu.  Tbv  fic-ry  darb,  iedesd,  fouod  ia  ihut 
laost  true  loyal  scul  no  siiirul  tendencies  oa  which  tu  fall;  they  oerevasl 
back  at  once  from  (he  coaGaet  of  bia  inafcination  hy  a  will  truly  in  accord- 
uce  with  ibe  will  of  the  Father,  aod  dwelt  In  beyond  nwasare  by  Uie  pre- 
Kfit  ioduence  of  the  Spirit  of  all  grace.  So  that,  with  a  perfect  pxpeanre 
to  lemplatlon,  «|>at  of  tin  Iht'ii*  cculd  be  clearly  iioiie  ;  nod  m>  is  fuldlled  la 
Hioi  the  dcrtatation  ihul,  '  He  wiu  in  all  ihiIdLi  Icmptcil  like  as  wu  are, 
yet  nithout  tin.'  >ii'Ch  are-  the  mynlerioq*  truth*  wn  must  keep  clew  In  oiii 
renwmbTance,  if  we  would  vit'w  aright  this  wonderful  relation."  Sermaiu, 
—TtniptatiouiifCkTut,  pp.  144,    I4G,   I4i). 

■  It  la  ubservvd  by  Swcdctiljon;  that,  "  The  deepest  mysteries  lie  cod- 
caab'd  in  the  inlc^mal  sense  uf  the  U'urd,  Mbich  hure  hFretufurr  camn  (o 
no  oDc'a  kauwlc^gc. . . .  The  sunie  may  uwsl  maoifesUy  appear  from  the 

I  internal  aense  of  tlie  tvro  names  of  our  Lord,  Juci  Christ.  When  these 
nanea  arc  pronouDced,  few  have  any  other  idea  than  that  they  are  proper 
names,  and  uloioal   like  the   naoii-J  of  another  mas,   but  more  holy:    Ihe 


I 


»  Honkti^  EMfoiantnl  PoHiy,  v.  p.  n. 


.  ■  :■■.  ■  ii^iTios.  c air.  111. 

In  -hii  ;t:r^:a  :e   Ti^jn.  tbercSxe,  as  consisting  of  Logn, 
>.(!_  ijii.  l:tL^.  -Jit7    .ricT   i*  ihi*^ — the  sapreme  prinnplt 

'j;xr3>fi  Jiit^-L  i^nr*  r^az  Jr*;ii  sup^ies SATior,  mnA  Christ Um awriited, 
i:i<i  .i-iSij-f  ^17  riit>:-±i''-:  *:b«  3i>:r^  isz^n:^  ides;  bat  ■till  tbb  i>  iH 
■n-uz  -^t  u^:^  -1  ic:!--;?  3«r:-;r'f  ^:n  liMe  — fr,  their  percepliMi 
*^va<ijij  tj  :a^:^  idl  sun  i.-'-.a« :  'm  br  Jcs«9.  m  bea  the  nsMe  »  ;n- 
ai]ii30fii  :▼  T-'t  ^  ■-■■'  ■»  ■  tiitf  T^ri.  :^y  petreive  the  diTise  good,  ni 
!i7  CIlttsc  'Jm  L-'-^'i  ^n'ii-  tjii  zj  xa.  tz.-i  dinne  KisrTiage  of  good  ud 
Sntj,  !::>£  7;'  r-i-^i  i2*i  ^i:!!.   -.-ilm>;'MS-7  til  t&At  U  divlDe  io  the  haiedf 

-Tltii:  3isZi  ^  -.^n  :^'jinal  mxw  i<at:6e»  dnin«  goody  aMdthatCnw 
iK!x>:Cis  i-*-.^-;  r-i~j.  hat  ~zk  i-^ji-taz  frritD  bu=;  if  wpn  in  the  Wotd.  Tk 
£r:'A3'i  i::'i  rf-j^-a  vir  J-^s^jt  i-*si:Cj»  lirrise  good  is,  because  it  tijufti 
i*:zVj.  *il^-iZL-:ii.  u-i  Sltj.t:  i=-i  :3  irjaaei^BCBee  of  sacb  signiiotisft, il 
HjsiiAi  imij:'^  r:<>:.  juaaiica  ii}  til  lalTuio*  is  from  diriae  good.wUcfc 
is  cf  ;ie  Lcfi'i  k<4  u-i  iu:c?.  <A-i  uas  bf  the  recepiiaB  theuMf.  Tk 
craos'i  A3>i  r«jd<:a  v:t  dr.jC  >i«3-.us  iirise  tmth  is,  luf  atf  itsigsiia 

~  Tia:  M^ddi:!^.  Xz:L3-.i'l.  Lid  Kiaj;.  U  the  tame  as  diriae  tnitt,  ■ 
CTidtfBt  frum  H*^nl  piiASLTf^  12  i&«  WonI :  the  Lord  also  himself  Incki 
tJii^  in  J.ja.  -  Pliu  miJ  L3  Jam.  Art  iAm  ■  kimg  thctkf  Jesu  u- 
fv^KiI.  '  T'^oa  Mij^^:,  tvexan  I  <h  «  fciif .-  fiir  this  iras  I  bora,  ml 
i-jt  tiiu  i:a=«  I  i^Lj  ii«  w.rM.  u^:  I  Hutj  bear  witness  to  (Ac  Indt; 
eT*r>-  i;ce  »^>  :i  »::  t.u  fne*  h^jjvEh  my  toim.'  xTiii.  37.  Whescc  il 
is  Bi-kz.fe*i.  th^:  ;i^  «sm=-iI  •iiri^e  ti-jch  u  thit  priociple  by  Tutw 
whereo:'  (he  LcrU  wu  c^le^i  icu-.  Tse  irrunnd  and  reason  why  Licp 
Wen;  tu  b-i  iBOLB'.e^.  i^J  w«re  h«=i:e  c^I«d  the  snointed,  *ss,  bccuK 
oil  nherewiih  ih^y  norv  .i=<.L::£\i  si^niiicxi  ^wd  :  denoting,  tlist  inU 
which  Via  iizniitid  bv  Li=^,  nu  :r:m  j^xd.  cocscijueotlj  the  truth  of  good, 
snd  ihui  that  the  r>y^tT  »;p«rt.\i=i3f  U  iLiDrf  represented  the  Lord  uts 
diriae  troth  grouadi^ii  ia  ditioe  ^iMd.  coaiei]aeDtly  the  divine  marriage  of 
guod  in  truth  ;  whereas  thif  pnesth^'d  ^or  pnettlr  principle]  rcpicseotod 
tb«  diriae  marriage  of  truth  in  j<xid :  lh«  latter  ii  signified  by  Jesos,  ikt 
former  bj  ChriiL 

"  Hence  it  ia  eTidtnt.  what  »  signified  by  Ckritts  in  these  words  of  tk 
Lord  in  Matthew,  '  See  that  no  one  seduce  >ou ;  for  many  shall  coBie  osdci 
mj  name,  Mtin^,  I  am  Ckritt,  and  ehall  sednce  many.  Then,  if  any  ou 
■hall  M)'  to  you,  Lo!  here  u  Ckrut,  or  then;,  believe  not,  for  there  ^>U 
arise /ulff  Ckrittmnd  false  propheis.'  xxiv.  5,23,  24;  Mark  xiii.  21,  21  By 
false  Christd  are  here  si^nibed  truths  not  divine,  or  falses,  and  br  f'l"' 
pruphets  they  who  tvach  them.  Again,  in  Matthew,  *  Be  ye  not  called 
niabters,  fur  (jne  is  your  master.  Vhiifi.'  xxiii.  11):  where  (Jhrist  denoiK 


CHAP.  111.  GOD   WITH    Vtt.  177 

of  divinity  was  Id  tlie  Logos  or  Word ;  the  Logos  in  tliu  Iicr- 
vcns  B»  tlif  S[iirit  proceeding;  the  hcnvens  in  the  mtional 
soul  i  the  rational  soul  in  the  body;  the  body  upon  earth.  So 
that  the  divinity  was  the  essential  principle  of  the  hnmau 
Boul,  finittjd  by  proceeding. 

Sucli  is  the  ladder  which  reaches  down  from  heaven  to 
earth;  at  the  foot  of  which,  he  who  reposes  may  say,  Sttre/y 
the  Lord  is  in  this  ptace,  and  I  htew  it  not  f  Horn  tireadful  is 
this  place !  This  is  mne  otfurr  bui  the  /umse  of  God,  this  is 
the  gate  of  /leaven  !    Gen.  xxriii.  16,  17. 

Fully  to  unfold  this  myatcry,  neither  man  nor  angel  can 
preautne;  nor  do  we,  in  the  present  work,  profess  to  unfold  it 
even  to  the  degree  in  wliich  it  may  be  known  to  tlie  ordinary 
reader  of  Swcdcnhorg's  writings.  \Vc  attempt  only  to  sivo 
a  most  general  idea  of  it,  to  tho  extent  in  whieh  the  contract 
may  be  drawn  with  the  common  system  of  theology.  Thus 
all  that  wc  aim  at  is  only  to  bring  the  reader  to  that  point 
at  which,  if  he  pleaaes,  he  may  pursue  the  subject  in  the 
works  of  Swcdenhorg;  and  in  wliich,  whatcrcr  errors  may 
here  be  committed,  will  there  be  rectified. 

If,  then,  the  supreme  divinity  constituted,  the  inmost  soul 
of  Jesus,  and  this  soul  were  always  in  Him,  it  follows,  that 
in  all  that  He  said  and  did  there  was  a  lat-ent  divinity.  Tlic 
iumoat  essence  was  uncreated,  tho  e:tternul  body  was  crca- 
turely.  In  human  beings  gcnomlly  the  aoul  may  think  one 
thing,  and  the  body  perform  the  opposite ;  even  as  St.  Paul 
Bays,  what  I  ttmtld,  that  I  do  not,  but  what  I  hale,  that  J  do. 
This,  however,  could  not  be  the  case  with  the  Sarior,  for  He 
bad  no  hereditary  evil  from  the  Father ;  and  though  He  was 
tempted  in  all  things  like  unto  us,  yet  He  was  without  sin. 

Imlh  divine.     Ilencr  it  is  ovideot  what  i*  mrHiit  bjr  a  Clirlttiut,  aamelj, 
ose  who  la  pnn(;i|ile(li  Id  truth  fTouiidi>d  in  pood. 

"  From  what  lins  brvn  luit],  it  may  appi^ar  bow  man;  liidiiro  Ihings  ara 
conulned  In  ihe.  Word,  wbich  can  in  no  wise  come  lo  any  vne'a  kaowledce, 

taxciipt  from  the  internal  K(tn»e."     Anana  C/rUtlia,    tul.  it.   art.  3004,  30P5, 
a00»,3010,  3DII. 


17?  rXilAKXATlDS.  CBlP.  Ill 

1-  a:vj;Ts.  -iiffnz.rt.  -ii:  so  nr  there  w»s  a  corrpspondncr 
IT  :<r:  :c  ^~s>  iir'^ir:  berveen  Lis  acann^r  lnunaxutr  uid  bit 
i:"-i„:7-  f-^e-  i»  iber^  b  becveen  the  j^nrit  erf"  man  uid  iuf 
tiifciT .  s^£  tl-i  ifriiLirr  lirent  in  the  hmnanitT  becune  » 
trijv  —  *--'--'i.-^'  iz.  il-e  :rr»3ini  actioiu  of  Christ,  v  tW 
*.■£  -c  zit-  ■-*  —  A-.r'fg^cc  ia  hi»  words,  looks,  and  »rticaii 
Hi*  w  ."•rl*.  '.'ziiTTiiK.  »£7t  r.-x  lie  the  words  of  the  {nopheti: 
T'fT  z.sJ.  -s-TLir.  :ii=i  "i-r  csf  ai  the  erer-liTmg  God.  Tim 
»i*.  •:i.-:r::';r;.  i  .rrrifiTir-iiieiice  between,  those  words  Hf 
.---:^-.v~I  ij  1  —-LL.  iZri  tie  visdom  of  the  Eternal  Mind: 
::  -wx*  ti,-;  *£-i7Zil  Miiii  t-r:-::^:  down  to  earth,  mnd  speakin; 
Thr-jv^'::  Tijsi?  T.ri,?  :.-  zi*ii ;  lor  wh^  reaoon  He  spake  ■ 
::e^r  ni.'z.  T-Tyif.  Hizrf.  :n  aH  his  iustmctions,  there  ¥» 
Trrf  vz.'wur:.  : -.a  ;:  :;-:  Eternal  Mind:  and  CQnsiK}aei]tlT. 
«3L:i  Wi,  ;v  x-.  ~Cf  :lr^-  /  K>rzk  v«/o  yotf  /Ary  are ^rtiat 
:W»  --Tr  ."■>  Wi-  SIT  -z<  same  ci  all  the  miracles  thit  lb 
;vrf.-v..v. .  L'lL  -:•  .ily  c-i  wba:  He  did.  bat  of  what  He 
*".™:'Ttv.  ;v.  :1\  -r;^  '-iTs-T  'hc  civinCT,  and  conseqneotlr  n 
al",.  :"r.---  v..>  ..  ,-  77\>:':~I;z.v  oi  tte  earthH-  with  thebei- 
vv:-."\  --^ ":;■.■.:■,■  -:  .-^-  c-i'rloi  :o  pass  num  the  earthlr  lotbf 
h:\i'.;:.  V  :'--■_  ::.;  ":  .— .v^  '.:■  -.'zc  olivine:  frotn.  the  creaturrij 
:.» ::.;■  v.-.,-- .■.:.;. .  zTrsj.  :i;  -idL'.c  to  the  innuite. 

;*"  t  :"',^    ■■--.•■*-«?    .-':':? /i.v-«*::io«.  or  miracuJotu r» 
(■riO,-«    -i      ",-    -.-  -   :vr   r/"r.-*  Mcry,  ttandt  or  fall$  tk 

,;.v;-:v-  -  .  .  .-.  '-  -4  .-'  :"•:  Wjrd  of  God.  He  wis 
u»"i:".>.'->  :'".i'  iv.:  ■  ■.r:v.:.V,;-  .■;-j,:;*  The  other;  he  cannot  con- 
*;sTt".-.:'.>  ::.'..-,  t';,:  :t:.-:  ':.>::t.':.c  ■:z:''-c  miraculous  conception,* 
an»i  vu'-y  :>„-  --.ii-t-.',  .-..;.  J.;t-Uif  life  in  our  Savior's  bodr. 
»i»T\l*,  rvV..".  '.v.-.rv-.' ->  .  -.-.r  ;-.u'  b.^  -iiiiT  the  dirine  life  in  tbcsr. 

*  l'>  •.-.■.-.i..   ..>,..-...•■,    r.  ^f  =:i«rKA:J  &ci>nc«ptioDari»tiif;fnniiW 
Holt  Si":;. I  N   ;..■.■  .::  -'i:>^r .:.--:  b<k!t  4  roBcvptioB  the  MBK> 

v*.'u:it  .■;'■;-">.■  ■!•.  -v*.  r-i  r.^  ±  i'iaia  fftibcr.  bat  in  the  pr«MBt(»(* 
u»ii4.u:,_>  »    .•-■,;  V  IT:-.:  .  ::■.*    ■.-:   <-ii'..-r  yraald  thru  have  been  celt 

au  >'!\i;-.-  I'l  wA-  ■  I.-.  .  >i  :^ -.-T-^T  ;  iri  i<=ce  the  fmrt  of  the  ■!!»■ 
t-u'.>.>  ..-•.i-j:-,- -.  .-..,■  ..:»»i.-i  w  lIz:  .'.i^i,  *Tt>cld  be  Tirlumll;  drairt- 
lot  lie  v.t>  :■.;  n;  ,"-  -.-  ,  :._(.:.:>  ,-.  .li  i^  :;:3Fted.  h*    Iiimm,  2813. 


CHAP.   III.  OOO    WITH    1'8.  179 

Mid  conBistcntlv  hold  the  true  doctrine  of  the  mirneuluus 
conception. 

Ilencc  we  sec  tbc  reason  for  wliich  Priestley  did  not  faesi- 
tste  to  deny  this  doctrine.  Disbclicnng  that  Scripture  wna  in- 
spired, having  his  mind  immersed  in  the  senses,  he  could  form 
no  conception  of  au}'thing  spirituid  ;  according  to  that  snyiug 
of  St.  Paul,  tlte  natural  man  perreirvth  not  the  thinffn  of  the 
Spirit  of  God,  for  they  are  foolis/irtess  mUo  him,  neither  can 
he  knotp  them  for  they  arc  spiritunlhj  dbremed.  Ilcnce  he 
mtiiutaiucd,  tliat  Jcsuk  was  only  n»  oni'  of  the  prophets,  and 
that  He  was  not  miniculoufdy  "begotten ;  for  wijTt  he,  "  the 
doctrine  of  immortality,  which  is  the  ^reat  object  of  the 
whole  revealed  will  of  (io<l,  in  junt  as  acceptable  to  me  from 
the  mouth  of  tlic  Sou  of  Joseph  and  Mary,  as  from  the 
mouth  of  any  man  crented  for  tlie  puiTJosc;  from  that  of  nn 
angel,  or  firom  the  I'oice  of  God  hinmelf  speiikiug  from  Ikea- 
veii."     Hiatortj  of  Enrhj  0//iniam,  vol.  iv.  p.  9, 

Wliere,  therefore,  the  luiniclcs  of  our  Lord  arc  regarded 
only  aft  external  evidences  of  the  truth  of  "what  He  declared, 
just  as  miracles  would  he  regarded  if  performed  by  any  other 
person  ;  where  the  truth  of  his  doctrine  is  regarded  as  founded 
upon  the  external  evidence  uf  his  mirnelcs,  having  in  them 
no  latent  diriuity,  no  inmost  wisdom  of  the  mind  uf  God ; 
where  the  sufFerings  of  his  human  nature  are  r^arded  only 
as  crcaturety  and  inlirm,  without  any  et4?mal  spirit  and 
power  bom  into  them  all,  there  is  virtually  deni'cd  the  doc- 
trine of  the  miriunilous  conception ;  for,  on  these  grounds, 
there  is  no  reason  why  Jesus  should  not  hare  been  conceived 
in  the  usiml  way,  and  have  had  only  the  pcrionality  and  the 
soul  of  a  cn-aturti.  "  How  was  it,"  asks  St.  Augustiu,  "  that 
Chrbt  emptied  Iiimsclf  ?  By  taking  upon  Him  that  wliich 
He  was  not,  and,  not  by  losing  that  which  Ho  was."  vol.  vii. 
fi.  500.  The  reai  doctrine  of  c\inanition  in  the  present  day, 
i«  that  according  to  which  Christ  is  supposed  to  lose  that 
wliich  He  was.     I^rofesscdly  indee<l  the  doctrine  w  received 

k2 


!«£<  ISCAKXATIOX.  CBAP.  IIL 

is  is  ixiaer  bbik.  bm  so  leuoied  ■•  to  be  rejected ;  iim- 
TTizt:^  ht  litt  criahr  w^A  pot  m  die  hnnunity,  is,  wki 
tite  >TrFT-.«-^  »  ooBsoeRii,  TntuDr  cMiaded.  If,  hoven^ 
tiie  Sari?  w  ia  toIzt  naracnlonihr  omoexred;  if  the  pff- 
9R:>2nT  ckT  ilif  aJTzac  uxaiv  ns  icalH'  the  inmott  ps- 
KcuiZnT  cf  Jesu:  h  is  impcnsbte  to  nuke  the  aepnitia 
vhxi:  wske  60  at  the  diriiie  and  hnman  lutiirea ;  ti  if  de 
dhiiM  zjszsT  ad  c«k  ihii^  Inr  had:^  the  htrntan  utoi 
&i>c<:beT  -'•-■^F  r7  iseill  and  both  natmes  were  contndietaij 
C'Tie  to  ibe  cdtB*.  If  thr  drrine  nature  wma  in  the  hmou  it 
all  :t  TK^  in  zix  hmcan  ahnn;  hovner^  cm  oocaaiouii 
nutT  iavt  z^^^  xdzxasi^  absent.  That  theology  then  ihnA 
is  built  90  in-^A  -upsa  mincks  as  an  extenul  erideiiectf 
the  tmt^.  bev'Ksse:  the  truth  has  no  intmul  evidence  d  h 
ovn  in  cvcifecitf^aop  ai  having  vithin  it  no  diTinitjr,  is  »  fe 
bmJT  nion  tLe  dorsiae  aroTcd  br  Priestln*,  c£  a  natnnl,  Dot 
minrul'ous  cc-noerti-oB. 

"  It  t^  been  tLe  &shion  of  the  dar,"  aarm  a  modn 
irriter.  *-  to  5pe&£  &5  to  unbeberen ;  and,  therefore,  to  M 
the  sscrevi  ti^t-jtrv  ro  the  nnl:  of  a  human  record^  br  varof 
Jirpaiiczt.  Hei::iie  *e  hare  learned  to  Tiew  the  trnth  meich 
extcTiiHllT,  I. f .  &s  £11  cabeliever  vonld  view  it ;  and  ao  to  net 
and  tnr:at  it  even,  vhen  ve  sn  not  arguing ;  whicdi  inndra^ 
of  courst-,  aa  habitual  disrespect  toward  what  we  hold  to  be 
divine,  and  ou^tt  to  treat  as  snch.''  Ojffitrd  TVaets, — A- 
tioncJitiu-  Pritwipi^*.  p.  47. 

"  When  the  churv^h  has  been  considered  moat  prospenw 
from  her  union  vitb  tte  stale,  her  writers  hare  been  dia- 
ntcterized  bv  cold  and  low  liews ;  and  so  &r  had  their  tbeo- 
losT  taken  up  its  station  in  the  mere  outskirts  of  Christitt 
truth,  that  in  the  last  a^  it  v^s  driren  to  contend  tor  natnnl 
religion  and  the  existence  of  a  God;  her  aaccamenta woe 
couEidered  almost  as  lifeJess  as  Jewish  rites ;  reli^ioas  am- 
troTcrsies  were  cnsmged  in  on  points  on  the  vny  anrftcc  of 
Scripture,  as  if  uncoiuciotu  of  the  hidden  deptMa  wkith  wen 


CHAF.   ril.  OOt)    WITH    VS.  181 

behw,"     Oxford  Tracts, — Indicatiom  of  a  Suprrintrnding  Pro- 
vidence  in  the  Preserxyntion  nf  Ihr  Prayer  Book,  ifc.  p.  72. 

It  IK  of  no  use  to  Bay  in  these  cases,  that  the  doctrine  of 
the  miracaloiis  conception  is  luauitained.  As  a  speculative 
doctrine  it  may,  hut  beyond  this  it  is  not,  for  it  enters  not 
the  Icaat  int^  tliu  iiiter])rt;tutioii  of  the  words,  the  miracles, 
the  mental  and  bodily  sufTeriugs  of  the  Savior ;  and  where 
this  is  the  case,  the  doctrine,  as  we  have  said,  is  virtually 
rejected. 

Ttic  theology  thus  taught  is  indicated  in  the  following 
extract :  "  When  t}ic  doctrine  of  the  niiraculous  conception  is 
•not  particularly  nttendcd  to,  we  all  readily  say,  that  it  is  the 
belief  of  the  doctrines,  the  miracles,  tlie  death,  and  the  resur- 
rection of  Clirist,  that  makes  the  ChristiiLn. ...  It  docs  not  at 
an  concent  us  to  know  hoiv  Clirist  canic  into  the  world ;  but 
wfiai  He  taught  u'hni  He  vfaa  in  it,  and  what  He  did  and  tiuf- 
/e-red  n*  a  proof  of  the  authority  hy  which  He  tauykt  it.  Every 
man,  therefore,  who  believes  that  Christ  had  a  divine  com- 
misaiou  to  teach  the  great  doctrines  of  a  resurrection  and  of 
a  life  to  comCj  is  an  much  a  Christifiji  and  has  tut  strong  mo- 
tives to  govern  his  hfe  hy  the  |>recepts  of  (vhristinpitr,  as  he 
who  likewise  believes,  that  he  was  without  fatlier  or  without 
mother,  that  he  was  the  maker  of  the  worldj  or  the  eternal 
God  himself." 

Seeing  the  very  little  u«c  which,  in  relation  to  the  iu- 
Bpimtion  of  the  Scriptures,  hod  been  made  of  the  doctrine 
uf  the  miraculous  conception,  by  those  who  professedly  be- 
lieved it,  Dr.  Priestley  proceeds  to  inform  them  how,  having 
dispensed  with  the  one  they  naturally  come  to  dispense  with 
the  other.    History  of  Early  Opinions,  vo\.  W.  p.  f>. 

In  speaking  of  the  inspiration  of  the  Scriptures,  he  ac- 
cordiugly  gives  the  same  uccouut  of  it  which  is  given  by 
many  who  yet  profess  to  maintain  the  doctrine  of  the  miracu- 
lous conception.  "I  think,"  says  he,  "they  were  written 
without  any  particular  iuitpirHliuu,  by  men  who  wrote  accord- 


^ 


182 


INCAKNATION. 


cuAr.  iiu, 


ing  to  tlie  best  of  their  knowledge,  and  wlio,  from  tbdr 
cumstanecs,  cuuld  not  be  mistaki'ii  with  rcstpect  to  thv  grnhf-i 
facts  of  which  they  were  proper  wituesseii ;  but  who,  hka] 
other  men  subject  to  prejudice,  might  be  liable  to  adopt  a 
hasty  mid  ill-grounded  opinion  concerning  tilings  which  (bd 
not  fall  within  the  compass  of  their  own  kuowledge,  wmI 
which  bad  no  connection  with  anj-thing  that  was  ao;  lud 
such  I  hold  the  miraciitous  conception  to  be.'*  ^ 

Clearly  did  this  autliur  i»ce,  that  the  doctriuc  of  the  mi-^ 
raculona  cwnccption  and  the  intemni  sense  of  the  Scriptnrei 
staud  or  fall  together.  That  if  divinity  was  not  latent  in  the 
one,  it  was  not  latent  in  the  other;  that  any  one  who  dcniei 
the  divine  internal  ^licuKe  of  the  Scriptures,  oti<;ht  to  dnn 
the  diviuit)'  of  tlie  Lord  Jesus  Christ ;  that  wlieihur  or  not 
he  does  so  profcHsedly,  certain  it  is  that  he  docs  so  rirtuallj. 

Thua  we  see  what  ia  Sociuianism  ;  its  real  foundation  ■ 
a  denial  of  the  miraculous  conception,  consequently  a  denial 
of  the  divinity  latriit  in  the  moral  instruction,  miracles,  aod 
suiTeriugs  of  the  Savior;  thua  a  denial  of  the  di'vinity  of  hu 
person.  His  Hfc,  therefore,  is  hence  regarded  as  the  life  oohr 
of  a  prophet  anuounciiig  the  reality  of  that  which  was  not 
realized  in  Tlim  :  He  being  not  the  reality,  Iiut  the  ahado* 
of  it ;  thuji  only  the  creaturcly  exemplar  of  some  of  the  iia> 
known  perfctctiona  of  a  God  still  unknown.  Cuiiscquentlyt  >> 
this  case,  there  is  not  couceivcd  to  be  any  efficient  power  pat 
forth  and  coming  Irani  Him  to  enable  man  to  be  the  tma^ 
and  likeuess  of  Uod ;  He  is  not  considered  as  the  Son  c( 
Right couanes.t,  for  He  i.s  not  eoniddcred  aa  the  fountain  <rf 
Ught  and  life,  but  only  sm  a  being  reflectiug  from  an  inviai- 
hie  source  some  few  of  its  rays ;  like  the  moon  which  reflecti 
light  but  not  heat.  It  was,  therefore,  bnt  comutent  ia 
Priestley  to  deny  the  miraculous  couception  ;  aad  he  said 
only  the  truth,  when  he  declared  that  Sociniana  were  inooo- 
■listcnt  in  maintaining  it. 

The  theology'  founded  upuu  that  view  of  the  Incumatua 


cii :ir.  til 


GOD  TTirn  us. 


183 


ill  wliicli  Miin-  is  ropirded  tw  the  Mother  of  God,  is  in  some 
respects  of  a  dilTcrcut  sort.  In  this  ciwc  tlic  miraculous  con- 
ception is  indeed  miiintained,  but  tlic  divinity  of  Clirist  ia 
considered  rather  as  im  ctlect  than  a  caiue,  as  the  oSspriiig 
mther  than  the  parent.  The  creature  Is  regarded  a»  first,  the 
Creator  «.■»  second  in  order;  the  manhood  is  the  grcnt  object 
of  cuntcra|tlatiun,  the  divinity  hein^  utiknovru,  e.\ce|)t  no  far 
u  it  ia  iuvc9tc4  with  the  attribute!*  uf  a  creatiircly  hninaii 
nature.  In  the  former  case,  the  divinity  is  denied  und  un- 
known i  in  the  latter  it  is  acknowledged  and  falsified;  for, 
before  it  is  admitted  to  he  divine,  it  pruMes  through  the  pro- 
cess of  11  creation  or  hirth  from  the  creature.  In  the  history 
of  the  conception,  that  creature  is  the  virfjin  Mary ;  iu  the 
histon.'  of  the  theolog)'  professedly  founded  upon  it,  that 
creatitre  is  the  human  mind ;  thus  the  church,  councils, 
ikthen,  the  Pope.  Tlie  theology  re*iilting  from  «u<'h  a  prin- 
ciple 19  regarded  as  divine,  heeausc  men  have  delcnnincd 
tliat  it  i»  so ;  they  are  the  parents  uf  it ;  its  hirth  is  derived 
from  the  church,  who  is  the  mother  of  its  diirinity,  the  DH- 
para,  Iteuce  tlic  Verbipara.  The  result  is  the  prufanation  and 
(alsification  of  the  whole  ;  the  creature  being  the  ncti^-c,  the 
Creator  the  pa-ssivc  subject ;  the  creature  hciujj;  the  parent, 
the  Creator  the  ctiild,  and  consequently  also  all  the  attri- 
butes of  the  Oeator,  which  m«  thus  the  offspring  only  of 
the  mind  of  man. 

In  illnslration  of  these  remarks  wo  may  observe,  that  the 
virgin,  regarded  as  the  spouse  of  God,  has  frequently  been 
considered  to  be  the  emblem  of  the  eliureh,  regarded  as  the 
lAmb'swifc;  hcuce  the  autliority  of  the  \nrgin  lias  a  repre- 
Hentiitivc  in  that  of  the  chiurh,  and  vlcfi  rerm.  Compare, 
for  iostaucc,  what  is  said  of  the  virgin  with  what  is  said  uf 
the  chnreh. 

Bemardinus  de  Uustis  observes,  "Since  the  virjpn  Mary 
is  mother  of  God,  and  God  is  her  son,  and  every  son  is  natu- 
rally inferior  to  bis  mother,  and  subject  to  her ;  and  the 


ini 


INCARNATION. 


CBir  111 


< 


mother  is  preferred  ubuve  and  is  8ui)erior  to  ker  sua,  it  Bit- 
lows  that  the  blessed  virgin  is  herself  superior  to  (jod ;  nd 
God  himself  is  her  subject,  by  reason  of  the  hunumitr  ie- 
rived  from  her. . .  .  Olt !  the  unspeakable  dignity  of  Mai; ; 
who  was  worthy  to  commaud  the  comnuuider  of  all."  Tjffa'i 
Primitive  Worship,  p,  375. 

Dr.  WisemHu  iu  tiis  Fiflh  Loeturo  on  Church  Autbantr, 
observes  as  fallows,  itith  regard  to  TcrtuUinxi,  in  hiK  Tretfitf 
on  the  Prescription  of  Heretics,  or  Persons  who  depart  fron 
the  Commuuiou  of  the  Universal  Church : 

"  The  whole  drift  of  hi^  argument  is  to  shcnv  that  tbc« 
have  no  right  whatsoever  tu  appeal  to  the  Scrt|)ture,  hecuK 
th€  Scriphvre  hat  no  authority  a«  an  inspired  book,  «rrr  ti>tt 
which  it  receives  from  the  aanctioa  of  the  infailibU  charek. 
That,  conseijuently,  they  are  to  be  arrested  in  this  fint  ttxf, 
atid  not  allowed  to  proceed  any  further  in  their  argument; 
but  be  told — Yon  have  no  right  to  this  word  of  God,  wfaick 
is  not  yours ;  for  >  ou  reject  tliat  authority  of  tlie  chnit^ 
which  ftlone  can  give  it  yon.  You  have^  therefore,  no  ri;^ 
to  niipeal  to  that  volume  from  the  authority  of  the  dinii^ 
on  whose  aulftority  alone  it  can  staml ;  and  consequently  tliet 
are  never  tu  be  allowed  to  enter  into  a  detailed  argument  (ram 
the  Scriptures,  but  they  ore  to  be  brought  to  the  first  fnodft- 

mental  principle It  is  extremely  reniarkable  bo*, 

when  the  first  general  conncU  is  enacting  canons  or  rule*  d 
discipline,  it  prefaces  them  by  saying,  '  It  has  appeared  to 
us  proper  to  do  so  and  so ;'  but  the  moment  thi^  cotne  to 
give  the  decree  or  the  rule  of  faith  upon  the  subject,  tfan 
say,  '  The  church  of  God  teaches  this' — ^not  the  Word  of  God, 
not  the  Scripture — the  cfrurch  of  God  teaches  this  doetiine^ 
and  because,  consequently,  the  church  of  God  teaches  it,  thea 
Uw  (locirine  must  be  trite;  and  all  tlic  bishops  over  the  wnU 
must  subscribe  to  it.  This  prindpU'  which  was  comtnimctd  tn^ 
tliat  occasion,  wa.i  continued  in  every  subsequent  coiuki]  i)fl 
which  we  have  any  notice  iu  eecJesiasticid  history."  (IHd.  Ker 


CHAP.  111. 


OOD    WITH    VS. 


185 


tbo  Mibm'n  Entl  af  Controversy,  Letter  x.)  Such  is  the 
'rimisuou  uf  a  distioguialini  member  of  the  Church  of 
Kome. 

Nov  wheu  tbo  crenturc  assumes  this  authority  over  tlic 
written  Word  of  God,  wLy  should  not  tlie  creature  be  iu- 
vested  witli  authority  over  the  living  "Word  of  (Jod  ?  If  the 
church  thus  give  birth  to  divine  truth,  why  should  not  the 
vii^i  be  prc3ume<l  to  give  birtb  to  the  Divine  Word  ? 

We  8CC  then  how  in  these  eases  the  iiitcnial  ia,  in  its 
inTerse  order,  boni  from  the  external.  Wherever  the  churcli 
IB  sensual,  this  inversion  is  manifested  by  a  special  cultiva- 
tiou  of  the  extemid  ;  thus,  among  members  of  the  Church  of 
Rome,  by  prayers  to  creatures,  snch  na  the  rirgin  Mnry  and 
the  aainta;  by  extemiU  imiircssiona  upon  tlic  sctwea,  produced 
by  mu»ic,  by  the  exhibition  of  crosses,  paiututg,  statuary, 
arehituctnre,  robcfl  and  phylacteries  of  all  descriptions,  pe- 
nance*,  pilgrimages,  uud  so  forth  ;  the  end  of  all  wliich,  ia  to 
make  the  external  the  mother  of  the  internal ;  the  natural  the 
parent  of  the  spiritual ;  the  effect  the  progenitor  of  the  cause. 
Such  i»  the  resiUt  of  the  doctrine  in  regard  to  the  senses. 

Wlicnn'cr  the  church  is  more  intellectual,  the  same  prin- 
ciple manifests  itself  in  the  fact  of  human  reason  giving  birtli 
to  the  doctrines  which  arc  to  be  received ;  thus  of  the  hu- 
man mind  becoming  the  mother  of  the  Word;  whence  arise 
heresies  ou  one  side  and  councils  against  them  on  the  other : 
each  originating  from  the  same  source.  Both  among  Pro- 
testants and  Romanists  it  gives  rise  to  the  doctrine  of  tliree 
Infinite  Beings,  minds,  or  spirits,  or  of  the  specific  unity  ; 
to  the  whole  system  of  treaties,  compacts,  bargains,  and  so 
forth,  between  the  three  persons  of  the  Deity  i  to  the 
doctrine  of  the  wrath  and  indignation  of  the  ono-^of  paci- 
fication and  satisfaction  by  the  other ;  to  the  doctrine  of  the 
paiwihihty  of  God,  whether  in  one  person  or  the  other; 
thus  to  that  uf  the  Niiffcrings,  death,  niid  burial  of  God, 
as  attributed  to  the  |>orsuu  of  the  Godliead  ;  and  Lastly  to 


186  1NC.4RKATION.  CBAF.  111. 

the  idea  of  the  e\hibitiDii  of  Cbrut's  wouuila  in  hcKnai^  b 
prayers  hihI  intcrce-t-sioiui,  a-s  attributed  to  titc  hum&n  aatni, 
or  partly  to  tho  Iiuman,  partly  to  tliD  divine. 

Ill  liue,  heucc  arises  the  whole  of  the  thcologjr  ilriinH 
in  the  nbu8C  of  tliat  rule  hy  which  wc  arc  to  mrrm  wk  i 
knuwlcdgo  of  God.  The  creature  takeu  certaiu  attributes  d 
its  titcn,  the  best  It  can,  or  irhat  U  eonsidera  beat ;  time  rOb- 
hutes  the  creahire  maTtcs  infinite;  thiLs  it  is  the  maker  rfidr 
own  God ;  the  parent,  tbc  inuthcr  of  its  &u7n  Ocity  j  in  »if- 
shipiug  wliich,  it  worships  iistif;  the  creature  being  in  im 
Deipura,   Vifr^pitra,  or  9iD're»(. 

The  theology  which  is  laxt  in  order,  is  that  in  whidi  tb 
creature  is  eonsidered  as  the  parent  only  of  what  i*  crcfttmrir, 
while  irom  the  Dinnity  alone  pruceuds  vlmt  is  cwienttally  di- 
vine. In  this  case,  the  divinity  is  regarded  vm  so  veiling  ibctf 
over  wit})  the  finite  hnniiuiity,  us  still  to  hi*  latent  in  it;  inifl 
its  actiou8,  in  all  its  paasious,  in  all  its  wurds,  ia  uU  its  rndx 
While  80  latent,  however,  he  ia  nut  known,  nor  is  the  knaa 
nature  itself  yet  filled  with  all  the  fulness  of  God ;  bat  1)j  s 
process  of  glorification,  it  comes  to  receive  the  X>iviue  Pleni- 
tude. Then,  and  not  till  then,  the  heat,  light  and  riviiyiBg 
beams  of  Ibe  ditiuity  are  poured  forth,  exhibiting  tiie  h» 
tuauity  as  fully  divine.  Then  is  the  glorified  biunwi  natuR 
worshipped,  but  nut  till  then,  because  not  fully  glacificdi 
even  as  uur  Savior  naid,  when  Mary  fell  »t  his  feet  to  worship 
Him :  ToHch  me  noL  Have  nu  longer  eomniunicatioB  vttk 
mc,  until  I  am  ascended  to  the  Father;  uutiJ  my  baaM 
nature  is  aaceoded;  until  yoti  acknowledge  tliia  naturotnbr 
di\ine ;  until  that  which  was  slain,  nhall  be  gloriticd  by  fii, 
as  worthy  to  receive  power,  and  wisdom,  aad  buiiur,  uhI 
blessing.  Such  is  the  doetrine  of  that  church  which  ia  ioaaiti 
upon  the  principles  which  the  Lard,^hy  his  servant,  has  anil 
known  iu  these  latter  dayn. 

In  conclusion,  tlien,  the  doctrine  of  the  Incarnation  Md 
A»cension,  lu  expressed  by  the  terms  God  is  man  and  man  » 


J 


CUAF.  III.  Oon    WITH    U8.  187 

God,  may  be  thus  summarily  utatcd  in  lU  rclatioii  to  fixe 
diurcb.     There  is. 

First, — ^the  case  in  whicli  the  Incarnation  is  \TrluaIiy  dc- 
mad;  and  a  cudu  of  himiun  mumlf)  substituted  iu  the  place 
of  diviue  truth.  Thiit  ivill  include  both  Sociniaiiisiu,  and 
Ariauism. 

SecDUiily, — there  is  that  iu  which  the  Godhead  is  cou- 
tidered  as  so  assuming  the  manhood,  that  the  Godhead  Is 
excluded  fE'OiTi  heing  within,  and  the  creature  man  only 
remaiiiK. 

The  theology  founded  on  tliis  view  of  the  Incarnation, 
is  that  in  which  the  pei'fections  ascribnl  to  Ood  are  not  of 
dirinc,  hut  of  crciiturcly  origin.  Ilils  theology  ia  expressed 
by  Maria  Di'ipara,  Verbipara,  or  SfOTe«af. 

In  this  ctue,  whim  in  Clirist  man  is  said  to  be  (jod,  cer- 
tain creaturcly  attributes,  by  some  process  of  our  own,  come 
to  l>e  considered  as  infinite  or  divine. 

The  theology  corresponding  to  this  is  that  which  ia  gene- 
rally received,  and  often  admits  a  large  portion,  both  of  So- 
cintanism  aud  Ariauiam. 

Thirdly, — there  is  that  in  which  the  Godhead  is  con- 
sidered so  to  have  as»umed  the  manhood,  that  the  Gmlhcad 
is  not  excluded,  but  is  latent  in  the  manliood ;  so  that  the 
divinity  of  Jcfaovali  is  regarded  as  being  the  inmost  essence 
of  Christ  while  Hl-  was  npon  earth. 

The  theology  founded  on  tliis  ■view  of  the  Incarnation, 
is  tliat  in  which  the  creaturcly  attributes  of  Christ  are  under- 
stood only  as  the  exterior  tiipxn,  correspondences,  or  analo- 
gies, of  more  interior  qualities ;  having  itimostly  a  dirine 
sigmficatioii,  eveu  aa  the  humanity  of  Christ  had  inmuatly 
the  divinity. 

In  thLs  case,  when  man  ia  said  to  be  (in  the  highest 
sense)  God,  the  manhood  is  considered  as  so  exalted  to  the 
glory  of  the  Godhewl  «»  to  be  dirine. 

The  theolog}-  founded  on  this  view  of  the  subject,  is  that 


i 


IBS 


INCAR-NATION. 


cajir.  la 


which  is  made  known  through  the  medium  of  Swedenborg , 
in  which  the  human  nature  of  the  Lord^  which  He  had  wtofc 
upon  earth,  is  fucctjtsiveiy  put  off",  acoording  as  the  diriutj 
descended  into  the  degree  in  which  it  was.  In  this  »iit,  «D 
that  our  Savior  said  and  did  upon  earth,  is,  aa  wc  have  stated. 
exalted  into  a  sense  proper  first  to  the  divinity,  mcoiuUt  to 
nngels,  and  finally  accommodated  to  man. 

Fourthly, — irndcr  this  head  may  he  crmmcrHicd  the  doc- 
trine  that  God  is  mau,  or  Divine  Love  is  IHvijic  Wisdom  ia 
lUtimntes;  also,  that  man  is  God,  or  Diniic  AVisdom  in  fti 
ultimates  is  one  with  Divine  Love  in  its  first  principles.  Thi» 
fourth  new  of  the  subject  wc  omit  altogether,  as  IcsuKog  u 
bt^yond  the  limits  of  the  present  treatise. 

This  chapter  we  caiiuut  close  in  words  moro  approprixic 
than  those  of  a  modem  divine  {NewTnan's  Strmon*,  vol  ii 
pp.  Ifrt— 186) : 

"  To  conclude,  if  any  one  ia  tempted  to  consider  sadi 
suhjccts  as  the  foregoing,  abstract,  speculative,  and  unpro- 
5tahLe,  I  would  observe,  lu  amwer,  that  I  have  taken  it  on 
the  verj'  ground  of  its  being,  aa  I  hclicve,  cspeciiilly  pnif- 
tical.  Let  me  uot  be  thouj^ht  to  say  a  strmigc  thing,  tbou^b 
I  say  it,  that  there  is  much  in  the  reUgious  belief,  even  of  tJie 
more  serious  part  of  the  community  at  present,  to  make  ob* 

Her\ant  men  very  anxious  where  it  will  end "WTiat  do 

we  gain  from  words,  however  correct  and  abundant,  if  tbey 
cud  with  themsolvos  instead  of  lightiug  up  the  image  of  tbe 
inearniite  Son  iu  oiu*  hearts  ?  Yet  this  charge  tuny  too  surdy 
be  brought  against  the  theology  of  late  centimes,  vUch, 
under  the  pretence  of  guarding  against  presumptiou,  denies 
us  what  is  reveciled ;  like  Ahax,  refusing  to  ask   for  &  cign, 

lest  it  should  tempt  the  Lord We  arc  too  often  led,  n 

a  matter  of  necessity,  to  distinguish  between  tUo  Christ  who 
Uvcd  on  earth  and  the  Son  of  God  Moat  High,  spcaldngof 
his  hmnan  nature  luul  his  divine  nature  so  sepHmtely  as  not 
to  feel  or  understand  tliat  Oo<1  ts  man  and  man  is  Ijod.     1 


CHAf.   III. 


GOD   WITH    U8. 


189 


aril  B[»ciikiiig  of  ttiosQ  of  ub  whu  have  leametl  to  reflect  and 
rcnsou,  inquire  and  inirsue  their  thoughts,  not  of  the  illite- 
rate ;  and  of  such  1  fear  I  must  say,  (to  use  the  language  of 
ancient  theology,)  tliat  they  begin  by  being  SabplliaiiB,  that 
they  go  on  to  be  Nestorians,  and  that  they  tend  to  be 
Ebiouites  and  deny  Christ's  dinnity  altogether.  ^Meanwhile 
the  rcligiou8  world  little  thinks  whither  its  opinionii  iirc  lead- 
ing j  and  will  not  discover  that  it  la  ailoHng  a  mere  abstract 
name  or  a  va^oe  creation  of  the  mind  for  the  ever-living 
Son,  till  the  defectiuu  of  its  members  from  the  faith  stiirtle 
H,  and  teach  it  that  the  so-culled  rcUgion  of  the  heart,  with- 
out orthodoxy  of  doctrine,  is  but  the  warmth  of  a  corpse,  real 
for  a  time,  but  sure  to  faJX 

"How  long  will  that  complicated  error  last  under  which 
our  church  now  labors  ?  How  long  arc  human  traditions 
of  modern  date  to  obscure,  in  so  many  ways,  the  majestic 
interpretations  of  Holy  Writ,  which  the  church  catholic  has 
iuhfanted  £rom  the  age  of  the  apostles  i** 


*  The  KDlhoT  h«T«  refers  to  (he  internal  »«nie  of  8rriptiirc  u  expoundH 
b}'  Mine  oT  th«  fathrri,  nnd  which  h-u  Mnce  bevD  fiirClier  treal«ct  of  in  onit 
at  tbe  Trwu  for  the  Times,  No.  89. 


PACinCATION  OF  WRATH— EFFICACY  OF  REPEVTAVCE- 
SATI8KACTI0N  OF  JUSTICK. 

"Eriav  KiKODOM  DiTioiD  iiMiMrr  iniu'  u  uuwawr  td  dkjwutioh.''— JTMI.  *t* 


BoMCBT  maintnmfi,  that  the  doctrine  of  the  satufiKtiaii  of 

Chritit,  aud  <if  imiJutcd  justice  or  rii^hteousness,  hmt 
been  the  doctrine  of  tlic  catholic  church .  Tliua,  in  Wi 
IHelory  of  the  Variations  of  the  Prolestant  Churches,  |i.  lit, 
(Maijnooth  Edition,)  he  obaenes  ; 

*'  The  Lutherans  tma^iied  they  had  discovered  aomeflnn); 
wondcrfu]  and  peculiar  to  theuiitelves,  when  they  BBtd  God 
imputed  to  us  the  justice  of  Jesus  Christ,  who  ha<l  perfrrtlT 
sntisfied  for  ub,  and  rendL'red  his  merits  uurs.  Vet  the 
scholastics,  ao  much  censured  by  them,  were  full  of  tlm 
doctrine.  Who  amongnt  us  has  not  ever  believed  and  taugii. 
that  Je»ns  Christ  suptrabuiidantly  satijtjied  ftr  men  :  ami  thi 
the  Eternal  Father,  conttmtrd  with  this  satisfaction  of  Ais  &■, 
€leaU  with  us  as  favorably  as  {f  we  ourtcfver  had  sa/isfitd  iit 
Justice  ?  If  this  be  all  that  is  understood  vhcn  the  jiutkr  of 
JcauB  Clirist  iH  said  to  be  imputed  to  us,  it  is  irhat  no  aor 
doubted;  nor  should  they  have  disturbed  the  whole  vocU, 
nor  taken  on  themselves  the  title  of  reformers,  for  ao  kunn 
and  so  avowed  a  doctrine." 

Speaking  of  the  Atonement,  says  Dr.  Hey,  the  N< 
Professor,  vhom    wc  have  already  quoted  on  the 


cH\r.  IV. 


PACIFICATION    or    WRATR. 


ISI 


"  Before  tlic  reformation,  lliis  doctrine  was  left  to  arise  natu- 
rally from  Scripture,  as  occasion  reqiiircd  ;  at  the  rpformatiftn, 
it  began  to  be  made  a  mcaos  of  deprocriatint;  tlic  merit  of 
Popish  good  works,  as  was  the  whole  doctrine  of  justification 
by  faith;  on  tlm  arcotint  the  Romanists  made  what  opposition 
to  it  they  could,  coiisiKtcutly  witli  their  notions  of  tlic  mass, 
which  supposes  the  death  of  Christ  to  have  been  a  real  sacrifice. 
They  misrepresented  it,  pitrhaps,  sometimes;  but  they  were 
the  occasion  of  it»  becoming  more  definite,  by  charging  the 
reformed  with  had  consequcnccii  arising  from  it,  or  from  what 
they  conceived  it  to  be,  which  naturally  brought  on  explana- 
tions and  ar^imcnts  in  it«  defence.  During  t)ie  time  when 
all  men  were  set  on  thinking  for  themselves  by  the  reforma- 
tion, the  Socinians  arose;  and  their  ^neral  principle  being 
to  reduce  all  things  to  the  level  of  common  sense,  to  throw 
out  of  religion  overythinp;  strange  and  extraordinary,  they 
have  been  constiintly  endeavoring  to  give  ail  thutto  texts  of 
Scripture,  on  which  wc  found  the  very  wonderful  doctrine  of 
the  Atonement,  an  ordinary  construction,  and  to  prove  that 
reiwtttanco  is  all  that  is  necessary  for  the  remission  of  sins ; 
and  that  the  death  of  Christ  was  not  properly  a  sacrifice,  but 
only  wlint  fie  suffered  in  onlcr  to  give  men  such  an  example 
and  such  a  proof  of  hiii  mission,  as  could  not  be  given 
by  a  common  departure  out  of  life."  Norrisian  Leciareg, 
vol.  iii.  p.  2HG. 

Wc  thus  see,  that  the  doctrine  of  the  Atonement,  such  as 
it  is  now  recognized,  did  not,  before  the  refunnatiou,  stand 
mit  as  it  were  from  the  scheme  of  Christianity  as  a  separate 
and  distinct  doctrine  in  the  prominent  numncr  in  which  it 
now  does ;  being  merged  mt  it  were  in  the  doctrine  of  the 
sacrament  of  the  Lord's  Supper,  considered  as  a  daily  satis- 
faction.  The  dissentnons  which  took  place  upon  the  subject, 
between  the  Church  of  Rome  and  the  Reformed,  gradually 
dcvelopc<l  it  in  fuller  detiula.  For  in.Htancc,  according  to  the 
rcformem,  goial  works  and  works  of  supercrogation,  bariog 


1 

M 


im 


AtONKMEXT. 


ClAt.  IV. 


been  liclil  liy  the  Church  of  Rome  to  poaaeas  merit  cd^ 
capable  uf  prucuring  satisfaction,  it  foUuwctI  tiiat  the  Atote- 
mcnt  wrought  by  Christ,  the  mcrita  and  satisfaction  <if  ha 
clcn.th,  were  proportioiinbly  the  less  insisted  on  by  the  Htiotao 
Churcli.  Wiiilcj  on  the  other  Land,  the  more  the  refiomns 
insisted  upon  the  works  of  man  posscMing  no  merit,  and  is- 
capable  of  procuring  satisfaction,  the  more  importjinoe  they  *- 
tached  to  the  doctrine  of  the  merits  and  satisfactiua  of  Chriji; 
until  some,  carrjnng  the  doctrine  to  the  other  extreme,  ami 
averting  that  not  good  works,  but  faith  only  hnd  auTthingt* 
do  with  procuring  our  salvation,  and  others  deolnring  that  both 
good  works  and  repentance  were  equally  rejected  by  God,  it 
followed,  that  faith  alone  in  Christ's  blood,  merits,  death,  a»l 
atoning  sacriiicc,  came  tu  be  regarded  by  the  gcncnditj  at  thr 
prucuriug  ciiuse  of  mau's  salvation  ;  lience  fnith  an  the  ok 
hand,  and  satisfaction  on  the  other,  became  witU  them  the  iB* 
absorbing  topics  of  Christianity.  Previoua  to  this  time,  n 
little  was  the  doctrine  of  aatieifaction  regarded  a«  a  subject  of 
separate  ami  distinct  investigHtion,  that,  as  ve  arc  infonncd 
by  VuBsius,  and  as  is  admitted  by  Dr.  Hey,  Orotiua  wu  the 
first  person  that  wrote  a  treatise  specificaUy  on  this  subject 
This  treatise  being  not  approved  by  somCj  as  Icwiing  tw 
much  to  Sociuianism,  it  was  followed  by  other  expomtiou; 
and  these,  again,  not  being  approved  by  those  wlio  took  dit 
ferent  views,  were  followed  by  still  more. 

The  Oxford  divines,  however,  have  begun  to  retrace  tfe 
steps,  which  in  respect  of  the  Atonement,  theology  bad  takes 
since  the  reformation;  and  to  divest  the  doctrine  of  thit 
cxclusiTc  importance  which  it  had  come  to  assaoic.  "  TV 
system  of  wliieh  1  speak,'*  says  the  writer  we  olladc  Us  "it 
characterised  by  these  circumstances ;  an  opinion  that  it  it 
necessary  to  obtrude  and  bring  forward  prom.incntly  and 
explicitly,  on  all  occasions,  the  doctrine  of  the  Atonemeat 
Tliis  one  thing  it  puts  in  the  place  of  all  the  principles  hdd 
by  the  chiurch  catholic;  dropping  all  proportion  of  the  faith. 


« 


CHAP.    [V. 


PACIPICATIOX'  uf   wuatii. 


193 


tt  (lisparagps  com|Mvpativrly,  nsy,  in  RomccaMs  has  Rvcn  Itlw* 
pIictOLxl,  the  moat  blesjted  sacraments.  It  is  very  jealously 
afrnitt  of  church  authority,  of  fasting  and  tnortificntion  being 
recommended,  of  works  of  holinnas  hcin;;  tnsintcd  on,  of  the 
doctrine  of  the  imivcrsal  judfrnicut.  It  in  marked  by  aji 
unreserved  discoui-sc  on  the  Iioliest  subjects.  To  this  system 
all  thnt  we  bare  said  is  thoroughly  opposed."  Regerve  in  Com* 
mnnicating  lieUffious  Knowledge,  p.  47. 

Again,  (page  51,)  it  is  said,  "  With  rrgnrd  to  the  notion 

that  it  is  ueccssarj-  to  bring  forward  itiedoctriuc  of  the  Atoiie- 

.  tncnt  OR  all  occasions  prominentlv  and  cxcliuti?cly,  it  is  really 

difficult  to  sny  auj-tliing  in  answer  to  an  opinion,  however 

popular,  when  one  is  quite  at  a  loss  to  know  on  what  grounds 

tlic  opinion  is  maintained.     Is  it  from  it*  supposed  effects  ? — 

pious  frauds  might  be  supported  on  the  same  priuciplc.     Rut 

I  let  us  observe  these  uttccts  as  tlicy  become  more  fully  devo- 

'  loped ;  the  fruits  of  the  system  have  shewn  themselves  iu  the 

diaohcdience  of  ministers  to  their  ecclesiastical  superiors,  of 

individu&k  to  their  appointed  ministers,  of  whole  bodies  of 

Christians  to  the  church.    Is  it  the  popularity  of  the  opinion  ? 

— this  is  uot  a  test  of  truth,  but  an  argument  to  the  contrary : 

Christian  truth  is  in  itadf  nscniinUy  nnpoptiiar  ;♦  aud,  even 

'  wen  it  otherwise,  what  is  popularity  when  it  is  opposed  to 

catholic  antiquity?     Is  it  from  Scripture? — we  have  shewn 

that  the  tone  and  spirit  of  Holy  Scripture  is  quite  opposed 

I  to  it." 

*  In  hU  fidmpfm  X.nlure((*iii.  p.  357),  Dr.  lltimpdca  niAltes  a  ■imilu 
rentarli;,  though  alllTeriBS  on  il>«  Hibject  of  catholic  auliqnity  .  "  No  unlvvr- 
ftaliiy  nr  ubi<|ail;,"  lajs  hr,  "  can  ever  make  ibut  diviur  which  nevnr  wm 
such.  Il  i«  n  iDcre  |>t('Ju(lic4*  of  vcovrmtioo  Tof  niiliijuiljr,  aii<l  thi;  iinp<i>ing 
aspect  of  an  unannuivua  uctiu licence  (if  unanimous  it  reull;  be),  which 
tnak«>  MS  ntganl  that  as  Irulh,  which  cohim  »o  rBcommanded  In  as.  Tmlh 
ia  mkir  the  tUrihule  ttf  Ike  ftv  (ban  tt/*  the  many.  TUe  real  charch  of  Gu4 
tnaj  (m  Ibe  ncuill  rvnutnot,  xarcL'lj  viiiblr  aiiiid  thr  mass  of  aiirtuuiiiting 
profcKson.     M*ho  tben  aball  pronouDce  aarthios  to  be  divine  tniUi,  simply 

Ib<r4;aiis4-  it  faa«  tti«  nmrka  of  lutviog  hna  gSDcrall;  or  uDiwrMltx  n-tritcd 
amra;  raeo  r" 


I 


a 


194 


ATOKEMKXT. 


cmxt.  IL 


The  course  wliicli  wo  slinl)  pursue  will  lie,  t(i  conaidflrlk 
cluctrinc  uf  the  AUuiciucut  tirst,  ad  intra,  or  in  relation  b 
the  three  persous  of  the  Trinity;  secondly,  ad  extra,  or  a 
rcbition  to  man.  lu  rcliition  to  the  tbrcc  jtentons  uf  Ibr 
Trinity,  it  may  be  considi-rcd  under  two  IieAds  ;  ftnl,  ut 
pacificntjon  of  wmth  or  iiitf^rr,  stecoudly,  as  a  sntisfiK<i«U 
diriiic  justko.  Wc  shall  first  consider  it  as  a  Pacifictdien  V 
T>mae  Wrath  or  Atiger. 

It  is  an  ub»ervntiun  of  Arclibishop  Kinpr,  in  hin  Discaom 
oti  PL-etU'Rtiiialiun,  p.  73,  thnt  "  Wlirn  God  is  »aid  lo  U 
mcreiful,  loving,  nnd  pitiful,  all-weinir,  jealous,  parienl. « 
aitgrjr;  if  these  were  taken  literally,  and  undcntood  tW 
snmc  way  oa  we  find  them  in  ns,  what  absunl  and  intokmU 
consef|nrncca  wtnUd  follow  !  and  how  diMhoiioraljIy  must  ila; 
be  suppoRcd  to  think  of  (tod,  who  aiicribe  sach  pMsdgnit* 
Him  \  Vet  nobody  is  shoeked  at  tlicm,  because  tlicy  nndtr- 
stand  them  iu  an  aualogiciil  sense." 

We  propoHe  first  to  make  a  few  eommcnt«  ou  tbc  tnitlit^ 
this  remark. 

lu  tlic  book  concerning  tbc  Anger  of  Gofl,  writtaU 
IjaetantiuH,  a.s  early  as  a. ti.  310,  we  find  that  numerouupcnov 
(amoiij,;  whom  were  certain  pluluM>plicr»)  having  thought  lis 
God  was  cither  so  beuevoleat  that  He  could  nut  be  «np; 
or  thnt  He  was  so  undisturbed  by  aflfections,  that  He  cnjimJ 
ft  pcrtbet  rcjmxc  and  vi|uability  of  state,  or  else  tliat  He  W 
no  concern  for  hiimnu  afTnirs ;  this  Father  uiidcrtako)  1* 
prove  tliat  auger  may  be  predicated  of  God.  "  Some  offira,' 
says  he  (chnp.  i.),  "that  God  is  neither  pleased  nur  v»p} 
vith  any  one,  but  enjoys,  at  case,  the  ricbos  of  iii»  ovn  mp 
mortality.  Othen,  takiug  away  auger  from  God,  ascribe  M 
Him  merey ;  sa^-ing,  that  his  nature,  being  endowed  iriii 
\-irtue  of  the  highest  kind,  must  be  benefircut,  not  ^ 
reverse." 

In  the  fourth  chapter  he  obscrvca,  "(lod  is  not  God,  if  B( 
i«  not  (inwardly)  moved,  (wliicb  is  ttie  charactcriatic  of  a  bnv 


CRAP.  IV.  PiLClPICATlON    OF    WBATH.  19S 

bein^,)  nor  iIock  anything  vhich  to  man  is  imposaihle;  if  there 
pertain  to  liim  no  will,  no  act,  no  (^ovcmmcnt  wortKy  of  him. 
"What  cnn  the  bcittitude  of  the  Deity  amount  to,  if  He  is 
always  at  roat,  Always  in  a  .itate  of  motionless  torpor  ?  if  He 
U  deaf  to  his  supplinnts,  blind  to  his  wonhipers? 

"  The  firrt  thought  of  Kpienrus  wati,  thnt  nn^er  was  not 
consonant  to  the  Deity.  Ant!  when  this  apjKrarcd  to  liim 
true,  and  not  to  he  gainsayedj  he  could  not  refuse  to  admit 
the  consequences ;  liavinn  deprived  Iho  Deity  of  one  affec- 
tion, he  was  under  the  necessity  of  deprinng  him  of  the 
TOst ;  HO  that  be,  who  is  not  moved  by  anger,  is  not  moved 
liy  mercy,  which  is  contran'  to  anger;  and  if  he  haa  no 
anger,  neither  has  he  any  mercy,  any  fear,  joy,  sorrow,  or 
compassion.  Now  if  tltcrc  be  uo  aflectiou  in  God,  because 
nil  affection  implies  infirmity,  then  He  has  uo  care  for  any* 
thing,  and  conaequcutly  exercises  no  providence. 

"The  Stoics  say  (chap,  v.),  if  anper  is  not  hccoming  to 
men,  it  is  not  hccominf;  to  (lod.  If  amou;;  men  it  be 
praiseworthy  to  do  good,  rather  than  to  do  harm>  to  confer 
life  rather  than  take  it  away,  to  save  mlhnr  than  to  destroy, 
how  much  ranrc  in  it  becoming  to  the  Deity  ?" 

These  arguments,  however,  arc,  he  says,  only  speciously 
put  forth  in  a  popnlnr  maimer,  to  allure  disciples ;  "  for  if 
God  is  not  angry  with  the  wicked  and  uuju«t,  so  neither  doe* 
He  love  the  pious  and  the  just.  lie  who  loves  the  good  and 
docs  not  hate  ihe  hiid,  doe-s  not  luv«  the  good  j  for  a  love  of 
the  gooA  arises  from  a  hatred  of  the  evil,  aud  a  hatred  of  the 
ovil,  from  a  lore  of  the  good. 

"  Perhaps  some  one  may  say  (chap,  xa.)  that  God  cannot  be 
aogiT,  hccnnsc  He  has  forbidden  man  to  be  angry-  In  reply 
to  which  I  nu{!ht  say,"  he  obacr\'es,  "  that  tlie  anger  of  man 
ought  to  he  restrained^  because  he  is  often  angrj*  unjustly, 
tliat  his  anger  hath  only  a  tcmpornry  motion,  laittin^  only 
fur  a  time.  Consequently,  that  many  actions  ought  not  to 
be  done,  whidi  nevertheless  arc  douc^  by  members  of  society 

03 


196 


ITOJntUHXT. 


cair.  11 


in  humble  Ufi*,  in  the  mulilln  claRHWi,  (itiil  by  mij:Iity  Vit 
that  thus  the  far^'  uf  a  pcrsou  uught  tu  lie  mudcjutol 
repressed,  leat  he  should  ccnsc  to  have  restmint  oxer  hini'wlt. 
and  so  should  be  led  into  the  perpctmtion  of  some  aim 
which  could  not  W  cxpiatnl ;  but  thnt  Ou<t  csuinot  haic  > 
tcmponiry  nng<T,  hcciiu-sc  He  is  cteniiU,  and  of  perfect  tirftr 
nor  18  ever  augry  without  a  cause, 

"  Tliough  tills  ftiisircr  might  be  given,"  he  ««ys,  "  ;«*  tiii 
would  nut  be  a  true  Htatemcnt  of  the  case.  For  if  God  cntiRh 
forbad  m  tu  be  atigty,  He  would  in  wjme  mcaaaro  refmn 
bia  own  work,  sinec  from  the  begitiiiing  He  imptiuitcd  xapt 
in  Jecori  kom'mtn :  inasmuch  as  it  is  the  gcuemJ  belicrf,  Uiat  ilv 
cause  of  this  commotion  is  contained  in  huuiort!  frfiit.  Uf 
doc8  not  therefore  prohibit  ns  totally  from  angrr,  since  B  ■ 
an  affeotiou  which  is  implanted  in  us  noceuBrily ;  but  Hr 
forbids  OUT  nngcr  being  jK-rmancnt.  For  the  aiigcr  oS  taat- 
tnis  ought  to  be  mortal  j  since,  if  it  remaiiiod,  emmikr 
would  be  confirmed  to  our  perpetual  hurt.  Agtiin,  whea  Br 
eommunded  us  to  be  angry.  He  commanded  ua  not  (oaa; 
He  did  net  design  that  we  should  extirpate  anger,  but  abouU 
control  it ;  ko  tliiit  in  all  the  cliastisements  wc  uiig'ht  infiict. 
wc  might  observe  moderation  and  justiec.  He,  therd^irr, 
who  'Comoiaiided  us  to  be  angO'i  must  assuredly  himself  br 
angry.  He  who  commanded  ns  quickly  to  be  np|>cased,  nis* 
asHurertly  himxclf  he  placable;  for  vhnt  He  eammauds,  ■ 
ju«t,  and  condncive  to  the  general  good. 

"  I  have  oliacr^'cd,  however,"  says  he,  "  thnt  God  canaot 
have  a  temporary'  anger,  like  man  who  kindles  with  a  pmol 
emotion,  and,  by  reason  of  his  frailty,  canimt  easily  caotid 
himself;  hence  we  arc  to  uudcrstand,  that,  &»  Gud  is  ctma^ 
so  his  anger  is  eternal;  but,  inasmuch  as  He  is  cnikmil 
with  the  highest  virtue,  no  He  in  rnnblcd  to  keep  his  an^ 
under  command ;  He  docei  not  will  to  be  coutroUcd  by  it,  te 
rntlior  of  himself  to  moderate  it  as  He  plcaacs ;  a  positin 
wluch  docs  not  oontradict  our  former  asBertiun.     For 


CKAP.  IV.  PAdPtCATlUX    Of    WK.tTll.  107 

bis  linger  altogc'tticr  inimcirtftl,  then  would  tlicro  be  no  i-dodi 
for  satisfaclioa,  or  for  mercy  after  the  oomniiaiiioii  of  hhi  ; 
besides.  He  himself  commautled  men  to  he  reconciled  hefon: 
^  goiog  down  of  the  sun.  StiU  his  di«inc  anger  cuntiDuc!) 
to  all  ptemitj*  against  tho«c  who  sin  to  nil  clrmity.  So  tbnt 
Goil  is  not  to  Im;  upjieaiKuI  hy  im^i-nse,  l>y  «HcrifieiHl  victims, 
or  hy  prccioua  giftjt,  all  of  wliicli  arc  wrniptiblc,  but  by 
reformation  of  momls ;  imJ  he  who  eeascs  to  nii,  cnuxes  the 
anger  of  Uod  to  ibe." 

Speaking  of  the  crimes  of  the  wiekcd,  aa  beheld  by  Ootl, 
Lactautiua  ohtierves  (ebap.  xvi.)  "  It  is  not  right  that  He  who 
srcth  such  things  should  not  be  tnoved,  even  to  vengeance 
U|i<jn  the  nicked  ;  that  Ke  should  not  extirpate  the  [testi. 
ferous  and  raischievou!,  so  as  to  consult  the  geucnil  good. 
In  anger  it:tetf,  tlicrcforc,  He  finds  a  ]>lea3urc.  Hence  how 
empty,  and  how  false  are  the  argnments  of  those  who  arc 
nnwilliug  to  admit  that  God  cuii  be  augiT,  or  be  plciwcd  ! 
or  of  thoitc  who  think  that  in  (lod  there  ia  no  movement  of 
the  affectioUH  !  who,  because  there  are  some  aOcctiuuH  which 
have  110  place  iu  Him,  such  to.  fear,  avarice,  grief,  cmy,  &c., 
imagine  that  He  in  destitute  of  all  affection  whatsoever.  It 
i»  tnie  that  fmm  the  furmer  He  is  free,  bccaxisc  they  are  the 
alFectiona  of  *tcc9  ;  but  tlie  affection*  of  virtw,  such  as  anger 
ngainst  the  nncked,  love  townrils  the  gtKKl,  eumpnHsion  to  the 
aflliitcd,  these  implying  no  infirmity  hnt  being  consistent 
with  the  diviue  powerj  Ht  possesnes  m  nffeclitms  which  are 
proper  to  Him,  jtul  and  true.  .  .  .  Hence  it  appears  (chap, 
xxiti.),  how  vain  are  the  reajwmings  of  those  philosophcni, 
who  think  that  Ciod  is  without  auger ;  whiUt  among  uther 
perfifctioiis  they  altriiiute  to  Him,  as  worthy  of  prainc,  what 
is  oontmry  tu  hi.s  divine  majesty.  Xot  only  would  this  king- 
dom but  the  whole  eoipiro  throughout  the  world  fall  to  ruin, 
were  it  nut  guardet)  by  a  spirit  of  fewr.  Take  away  anger 
from  the  king,  and  uul  uuly  would  no  one  obey  him,  but  he 
■  would  be  even  hui'ij.*d  from  his  tbroue.    Take  it  nwuy  from 


i 


198 


ATONBMEKT. 


cmr.  1*. 


the  peasant,  imil  wtio  would  uot  go  niwl  rob  him  '•'  who  witU 
nut  Lold  liiiu  up  tu  dcnHJou  ?  whu  would  not  immlt  faiai  7 
He  would  have  neither  numcntf  honsc,  nor  food,  for  d  il 
these  would  othcra  despoil  him;  find  let  us  not  think,  tlra, 
that  the  majesty  of  the  empire  of  heaven  would  bo  opbcU, 
without  nngcr  on  one  side,  and  fear  on  the  other." 

Tlio  smnc  idea  of  CtuiI'h  tuigcr  is  pru|K}unt]od  by  TertoUai, 
in  his  fint  book  ngaiu^tt  Marciou.*  In  accordance  witli  tk 
views  of  these  fathers,  Mr.  \\'ealey  observes  in  anr  dt  hi 
letters  flVarkif,  vol.  xiii.  p.  Si) : 

*' The  qucstiou  is,  (the  only  question  with  me,  Xttpli 
nothing  else)  what  saith  tlie  Scripture?  It  snv-s,  Gotlwmm 
Christ,  reconcilmg  the  wortd  vhIq  ttitnurlf;  that,  Ueiniido  Ub. 
whu  knew  uu  sin,  to  be  a  sin-offering  for  ns  :  it  ftays,  Hr  ■<■ 
wewided/vr  vitr  trunsffremoru,  ami  bru'uted  for  our  iwqviia. 
it  says,  we  have  an  advocate  with  the  Father,  Jt»tt$  Ckrut  tie 
TighivQUs,  and  lie  is  the  aionaaetU  for  our  mu. 

"  But  it  is  ccrtiiin,  liad  God  never  been  augr>-.  He  cxnK 
never  have  been  reconciled ;  so  that,  in  aflSrming  this,  llr. 
Law  strikes  at  the  tvrif  root  of  ihv  AtonerHent ;  and  finib  > 
shorter  method  of  converting  dciata  than  Mr.  LeaUeV  ^U- 
though,  thorcfore,  I  do  uot  temi  (rod,  as  Mr.  Law  suppuB% 
a  wrathful  being  (which  conveys  a  wrong  idea),  yet  /  firwl^ 
believe  He  was  angrrf  with  ait  taatikimi;  and  that  He  vm 
Tceouciled  tu  theui  by  the  death  of  his  Sun.  And  /  hum  Hi 
was  angry  with  me,  tiU  I  beheved  in  the  Sou  of  his  luve ;  vA 
yet  this  in  no  impeachment  to  his  mercy.  But  He  is  jngt  » 
well  OS  merciful." 

In  his  Letter  to  Mr.  Law  (vol.  ii.  p.  481),  Mr.  "WedBf 
ohsen'cs ;  "  I  lutve  no  ubjectiou  to  the  uxing  the  vorda  wnA 
or  anger,  and  justice,  as  nearly  synon^oaoua,  seeing  aapr 
atandii  in  the  same  Telntiou  to  jutftiec,  iia  love  docs  to  mefrr; 
love  and  anger  being  the  passions  (speaking  alter  the  mnnuT 
of  men)  which  curreBpuud  with  the  Uispoeitiuna  of  mcrcv  aad 
*  Sve  PlIkvIos,  virf.  1.  book  iii.  cbkp.  1. 


CHAP.  IV. 


PACIKICATIUN    or    WH^iTll. 


im 


I 


justice.  WhoCT-cr,  tlicrefore,  denies  G«l  to  be  capable  of 
WTEtli  or  anger,  ncta  consistently  in  denying  liia  justice 
•bo." 

"  You  begin,"  says  he  to  Mr.  Law,  "  no  wrath,  anger, 
vindictive  justice,  ever  wna,  or  ever  will  he,  in  God.  If  n 
wrath  of  God  were  any  where,  it  must  bu  everywhere."  To 
which  Mr  Wcaley  replies,  "so  it  is,  tut  sure  as  the  just  God 
ia  cverj'whcrc.'"' 

TurrcHn  also,  speaking  of  mitiafaction,  observes:  "This 
was  uecesKikrily  reciuired  Ijy  uur  HHlvHtiou;  because  since  tUe 
disagrvctueitt  which,  by  reason  of  sia,  had  arisen  betweeu 
God  and  raan,  rendered  men  haters  of  (iod,  (Koin.  i.  80;) 
and  not  haters  of  Ciud  actively,  but  also  htUed  by  God  paa- 
sivcly,  such  a  disagrceinciit  cuu)d  not  be  removal  by  pn^rcpt 
merely,  or  by  ciampte;  but  it  rcquirod  tlutt  a  ransom 
•hould  be  luude,  by  lucauii  of  which  uot  merely  num  might 
be  reconciled  to  God,  by  means  of  repentanct^  and  a  holy 
life,  as  the  Socininus  ntiiintain,  but  Gud  also  migbt  be  recirn- 
cilcd  to  man,  with  whom,  from  the  nature  of  his  nndictivc 
jiiMtii'K,  He  wan  anipry ;  autl  therefore  euuld  nut  l»e  appeatcd 
without  an  adcijuate  satisfuctiuu,  by  the  eubstitutiuu  of  a 
mediator  in  man's  place ;  who,  by  oflcring  liimscif  up  for 
man,  migbt  receive,  iu  his  own  person,  the  puuiahmcut  due 
to  man,  and  liberate  man  from  punishment  by  bearing  it 
himwif."   Mediatorial  Office  n/  Chrint,  vol.  ii.  art.  9. 

The  ductriuc  of  Atonement,  as  based  u|H)U  tlie&e  prin- 
ciples, is  thus  also  stated  by  Scott,  (It'orks,  vol.  i.  p.  190;) 
who,  after  speaking  of  the  Mediation  of  Christ,  obsenea, 
"  The  design  of  all  which  is  thoroughly  to  convince  lu  of 
tilis  great  truth;  that  by  our  apostasy  from  God,  and  rchcUiou 
against  Him,  we  have  all  rendered  ounKlvos  so  vi^  obnoxi- 
ous to  bis  vfiufi^anef,  that  lie  would  not  pardon  us  U[>ou  any 
Ics3  atonement  than  the  precious  blood,  nor  admit  wt  into 
favor  u[Km  any  \&i»  motive  than  the  powerful  ijitcrce«sion,  of 
bis  owu  ISun  ;  that  by  the  heinouime^  of  uur  guilt,  wc  have 


2on 


.^TONKMEKT. 


ciur  P 


«j  biglily  incetaed*  the  Fatlicr  of  mcrcieB  agAinst  qb,  titf  m 
less  coniudcration  than  tho  death  and  advocutioti  uf  tk 
grcKtwst  aud  dearest  person  iu  the  wliolc  world,  will  nwu 
Ilim  to  admit  of  our  repentance,  and  listen  to  unr  to^ 
pUcationH. 

"  This,  therefore,  we  ought  to  be  deeply  aud  thom^ 
convinced  of, — that  our  sins  have  set  us  »t  suefa  &  dtftau 
frou  Oodj  that  it  is  nothing  but  the  bluod  uf  Chret  «3 
reconcile  Him  to  ns ;  and  that  though  n-tthout  our  repcncwt 
He  will  never  be  reconciled  to  na,  yet  it  is  not  fur  the  nkctf 
that,  or  aui-tbing  else  wc  can  do,  that  lie  will  be  indnocdt* 
Tccciix  us  intit  his  favor ;  but  only  for  the  luUtc  of  fhi 
precious  sacrifice  wbicli  hia  Rtcrual  Son  Latli  oBend  Bp 
for  us." 

Again :  it  is  maiutaiued  by  another  writer,  with  feipsfl 
to  the  agony  of  our  Lord,  ( Wcat  on  the  At  onement,  p-  81tl  ■ 
"  This  mutit  certaiuly  have  ahseu  from  some  invisible  ouut, 
nor  can  it  be  accounted  for  any  otherwise,  than  by  snppoMf 
that  it  arose  from  the  immediate  hand  of  God."  Hea7>. 
"  tluit  God  brought  on  the  man  Jans  Clirijit  all  tlie  sufferiap 
which  He  endured.  Hiii  haiul  was  not  Icsa  visible,  nurb 
power  and  providence  less  active,  in  brin^ciug  sufferings  mi 
death  ou  his  only  begotten  Sou,  than  on  sinners  of  mankia': 
nor  indeed  was  the  governing  providence  of  tiod  lew  coa- 
current  aud  active  in  bringing  pain  and  flistress  on  Job* 

*  LHDguKgo  of  iLiii  kiad  i»  somcUmw  raid  to  b«  ver;  inemHun.  ta 
why  sboulil  it  be  so  MoaiderMl,  whea  the  wi>rds  nre  adapted  lo  Uw  idwi. 
and  tbe  idvKS  to  ihc  words  f  Where  tlie  Iudkuak^  does  mot  cvprew  the  Jar 
trine,  it  luAy  I>i;  aaid  it  tte  iacuulioua ;  but  vrhtn-  it  dof*,  ftuuredlf  1W  Mn 
incautiow  iw%  nut  Hpply.  The  ftiult  i«  tiol  iu  (lio  laoguMge,  bat  ia  Ibattei 
nor  in  itc  Idea  alone,  but  in  thai  prinriple  n{  DAtnimllBiii  which  (IvMoeaaiM 
to  llip  ld«a,  and  hence  iv  the  UnKUHgr.  Nnr  in  MBylhinK  RMtned  bj  iavalttif 
tb«  tacnc  idea,  in  inore  rt-fined  language ;  for  >a  lODg  as  the  sbibv  pnadfk 
of  natnraliUD  exi>l«,  it  it  b«tter  to  iiac  m  tnaKuuKe  which  pUlalj  eipraw* 
il,  than  lodcc»reoiir«rlvM  by  imagining  ihktlhv  tirinciple  Is  remutnt,  if 
only  the  laiiKuaKe  which  exprossos  it  b**  imlleiiiHl  down. 
CirctiUtrd  by  tlir^  Iteliglons  Tract  Society. 


CUAl'.    IV.  PACiriClTlON    OV    WRATH.  201 

Christ,  than  it  is  in  brinpiig  pain  and  distress  on  impcaitcnt 
aiimera,  rithcr  in  this  world  or  t\u:  world  to  come." 

After  quoting  passages  of  Scri|itiirc  in  support  of  thrac 
[■news,  he  observes  (p.  85):  "It  would  be  very  inconsistent 
both  with  reaflon  and  the  plain  nud  natural  import  of  these 
Scriptural  e\pri;"SHion8,  to  suppose  that  He,  who  is  only  Uod, 
the  ori^uul  and  supreme  Governor  of  the  world,  suspended, 
even  in  the  least  degree,  that  agency  which  had  hitherto  been 
unremitted  and  universal;  and  that  He  stept  a&ide,  and 
stood  as  a  mpre  spectator  of  this  horrid  scene.  If  this  were 
the  case,  how  could  it  l^itU  propriety  have  been  predicted, 
that  God  should  sniitc,  and  bruise,  and  put  Him  to  grief, 
mid  ]il\eru'arri»  be  acknowledged^  that  hts  sufferings  and 
death  wctl--  the  ellects  of  the  haud  and  determinati:  euuuscl  of 
God,  is  not  easy  to  be  comprehended.  Were  it  so,  that  the 
■Iwiid  and  power  of  God  were  less  active  in  bringiug  those 
erila  oil  Cbri.st,  than  iu  any  other  evils  brought  ou  moral 
beiugs;  it  is  not  easy  to  sec  why  Christ,  who  in  the  cha- 
mcter  of  mediator  always  considered  liimsclf  as  a  servant 
and  acknowledged  subjection  to  God,  should  yet  cry  to  Him 
for  help  and  dciiveranec.  It  is  ctidcnt,  therefore,  that  what- 
ever C"ls  were  eudim;(l  by  Christ,  were  from  the  hand  of 
that  God  between  irhoin  aud  men  He  acted  as  mediator.  All 
the  sufferings  He  endured,  were  fnHU  his  active  power  and 
providence;  they  were  as  much  from  the  hand  of  God,  as 
any  evils  that  ever  were  brought  on  any  of  the  human  race." 
In  pursuance  of  the  same  idea,  the  author  pbscncs 
(p.  87) :  That  *'  the  sufferings  aud  death  of  Clirist  wen;  ex- 

Iprcssions  of  div'ttie  aitger ;"  that  "  there  is  nothing  in  the 
Word  of  God  to  lead  us  to  suppose  that  c^its  brought  on 
moral  beings  are  not  in  every  iustaucc  expressive  of  Avinc 
anger,  but  a  variety  of  tJungs  Umt  evidently  prove  the  con- 
trarj- ;"  that  "  the  Holy  Scriptiurs  clearly  and  very  evidently 
teach  us,  that  the  sufl'eriugs  and  death  of  Christ  were  ex- 
pressious  of  rftrinr  auger  ■^'  in  line,  "  that  Goit  brought  on 
the  man  Jesus  Christ  all  the  sufferings  nhich  Ue  endured." 


302 


ATONSUENT. 


cajF. 


Ik 


In  siipiiorl  of  these  \Hpws,  the  foUoiring  text  is 
quoted  by  viuiuus  ituthurs  (Magee  or  the  Atoftement,  niLt' 
p.  213;,  "The  LonI  said  to  Kliphax  the  Temaiiite>  ay 
tprath  is  kindled  against  thee  and  th^frimds  ;  for  yc  Imvt  Bit 
spoken  of  me  the  thing  that  is  right,  aa  my  sonaut  Job  hitk 
Therefore  tnke  unto  yon  now  seven  bullocks,  and  seven  ru» 
and  go  to  my  servant  Job,  and  offer  up  for  yiiuractm  ■ 
bumt-oflcring ;  and  my  acn-nut  Job  slmll  pmy  for  yon;  fi^H 
Itim  vrill  1  accept,  lest  I  deal  witli  you  iU\cr  yonr  (dh.^l 
Job  xlii.  7,  8 ;  see  >1bo  i.  4,  5  :  \st.  edit. 

In  the  following  extract,  again,  the  Father  is  coundavd 
to  bo  the  ininiedintc  author  of  the  sun'oriiigs  of  the  Son: 
for  of  the  Father  in  regard  to  the  Sou,  it  in  said,  "  Yeai,  nol- 
withstnnding  the  infinite  love  that  He  bore  Tlini,  aitd  Ik 
piteous  moans  that  his  torments  forced  from  Him,  lle(li 
l<^ther)  M'a»  so  far  from  relieving  p[im>  that,  for  mir  sik^^ 
He  inflicted  upon  Him  the  utmost  mtJttry  thai  AumoM  MiMPr 
couJd  bear;  that  bo,  having  an  experimental  sense  of  tk 
momt  grievous  suffering  that  mankind  ut  liable  to,  and  bdo; 
touelied  with  the  utmost  fc<'Iing  of  «nr  infirmities,  and  in  d 
points  tempted  like  unto  us,  lie  might  carr^'  a  more  iKoder 
commiseration  for  us  to  henrcn,  and  knov  the  better  ho*  tt 
pity  UB  in  our  grief  and  extremities."  IVorka  t^  Sati, 
vol.  V.  p.  292. 

Thi.H   doctrine;  of  the  Pocifieation  of  Divine  Anger  Iw  ^ 
8acri5cc,  is  fiulhcr  said  to  he  conutenaoced  by  the  custom  rfV 
sacrifice*  among  the  benthens.     Thus  it  in  observ-ed,  {Hvr^i 
Jntrodueiion  to  the  Scripttireg,  vol.  i.  p.  157) : 

"There  is  nothing  in  wliich  the  traditioiia  and  opiniaon 
of  the  heathens  hear  stronger  testimony  to  the  doctriun  d 
Scripture,  than  the  comiction  which  prevailed  of  the  uee» 
sity  of  an  atonement  for  sin,  and  of  the  intervention  uf  % 
divine  mediator;  and  the  universal  practice  of  flevoti&t 
piacular  victims,  which  has,  at  one  period  ur  other,  cq« 
prevailed  lu  every  qunrtcr  of  the  globe. 

"  It  has  been  alike  adopted  by  the  most  barbarods. 


caAt.  IV,  PACiPicATioN  ar  whatii.  206 

by  the  most  sftrnge  natioiui.  The  rude  idolater  of  tlie  receully 
dJHoovcred  hemisphere,  and  tlic  polished  votRry  of  polytheism, 
equally  concur  in  the  belief,  that,  wUhotU  glteddiny  oj  blond 
there  can  be  no  reniunon  of  thu.  Nor  wiw  the  life  of  the 
brute  crcntioti  idiviiys  deemed  sufficient  to  remo\-e  the  taint 
of  guilt,  and  h>  ai-ert  the  wrath  of  heaven :  the  death  of  a 
nobler  victim  ivas  frequently  reqiured,  and  the  altars  of 
paganism  vcre  bedewed  witli  torreut«of  human  blood.  Thus 
the  Canaanitcs  caused  their  first-born  to  pass  through  the 
fire,  iu  order  to  appease  the  anger  uf  their  false  deities ;  and 
one  of  the  kings  of  Moab  is  said  to  have  offered  up  lus  eldest 
sou  as  a  b unit-offering,  nhen  in  danger  from  the  superior 
power  of  the  Edomites.  Nor  was  the  belief  that  the  gods 
were  rendered  propitious  by  tliis  ]>eeuliiir  mode  of  sacrifice, 
confined  to  the  nations  which  were  more  immediately  con- 
tiguous to  the  territories  of  Israel.  We  Icarn  from  Homer, 
that  a  M'holc  hecatomb  of  firHtting  lambs  wan  no  uncommon 
oOeriug  umoug  his  cuuutrymeu;  and  the  aucieut  Goths, 
having  laid  it  dowu  as  a  principle,  that  the  effusion  of  the 
blood  uf  animals  appeased  (fte  anger  of  the  godn,  and  that 
their  juatice  turned  aside  upon  the  victims  those  strokes  which 
were  destined  for  men,  soon  proceeded  to  greater  lengths, 
and  adopted  tlie  horrid  practice  of  devoting  human  victims. 
In  honor  of  the  mystical  number  three,  a  munber  deemed 
particularly  dear  to  heaven,  every  ninth  month  witncftseil  the 
groans  and  d^nng  struggles  of  nine  unfortunate  victims.  The 
fatal  blow  bcin^  ntmclc,  the  lifclRu  bodica  were  consumed  in 
the  sacred  Hrc  which  was  kept  pcqictually  burning ;  while 
the  blood,  ill  singidar  conformity  with  the  Lcritical  ordi- 
naneesj  was  spriiLkled,  pnrtly  upon  the  surrounding  multi- 
tude, partly  upon  the  trees  of  the  hallowed  grove,  and  partly 
upon  the  images  of  their  idols.  Even  the  remote  inhabitants 
of  America  retained  ttiinllar  customs,  aud  for  similar  reasons. 
It  is  observed  by  Acosta,  tliat  iu  casea  of  »ickDe«s,  it  was 
uauai  for  a  Peruvian  to  sacrifice  his  sun  to  Vinichoca,  bcscocli- 


20i 


ATONEMENT. 


CHAP.  IT. 


ing  him  to  spare  liix  life,  Hnd  to  be  satisfied  with  the  blood  rf 
his  child." 

Oil  thcitc  extmcta  Mr.  Home  obserrcts,  "  In  the  cotulatE 
use  of  fire,  the  iiivnriablc  Scriptural  emblem  of  wratM  mil 
jeaioititij,  we  view  the  iiuliffnation  of  that  God,  who  la  a  tm- 
turning  lire,  averted  from  uiu'  {guilty  race,  uud  poured  onl 
upon  the  immaculate  head  of  our  great  Intercessor." 

The  BHine  idea  of  auger  iiiid  vcup;aiico  Ixung  in  titid,  uii 
of  ponishmeut  being  inflicted  by  Him,  is  carricil  out  iib» 
into  the  several  descriptiona  coiiceniing  the  torments  of  Ac 
damned.  Thus,  ol^er  quoting  from  Scnpture  the  [lassa^  ia 
■which  it  is  said,  that  the  wicked  shall  awake  to  cvcrlutin; 
shame  and  eoutcmjit ;  llmL  thry  shall  eurac  forth  to  tlir 
resurrectiou  of  dauinatiou ;  that  ujiuu  their  rcsurrcetion  tfacr 
shall  be  judged  aceordiug  to  their  works,  and  cast  into  tltf 
lake  of  fire;  it  is  observeil  by  Scott  (vol.  iii.  p.  IDH)  : 

"  From  whence  it  in  apparent,  that  they  shalJ  be  dukJ 
for  no  other  end  hut  to  he  [luntiihcd,  to  cndiirc  the  tvitj^MMff 
which  shall  then  be  rendered  to  them,  even  the  vengeimetd 
etcnial  fire;  for  that  will  be  their  doom, — "  Depart  ye 
iiitu  everlasting  hru  prepared  for  the  devil  aud  his  ang«4i. 
Since,  therefore,  their  resurrection  will  he  only  in  order  I* 
their  being  fctchctl  fi-om  prison  to  judgment,  and  scut  irm 
judgment  to  execution,  to  be  sure  their  bodien  will  be  niiAi 
in  ftiU  capacity  to  suffer  the  fearful  execution  of  their  duun, 
that  w,  with  au  exquisiti;  sense  to  fecl^  anil  an  iiiiinhk 
(ttrcngt}i  to  sustain,  the  torment  of  ctcrual  fire :  fur  bIdcc 
they  must  suffer  for  ever,  they  must  l)e  raised  both  insH«c 
and  immortal ;  with  ii  sense  as  quick  as  lightoiug  to  percraia 
their  miscrj',  and  yet  as  durable  as  an  anWl  to  undcr|^ 
atrukes  oi  it,  which  to  all  eternity  will  lie  repeated  iipoii  (hen 
without  any  pause  or  iutenuissiou.  TUua  shall  they  he  raixd 
with  a  most  vivacious  and  everlasting  sense  of  pain,  that « 
they  may  ever  fuel  the  i>angs  of  dcidh  without  ciia*  dviwy- 
So  St.  Cyril,  (Cattch.  IHum.  ir.   p.  26,)  Oi  oMOfTvAM 


CHAP.  IV. 


PACtPICATlUN    OF    WRATH. 


205 


'fiifttnv,  i.v. '  Wicked  men  shull  be  clothed  %nth  cteruiU  bodies, 
thnt  in  them  thcr  may  suffer  the  cteniid  puiuithmcnt  of  their 
nm ;'  nnd  so  tliey  shall  hnrc  strength  to  suffer,  as  long  aa 
i^tnufeartcv  hath  will  to  inflict.  Acd,  therefore,  isiiice  it  is  the 
will  of  divine  vi-ngeanrc  thnt  they  should  suft'er  eternal  fire, 
the  dinDc  power  will  fumiali  them  with  such  bodies  as  shall 
be  able  to  endure  cverla-sting  scorching  in  that  fire  without 
Itcin;;  ever  consumed  by  it.  For  at  tlieir  reaiirrwtion  tlioir 
wrctchwl  f;liontfl  shall  lie  fetched  nut  of  those  imnsible  prisons, 
whcmu  they  arc  now  reoervei)  in  chains  against  the  judg- 
ment of  the  great  day,  to  suffer  in  that  body  wherein  they 
sinned ;  nud,  that  therein  llicy  mny  be  capable  of  lingering 
out  an  eternity  of  torment,  they  shall  he  reunited  to  it  in 
a  fatal  and  indijiaohibic  bond,  a9  neither  death  nor  hell 
shall  ever  be  able  to  unlooae. 

"  And  now  the  souls  of  the  dead  being  i*]iut  \ip  iu  their 
bodies  again,  like  prisoners  in  a  sure  hold,  ami  thore  sccnrcd 
by  an  immortal  tic  from  ever  making  another  escape,  the 
bodies  of  the  li^-ing  shall,  by  a  miraculous  change,  be  rendered 
at  once  so  tender  nnd  soiiKiblc  that  the  least  touch  of  misery 
shuU  paiu  them,  and  yet  so  strong  and  durable  tliut  the 
greatest  loads  of  miaery  shall  never  be  able  to  sink  tliem ; 
and  thus  being  fdl  uf  them  ]nit  into  an  immortal  capacity  of 
sufi'ering,  and  thereby  prepared  to  undergo  the  fearful  doom 
wliich  await-i  them,  tliey  ahidl,  from  all  parts  of  the  world,  he 
dnven  before  the  judgment -seat  of  Christ. 

"  And  now,  good  Ijord,  what  a  tragical  spectacle  will  be 
here!  An  innumerable  number  of  sclf-coudenuied  wretches 
aMembled  together  bt-forc  the  tribunal  of  an  iVlmighty  and 
Implacable  Judge,  quaking  and  trembling  under  the  dire 
expectAtinns  of  a  fearful  and  irrerocahle  doom,  and  with 
weeping  eyes,  pale  looks,  and  ghastly  countenances,  aboding 
the  miscrnblc  fate  that  attends  them. 
■        "  Ixiok  up  I    oh  ye  miserable  creatures  I    see  yonder  is 


I 


20C 


ATOXRKBlfT. 


cRjr.  ir. 


that  glorious  Person,  wliosp  nuthority  you  hnve  no  nuolrr*'- 
alVmiitetl,  wliosc  name  voii  !iavi>.  so  impiously  bUspJun 
wboae  merciea  you  have  so  obstinately  rejcctc<l, — behoU  tA 
what  a  stern  and  terrible  mnjesty  He  flits  upon  yooder  fi» 
ing  throne,  Erom  whence  He  is  now  just  ready  to  exact  of  tr 
a  dreadful  account  for  all  your  paat  rebcUiuna  agaiurt  Ilim. 
But  oh !  nulia]ipy  and  forlorn,  sco  how  they  droop  nnd  hn^ 
their  heads,  as  being  both  ashamed  and  afraid  to  look  tbcir 
terrible  Judge  in  the  face,  whose  incensed  eye.  Kparkloi  npai 
tlicm  with  Kueli  an  insuflerablr  terror  aud  indijirnBtiao  ■ 
they  are  no  longer  able  to  endure,  but  arc  fbrccMl,  to  tk 
bitterest  anguish  and  dcspiur  that  ever  btixnnn  bouIb  *fii 
seized  with,  to  tty  out  to  tbe  rocks  aud  mountains  to  &II 
npon  them  aud  to  bide  them  from  the  fiice  of  Him  that  «b 
upon  the  throne  and  frani  tbe  wrath  of  the  Tjamb. 

"  The  righteniw  Jud^n,  who  tii  too  great  to  bo  ownivri 
too  jiiat  to  be  bribed,  and  too  much  provoked  to  be  tntreatd, 
whose  ears  are  now  for  ever  stopped,  aud  whost;  bawds  we 
impenetrably  hardened  against  all  further  OTcrtnrea  of  inerty, 
will,  with  a  stem  look  and  terrible  voice,  prononncc  tht 
terrible  doom  upon  tbem, — *  Go  ye  curbed  into  ereriaaCiif 
fire  prepare«I  fur  the  de^'Jl  and  bis  an«;els,'  &c.  Oh  I  tbe  Um- 
ful  shrieks  and  laiucutationa  that  will  then  be  heard  ftuB 
these  poor  condemned  creatures ;  for  if  a  '  liort)  have  maty 
upon  thee,'  a  'Take  him,  jailOT,'  from  an  eaxthlv  jndge,  W 
able  to  extort  ho  many  ai^^bs  auid  tcan  from  a  hardened  mak- 
factor,  what  will  a  *  Go  ye  cursed,'  from  the  mouth  of  ik 
righteous  Judge  of  the  world,  and  when  so  many  miUioDifif 
men  and  women  shall  be  all  involved  together  in  the  ant 
doom,  and  all  at  unco  lamenting  their  dismal  fate  ?  Leri, 
what  a  horrible  outcry  will  they  make  I  Nov,  in  the  btttix 
agonicH  of  their  simls,  tbey  will  cry  to  hcarcu  £[«  macr, 
mercy ! — but  alas  I  poor  souls,  they  cry  too  late. 

..."  AU  on  a  suddcu  they  will  see  the  douda  fratn  ahan. 
and  the  earth  from  beneath,  casting  forth  torrent*  of  Are  ops 


n 


I 


CIlAP.  IV.  r.lCIFICATION    Or    WKATIl.  207 

them,  vhich  in  on  instant  viU  net  nil  the  irorld  in  n  hijuo 
ubout  thuir  cars;  at  the  sight  of  wliich  all  tins  wrr!tc)K>d 
world  mil  be  turned  into  a  mournful  stage  of  horrors,  in 
which  the  mi.sArable  nctors,  being  seixcd  with  incxprcasiblc 
amusement  to  »<»;  themsclveH  all  un  a  auddon  encompassed  on 
crery  side  with  HamcH,  will  raise  a  hidoouii  roar  and  outcry  ; 
miUianB  of  burning  men  and  women  Ahriekiiif;  toother,  and 
their  noi»c  shall  minf.de  with  the  archangel's  trumpet,  «ilh 
the  thmiden  of  the  dring  and  gnianinf;  heaven,  and  the 
ctuck  of  the  dtssolving  ivorld  that  is  siiikini;  into  eternal 
rain*.  In  which  miserable  state  of  tltiuj^s,  whither  can  the 
|KK»r  crwitnn^s  fly,  or  whert^  can  they  hupc  to  find  a  sanc- 
tuary ?  If  they  go  up  to  the  tojis  of  the  moiuitains,  there 
they  arc  hut  more  openly  exposed  to  the  drondfitl  li^litnin^ 
of  heaven ;  if  they  go  down  into  the  holes  and  cavcma  of  the 
rocks,  there  thoy  wUl  be  swallowed  up  in  the  burning  fur- 
naces of  the  earth  :  if  they  descend  into  the  deep,  there  they 
will  be  soon  overtaken  with  a  storm  of  firn  and  brimstone; 
and  wherever  they  go,  the  vengeance  of  God  will  still  pursue 
them  with  itn  everlasting  huniings.  And  tlm»  having  no 
retreat  tell  them,  uo  avenue  to  escape  out  of  thi»  buruing 
world,  here  they  must  n*maiii  for  ever,  Bur«)utuled  with  Bmoke 
and  tire  and  darkness,  mid  wrapped  in  fierce  and  mereilcsti 
flauiCD,  which,  like  a  shirt  of  buniing  pitch,  will  stick  clone  to, 
and  pierce  tlimngh,  their  passive  liodies,  aud  for  ever  prey 
upon,  but  never  consume  them."* 

In  commenting  upon  thcao  views  of  the  attributes  of  the 
Peity,  let  us  first  lulvert  to  the  words  of  Archbishop  King. 
Speaking  of  Goil  as  being  angry  and  jealous,  he  says : 

"  If  these  (attributes)  were   taken  hterally,  and  under- 

'  The  tftme  views  uf  (he  subject  arc  propounded  by  nom*  or  the  moKt 
respeclitM*!  writers  uf  ibe  Chuich  of  Itume,  mid  tD<I«ed  frfqucitlly  occur  in 
Ibcir  scvnal  worki.  It  ia  cvidcot,  that  they  arc  uietLnl  Iv  \x  taki-n  Ule- 
rally  ;  fur  llie  *amc  Qrr  wLicU  preys  upon  the  body, cunaunics  alto  the  visible 
ttBiTonv.  It  is  in  opposilivn  tu  these  niunstrous  views,  whicli  ue  only  part 
Mid  parcel  of  Ibe  uoiTerwl  syatein  of  niilaraliBin,  thai  Sircdooborg  wrote 
his  Irealijir  on  HoKTra  and  Hrll. 


208 


ATONEMKNT. 


Vttit.  It  A 


stood  the  same  way  iui  ire  Hiiil  tlicni  in  us,  what  abinrd  mi 
intolerable  eonxcqucnccs  would  follow?  oiid  hoir  dLshoaon% 
must  tlicy  be  supposed  to  think  of  Godj  who  oacrtbc  ndb 
pn<^<uoii<>  to  Uim  !  Yet  nobody  i»  shocked  at  t)icm,  becua 
they  understand  thcin  in  an  analogical  sense."  I 

Now  Lactantiua  tetlH  us  that  auger  is  a  virtuous  ajjertiaa, 
and  that  without  it  the  world  conld  uot  be  gorcmed.  Wealej 
expressly  aOimiH,  that  had  Gud  never  becu  an^jy.  He  anU  i 
never  have  been  reconciled  ;  and  llierefore  tliut  to  demf  e^kr.^ 
that  God  was  angiT,  or  that  by  the  removal  ot  uigir  Ucfl 
was  reeuneilc<l,  is  to  ttrtke  at  the  wry  roof  t^f  the  Alomwai. 
There  is  no  donbt  that,  in  this  respect,  Wealey  waa  right;  ir 
rather  [lerhaps  he  sliould  have  miidj  that  it  struck  at  the  tmt 
of  a  common  iuterpretation  of  the  doctrine  of  the  AtoaemeiA. 
Swcilcnborf;  denying  thai  the  description  of  the  Muflcrinp  tl 
the  wicked,  ax  giveu  in  Scripture,  is  to  be  takeu  in  a  hteni 
scnae,  and  explaining  how  they  arc  to  be  iiii<icrstood  in  m 
iLiialogical  sense,  in  iu  like  manner  chartfcd  with  striking  al 
the  root  of  the  Atonement ;  nay,  even  of  that  of  tite  puuiil- 
ment  of  the  wicked,  hecanac  he  says,  the  fac  in  which  tbcy 
suffer  ia  spiritual,  not  uatural  or  material.  But  *miu  wcpr 
Arehbisliop  King's  ubser^'ation  true;  and  the  terms  angiff 
and  nratli,  as  applied  to  God,  were  taken  in  mi  nnnlnpnt 
sense  {as}ic  nnderstjinds  it),  it  does  uot  follow  that  the  vim 
takeu  upon  tlie  siibJM^,  woidd  even  then  be  nccOManlj 
of  a  much  hig}icr  order. 

For  it  is  to  be  ubscr^-cd,  that  analogy  is  of  two  kind*- 
tliere  is  the  analogy  of  things  natural  to  thinf^  spiritual,  ami 
again  to  things  natural.  Thus,  tlic  paschal  lamb  woa  analo- 
gous to  the  true  Lamb  of  Uod ;  the  blood  of  the  one  to  the 
blood  of  the  other;  the  one  thus  typifying  the  other  ;  but,  m 
bdtli  ciiscs,  the  blood,  regarded  ns  material,  ia  nnlv  a  iiatursl 
object.  Again,  in  reasoning  from  the  animal  world  to  num 
and  vice  versa,  wc  K{>eak  of  the  animal  affections  of  one  bdn^ 
auulogous  to  the  luiimal  affccttous  of  the  other.  Thni  ia 
neither  caac,  do  wc  rise  any  higher  than  mere  ammal  q«ib- 


CHAP.  IV. 


PACiriCATroT*  Of  wrath. 


21)0 


Hes.  So  in  rpfjftnl  to  God,  wc  may  understand  nngtr  in  Him, 
(W  not  being  thu  same  with  anger  in  man  but  only  nualo- 
gouB  to  it,  as  that  of  an  animal  is  to  tliat  of  man ;  and  jret  we 
may  ri»e  uo  liigber  in  our  ideas  of  the  Divine  anger,  than 
wc  do  in  oiir  tclctu  of  the  auper  of  man.  So  in  a  geometrical 
projHtrtionj  one  straight  line  may  be  analoguua  to  another, 
yet  both  are  apprehended  as  ec|ually  in  the  same  natural 
degree.  In  reasoning,  therefore,  by  analogy  from  man  to 
God,  our  ideas  may  pass  from  things  natural  lo  things  na- 
tural again ;  and  not  nccesaarily  from  tilings  natural  to  things 
Bpintnal,  much  less  divine :  in  whieb  case  t!ic  spiritual  ia  not 
in  the  natural,  as  the  divinity  was  incarnate  in  the  natural 
body  of  Christ ;  the  spintna!  is  only  an  adjunct  to  the  im- 
tuml;  hut  still  an  aitjiinct  (liMtiiiet  and  sciiarntc,  without  any 
real  comraunicatiou  between  them,  so  that  the  natural  in  not 
the  manifestation  of  the  spiritual ;  consequently,  itpiritnality 
can,  iu  tluK  case,  no  more  be  imputed  to  the  natural,  than  di- 
rinity  can  to  the  mediatorial  works  of  Christ.*  But,  inasmuch 
08  the  two  are  adjoined,  yet  the  spiritual  ciuinot  be  attri- 
buted to  the  uatund,  the  consequence  will  be  that  the  natural 
will  come  to  be  imputed  to  the  spiritual ;  nay,  to  be  rcgiinhid 
as  one  and  the  mudc  with  it.  In  this  point  of  view,  the 
doctrine  of  the  Atonement  will  be  founded,  though  on  a 
professed  reception,  yet  a  rirltinl  denial,  of  the  dtKrtriue  of 
the  mirneulous  conception  or  the  Incarnation;  and  such  ia  the 
doctrine  popularly  mlvocated.  There  is  nothing  dinne,  no- 
thing spiritual,  existing  in  the  natural  ideas ;  hence  there  is 
no  transition  from  the  natural  to  tlie  spiritual,  but  only  from 
the  natural  to  the  natural. 

Such  is  the  doctriijo  "f  the  anger,  wrath,  and  vengeance 
of  the  Father  ;t  and  the  pacification  of  these  by  the  blood  of 

*  See  the  precediog  ctupler ;  also  chap.  vi. 

t  Some  obaervlng  ibe  unainliLble  aApecl  which  tlipir  dnctrinp  of  Uivine 
Ugcr  imfMirta  ta  thi-  Deity,  eodcftvoi  to  r»ra[H^  frfiiu  Ibr  doclriDe  white  they 
ntalo  II,  thus  (LvdlMi,  vol.  i.  p.  89) :— "  There  b  anolber  carious  scheiae 


210 


ATOMBMRNT. 


CBAF.  n 


Ilia  Son,  'Wliile,  however,  we  regard  thu»  doctmf  m  tir 
lowest  naturaliam,  and  consider  it  both  txt  have  Ijren  anditfl 
to  he  prevultiiit  in  the  church,  yet  it  ia  remdily  granted,  tirt 
(ill  who  have  adrocated  it  have  not  been  equally  tainted  by  it; 
Aud  that  so  fhr  as  there  lins  prevailed  a  tendency  to  jpoibi^ 
niindcdne»»,  thi;rc  has  arisen  in  the  samo  miiid  sncfa  anO|i|i^ 
sition  to  the  doctrine,  u»  that  while  it  is  maintained,  it  ii 
nevertheless  either  directlr  contradicted,  or  much  altered  in 
ita  prineiplrs. 

Tliua,  for  inataneo.  Or.  Owen  speaking  nf  ang(;r  tn  <i  ■:, 
calls  it  vindictive  justioe ;  and  even  goes  so  far  as  to  mt,  tb* 
it  memin  only  the  eff'octs  of  anger ;  or  that  we  aliall  he  m 
truly  punished  as  (/God  were  angrj*.  This  is  the  view  tikn 
by  Archbishop  King:,  who  observes  (p.  10)  : 

"We  find  iiim  represented  as  affected  with  such  pwakn 
as  wc  perceive  to  be  in  oiirsclves,  namely,  as  angrv  tai 
pleased,  as  loving  and  hnting,  as  repenting  and  changing  !■ 
resulutioua,  as  lull  of  mercy  and  provoked  to  revenge;  nA 
yet,  on  reflection,  we  cannot  think  that  any  of  these  puMV 
can  literally  affect  the  Divine  Nature.  But  the  mnuaas 
confessedly  is,  that  ile  will  as  certainly  punish  the  miekxA, 
a»  if  He  were  inflamed  with  the  passion  of  anger  agu' 
them,"  Sec. 


by  which  sonift  think  the  luw  inajr  be  boonrnl,  rmdoIjt,  that  sin  tntfataAHnc 
Bsy  be  punisbfld,  ihal  is,  (he  eiu  iUeir  may  be  pvcufaed  sud  ao  tbe  MM* 
auffernotluDi;.  'Thn!i  Hcrv^y, — UiougbGod  pftrdunsoin  (BteAnlDs  ibcfioMt;. 
jKt  il(u3vunin^th<.<  »a),  shall  not  go  a hpu Dished.' .. .  Sla  denote:!  4  ^mIk* 
of  an  actiiiii)  but  en  action  (ninnnl  vxixt  witboul  an  artur,  ai>r  ftia  wWtr 
iKcre  is  no  siancr.  Tho  notion  of  sin  as  eouirlhiitK  >cparaie  frofu,  aid  «ta 
may  ex'xsX  witbuut  a  sinner,  taken  iln  ritie  (roui  Ihc  {lucla,  wito  f^naaUj  VK 
death,  &c.  When  wc  say  sia  Ocs^rvcs  puniahmcnl,  it  Is  the  sinDcT  tfeal  • 
tmoaiit.  Nothing  I*  capable  of  di^icrrin^  but  what  ia  cRpable  of  viiq. 
Desert,  vrliclticr  cu^  or  bad,  can  be  pi-ndicatt'd  udIj  nf  morul  ageati.  n* 
sinner,  be  hIju  commits  the  >ln,  ll  i»,  wliu  in  the  objctrt  of  GoO's  wnik,**' 
vbo  alunu  can  be  (ho  subject  of  puuiebntent.  It  would  be  atrmBi^  iadtsd  if 
the  felony  roald  sufTcr  llic  Inw  and  be  haagcd,  vrhilc  Iho  feloa  »lio<lM  i 
tmhurl."     £(sojr«. 


CWAV.  IT.  PACIFICATION    OF   WnATII.  211 

Now  this  may  be  a  less  objcetionalile  description  of  the 
diviue  attribute  corresponding  to  anger,  m  doubtless  it  is ; 
but  still  it  duP8  not  tell  us  wliat  that  attribute  is.  !n  regard, 
therefore,  to  the  real  perfections  of  God  in  this  respect,  it 
Icarca  us  in  darkness;  and  this  is  where  theologians  are,  la 
gcueral,  content  to  leave  it. 

Nor  could  the  case  be  otherwise  consistently  with  the  doc- 
trine of  Christ's  human  nature  rceciring  nocBsontial  commu- 
nieatiou  of  diviue  properties;  hence  of  the  natural  receiriug 
no  communication  of  the  diTiuc.  For  the  natural  idea  oiily 
bcin^  received,  the  spiritual  is  unknowu.  There  ia  theology 
for  the  natural  man,  but  none  for  the  spiritual.  Tlie  sign  is 
luiowii ;  nay,  it  in  known  to  he  a  sign ;  but  the  thing  signliied 
is  uukuowu;  the  spiritual  idea  is  gone;  the  soul  is  fled,  the 
body  is  left.  The  nntural  man,  indeed,  does  not  acknovlcdgc 
the  sign  to  be  such ;  he  receives  it  uut  as  a  sign,  but  ns  the 
thing  signified.  Others  mny  reject  his  view ;  and  m  so  doing 
must  be  allowed  to  take  one  step  in  advance.  But  when  the 
merely  natural  idea  is  rejected,  what  is  left  ?  The  knowledge 
that  it  is  only  a  sign  of  the  spiritual,  (»nnot  make  a  man  spi- 
ritual; there  must  be  alsu,  fur  this  purpose,  a  knowledge,  and 
a  clear  and  distinct  one  too,  of  what  the  spiritual  idea  is.  For 
no  man  is  made  spiritually-minded  by  belie\'ing  tliat  there  is 
such  a  thing  as  spiritual  truth,  though  he  does  not  know  what 
it  is,  any  more  than  he  is  made  religious,  by  helicring  that 
there  ia  such  a  tiling  as  religion,  though  be  does  not  know 
what  religion  is. 

The  question  then  is,  what  is  that  attribute  in  the  Divine 
Being  which  corresponds  to  anger  ? 

Dr.  Owen  says,  it  is  the  same  with  ^-indictivc  or  avenging 
jnstice;  but  again,  what  is  this?  In  vol.  xxiii.  p.  139,  he 
obserres,  "  What  law  ia  unto  another  judge  who  is  to  proceed 
by  it,  that  ia  the  infinite  rectitude  of  his  owu  nature  uuto 
Mm.  And  it  is  ncccssarj*  to  a  judge  to  punish  where  the  law 
requires  him  so  to  do,  and  if  be  do  not,  he  is  not  just.     And 

r2 


1 


i 


212 


ATONKMKMT. 


ciitr.  II. 


h(x*au»c  Oot\  is  jtist  by  an  oeacotial  hgbtcouaness,  it  a  usd- 
sarj-  for  ilim  to  puuisL  «in,  as  it  is  contrary  thcxvonto;  nil 
not  to  acquit  the  guiltr.  And  wtmt  is  sin,  cannot  bat  br 
gin  ;  neither  ciiix  God  order  it  otherwise.  For  vlist  ii  «•- 
trary  to  his  nature,  cannot  by  any  set  of  his  will  be  rcaidisal 
otlicrwino.  And  if  siti  be  siii  nccesDnrily^  because  of  iti 
Cfmtrar'ieiij  to  the  nature  of  God;  on  the  (iuppo«itioD  of  tic 
order  of  all  tbiii^K  by  himself  creiUcd,  the  puiiisltiucut  <jf  il 
is  on  tlie  same  ground  ueceimtrif." 

On  this  ^ouncl  then  ein  is  its  own  punishment ;  forbcnf 
contrary  to  tlic  uatLirc  of  God,  it  w  contnirj-  to  his  felidtyjj 
Bud  Bs  there  is  no  happiness  imt  of  Him,  siu,  from  its  natinqj 
eutiuU  its  own  nusery.  Tiitis  if  T  run  iuto  the  firCj  1 
biixnt;  and  the  paiu  I  feel  and  tbc  disorganization  of  tbc 
parts  of  tin:  body,  arc  the  wriitli  of  the  fire.  Ilenrc,  sin. 
we  read  of  the  nuger  and  the  fury  of  the  Erc^  aa  we  do  tf 
the  anger  luid  furj*  of  God  ;  not  that  nn-jer  and  fnn*  arc  m 
either,  but  that  the  nature  of  one  is  so  opposite  to  the  uatoM 
of  the  other,  that  the  two  cannot  be  together  without  tlx 
strongfj'  consiiiniug  the  weaker.  Now  that  wliich  is  ofips- 
site  to  sin,  ia  holiness;  holiness  in  God  ts  truth,  for  a  life 
tnitli  is  holiness;  lieufe  our  Saiior  said.  Sanctify  /Am 
throujfU  thy  truth,  thy  word  is  truth.  But  truth  in  God  is  hi 
other  than  the  form  or  law  of  his  love ;  so  that  now  we  rciobr 
anger  into  lu>'e,  and  the  pnnlshmeut  inflicted  by  anger  into 
the  sufierin^  Kupcrinduccd  by  what  is  contrary  to  that  Itm- 

The  truth  of  this,  Dr.  Owcu  both  admits  and  contiadldk. 
He  admits,  as  we  huve  seen,  that  sin  is  its  owu  miii—j 
punishment  Ho  contradicts  it  as  follows:  "God  Bated 
sin ;  He  hatcth  every  siu ;  Ue  cauuot  otberwiiK:  do.  .  .  .  Tiat 
hatred  of  sin  in  God  can  be  nothing  but  the  displtceticy  Ok 
or  contrariety  of  his  nature  to  it ;  with  an  immutable  nO 
punishing  il  theuce  luising."  tuI.  xxiiL  p.  142. 

Here  the  punishment  of  sin.  is  said  to  proceed  from 
will  of  God,  OS  an  act  separate  and  indopeudcut  of  ttadf; 


'4 


v. 


ciiAP.  IV.  rAciricATioN  or  ukatii.  213 

says  he,  "  to  have  a  natund  displicency  against  sin,  anfl  not 
an  ininurtabic  unll  of  punishing  it,  is  unworthy  of  fiofi ;  fur 
it  nnist  arise  frum  imputency."  He  admits  that  God  u  a 
consuming  fire  :  but,  aaith  he,  "  God  workcth  freeW ;  the  fire 
biimH  necessarily ;"  and  then  finding  tlint  this  argument  does 
not  scne,  he  suhjoius,  "  God,  I  say,  idways  worketh  freely, 
witli  B  freedom  accompanying  h\n  r»|iorntinn  ;  thmigh  in  Mvoe 
BUM,  on  auinr  Hii|i|iOKiti[>ns,  it  is  necessary  tliut  He  should 
TTork  fa  I!e  doth." 

God  then  worl;s  sometimes  treiily,  sometimes  by  ncces- 
•ity ;  and  this  docbine  of  contrasting  the  will  of  God  with 
the  nature  of  God,  (as  if  God,  when  acting  only  from  his 
natiu'c,  was  acting  only  fnmi  necessity,  and  not  freely  fruin 
his  owu  intelligence  and  wisdom,)  the  advocates  of  these 
views  are  obliged  to  maintain  for  the  purpose  of  prcscrnng 
the  poiJiilar  liews  of  punishment  voluntjirily  inflicted  by  God; 
hence  of  penal  satisfaction.  For  if  sin  is  its  own  pnnishcr,  as 
contrary  to  the  nature  of  God,  in  this  ease  (iwl  is  not  the 
author  of  the  pnnislimeut;  if  wrath  or  auger  te  the  name  of 
a  state  of  the  sinner  in  conflict  ttith  the  Divine  Natur*',  it  is 
not  the  name  of  a  change  in  the  Divine  Nature,  but  of  the 
state  of  the  creature.  Hcnee,  recoiieiUatiou  is  not  of  God 
to  nuui,  hut  of  man  to  God. 

This  iiideetl  is  wlmt  many  writers,  who  hold  in  its  literal 
sense  the  doctrine  ofthopju-ification  of  the  divine  auger,  when 
they  come  home  to  the  i-eal  question,  are  obliged  to  adrait. 
Tims  Mr.  Scott,  although  he  speaks  of  the  Atouemeat  as  the 
pacification  of  God*8  anger,*  yet  when  he  treats  of  the  pcr- 
foctious  of  God,  Httd  the  ucceissity  of  funning  nglit  apprehen- 
sions of  his  nature,  is  obliged  to  express  himself  in  the 
following  more  rational  manner. 

"Though  there  is  no  doubt  but  He  resents  all  those  evils 
which  good  men  suflTer  aud  had  men  coinrait ;  yet,  it  is  not 
firom  any  painful  impression  that  they  make  upon  his  nature, 

*  9ve  Sui«cr'R  Tli««aiini»,  OfrH  ud  hufUf, 


214 


ATO^eHRNT. 


CBAT.  KM 


P 


for  lie  neither  feels  the  miiteries  He  pities  aud  relieves, 
is  vexed  at  the  aina  He  deteata  and  abhors  ;  bwt  all  the  n- 
aentment  He  hotb,  both  of  theei-il  uf  our  suficriugs  andnai 
U  peiftetly  calm  to  /litnwif,  and  dnvid  of  alt  pttfsion  and  A- 
turiiance.  It  is  tnie,  his  will,  buing  perfectly  rcaaouhie, 
must  be  diflenmtly  KfTeeted  toward  different  objocte,  andcot- 
trarily  affected  toward  cttutrarj-  objectSj  because  they  propo* 
to  it  different  andcontrarj-  rcnsous;  and  therefore  as  it  niut 
be  aflected  witli  compJaccucy  towards  good  objects,  so  it  idibI 
bo  affected  with  abhorrence  towards  had  ;  hnt  this  abhomencf 
arises  nut  citlicr  from  any  scusc  of  hurt  they  do  Hint,  or  fcv 
of  hurt  tlioy  can  do  Him,  hi^  nature  being  wholly  impa$lihk; 
but  from  the  repugiiann)  they  bcar/u  his  ottm  itifaiii&le  rewa; 
and  his  nbhorrence,  being  wholly  founded  in  liia  reason  ud 
not  in  any  sense  or  feeling  He  hath  of  the  evil  He  deterti, 
muat,  upon  tliin  account,  be  stripped  of  al)  grief  and  \'eutioa." 
iVorkg,  vol.  ii.  p.  192. 

Now  if  God  be  perfectly  calin  to  himself,  and  dcroid  «f 
all  passion  and  disturbance ;  thus,  if  his  nature  be  wfcollf 
impassible,  what  is  the  meaning  of  pacifvin^  n  nature  alzci^ 
calm  and  devoid  of  all  passion  and  disturbance  t  what  is  ife 
meaning  of  appeasing  an  impassible  nature  t  If  we  gcint 
that  the  natiure  of  the  DiiHuc  Being  is  thus  culm  and  im- 
passible ;  and  il',  afler  all,  this  only  is  what  is  meant  when 
we  say  that  He  is  angry,  does  it  not  Ibllow  tliat,  when  we  ley 
He  is  pacified,  the  term  patify  must  undergo  some  change  d 
meauitkg  currospouding  to  that  winch  has  taken  place  in  tbe 
correlative  term  anfferY  fur  to  pacify  Him  who  is  peaoatetf 
is  absurd.  In  tliis  case,  then,  what  duos  the  term  padi^ 
mean  ?  'We  must  either  take  both  terms  in  the  literal  seaM, 
and  cx]M)sc  ourselves  to  what  the  uelibishop  justly  calls  ftU 
the  absurd  and  intolerabte  conserpumceti  vhich  follow;  orefai 
we  muMt  use  it  hi  such  a  sense  as,  according  to  ACr.  Walcyi 
strikes  at  the  root  of  the  popular  doctrine  of  AtoDeoMBl; 
that  is  to  say,  the  doctrine  of  anger  iu  one  person,  and  pacifi- 
cation bv  the  other. 


CHAl*.  IV.  PACIFKATION    Of    WHATH.  213 

Now,  from  the  cxtriurt  immt'eliaU'ly  prccediiif,'  it  w  clear, 
that  when  luigur  is  Hpukuii  of  as  bciug  iii  UoiL,  that  wUi(;b  ia 
aignifietl  is  the  repugnance  of  the  cvW  of  the  creature  to  tlio 
divine  gooUuess,  consequently  the  repu^auce  of  the  uHture 
of  the  creature  to  that  uf  the  Creator. 

Pacification  is  thus  the  rcmoral  from  thn  creature  uf  Ms  op- 
position to  the  Cruator.  TliuiHcntiC,  hovrcvcr,  of  pacification  and 
Wiger,  theologians  while  explaining  the  doctrine  of  the  Atone- 
ment, Mcldom  or  never  adopt;  though,  while  not  cxplaiuiiig  it, 
they  are  obliged  to  admit  it.  If  they  adopted  it,  while  explain- 
iug  the  doctrine,  this  would  be,  ua  alreiuly  Itas  been  iutiniated, 
to  vjrpiain  away  one  view  of  ihe  Atonement  aUoi/elfier ;  in  fine, 
the  ^rfaolc  of  thu  tiyatem  would  be  seen  to  rest  upon  a  fallacy. 

Thus,  a  mndcni  writer  observes  (Gilbert  oa  tfte  C/triatian 
Atonaatnt,  p.  '^'^7) : 

"Nothing  can  be  more  injurious  to  the  eharaeter  of  the 
aupremc  and  adorable  majesty  of  the  Father,  thuu  the  manner 
ia  which  the  advcruirics  of  Atouement,  and,  it  is  to  be 
feared,  not  unfriifueni/t/  simw.  0/  ijs  iea* Judicious frifvda,  re- 
present its  bearing.  Thf  iuipresBiun  produced  by  their 
nietliod  of  speaking  is  something  like  the  foUowing : — "A 
mighty  Being  has  it  in  his  power  to  subject  to  nuHeriug,  or  tu 
release  and  rcitdcr  happy,  a  number  of  inferior  bciugs  wlio 
linve  fallen  undrr  his  di^pleiusure,  and  iltc  absolutely  at  Ills 
disposal.  Uc  is  determined  to  punish,  and  they  are  likely  to 
be  for  ever  undone.  A  third  party,  however,  is  moved ^with 
pity,  and  iu  liia  anxiety  for  their  deliverance,  interpoecs  liis 
utmost  endeavors  to  m^compUsh  that  end.  He  offers  to  pur- 
chase tlioir  relejise  from  suHeruig  by  his  own, — tu  buy  their 
dfiliverauce,  by  hiuiitelf  becoming  a  victim.  For  this  price  of 
innocent  blood,  that  mighty  Being  consents  to  change  his 
puqiose,  and  to  suH'er  the  objects  uf  lua  wrath  to  be  released  I 

"  Thus  IS  the  whole  transaction  de!icril>cd  aa  a  pi^rwnal 
affair,  and  one  iu  which  a  feiirfnl  contni£t  is  exhibited  l»o> 
IwccD  the  gloriotis   Persons  of  the  Godhead.     In  the  Son, 


U 


d 


K 


216  ATONKMRNT.  CMAT.  It- 

indeedj  we  linve  a  tueltiug  anuableuess  of  chamcter  "kici 
catuiot  but  attract  our  love  and  cosfldeDce  ;  but  in  the  ^ithr. 
a  severity,  and  even  tiArsbness,  which  repels  lu.  Id  tim, 
wc  have  [wrsonal  resentment,  pcrstonal  determination  to  g» 
tify  that  feeling,  personal  plea^nn;  in  inilictiit^  suflonf, 
coupled  with  iudifl'ercncc  as  to  who  Bhall  siifier;  pcmnal 
satisfaction  in  the  exchange  of  a  noble  for  ignoble  ndiai 
and  personid  vvitlinj^ncn;)  in  cutiscquencc  to  sell  his  pardum. 

"  How  frightful  is  this  portrait !  the  lieart  sickens  »« 
coutemplatc  it.  Farther  frum  this  is  the  scriptural  acconSr 
than  the  east  from  the  weat.  Ko  lan^a^  can  psist  tke 
contrast.  In  such  a  case  tlicre  could  be  expressed  do  ori^Bd 
mercy,  no  regard  for  jujttice,  do  abhorrence  of  crine,  w 
love  of  holiness ; — what,  on  the  contrftiy,  would  be  palpaUf 
enough,  were  the  love  of  power,  plcasare  in  wituessiii^  fua^ 
Hud  an  uudistiuguishiiig  self-gratificatiou."* 

\Vu  now  dcc  the  reason  for  wliicJi  they  who  hold  the  ikr- 
trine  of  diiiue  anger  in  its  most  bteral  sense,  cumphua  thil 
Swedcnborf;,  in  rejecting  it,  rejects  the  doctrine  of  the  Atotx^ 
ment.  TIius  be  observes  ( DortritK  of  the  New  Jenuakm  tf- 
Mpecting  the  Sacred  Scripture,  art.  9-1) : 

"  In  many  passages  of  the  Word,  we  find  anger,  wraik 
and  vengeance,  attributed  tu  God ;  and  it  is  said  that  Bf 
punishes,  casts  into  hell,  tempts,  with  many  other  expresoHl 
of  a  like  nature  :  now  where  all  this  is  believed  in  a  ihHifftl 
sirapUcity,  and  made  the  ground  of  the  fear  of  God,  and  tf 
earc  not  to  offend  [lim,  no  man  incurs  condemnation  by  sorit 
a  simple  bdicf.  Hut  where  a  man  coufirms  himself  in  mi 
notions,  so  an  to  be  persuaded  that  anger,  wrrath,  vengeaacc, 
belong  to  God,  and  that  He  punishes  mankind,  and  csiti 
them  into  hell,  xuidcr  the  influence  of  such  anger,  wrath,  a^ 
Tengcaue<\  in  tliis  case,  his  belief  is  cundemnntorv  ;  beauvt 
he  has    destroyed  genuine  truth,  which  tc^chtm  that  God  ii 

'  PosHlbly  a  iDkiprinl  for,  "  whilr  on  ibe  codtnry  thvre  wvoM  Iw  hI|*- 
ble  enough,  ■  lo*«of  ponvr,"  Aic. 


CDAP.   IV. 


PACIfECATIUN    or    WRATH. 


217 


love  itself,  mercy  itself,  anci  goodoeoa  itself ;  and  btiug  these, 
tliftt  IId  cauiiot  he  anpry,  wrathfbl,  or  revcugcful.  ^Vlle^e 
such  evil  passions  then  are  attributed,  iu  the  Word,  to  God,  it 
is  owing  to  appearauce  only." 

AVith  rrgard  to  the  apparent  confirmation  of  the  doctrine 
that  Hiiger  i«  litentlly  in  God,  as  derived  from  the  inli'rpreta- 
tion  of  Jewish  and  heatlicn  sacrifices,  npon  this  subject  we 
shall  tihwrr^c  in  the  sciiuel ;  at  present  we  furnish  the  follow- 
ing extracta  from  n  modem  work  on  the  Atonement  i 

"  Satis liiction  to  holiness  and  jnatice,  so  often  raentionod, 
i»  essentially  different  from  the  vulgar  representations  of  it. 
Such  satisfaction  is  not  really  plaraiTing  anger,  not  appeasing  a 
personal  passion,  not  overcoming  any  personal  indispo.sition 
to  lenity ; — it  docs  not  consist  in  offering  a  given  quantity  of 
pain  and  sorrow  for  the  gratiBcatioii  of  a  feeling,  hut  in  the 
whole  extent  of  its  nature  la  cntii-ely  repugnant  to  such  cou- 
sidcrations.  It  is  simply  a  provision  irhich  shall,  in  the  view 
of  wisdom,  and  in  practical  effect,  he  adequate  to  maintaiu 
that  moral  order  in  which  holiness  delight*,  and  to  the  main- 
tenance of  which,  justice  is  bound. 

"  The  cause  of  much  mititake  in  yeneral  ajtj/rehmtsion  on 
this  subject,  appears  to  be  the  unpcrceivcd  iuterblcuding  of 
cases,  not  only  quite  distinct,  but  even  in  all  their  hearings 
mutually  opposite.  It  arises  from  unconsciously  transferring 
the  principle  of  pagan  notions  of  sacrifice  to  tliat  of  tho 
Cliristlan  lustitutiou.  Through  this  medium  the  doctrine  is 
viewed  generally  by  opponent."!,  and  not  unfrcquently  a  bias 
dcduiTcd  fn)ni  it  may  be  traced  in  the  representatioTU  even 
of  friend*.  Classical  storj-  has  imperceptibly  lent  its  dete- 
riorating influence,  and  associated  it»iOf  with  Christian  state- 
ments. The  general  occurrence  observable  iu  both  in  the 
notion  of  sacrificial  8cr^-icc,  has,  without  suspicion,  suggested 
au  analog}'  beyond  the  facts. 

"  In  pagan  sacrifices  the  victim  is  coniddercd  to  be  pro- 
vided by  the  party  sinning,  not  by  the  deity,  whether  re- 


r\ 


218 


ATUNEMENT. 


CIjIP.  II. 


gardcd  na  the  being  against  whom  t3ic  crime  U  committed,* 
only  as  the  viiidic&tor  of  the  injured  :  tho  victint  is  Tnamma 
)40Toe  object  which  i»  dear  to  the  crimiuiJ  ;  but  to  the  don 
no  uthorwisu  than  as  he  is  supposed  to  hare  the  gnwKr 
pleasure  and  hoiuagu,  the  mum  precious  it  may  be  to  the 
offerer  In  the  Christian  system,  the  fads  are  exactly  tlir 
reverse.  There  the  victim  is  iii  the  highest  degree  an  objm 
dear  to  the  Being  against  whom  the  crime  in  coiuniittcd,  ba 
,  nut  at  all,  when  tlic  uBoring  is  presented,  to  the  sinner  wiui 
is  to  derive  the  benetit.  Nor  is  it  in  any  sense  provided  hr 
tlie  guilty  party,  but  moat  freely  and  graciously  ^vcn  by  tlic 
Supreme  Governor  liimsclf.  .... 

"  lu  the  pugaii  iuxtitution,  the  precise  nature  of  tfa 
traiiHflctioD  consists  in  an  auidogy  to  the  purchase  of  a  boMfil. 
The  utfehiig  deriveit  its  entire-  eUicacy  from  its  being  accepted 
as  an  equivalent  for  a  favor  bestowed ; — an  equivalent  pn*- 
tHiiited  by  either  the  (iftbudiog  party  himself,  or  by  someone 
on  his  behalf,  .so  that  it  is  regarded  as  beiug  «ulcty  »t  im 
cost:  hut  in  the  CliriHtian  system,  not  only  is  the  benefit  i 
must  free  gift,  but  in  conceivably  mure  expressive  of^^raceaol 
goodnca*  than  a  mcrt;  gift,  however  valuable  >  since  the  j^     i 

itself  i&  at  an  inftnitc  cost  to  him  who  presents  it '^^I 

only  are  we  nut,  hut  Christ  himself  is  not  n  purchaser  fiuD 
the  Father,  but  rather  the  price  itself  paid  by  the  Fatlwri 
at  uoee  the  muiUum  of  his  grace,  and  tho  most  stupoiidav 
expression  of  it.  Neither  by  ourselves,  nor  by  a  subititati; 
have  wc  bouf^ht  mercy  and  life;  on  the  contrary,  we  am- 
selves  arc  purchased  to  the  Father  by  the  unittid  act  uf  the 
Father  and  the  Son,  the  one  in  }'ielding  up  a  beloved  ol^ect 
to  suflering  for  us,  and  the  other  in  willingly  ooduring  tlie 
agouv  through  which  the  purchase  is  effected.  In  this  aaam 
only  it  is  that  we  are  bought  with  a  price,  not  of  the  Fatlier,  bit 
hy  Him  and  to  Him;  wt  are  reiUxmed  unto  Gud  by  n  iirice  paid 
iiulccd,  but  not  by  the  Son  alone,— by  a  price  paid  bv  botb 
the  Father  and  the  Son,  uniting  in  one  bliwaed  purpMc  of 


1 


CRAP.  IV.  RFPICACT    OT    HEPEKTaXCE.  219 

love.  So  far  fn)m  rriurcy  )i»viiig  been  ](nmcrly  purcrhascd  for 
US,  mcKy  herself  buys  ua ;— love,  diiiuc  love,  »o  far  from 
having  been  bribed,  herself  lays  down  the  ransoin,  and  brings 
her  stores  tu  enrich  us. 

"  It  will  be  said— of  whom,  then,  is  the  purchase  made ; 
to  whom  tlie  price  of  mn-wm  given  ?  ITic  answer  is  hy  no 
mcaus  difiicultj  provided  we  keep  iu  mind  that  the  terms 
price  and  purchase,  and  all  similar  expressions,  are  not  to  be 
tEdicu  strietlyr  hut  in  au  analo^cal  sense.  We  are  nut  aetuatly 
bouglit  of  any  iwraou  whatcycr,  considered  as  having  pre- 
viously a  property  in  us,  which  property  he  yields  up  imd 
alienates  for  a.  valiiable  consideration.  It  is  nut  literally  a 
transaction  of  commercial  exchangCj  an  affair  of  bargnit]  and 
sale;  so  that  wlnlc  one  being  clainibi  us  as  liiu,  another  buys 
us,  and  we  tlieuceforward  pass  over  from  the  possessiuu  of  the 
one  to  that  of  the  other.  7%)j?  i*  Mr  t/riisii  manner,  indeed, 
tfi  which  tfu!  unrtjhcting  vulgar  conceive  (/  ihe  trmuiactian,  and 
in  wliich  the  enemy  of  atonement  represents  it ;  but  how  dif- 
ferent from  the  fact,  and  how  disjiamging  to  tlie  dtvinc  good- 
ness and  dignity  !"    Gilbert  on  the  Chruftian  AfonetiMrtU,  p.  234. 

"  The  causes  which  dispose  men  to  assimilati]  the  cha- 
racter of  the  Almighty  to  their  own,  arc  inseparable  from  the 
present  state  of  human  nature ;  and  the  pagaai»jn  wliich 
affected  the  theology  of  our  remote  precursors  in  the  Chris- 
tian  profession,  is  not  without  its  influcucc  ou  our  ovm  notions 
and  sentiments,  though  operating  along  the  distance  of  many 
generations."    Vattghan'g  Ct/miption  qf  C/rruitianiiy,  p.  3tt0. 

Having  now  considered  the  first  new  of  the  Atonement, 
or  that  in  which  it  is  regarded  as  a  Pacification  of  the  Divine 
Anger,  we  next  proceed  to  the  second,  or  that  in  whicli  Atone- 
ment is  regardcil  as  the  same  with  Satisfaction. 

As  this  satisfaction  is  liaid  to  be  neccKsary,  in  consequence 
of  the  unavailing  nature  uf  Kepeutaucc,  it  will  be  requisite 
first  to  consider  the  subject  of  Repentance. 

On  a  cjucstion  so  simple,  it  might  be  imagined  there  would 


23() 


ATUNEMKN'T. 


CMAT.n. 


pruvail  nothing  but  liaimony ;  yet  has  no  question  beni 
controverted;  on  tioncha^  there  prevailed  greater  discwdnia; 
not  evim  on  the  doctrine  of  the  Trinitj-. 

The  arguments  on  this  subject  n:iay  be  arrnngcd  under  i  a 
classes:  one  which  is  against  the  availing   nature  uf  rri'^  ■" 
aucc,  the  other  wbieb  U  iii  its  fuTor.    The  argumciii 
it  may  be  stated  jw  follows. 

If  we  look  abroad  in  the  worhlj  we  find  that  whcrr  ncn 
bring  eabvmilies  upou  themselves  by  an  im|trudent  coune  of 
conduct,  however  aftcrwnrdu  they  may  regret  it,  when  ifcn 
come  to  reap  the  consequences,  their  regnt^'t  is  of  no  inril. 
thus  if  a  pcnton,  from  a  {irofligatc  course  of  life,  nmu  lu 
constitution,  ropeutiuice  will  uot  restore  it ;  it  will  not  rmum 
a  ferer,  or  a  consumption ;  it  will  not  restore  a  lost  limb. 

Tliua  Archbishop  Magce  olwencs  (Aionetiunif  voL  i.  |k.fi, 
old  edit.)  : 

"Our  experience  of  the  present  state  of  thin^  cnoM 
thiit  indemuity  is  not  the  consequence  of  repentance  bar: 
can  the  Deist  adttuce  a  counter  experience  to  shew  that  it  «I1 
be  HO  hereafter  ?  The  justice  and  gooducsH  of  God  are  lut 
then  necessarily  concerned,  in  lirtue  of  the  sinner's  repcaC- 
aiice,  to  remove  all  e\il  couscqncut  upou  sin  in  the  next 
or  else  the  arraugirmcnt  of  cveutB  iu  this  hn«i  not    been 

latcd  by  the  dictates  of  justice  and  goodness Cm 

repentance  aunihilntc  what  is  past?  or  cau   vo  do  more  If; 
preseut  obedience,  than  acquit  ourselves  of  present  ob 
or  does  the  contrition  we  experience,  added   to   the 
duties  wc  discharge,  constitute  a  aurjiluaage  of  merit, 
may  be  transierrcd  to  the  reduction  of  our  former  demerit 

This  argument  assumes  tliat  repeutauce  is  the  wmxae 

to  the  body  which  it  \»  to  the  soul ;  in  reply  to   whidi 

(^uervc,  that  mu  is  the  disease  of  the  soul,  or  sin  ii  to 

•  Sfc  ulxo  ScDtl's  CbriKian  Life,  t<A.  W.  p.  398.     Oilbflrt  on  the 
Uan  AtouFUieDt,  [tp.  172  vX  »rq.  117,  3.51,  when-  Ihc  afgument    is  Mt 
in  mil  iU  cDofiiAiwii.   See  kUo  Jernuu  dd  ibe  Alvovmcuit.  p.  316. 


i 


spa*-     I 

'■a 


CHAP.  IV. 


BPPICACy   Of  BSrBKTANCE. 


221 


sou]  what  disease  ia  to  the  body.  Now  vlicn  a  man  repents, 
his  rcpcntaiioc  is  the  retnoval  of  his  sin.  Were  rcpcutancc 
defined  to  be  mcjo  temporary  sorrow,  certainly  more  sorrow 
would  no  more  uecessarily  remove  the  evil  of  the  soul,  than  it 
would  rcmoTc  the  disease  of  the  body.  What  then  i»  that, 
which,  in  relation  to  the  body,  currespondB  to  repentance  ? 
AsBureiUy,  a  removal  of  the  disease ;  a  state  of  convalescence ; 
a  return  to  former  health.  Thw  removal  is  rflcetrd  by  the 
medidue  of  the  phj-sician,  even  as  Christ  is  the  good  phy- 
sician, and  by  the  word  of  his  truth  hcala  the  malady  of 
the  soul.  Convalescence,  thcreXorc,  is  to  the  body  what  re- 
pentance is  to  the  soul ;  and  repentance  as  much  implies  a 
putting  away  the  evil  of  the  sonJ,  as  convalescence  implies 
a  jmtting  away  of  the  malmly  of  the  body.  The  first  act  of 
the  Holy  Spirit  is  to  produce  conviction  of  sin,  hence  re- 
pentance; but  the  very  coming  of  the  Holy  Spirit,  hence 
conviction  of  sin,  hence  also  repentance  itself,  is  u  result  of 
the  Atonement. 

MoreoTer,  Clirist  did  not  shed  his  blood  as  a  substitute  for 
onr  repentance,  or  because  our  rejKiitauce  would  be  ineffi- 
cient ;  but  in  order  by  that  atonement  both  to  enable  ns  to 
repent,  and  to  render  it  elticicnt.  Had  Hu  died  and  not  risen 
again,  onr  faith  had  been  iu  vain  ;  liad  He  risen,  but  not  a-s- 
cendcd,  the  Holy  Spirit  would  not  have  come,  heaiuse  He 
would  not  have  been  fully  glorified;  but  when  that  Spirit 
comes,  what  is  his  first  operation  ?  \Vc  repeat,  to  reprove  or 
con\incc  the  world  of  sin.  And  what  is  this  conviction  of 
sin  but  the  first  beginning  of  rqicntancc  ?  There  is  no 
remission  of  sin  without  blood  j  true  j  but  there  is  no 
remission  of  sin  without  repentance ;  and  to  say  that  without 
the  shedding  of  blood  there  is  no  remission  of  sin,  is  In  imply 
that  without  the  shedding  of  blood  there  is  no  true  rc|»cnt- 
auce.  How  lameutablc  then  is  it,  to  find  theologians  oppoa* 
iug  one  doctrine  of  Scri[)turc  to  another;  the  Atonement  to 
llepeutance,  and  Kcpeutaucc  to  the  Atonement  ( 


'2ii2 


ATONEMENT. 


CB».  IT. 


Tbe  argument,  one  might  nlmost  say  agfunst  JUsftaitatn. 
18  thuH  cuntiuued  by  Magec  flbiii,  p.  93)  : 

"  Biilguy,  in  lun  Essay  on  Itcdcmption,  and  after  lufe 
T)r.  Holmes,  lias  iir»ued  thitt  point  with  uncommoa  stttu^ 
and  clenniess.  The  case  of  jxnitence,  be  remarks^  is  c^eaij 
different  from  that  of  hmoeencf ;  it  impUcs  a  mixtore  of  fnik 
prucuntructod,  and  puuisluucDt  pruportiuiiably  dcaenred.  ii 
is  coiist'«(ut;iitly  inconsistent  witli  rectitude,  that  both  tbodj 
be  treated  idikc  by  God.  The  present  conduct  of  the  pm- 
tent  nill  receive  Qod's  approbation;  but  the  reformatiaa if 
the  sinner  cannot  have  a  retrospectirc  effect.  The  agent  vmf 
\>u  ehnugtxl,  hut  his  former  sins  caiitiut  be  thereby  cancelled; 
the  convert  and  the  sinuur  tu'e  the  same  individual  penoi^ 
and  the  agent  mujtt  be  aiutwerabh;  for  his  whole  conduct.  Tbi 
conacienre  of  the  penitent  furnishes  a  fair  view  uf  the  am. 
I[i«  sentiments  of  himself  can  be  only  a  mixture  of  appnibft* 
tiuu  and  disapprobation ;  ualiKfactiou  ami  displeasure,  lb 
past  sius  must  still,  liowe\'er  siucerely  he  may  have  refan—i 
uccasiou  sclf-diasatisfaction ;  and  this  vill  even  be  the  stroagff, 
the  more  he  impruvee  in  virtue.  Now  as  this  is  n^pveaUe  ts 
truth,  there  is  reason  tocoucludc,  that  God  behold* 
the  sainc  light,  &e 

"Lamentable  it  is  to  coufesa,  that  the  luinic  of  Waxtnr-' 
ton  is  to  he  coupled  with  the  defence  of  the  deiatical  objectioa, 
H{^inst  which  the  above  reasoning  its  directed,  lint  no  \m 
true  is  it  than  strange,  that  iu  the  account  of  nmtuml  ndipn 
which  that  eminent  writer  has  given  iu  the  9th  hook  of  Ik 
I>i%-iue  Legation,  he  lias  pronounced,  iu  terms  the  mati  va- 
qualified,  ujion  tbe  intrinsic  aud  ncocasary  efiicacT  of  repent* 
oncej  asserting,  that  it  is  plainly  obvious  to  human  reuoOt 
from  a  view  of  the  connection  that  mnst  nubsist  between  the 
creatiuw  and  his  Maker,  that  whenever  mau  forfiMta  the  Uxv 
of  God  by  a  violation  of  tlie  moral  Ihw,  his  sincere  repentance 
entitles  him  to  the  pardon  of  his  transgressiona.  1  have  beta 
led  with  the  le^  reluctance  to  uuticc  this  pcniicioua  patadoa 


CIIAP.   IV. 


RPPIfArV    or    BBPENTANCK. 


223 


of  ttio  Icaniwl  bisTiop,  bfcimsc  it  affurds  me  the  opportunity 
of  directing  the  reader's  attention  to  the  judicious  and  natis- 
GuAory  refutntion,  which  it  liaa  Ifitrly  recoivtMl  in  n  prize  essay 
m  one  of  the  sister  unirersities.  See  Mr.  Pearson's  Critical 
RsMiy  on  the  0th  book  in  t!ie  BiWue  Legation." 

The  arclifmhop  then  adds,  that  Locke  and  Nye  have  given 
but  too  mncli  countenance  to  the  erroneous  opinion  coucem- 
JBg  repentance  which  he  has  hen*  combated.* 

It  woiJd  be  easy  to  continue  quotations  from  dinnes  to  the 
Hunc  effect ;  and  cnlcidatcd  to  exritc  a  surmise  whether,  after 
all,  rcpeiitance  wan  not  a  questionable  dnty ;  and  wore  tldti  not 
the  CMC,  whether  it  were  not  of  very  secondary  importance. 
Without,  however,  jinrsning  thin  subject,  we  will  quote  the 
ibntiments  of  those  who  take  the  other  side  of  the  ar(;ument. 

In  the  Doctrine  of  Atonement  and  Sacrifiee,  Whitley 
observes  (p.  42} : 

"  Nor  are  the  views  and  syntcms  of  writerft  on  the  Atone- 
ment, rcspcctin*;  repentance  and  rcniission  of  sins,  less  im- 
perfect and  incoQsiateut  with  Scripture,  and  less  at  variance 
with  truth  anri  witli  right,  than  tlione  of  sin  nnd  of  the  law ; 
for  they  seem  to  regard  repentance  as  the  natiu^l  effect  and 

'  Tbc  whole  argumciLl  is  further  elated  by  Gilbert  on  Ibc  Chrisliui 
Alaneuit^at,  pp.34!).  332;  al»i  tiy  Wnntltiw  un  thi- Scvrinitin  ContriiTcnj, 
p.  346 :  where  Itiv  latter  makca  the  followini;  obEcrvKiiDO : 

"BeiMDUncc  it  inxopiinibl}  c<inn«cletl  with  r»rKit(rncM;  bu(  la  not  tl«  pn- 
nrinjf  cauti,  iu  mDritvriout  grouad.  This  hta  be  round  ooly  io  llic  fnfthct 
obedience,  aad  atuaui|;  di'iith  uf  thir  Sii'n  of  Ooi);  nod  aimrl  from /ailh  in  IHm, 
and  drpendanrr  apon  Au  rifihleoHnen  and  iatrijiee  at  Iht  /cimdaliim  ^  acffpt- 
«M£t,  there  exult  »•  repmtlance  Ihal  iigmuitir  and  rtnl,"  Aod  yet  rc|ientAae« 
rMultinijE  rroiB  the  aloDing  dculh  af  (lio  Son  of  God,  ii  nut  it  procuring  cau»e. 

On  the  subject  of  guilt,  it  is  diftlcalt  to  describe  th«  confusion  which 
pT«vuil>.  Surov  ipvak  of  ibe  guilt  of  oriicinal  Sid,  u  if  It  were  the  lune 
with  that  of  actu&l  sin.  Ottiera  cviilldor  (lierv  are  two  kinds  o(  guill,  1hf> 
Rulli  of  oriKtnal  sis,  ftsd  tb«  icuilt  of  uuluftl  sia.  Others  coosider  the  irullt 
of  MClual  sin  (o  be  of  Iwo  kinds,  the  guilt  of  repented  sin  nnd  the  giiill  of 
•in  flDrepeotvO.  Others  mfilnu,  that  allhoueh  repeuiance  rcmoTes  the  sin,  it 
4ot»  Dul  reiuovo  the  Riiill  of  sin,  nhich  is  remoicd  only  hj  the  atOD^meol. 
Others  sArm  ihnl  repcnlano:  rcinuvci  neither  llie  kuIU  uot  the  sin. 


AroVKMKXT. 


CUM.  rr. 


of  an  em  eve  md  oonaidoxtian  ;  ag  4ei»- 
ftvit,  tlie  neeoHTf  resnlt,  of  onu-  own  viMlmiBi 
of  citef«iBg  it,  ms  Uiej  ouglit,  t^  n- 
aaos  cAeet,  tfe  mocifid  pft  aad  operation  of  tht  Spat  J 
Oei,  At  sfcenl  ^ace  aad  beorft  of  tiie  Aumemenl  iiidC 
Ife  bA  poRfaae  lod  pecnlbr  hJwing  of  the  BcdraKr 
^^himIi  vboa  alone  we  i^»  tliink  vluu  is  good,  mi 

tBfUfltkeMBc;«itlKKitvlioni,  He  Mm 
do  DOliniig,  mw^  less  cmn  ve  acwiftt 
or  attain  oht  ow^  salvatioo ;  ncaMf 
br  npentaoce  an  actnsl  chan^  of  mind  and  c^unetcrfrn 
evil  to  good,  fraa  faOf  to  vudom,  from  an  to  boliiiCM. 

"  We  BBit  aot  ■■take  aor  Sorget,  vith   these  vrita 
that  fCBBtfoce  or  tqwwUiife  is  of  the  special  iuflnrace  xA 
of  firine  ^race;  the  immediate   benefit  and 

of  Him,  htKa  whom  aO  ho]j-  desires,  all  pwi 
and  all  JMl  worki,  do  proceed.  So  that  irprr- 
of  bcng  oypowd  to  mlcmption,  diiftinguu^ . 
fron  it,  and  made  indcpcadeot  of  it,  is  the  ■"T-irfrr**  M 
and  UeHi^  of  i^  the  pttrthwed  and  pnuziiaed  grace  of  tb 
Atpneft  aad  3Ie£atioii  of  Christ,  whereby  akae  «c  m 
hare  the  damandwill  torpprai,  and  the  power  and  itmtA 
to  think  and  do  those  things  that  be  rigfatfoL 

"  Otherwise  St.  Pan!  wqald  not  have  Hi«ringii^iJ>wl  b^ 
twttn  godh-  sorrow  that  wovketh  repentance,  and  the  MR* 
of  the  world  that  wovketh  death,  the  one  bcing^  the  k^f 
and  gradooa  work,  the  immediate  Ueasing  of  God,  the  o^ 
the  rain  eSbct  and  fmtleas  labor  of  otusch-cs.  Nor  ao^ 
repentance  and  remtssiDn  of  sins  hare  been,  by  the  uiiiiiMid 
of  Chmt  himsctf,  preached  to  the  worid  in  bis  namr,  tte 
is,  through  hb  grace  and  inflnence,  thnmgh  his  racnts  ai 
mettiation.  Much  kss  wooM  St.  Peter  Xmvk  annaaacei 
that  He  was  exalted  a  Prince  and  a  Sasior,  to  yitw  refffi-. 
fence  and  remindon  of  ans." 

Clemens  Romauus  obserres,  "  IV  bkiod  of  Christ 


■CBAP.  rv. 


FFFTCACT   OF   1IR»RJ»TAtfCB. 


K5 


tho  grncc  of  mpoiitimcc  to  all  tho  world."    Epitik  to  the 
Corinthians,  sect.  \Ti. 

"  No  man's  sins  are  pardoned,  but  in  the  same  meuure 
in  which  tlicy  are  mortified,  destroyed,  and  taken  away ;  ao 
that  if  faitli  does  not  cure  our  sinful  natures,  it  never  can 
(y,  it  never  can  procure  our  pardon.  Now,  na  Christ 
red  his  power  to  forgive  sins  by  curing  the  poor  man's 
pais}'  (because!  a  man  ia  never  piird<mrd  bnt  when  the  pnni«h> 
tneat  ia  removed],  so  the  great  act  of  justiHcation  of  a 
sinner,  the  purdoning  of  his  sins,  is  th<*n  only  effected,  when 
the  spiritual  evil  \a  taken  away.  That  is  the  best  indication 
of  B  real  and  an  eternal  pardon,  when  God  taken  away  th« 
horduess  of  the  heart,  the  lore  of  sin,  the  accursed  habit, 
the  evil  incUnatioa,  the  siii,  that  doth  so  easily  beset  us  ;  and, 
when  tlint  is  gone,  what  rrmnins  within  im  that  God  doth 

lliatel"     See  BtHhop  Taylor  on  Hefteriianee. 

"It  is  not  an  uucouimou  thing,"  nay  the  Oxford  Tracts, 
"  to  hoar  sermons  which  are  tliroughont  specious  and  plau- 
•iblc,  wkicli  eeem  at  first  sight  scriptural,  and  are  received 
US  «nch  without  hesitation ;  and  on  a  little  consideration,  it 

I  will  appear  that  they  arc  bnt  partial  views  of  the  truth,  that 

'they  are  quite  incousisteut  with  the  mucL-forgotten  doctrine 
of  a  future  judgment,"  i.  e.  according  to  works. 

"  Is  there  not  an  extraordinary  confusion  aud  perplexity 
raised,  which  has  the  effect  of  entangling  men's  minds  with 
word*  and  plirnscsV  Arc  there  not  frequently  logieal  fal- 
lacies couched  in  verbal  inaccuracies  wltich  will  appear,  on  a 
little  consideration,  to  be  mere  confurious  of  expression,  yet 
ever  leave  a  false  impression !  Chrijttian  repentance  m  spokm 
t^f  as  aooieihing  not  only  sejtarate  from,  but  oppoatd  to  Christ. 
*t\iB  effect  of  Christian  good  works,  is  treated  as  hanug  a 
tendency  to  puff  us  up  with  pride  and  sclBshness ;  works, 
that  ia  of  humility  and  charity,  exercised  in  secret,  purely 
with  tlic  desire  of  pleiusiug  God,  for  of  course  such  only  arc 

,  good  works  wbieli  could  he  insisted  on ;  (though  of  course 


1228 


ATOXEUBNT. 


r^ 


Thirdiv,  as  a  doctrine,  wlucb^  whether  tmc  or 
not  to  be  found  in  Scripture. 

Wc  first  proceed  to  consider  the  Atonement  ms  the 
with  I'eaal  Satisfaction. 

This  view  of  t)ie  tiuhjcct  is  thus  stated  br  Mr.  Fibr 
(ApottoliHty  of  TYinitarianism,  vol.  ii.   p.  379)  : 

"As  the  Catholic  helieres  Clirist  to  be  very  God  incm*; 
so  he  believes^  that  God  the  Son  became  iticamatr  for  tb 
^irposc  of  tnakini;  Katisfnrtion  to  the  nl>solntc  justice  uT  i'-i 
the  Father,  without  which  s:itisDictiou  the  siiiful  race  of  bOa 
tnau  could  not  he  sared  consistently  wriOi  the  natuic  of  ti< 
uiiheiidin»  Httriliiite  ;  mid  he  further  lielievcs,  that  thcnui; 
in  which  this  satisfaction  was  mailc,  was  by  tlic  pinnilur  *» 
fioc,  or  the  expiatory  sclf-dcvotenicnt  of  Christ  hU  S»vi*r. 

"The  doctrine  of  Satufacli<m  may  somettraes  hartba 
not  quite  accurately  expressed  by  those  vho  hai'c  ooanCM% 
handled  it. 

"  Thusj  for  instance,  by  some  writcrB,  the  dcnth  of  Cta* 
has  been  descrit>cd  as  tiik  cacse  which  renders  tlio  Alm^ 
Fntlicr  Disposcu  to  foi^ve  our  sius. 

"  Now  this  statement  I  apprehend  ia  not  perfectly  ooiRd. 
"  God  so  loved  the  tcorld,  said  our  Lonl   himself,  /Asl  A 
govt  his  Qnly-begoften  Son,  in  order  thai  whttaarv^r  jWiotfia 
liim  should  not  peruh,  hut  haw  evertoMiintf  life,  John  iii.  15. 

"  Here,  and  ill  mouy  other  pBssagcs,  lun  riasT  mini" 
CArsE,  by  vhich  the  Father  is  disposed  to  foi^re  oar  wa^* 
his  own  merciful  love. 

"  To  assert,  therefore,  that  the  death  q/"  Cytritt  kw  m 
LArsB  icMeh  retutertd  the  Father  disposed  or  ixcuxus 
forgiveness,  ichereas  raBvioc&LT  Ife  vaa  stvt  to  disPoso  ' 
INCLINED,  is,  J  cotirdiw,  not  acriptvroUg  accurate. 

"But,  though  by  some  good  men  the  doctrine  un  irt 
always  hare  been  expressed  uritfa  perfect  coirectneas  *  t^m 
occasion  has  mischievously  been  taken  to  say,  that  it  jiMfr 
God  the  Father  under  the  unloveig  aspect  of  mitettiad  af^ 


CHAr.   IV.  8ATI8PACTIO!7   OP  iUSTICK.  22U 

eahiiittj:  irtill  Cat1)nlic&  arc  fully  agreed  ns  to  the  main  position 
which  it  sets  forth ;  and  I  may  perhaps  venture  to  assert^  thnt, 
ax  the  following  is  the  most  general  view  of  the  subject,  so 
likewise  it  is  deemed  the  most  sound  and  exact. 

"  The  perfect  inherent  love  and  locrcy  of  God  were  tlie 
first  impelling  cause  which  disposed  Him  to  forgive  the  ralleii 
raice  of  man,  to  reconcile  them  to  Uimself  here,  and  finally  tu 
»doiit  them  to  glory  hereafter. 

"  But,  tlioiigli  inherent  love  and  mercy  wcry  the  firet 
impelUug  cause ;  yet  God  is  a  God  of  perfect  jutttice,  as  well 
as  a  (!od  of  perfect  mercy  and  love :  and,  however  his  love 
and  mercy  might  be  displayed  in  the  unconditional  panlon 
of  ft  sinner;  his  justice  would  erase  to  be  |>erfcct,  if  the 
sinner  were  pardoned  withont  full  satisfiiction  being  made  for 
his  offence. 

"Now  snch  satisfaction  the  sinner  himself  cannot  make; 
for  mere  ropeiitaneej  though  [louhtlcss  required  by  <iod  at 
his  haiiitn,  cannot  in  perfect  juetlce  exempt  liim  from  nierltod 
jntninhmeiit .  A  murderer  may  profcsM  to  he,  and  really  may 
be,  lery  sorry  for  his  ott'cncc :  but  hut  fmnigfunetU  cannot  on 
that  :iccoinit  he  remitted  without  manifcjit  injustice ;  he  must 
Htill  [my  the  penalty  of  the  hrokou  law.  Ilenee,  analog; icolly, 
however  the  mercy  of  (iod  may  fJutjjuge  Him  to  piurdon.  He 
would  ccatc  to  he  a  God  of  perfect  juBticc,  if  He  pardoned 
icHhafU  ailm/ualv  mUin/urlion. 

"  What,  then,  was  tu  be  doncT 

"  According  to  the  mode  ttt  which  the  Catholic  undcr- 
Ktaudii  Scripture,  such  wa«  the  infinite  impelling  love  of  the 
Father,  that  He  gave  his  only-begotten  Son,  the  Son  himself 
fully  coiuscuting  and  freely  undertaking  the  task,  to  Htand  in 
Ibe  place  of  niuuem ;  so  tlud,  by  undergoing  the  jm/tighmeNJ 
due  to  them,  He  might  make  complete  satisfaction  to  the 
Tather,   and  thus  render  it  jmssihle  (as  St.  Paul  speaks)  for 

I  God  at  once  to  be  just,  anil  yet  the  justificr  of  him  that  bc- 
licvcth  in  Jrauit.    Rom.  iii.  2<!. 


S30 


ATOKEMKNT. 


CMiii 


"  Thi«  lA  held  by  tlic  Catholic  Church  to  be  tlHt 
Chmtian  paradox,  in  irhich  perfect  mercy  and  petfeet 
tmite  to  pardon  aud  to  save  the  guilty. 

**  I^  irithout  satisfaction  to  his  riolated  law,  God 
foi^vc  sinners,  He  might  be  merciful,  but  He  cotdd  aal 
perfectly  just ;  for  the  idea  of  simpltf  pardoning  a 
the  idea  of  perfect  Justice  arc  clearly  incompatible. 

"  But  God's  mercy  provided  a  satisfaction  to  his  jtud 
Through  the  vicarious  death  of  the  incarnate  Son  ftv  tivfl 
of  all  mankind,  the  two  othemrisc  jarring  attributes  vcR 
reconciled ;  and  a  way  of  pardon  and  acceptance  wat  fil 
opened  to  every  one  vho  was  willing  to  avail  hinuelf  ci' 
propounded  tcrma." 

Mr.  Ludlam  obacrres :  "  The  explauation  of  the 
which  t)ic  death  of  Cliritit  was  of  any  efficacy  in  procnnug 
pardon  of  sin,  called  the  doctrine  of  penal  aaii^attim, 
great  antiquity.  It  has  been  patronized  by  nien  of 
tionable  learning  and  piety.  Among  thcse^  the  two 
reformers,  Calvin  and  Luther,  all  the  puritans,  many  doM 
men  of  the  Inst  age,  and  some  of  this.  It  in  fully  explafl 
in  the  writings  of  the  most  eminent  puritan  dirincs,*  [OJ 
Goodwin,  IIowc,  Bates,  FUvel,  Canl,  Manton,  Foole,»l 
and  defended,  as  well  as  it  can  be,  by  the  late  l^Ir.  llentj.'i 
his  Dialogues,  called  Thcron  and  Aspasio.  Mr.  IT 
highly  esteemed  by  all  the  disciples  of  that  schocd; 
been  complimented  with  the  litli!  of  seraphic,  and 
dedications  on  the  score  of  these  dialogues  :  they  arc 
mended  to  all,  are  in  the  hands  of  all,"  &c.  Ejtsaifs^  toL  i- 

*  It  i«  rfoiarkablr.  thnl  comparaiiTcljr  little  ia  Mid  upon  ihi*  i 
tbe  nrilinga  of  ihe  fathers,  aa  will  b«  evident  iipon  contuIUDg ' 
Ut»  cilctl  hy  Oroliuti,  I'ricsllc;,  nod  PeUviua.     Th«  lulter  ii  iim 
Uie  prlncipnl  develo|H»eol  of  Ihe  populoi  doclrine  of  Si 
writinxs  of  .St.  Aiifclm,  Arclibiibop  of  C«ii(»bury  ;  Indeed,  an  ! 
fgund  upoa  this  flubjecl  lu  ttie  earltvr  fathen,  ihkl  it  haa  been 
soiao  of  ihuM  will)  Rii^intaiD    tin;  doctiiuo,  U  a  v«ry  pfvtaiDUlt 
thv  rnrlj  ctrrruplioa  of  the  cburcb. 


xruAV.  IV. 


SATISFACTION   OP   JUBTICR. 


331 


We  mnjr  here  add,  that  the  doctrine  of  pennl  satiBfnctioii, 
tlins  explained,  is  ndvocntcd  by  Tillotson,  Revcridgc,  Baxter, 
aud  utlicnt ;  aud  is  vi^ry  gcucndly  received  in  the  prcseut  day. 

We  have  now  aecii  that  Mr.  Fahcr  asacrta,  that  the  most 
genenJ  view  uf  the  Atuneineut,  and  that  which  is  deemed 
roont  sound  and  exact,  is,  that  the  Sou  underwent  the  puTiit/i- 
nimt  due  to  our  sins ;  and  that  hy  this  punishment,  whicli 
He  votuntiLrily  endured,  He  mode  cumplutc  aatisfitetion  tn 
the  Father.  This  is  the  generally  received  doctrine.  With 
regard  to  the  sntitfaction  made  to  the  Father,  others  main* 
taiu  tliat  it  was  made  to  all  the  three  persons  of  the  Trinity  ; 
and  with  rcfiard  to  undergoing  the  puninhment  of  our  sins, 
Archbishop  Maffcc  observes;  "/  vnlt  not  coniead  thai  thh 
»houif{  be  callrtl  xuffrrinrf  the  pttmshmtifit  of  tfiote  sin*,  because 
t!jn  idea  of  puni.*hmvtii  cannot  be  abstracted  from  that  of 
fftalt;*  aud  iu  thia  reupcct,  I  differ  from  uiany  resiwctablc 
authorities,  ami  even  from  Dr.  Blajiiey,  who,  as  we  have  seen, 
uses  the  word  puniahmnU  iu  hin  traiiHlatimi.  But  it  is  evi- 
dent that  it  i)t,  uotwillistandiu^,  a  judicial  infliction;  and 
it  may  perba]>8  be  fipiratively  denominated  pmiia/tmmi,  if 
tlicrehy  be  imphed  a  reference  to  the  actual  trausgrciwor,  aud 
be  understood  that  sidlcring  which  was  due  to  the  ofTcuder 
himself;  aud  wliieh,  if  inflicted  un  him,  would  then  take  the 
name  of  punishment.  la  no  other  sense  can  tlic  suffering 
iuflitrted  on  une,  on  account  uf  the  trtuis^n^^ssionx  of  another, 
be  called  a  putushiuent ;  and,  in  ttiis  Light,  the  bearing  the 
punishment  of  another's  sins,  is  to  he  understood  as  hearing 
that  which,  in  relation  to  the  sins  and  to  the  aiuuer,  admita 

*  ArobbiahopMKgeeubjecU  to  iheuM  nf  the  Una  punuliinRiil,w applied 
lo  the  aaflTerinK*  of  Ihc  Satior,  lircnnK  i(  invulies  lh<^  l(lr«af  guiU,  which 
ll«  fiaievirca  it  impmper  ta  iiiipnte.  Anolhi^r  imxlerii  wtiler,  hawnrer, 
re*  uf  the  Hiivior,  "  Itf  hia  own  frw  Knd  tovriloriaiu  coowot,  Ho  was 
UtaMi'd  u  K  tiaoar  that  we  mlgiht  be  treated  as  righteous.  ThU  is  liaputA- 
tioi,  aod  an  impmtaliait  if  guiU  bxt,  in  Ifaat  arnac  uf  il  wbi«li  implica  to  Iw 
really  b«ld  bouml  by  a  voluntary  rca|>on»lbilitj."  (iilbal  ra  Uk  t'krkimm 
AlMtmnl,  p.  3IJ. 


232 


ATONBHBNT. 


CHir.  11. 


the  name  of  pimislimeiit,  but  frith  respect  to  the  indinilnl 
ou  whom  it  is  ncttially  iiillictcr<l,  abstractedly  considered,  cai 
be  viewed  but  in  tlio  Ugbt  or  suffering.  Thus  the  cxpravs 
may  fkirly  be  explained :  it  u,  however,  on  the  wfmie,  U  k 
wished  that  the  word  punhhment  had  not  been  ustd.  TV 
liieuuin^  is  substHutiiilly  llu;  luiiuo  H-ithuut  it ;  and  the  tinf- 
tioii  of  it  has  fiuriiialied  the  priiicipul  grouud  of  coTi]  to  tli 
adversaries  of  the  doctrine  of  Atonement,  who  affect  to  ma- 
aider  tlic  word  as  appUcd  iu  its  atrict  si^iifi cation,  ukI  ax- 
■eqiicutly  as  implying  the  transfer  of  actual  j^uilt.  I  rocM 
therelbre  wiah,  that  such  distin^'uished  scholnn  at  Biibf 
Lowth,  PrimHte  Newcomb,  and  Dr.  Blayuey,  hadiiotfltBc> 
tioncd  the  expression."    Atonemeni,  vol.  i,  p.  458.  Ist  edit. 

Somewhat  in  accordance  vitb  the  same  \'i(;'ws,  Dr.  Balgvr 
denies  the  character  of  sacriiiees  to  have  been  penid;  ami 
Rtahop  Butler  niaintiiins  that  the  subject  of  sacrifice  isia 
much  iuvulved  tn  obscurity  to  justify  ua  Id  coming  to  0I 
complete  interpretation  of  its  meiining. 

First,  Dr.  Balgny  denieti  the  character  of  sacrifica  tt 
have  been  pt-na!.     Thus*  lie  obscn'ca : 

"  Tliftt  the  death  of  Christ  was  propcrlj'  sacrificial,  aavA 
rewtonably  be  called  iu  cjuestiou.  It  has  been  takoi  fir 
granted,  I  know  not  why,  that  the  word  aacrificc  is  a  fed 
word ;  yet  surely  tht^re  is  great  room  for  doubt  whethn  it  »■ 
ever  au  understooil  either  by  Jena  or  heathciut.  ThehetllH 
Bacrifices  were  nothing  more  than  feasts  given  to  their  !■»■ 
giuary  divinities.  The  sufferings  of  the  victim  made  do  pvi 
of  tlio  »amfice ;  but  were  only  a  necessary  preparation  fat  it 
'Whence  it  conicK  to  piuts,  that  the  act  of  killing  ms  ntf 
naually  ait^gned  to  the  priests;  but  to  inferior  offioen  i^ 
pointed  fur  that  purpose.  The  priesf  s  otHcc  was  to  pitiM 
and  offer  to  the  gods  citlier  the  whole  or  the  choicest  dmo: 
and  particularly  the  blood  of  the  rictim :  and  sach  offcrinp 
were  considered  in  no  other  hght  than  as  bribes  to  obtain  tk 
bror  of  heaven  ;  or  a«  marks  of  gratitude  for  benefits  abcvh 


CnAP.  IV.  KATIirACTIOK    OF   Jt'STICB.  233 

r(!(*i^'e(l."  fialtpty's  fntrod«cfory  Discourse  to  on  Ensay  on 
Hedejnjjlhn. 

Bi»lio|>  Butlcr^s  observation  we  reserve  for  the  ncqucl. 
That  among  the  hcRthcMM,  notions  pmailed  that  sncrifioe 
would  avert  the  iui(,'cr  of  the  Deity,  tlicre  seemn  to  be  no 
doubt;  but  the  question  is,  whether  this  wns  the  original 
meaning  mul  intent  uf  Hacriiice,  or  whether  it  wtis  only  a  gross 
corruption  wliich  was  subsequently  introduced.* 

}lHviug  made  these  remarks  on  penal  aatisfactioii,  we  now 
proceed  to  the  second  view  of  the  doctrine  of  Satisfaetiou,  or 
that  in  which  it  is  regarded  in  its  relation  to  Dieine  Justice. 
On  this  subject  tbe  O&ford  writers  maiutalin  that,  "Though 
the  death  of  Christ  manifcflts  God's  hatred  of  sin,  as  well  as 
his  love  for  man,  (iiiasmucti  lut  it  was  sin  tliat  made  lii»  death 
uccessary;  and  the  greater  the  sacrilice,  tbe  greater  must 
have  been  the  evil  that  caused  it,)  yet  how  his  death  expiated 
our  sins,  and  wlmt  tatittfaction  U  was  to  God's  Justice,  arc 
surely  subjects  quite  above  ns-t  It  it  in  tto  *efM*  a  great  and 
gloriou*  numifestatifm  of  Im  jtistire  as  mtra  apeak  now-a-days ; 
it  is  as  event  ever  mvsterions  on  nccoimt  of  its  necessitr : 
while  it  is  fearful  from  the  hatred  of  sin  implied  in  it,  and 
most  transporting  and  ch^vntirig,  from  its  display  of  God's 
love  to  man."     Kationalis/ic  Principles,  vol.  iii.  p.  29. 

Stronger  testimony  on  this  subject  wc  reserve  for  the  con- 
sideration, thirdly,  of  Satisfaction  to  Divine  Justice,  or  of 

*  Much  has  been  written  on  the  quntioD,  whether  or  not  Mcrilice  waa 
vriKuiaHy  a  divine  iDslilulivo  :  a>  we  consiiler  ihvl  the  very  ulure  of  ncri- 
Ice  il>elf  ta  not  UDcIuratood,  vtc  caociol  be  lurjirir.eii  at  the  conlradt clary 
weoupti  adraacecJ  upon  this  lubject.  SncriJcc  i>  a  toriKuaice  of  cormpuuij- 
eDtes ;  the»e  corresponiieneeB  were  hnriwo  in  Ibe  (.-arliesi  ages  of  the  twarld, 
and  were  the  nalnml  medium  of  expreiniag  divine  truth.  The  ■civnce  waa 
afterwHril*  ^>duiilly  [ott,  and  oothiog  rcmaiDsd  bnl  thr  eilernal  rile,  such 
ait  pn.-vailed  uutoui;  ibe  lieatheoa.  Vh«n  adopted  qodcr  tlie  Mosaic  dbp60- 
>aliaa,  tlicir  originally  apiritual  me&niDg  wm  revired,  allbougb  it  waa  tin- 
kaovrn  hi  the  Jews. 

1  8ce  alM  Gilhcrt  on  Ibe  CbrUiian  A.toneuienl.  pp.  824, 325,  237,  234. 


384 


ATOSKMENT. 


CBlM 


Satisfaction  iu  any  8euM>,  as  a  dtictrino,  whichj  wbethertnr 
or  faiae,  is  nowlicrc  to  Ijc  found  in  Scripture, 

It  will  he  <lesirablc  here,  however^  to  premise  two  ABn 
mcnts,  contiuniiig  the  popular  \ipw*;  one  by  Scott,  thcudkv 
by  Choniock. 

Firit,  wc  quote  tlie  statement  of  Scott,  who  ny«  in  ha 
works  (vol.  ii.  p.  387) : 

"  If  tlic  life  of  a  king  lio,  as  David's  people  told  kn, 
worth  ten  thousand  lives,  of  what  nu  iiifimtc  value  murt  fr 
life  of  the  Lurd  uf  Glury  and  of  the  Pnncc  of  liifc  bot  *H 
being  the  Son  of  Ood,  of  the  Kamc  uatiirc  and  rmrmirn  wtk 
tlie  Eternal  Fiither,  must  from  thence  necessarily  derive  opoa 

his  sacrifice  ail  inmiensity  of  worth  and  efficacy ChMlS 

life  being  in  liis  own  fn-c  dJspuMnl,  lie  bad  itu  lutdoobtoi 
light  to  exchange  it  vitU  God  for  the  liven  of  our  booIs;  i^ 
the  lives  of  our  souls  being  iu  God's  free  dispostU,  Uc  lad  ■ 
unduubtpd  a  right  to  exchange  them  with  Christ  for  bii  ft, 
upon  the  free  toutlr)'  which  He  made  of  it.  And,  in  tt> 
cxclmnge,  neither  party  could  be  injured ;  because  they  bod 
roccLvcd  an  equivalent  for  wliat  they  gave ;  Christ  gave  ha 
own  life  to  Gotl,  for  which  God  gnvc  Him  the  lives  of  tm 
aouls  in  exchange,  which  were  far  dearer  to  Him.  GodfiK 
the  lives  of  oiu-  souls  to  Christ,  for  which  Christ  gave  EHb 
his  own  precious  life  in  exchange ;  which,  cutUDdensg  tk 
infinite  dignity  of  his  persoUj  was  at  the  least  tantamoait' 
In  another  place  lie  says,  "Of  such  an  inJiuitc  value  wai 
worth  was  his  sacrifice,  that  it  not  only  countcrvHikd  far  tk 
punishmeut  due  for  our  sin,  but  did  abuudaittly  prtpondf^ 
rate  it." 

Charnock,  in  his  work  on  Ckrut  Cnu^ufd^  obierm  (^ 
177,  Tract  Society's  edition)  : 

"  Ilis  sufferings  were  partly  finite,  partly  infinite. 
were  finite  in  regard  of  the  time  of  duration,  finite  in 
of  the  iuunediate  subject  wherein   He  sulfenMl,    His  h 
nature ;  which,  being  a  creature,  could  no  more  bcvouc  u 


CHAP.  IV.  SATISFACTIOK    OP    lUOTICB^^^^  235 

finite,    tliau  it  could   become   omiiipotent,    omniscient,    or 

eternal.     But  in  rc^'Hril  of  tlic  ptjrsoii  who  suffered,  the  auf- 

fcriugs  weru  iutiiiite ;  the  Dtiity  beiug  in  conjunction  with 

the  humanity.     That  which  is  finite  in  regard  of  time,  and 

in  regard  of  the  subject,  may  be  infinite  in  regard  of  the 

object.     As  the  nin  of  a  sltort  minute  and  the  sin  of  a  finite 

creature,  in  regard  l)t>th  of  the  time  when  it  is  committed, 

and  the  person  guilty  of  it,  ia  finite ;  but,  tn  regard  of  the 

object,  God,  whose  glory  is  eclipsed,  it  i«  an  injiuite  evil : 

M   the  greatness  of  an  offence  is  to  be  measured   by  the 

greatness  of  the  person   whose   honor  ia   invaded ;  as  the 

■Inking  of  a  king  is  capital,  vbcu  the  striking  an  ordinary 

man  falls  under  n  small  pecuniary  fine ;  hu  the  vabic  of  n 

satisfaction  is  to  be  measured  by  the  cxceilunej'  of  the  person 

satislying.     As  therefore  an  infinite  sin  deserves  an  infinite 

punishment,  bocanae  it  is  committed  against  an  infinite  God; 

8o  the  sacrifice  of  Christ  deserves  an  infinite  acceptation, 

because  it  is  offered  by  an  infinite  person."* 

Such  is  the  popular  mode  of  advocating  the  doctrine  of 
a  satisfaction  of  infinite  value  made  by  Christ,  and  so  impor- 
tant is  it  considered,  aa  to  l>c  regarded  a^i  the  fundamental 
principle  of  man's  salvation.  "That  Gud  doest  require  such 
a  satisfaction  (says  the  Bishop  of  St.  Asaph  in  Ills  Warbur- 
tonian  LcctnrcH,  quoted  by  Wiutle,  in  his  fifth  Bamptou  Lec- 
ture), has  been  the  sense  of  mankind  in  all  age*,  however 
acquired.  jVnd  this  opinion  is  confirmed  by  tlic  revealed  Word 
of  God,  from  one  end  to  the  other  of  the  Old  Testament." 

Let  us  now  refer  to  another  author  who  treats  of  this 
subject ;  an  author  of  established  repute,  and  oUcu  (|uoted 
by  orthodox  writers  of  the  Church  of  England  with  commen- 
dation. AAcr  asserting  that  the  true  meaning  of  the  Atone- 
ment is  recoucilialion,  he  observes  (Veym's  Hampton  Lec- 
ture*, i) :  "  And  accftrdingly  to  assert  of  Christ,  that  He 
hath  made  an  atonement  for  us  by  his  blood,  is  the  same  as 


236  ATONEUBNT.  CRIP.  |T.^ 

to  assert  tlint  He  hnth  reconciled  ii»  to  God  by  his  blood:  or. 
in  otiicr  words,  that  by  lii<i  death  lie  bath  nifulc  God  fn^ 
piiiouK  to  siuful  man,  and  tiatli  procured,  for  all  vbo  belicR 
iu  Him>  pardoQ  and  acceptance. 

"  Ajid  this  proposition  contain;?,  ra  I  conceire^  all  thu  * 
esBcntioi  to  the  doctrine  of  the  Atonement.  It  has,  indeed, 
been  usuhI  to  state  the  doctriae  in  a  fuUer  manaer,  to  w  Ml 
simply  to  luiicrt  our  reconciliation  to  God  by  the  blood  ti 
Citrist,  hilt  also  to  superadd  the  grciuad  and  reason  of  tlr 
reconciliation.  And  this  addition,  dcrirwl  not  so  much  bta 
tlic  poaitivc  dcelaratiuns  of  Seriptiut;,  as  fruni  the  rien 
which  men  hare  entertained  of  the  snhjcct,  and  tbcir  mioft- 
ingH  rCHpccting  itj  has  been  so  generally  acquiesced  in  ai 
aclcuuw'lcdgcd,  tlmt  it  ia  euuimouly  supposed  to  be  iiisepanbl* 
connected  Tvith  the  doctrine  and  to  constitute  a  neccMi; 
and  essential  part  of  it.  But  however  true  in  itself,  it  hii 
unfortunately  occasioned  much  miHreprcaoutatiou  and  UDJm 
censure;  and,  as  wc  shall  sue  in  the  sc^iucl,  boa  been  thi 
fouudatiuu  of  uioift  of  tlic  priucipal  objectioiia  against  tlie 
doctrine  itself.  It  ia,  therefore,  heeome  highly  uacfnl  lati 
even  iiL-cettsary,  to  i^eparate  frooj  the  rcul  question  tlda  ad 
every  adventitious  circumstnucc  with  wliich  it  has  been 
idly  implicated. 

"  It  has,  perhaps,  already  occurred  to  every  one  «l» 
hears  mc,  that  tbc  circumstance  to  which  I  principally  re&r, 
a»  an  addii'wn  to  the  fiirc  and  itimple  doctrine  qf  the  Atem- 
menty  or  reconciliation  by  the  death  of  Chnst,  i»  the  following, 
namely,  that  Christ  died  to  make  sat'uifaction  to  the  Dinat 
Justice.  Now  the  sacred  xf.yrUcrs  jw  where,  as  far  aa  I  kno*. 
exitreaahj  assert  any  satisfaction  at  ail  as  havint/  been  ^«ttd 
by  tiut  death  of  Christ.  At  the  same  timCj  it  must  be  •► 
kuowledged,  that  the  generality  of  Christiana,  in  moden 
times  at  least,  have  concurretl  in  uuitntiiining,  as  abovo>Bco- 
tiuncd,  that,  by  the  death  of  Chriat,  satisfaction  was  madr 
to  the  justice  of  God ;  and^  so  uuivcrHu)  has  bceu  Uu»  ctn* 


e&r.  " 


I 


ritAP.  rv. 


SATISFACTION    OF   JUSTICE. 


237 


currciice,  timt  the  doctrine  of  mlhfactioH  has  been  commonly 
used  as  a  synoiiymoua  cxprcssiun  for  tlic  doetrine  of  Atone- 
meni.  Divlues  of  our  owu  coiuitry  may  probably  have  been 
confirmed  in  this  uac  of  the  term,  by  its  common  accepta- 
tion. For  though  it  was  anciently  tukeii,  in  what  ia.  stiU  its 
wle  Scriptural  sense,  to  signify  rteoncxHation ;  yet,  because 
rcconciliationii  arc,  for  the  most  part,  brought  about  by  the 
aggressor's  making  satisfaction  for  his  wrong,  by  the  payment 
of  an  equivalent  to  tJic  jiarty  aggrieved,  therefore,  in  pro- 
i«m  of  time,  alfinenuiU  came  to  signify  compengation  and 
MtisfactioH ;  and  men  accustomed  to  this  use  of  thetcnn, 
may  hare  been  Led  to  imagine,  that  the  work  of  Christ  for 
our  redemption  was  undertaken  with  a  view  to  something  of 
this  kind.  Rut,  from  whatever  cause  it  has  arisen,  certain 
it  is,  that  the  death  of  Clirist  has  been  called  and  "accounted 
not  merely  a  pmpilifttioa,  or  that  on  account  of  which  Go<l 
is  to  become  merciful  to  man  and  innn  nfcrptnbic  to  God, 
but  further,  a  iatinjact'wn.  And  this  aatisfMCtion  is  siippDHod 
to  have  been  required  in  consequence  of  that  nolation  of  the 
divine  law,  and  that  disobedience  to  the  divine  authority 
which  occaiiioiicd  the  fall  of  man.  And  since  the  sntisfnctiou 
must  of  course  be  made  to  God  whose  law  was  broken,  and 
whose  authority  was  disobeyed,  to  what  attribute  of  tho 
Deity  could  it  with  such  projiricty  be  ascribed  as  to  his  justice, 
which  Bccms  especially  concerned  to  viiulicate  tlie  honor  of 
the  dirtuc  law,  and  to  inflict  upon  offenders  the  due  reward 
of  their  evil  deeds  ? 

"  Concerning  this  siitisfaction  to  the  justice  of  God,  there 
hare  been  principally  two  opinions.  And  first  some,  and 
those  divines  of  great  learning  and  piety,  have  contended 
for  the  absolotc  necessity  of  such  a  satiafaction,  in  order  to 
maintain  the  inviolability  of  the  divine  attributes.  l'*or  they 
argue,  that  sin  is  so  oppcuite  to  the  purity  aud  holiness  of 
Goil,  and  of  consequence  so  odious  in  his  sight,  that  it  can- 
not but  provoke  his  displeasure,  and  expose  all  who  commit 


it  to  his  wiath  and  indignation.     And  since  justice  is 
ttftl  to  the  (liTinc  nuturc,    und  exists  there   in   ■ 

degree,  it  must  inflexibly  require  the  puuishnaent  of  tlio» 
who  are  thiLstfae  objects  of  his  wrath  :  nor  in  it  posuhlr  tlitf 
the  punishment  due  to  sin  could  have  been  remitted,  if  Mti>* 
faction  had  not  been  made  to  the  justice  of  God.  Heacr 
thin*  conclude,  that  such  satisfaction  was  actually  madr  In 
Jesus  Clirist^  whose  death  being  an  equivalent  for  that  «( 
the  whole  human  race,  ohtained  our  acquittal,  and  laid  tk 
foundation  of  our  title  to  eternal  life. 

"  Otiicrs,  in  the  second  place,  not  contending  for  the  ib- 
»olntc  iiccotusity  of  a  satisfaction  to  di\*ine  justice,  insist  onlf 
upon  the  wisdom  aud  fitness  of  the  nioavure  ;  and  nich  cm- 
sider  (iod  iu  the  light  of  a  Gorernor  or  Judge,  who,  for  thr 
direction  (If  liis  subjects,  had  given  them  an  express  law,  mi 
had  sanctioned  it  by  denouncing  po-sitive  punisluneut  a^tbit 
all  M-hu  rtliould  transgress  it.  Now,  say  they,  it  unqucstioiiaMv 
became  the  Almighty  Sovereign  aud  Ooremur  of  the  Via- 
verse  to  consult  the  honor  of  his  law,  and  not  to  sitfTer  it  to 
be  violated  with  impunityj  or  without  satisfaction  ;  lest  & 
subjects  of  his  authority  should  be  induced  to  call  in  qtie^ 
tion  his  justice,  and  to  vilify  and  net  at  nouj^ht  his  office  d 
Judf,'e.  Willing,  thcreforn,  to  shew  mercy  to  his  offendin; 
creatures,  but  imwilling  that  Ids  forbearance  of  puuiahiBeBt 
shordd  endanger  the  cuds  of  his  government.  Ho  waa  ploMd 
to  onlaiu  a  propitiation  for  sin.  Accordingly,  He  sent  into 
the  world  his  own  Son,  who,  by  dying  for  our  sins,  obtaiatJ 
our  rulciuto  from  all  obligation  to  punishment;  while  at  the 
Munc  time  He  made  a  most  glorious  display  of  the  rtghtcois- 
ncis  of  God.  And  thus,  it  is  contondedj  by  the  appointment 
of  Jeans  Christ  to  be  a  propitiation,  satisfaction  was  madv 
for  sin;  the  divine  law  was  satisfied,  i.e.  its  claim  was  ailenctti 
and  the  sinner  waa  no  longer  exposed  to  its  rig;or:  the  diriae 
justice  was  also  satisfied,  i.e.  it  no  longer  retjuired  tliat  xbe 
punishment  duo  to  sin  should  be  inSictcd  upon  the  i^EBiida. 


CHAr.  IT. 


SATISFAVTIOK    OV  JUSTICE. 


239 


In  a  wordj  accordiug  to  this  opinion,  CliriHt  is  dmA  to  have 
nuulc  luktiat'oction  fur  oiir  mis,  not  hecause  his  death  !»  to  bo 
tuxuuutcd  nn  adequate  cumitcnsatiou  ur  a  full  cqwvalcut,  but 
because  his  sufferings  in  our  stend  maintained  the  honor  of 
the  divine  law,  and  gave  free  ecope  to  the  mercy  of  the  Law- 
giver, vithout  auy  impeachment  or  diminution  of  his  justice. 
And  satisfai'iinn  in  this  t/nnfijleft  feiute,  has  Itftm  commonly 
reentfcd  mtwng  flir'uKu ;  anil  cspw-ially  is  niiiiutaincd  by  Gro- 
tius  in  his  celebrated  tre«ti»c  sgainHt  Socinus,  expressly 
entitled,  De  SaiUfactiime  Cbrigti,  and  also  by  StilliDgflcet,  in 
his  able  defence  of  (irotius  against  the  subtleties  of  CrelUus ; 
Ijoth  of  wbom  consider  Gotl  not  as  a  partj-  ng^cved  or  of- 
fended, deniandiji;;  full  amen<]!i  and  a<lc<[imte  eompcusation 
for  the  wrong  He  had  suffered,  but  as  a  wise  and  prudent 
Governor,  requiring  such  a  satisfaction  as  He  miplit  iloem 
noccsHtrj'  for  miiintaiiiing  the  authority  of  liLs  laws,  and  for 
enabling  Ilim  to  extend  mercy  to  criminals,  without  giving 
encouragement  to  crime,  or  in  any  respect  endangering  the 
purposes  of  government. 

"  Which  of  these  opinions  is  true,  or  whether  eiilifr  of 
them  be  irtuf,  1  am  not  called  upon  to  determine ;  for  neither 
of  thtm  M  eMciitial  to  the  thctritw  of  Atonement ;  and  could  it 
even  he  prove<l  that  //ath  of  them  arefalae,  the  peal  question 
would  not  be  at  all  affectoil." 

In  the  foregoing  extract  then,  we  hare  a  distinct  admis- 
sion :  first,  That  the  doctrine  of  siitisfactJon  is  not  to  be 
found  in  Scripture.  Secondly,  That  it  is  a  mere  human 
addition.  Thirdly,  That  oltliough  it  is  such,  it  has  succeeded 
in  usurping  the  place  of  the  true  doctriue. 

The  cardinal  point  upon  which  the  argument  turns  is  the 
folkrwiitg.  Atonement,  iu  the  Scriptural  sense,  signitica  only 
reconciliation  ;  in  the  popular  sense,  it  signifies  the  particular 
method  by  wluch  reconciliation  is  supposed  to  be  effected, 
namely,  Satisfactian  of  Diviuo  Justice;  and  this  particular 
mode  of  effecting  reconciliation  which,  the  author  admits, 


240 


ATDNKUEVT. 


ciAr.  n. 


is  no  wlicre  mentioned  in  Scriptnre,  has  at  length  «j  ba 
usurped  the  phicc  of  the  Scripturftl  doctriue,  that  satiifitftM 
and  rcconcilintifm  liavc  come  to  he  considered  (nmonyreuw 
In  the  foregoing  obsenatious  the  autlior  demolishes  tWif- 
ginnctLt  by  which  the  doctrine  of  sntisfactiou  is  mftintoinri 
even  among  the  Roman  CaihoHcB.* 

But  we  have  not  yet  concluded  the  atithor*!!  rrmark* 
he  proceeds  to  point  out  one  of  the  principal  &hada 
vhich  the  doctrine  is  supported.     He  obscn'es  ; 

"  There  is  n  further  misrepreseatation  of  the  scntuncnti  rf 
believers,  in  tlic  statement  which  our  historian  has  prcn  rf 
the  manner  in  which  the  doctrine  of  the  Atonement  ii  em- 
nectcd  with  tliat  of  the  diWnity  of  Jesus  Christ.  In  oontorf- 
iug  for  this  councction,  yre  arc  supposed  to  argue  after  t&r 
following  manner.  '  Sin  being  an  offence  against  an  infiniir 
Being,  re(|uire^  lui  infinite  Katisfuctiou,  which  con  only  bf 
made  by  an  infinite  penon,  that  is,  one  who  is  no  In*  (ha 
God  liimself ;  Ctuistj  tbcrcfore,  ia  order  to  make  this  infiutr 
sattnfaetion  fur  the  sins  of  men,  must  himself  be  Gud,  eqol 
to  the  Father/  This  arg^umcnt,  as  it  prtKeeda  upon  the  np- 
position  that  an  adequate  satisfaction  was  required  fortbc 
tins  of  mankind,  can  only  he  ohicctcd  againat  those  whoirr 
advocates  for  tliat  opinion ;  and  is  therefore  unfiiiriy  attn- 
butcd  to  believers  in  ^ueral.  Indeed,  even  allowing  tfe 
foundation  upon  which  it  is  built,  it  would  still  be  a  wai 
argument,  and  might  easily  be  retorted.  For  with  no  k> 
reason  might  it  be  argued,  that  sin  being  oomnuttcd  br  > 


*  "  In  Kcnnnil,"  luys  m  moilRrn  a.uthnr,  '*  w«  dcttn  tlio  woni  At 
to  exfirvw  a  speclllc  maiJo  b;  nhlch  tbe  iwoticiliaiioB  is  ■ccoiRplbk«4,  M 
m-erely  Uie  tccuncilinliipn  itself;  nciil  whrtfirr  m  ill  primitivt  tmtt  w&tkit^ 
irfimte  tign^fitAt'un  or  not,  it  hu  certainly  acqutrril  ihnt  popular  niMibw-* 
GMrrt  ox  the  CAriKun  Atonemcnl,  pp.  30—335.  It  ia  adniittud  by  Mr.Tff* 
tKnt  till;  popular  rarKninic  of  the  word  ii  not  it>  primilive  Beaoint ;  u4U 
pi>inl*  out  Ihi-  way  iu  tvhirh  llic  word  ciudc  to  iciiuirv  il»  pap%lar  ■Mlllt 
Tfaia  iDGULioic  beiuij  uncc  enUbltabcd,  of  courw  It  procerdnl  l«  caltai  !■  h 
■up|)ort  the  *Briuu»  tpxt»  of  Scripture. 


CUAP.   IV. 


S.lTI«rACTIOX    OP    JUSTIIR. 


241 


finite  creature,  reqiiires  only  a  finite  natisfaction  ;  to  the 
making  of  which  a  finite  pcrdou  is  fully  nilcquatc.  If  sucli 
an  argument  for  the  divinity  of  ChriBt  has  nuwarily  fallen 
from  any  friend  to  the  doctrine  of  Atonement,  it  is  to  be 
lamented  that  it  shouM  liavt-  been  liiiziu'ded  unneccKsarily, 
timl  iirithoiit  sufficient  warrant  from  Scripture.  Wc  believe, 
indeed,  the  dlnai^  of  Christ,  because  the  Scriptures  have 
expressly  declared  it ;  but  we  pretend  not  to  infer  from  it 
the  supposed  necessity  of  an  infinite  satisfaction  :  on  the  con- 
trary-, we  iiifiT  from  it  the  love  of  Uod  towards  us,  of  which 
tiic  appointment  of  his  Dinnc  Son  to  he  ttic  propitiation  for 
onr  sius  is  a  most  convincing  proof;  and  wc  build  upon  it  a 
ffurc  and  certain  expectation  of  his  fntxire  favor." 

Such  are  the  intelli>^nt  rcmarkH  of  thin  author.  Could 
we  be  surprized  at  an\-tliing,  it  would  be  at  tliia;  that  in 
order  effectually  to  (ypposc  Socininnism,  he  should  declnrc  it 
requisite  to  clear  the  doctrine  of  those  human  additions, 
for  rejecting  whicU  Swedenborg  is  by  some  called  Socinian. 
In  the  extracts  immediately  preceding,  every  reader  of  the 
writiugs  of  Swedenborg  will  heartily  couciu* ;  and  it  is  no 
little  gratification  to  him  to  find,  amid  such  a  general  fall- 
ing away  from  the  truth,  some  few  faithful  witnesses  re- 
maining. 

Mr.  Ludlam,  a  kamcd  lay- member  of  the  Church  of  Eng- 
land, also  spcuk-i  of  the  |iopular  explanation  of  the  doctrine  of 
vicarious  satisfaction  with  great  boldness.  Tims,  in  hi*  EMnys, 
(vol.  u  p.  128)  he  observes :—"  We  have  now  gone  through 
the  whole  that  is  alleged  for  this  achcmc  of  vicarious  satisfac- 
tion, both  from  reason  and  Scriptm* ;  if  that  can  be  called 
reason  which  is  oidy  positive  assertions,  rhetorical  tluunsbcs, 
or  metaphysical  jargon,  or  that  Scriptxire  where  so  many  and 
such  plain  texts  arc  niiaapiilicd." 

Closely  connected  with  this  doctrine  of  satisfaction  there 
is  another;  namely,  the  imputation  of  our  sin  to  Christ  aud 
of  Christ's  merita  or  rightcousucits  lo  us. 


ATONBMENT. 


cBa.i 


■pd 

i 


i 


Tlirj-  who  advocate  this  iloctrine  of  mipiitation,  Hpnk  tft 
iu  terms  oxpresiiive  of  the  liighest  importance. 

It  is  said  to  be  the  rcry  fnndamcntal  article  of  the  Goipd 
Tliiu  Hci-vey  obitcrvcs  [LutHam's  EasayB,  vol.  L  p.  100)  i 

"  WtiHt  our  Lurd  says  with  regard  to  the  love  of  God 
tlic  love  of  our  neighbor,  on  t/tese  two  amtmaruimcnU  hmg 
the  law  and  the  prophets ;  much  tbo  sanio  would  T  TCDlnn  b 
(wy  concerning  the  imputation  of  our  sins  to  OirisI  and  Ik 
imputatiuii  of  Chnsfs  rightcouBnesa  to  us,   on  thaif  twohh 
triiies  hany  ati  the  prinkg^s  and  l/tf  ipA*/t'  ylonj  of  the  Gaprf'" 

This  view  of  tlic  importance  of  the  doctrine  of  im|ratiiia 
ia  so  generally  adopted  by  all  irho  malutain  the  doctm 
that  it  is  unncccsaar)'  to  bring  fonrnrd  any  farther  pnnf  ■ 
support  of  it. 

On  this  subject,  Mr.  Veysie  oWrres  : 

"  AnotJier  circumstance  connected  by  our  historian' 
the  doctriuc  of  Atonement,  and  made  as  it  weire  to 
firom  it,  iR  the  imputation  of  Christ't  righteoumeM  to  k^ 
lievcTS,  as  the  groimd  of  their  acceptance  with  God.  Whf 
was  before  obscnxd  respecting  Satisfaction  to  Divine  Jiabct, 
iM  hIho  true  of  Imputed  Rightfx>usnes5);  ii  ia  nowhere  ci7ft*4J 
asserted  in  the  sacred  wriitngs.  Aud  although  our  faiataiiaH 
appears  in  words  to  cou»idcr  it  as  a  necessary  appendacr  f 
the  doctrine  of  Atuncment,  and  as  universally  nuiiutaineil  In 
the  ndvocntea  of  this  doctrine;  yet  he  could  not  ho  ignanrf 
that  the  fact  \a  othcnrise;  and  that  imputed  rijftffnwrif  if 
not  fnore  a  ijrtnmd  of  controversp  fnitvem  tftoae  who  brRtn  tk 
doctrine  of  Atotiemeni  nnd  tfiose  wha  do  not,  than  it  it  brlwrn 
ihoae  who  believe  the  fioctrine  among  themseirea.  Thrr  »!• 
hold  imputed  righteousness,  seem  to  he  of  opinifm,  ihA 
since  Christ  died  in  order  to  bcnr  the  punishment  of  ourttM 
no  higher  effect  can  properly  lie  ascribed  to  his  death,  tk* 
our  deliverance  firom  conderanatiou.  But  somothiJig  factiKf 
is  necemary  to  restore  us  to  God's  fiiror ;  vie.,  a  pcffa* 
*  ReferrlBf;  to  Fn«sllcy's  History  of  Ihc  ComipHottB  of  ChrMlarilr. 


Cbat.  IV. 


sATitricnoH  or  jcstice. 


243 


nghteousncm.  Ktit  sinct;  such  righteousness  is  not  inherent 
iu  evcu  tlic  best  oT  men,  it  cuii  bu  uur«  oiilr  W  iiupututiuii. 
And  hence  they  argue,  that,  as  by  the  imputation  of  our  guilt 
to  Christ  ve  are  dcUrercd  firom  the  punishment  of  sin,  to  by 
the  imputation  of  his  righteousness  to  us  we  are  restored  to 
the  favor  of  God.  But  litis  doctrine,  so  ttrongbj  insisted  ujmn 
btf  smne,  is,  in  tfw  eaiirnation  of  others,  unnecessary  to  Ike 
Christian  scheme.  It  is  granted  that,  iu  order  to  forgiveness, 
we  must  be  cleimsed  from  the  guilt  of  sin  by  the  blood  of 
Chriftt :  now  they  argue,  that  to  those  who  are  thuH  cleansed 
sin  is  not  imputed,  that  is,  in  other  words,  they  arc  accounted 
righteous ;  they  arc,  in  the  sight  of  God,  as  though  they  had 
never  offended ;  and  consequently  are  again  become  what, 
had  they  continued  innocent,  they  would  never  have  cca»ed 
to  be,  objects  of  his  love  and  favor.  And  thus,  acoordiug  to 
this  argument,  not  only  pardon,  but  acceptance  nlso,  arc  the 
immediHte  effects  of  Christ's  death. 

"  I  am  not  concerned  to  shew  which  of  these  opinions  is 
most  consonant  to  the  spirit  and  inicntian  of  the  sacred 
writings.  It  is  sullicieut  that  Imputed  righteousness,  how- 
ever consistent  with  the  doctrine  of  Atonement,  is  neverthe- 
less aoi  esseaiiat  to  it,  and  may  therefore  be  considered  as 
an  addition  to  the  pure  and  simple  doctrine.  And  I  cannot  but 
observe,  that  this,  or  any  other  doctrine,  is  miarepresentMl, 
when  that  is  assumed  as  necessary  and  essential,  which  is 
merely  adventitious  and  accidental,  and  which,  if  denied, 
would  sftill  leave  tlio  gcauino  doctrine  entire  and  unim- 
paired." 

Dr.  Hey  observes,  in  Ids  Dtvinity  Lectw-es,  vol.  iii.  [>.  30 1 : 
"  'flie  doctrine  of  satisfaction,  the  notion  of  satisfying 
jostice,  conceived  to  he  under  the  ueccs«ity  of  punislilng 
rigoronsly  the  sins  of  mankind,  brings  on  what  appeiu^  to  mo 
a  «tiU  more  difficult  doctriue,  I  mean  that  of  imputation  of 
nn  to  Christ.  If  God  must  puniah  because  He  is  just,  lie 
can  only  punish  guilt.    Chriat  18  to  be  punished  for  tlic  sins 

a'2 


244 


ATOKKMRVT. 


ca*r.  IT. 


of  Oi<^  worUl,  tlicrernrc  He  must  l>r  ffttUly  of  lliom ;  ytt  Iff 
was  iicrfectly  innocent, — lie  waa  tlu-  IjiuiiIj  without  tyA,— 
lie  (lid  no  ain, — He  was  in  nil  points  tempted  like  ai  we  ur, 
yet  without  sin.  How  ore  these  things  to  be  reconciled  T  B; 
n  word;  Christ  is  to  have  renl  guilt,  but  uot  inherent,  onK 
imputed.  In  tnith  when  one  oomea  to  cxnminr  this  nixttrr 
of  imputed  gitiU,  it  aoems  to  be  merely  nonnnat.  It  ii  a 
fiomclhiug  wholtj  inconceivable ;  and  only  spoken  of  in  nitt 
to  keep  the  thpon'  of  Katinfi/uig  Oiniic  Justice  entire  ad 
compact;  though,  as  far  a»  1  can  judge,  tliHt  theory  wbd 
cannot  he  anpjiortcd  without  terms  out  uf  wliieli  all  xutma^ 
miut  be  throuii^  shoiUd  answer  some  useful  purpose."  IW 
i«  to  say,  the  doctrine  is  both  uspIcm  and  untrue. 

Mr.  LmUam  obscnes  (RgHaya,  %-oI.  ii.  p.  IOC):  "TW 
schoolmen  can  always  escape  tltruugh  a  distinction.  (ibU. 
they  tell  us,  is  of  two  sorts,  culpable  and  pctial,  aa  it  n* 
cnllcd  in  the  last  ccutiiry;  or  inherent  and  innputcd,  udi> 
now  cidlcd.".  .  .  (p.  128),  "It  is  not  easy  to  rrrply  lotlr 
fanciful  distinctionn  of  inherent  and  imputed  guilt,  kt; 
such  phantoms  will  aJwayn  elude  your  stroke, 
"  I'matra  frrro  div^rbfrct  umbna." 
But  then  you  may  coiijurt?  n[i  as  many  more  tu  rou  plow; 
we  may  reckon  another  sort  of  {^utlt,  assumed  guDt,  not  a* 
tTirally  inherent,  not  conveyed  by  the  imputation  of  onatkv. 
not  furettd  on  us  by  a  clinr(;;e,  but  tlint  whitJi  a  man  b^ 
upon  hiniHclf;  or  we  may  split  imputed  guilt  iul^i  voluotin 
find  involuntary,  &c.,  and  ao  on  for  ever.  .  .  .  We  find  D» 
thing  in  the  apostolic  writiii^^  about  Clirjaf  s  being  joriif 
or  truly  punished ;  about  imputation  of  sin,  or  aduuprf 
guilt ;  about  standing  in  our  law  place  as  a  snbstttnte  « 
obUgatiou  to  puuishmcut;  about  commutation  of  pcnoiui^ 
penal  Kntisfactiim." 

"  What,"  snys  one  of  the  writers  of  the  Oxfoni  Tratt". 
"what  do  they  really  nieau,  who  adopt  the  bumiui  tAtmK 
of  teaching  and    receiving  in  its   fulness    the    doctrine  ^ 


in  AT  IV. 


SATIirACTlON   «F   JUSTICK. 


2lo 


the  Atoiicmont?  liow  i«  thin  Ui  Ik*  ihmeV  do  tliey  niider> 
stand  the  meniiiiig  uf  their  uwii  wunbi?  IVc  hardiy  kaaiif 
what  we  speak  qf  when  ice  »pvak  of  the  Atonement,  it  in  a  VAst 
sea  wtuch  tio  man  can  fathum  :  trho  can  think  of  it  worthily  ? 
who  can  comprchctiil  the  Micrauicritn  in  which  it  is  htdtleu? 
Thtt  sea  iDdcett  itself  i»  tUe  type  or  ligurL'  of  haptism,  wherein 
the  wayn  of  God  arc,  aiid  liis  jtatha  iu  the  great  waters,  aud 
his  fuoLHtcpH  arc  not  known.  Surely  men  know  not  what 
they  do,  when  they  define  and  ayBicmatijtc  the  ways  of  God 
in  man's  redemption,  under  cxjircssiouH  such  an  imputtd 
riifltirotunteM,  juntijivation,  aud  sancT-Uicatiun,  and  the  like; 
which  words  stand,  in  tlieir  minds,  for  some  cxceettiag  ihaltow 
poor  human  ideas,  for  which  tliey  vehemently  contend  as  for 
Ihe  whole  of  rt^lijpoii."  Tmctsfnr  Ihe  'Hnwa.  lieiem:  iu  Com- 
municating Retitjious  Knmvfed(/e,  p.  67. 

In  fine,  thcsti  writers  seem  to  coincide  in  the  following 
obsen'atiou  of  Mr.  Ludlaru  (Etxatjit,  vol.  i,  p.  135) :  "  Tliese 
cxplunntions  of  the  mystery  of  redemption,  are  not  the 
Bible,  but  the  hay  and  etubblc  which  indiscreet  piety  hiu 
built  upon  that  foundation.  The  great  roystm-  of  godlinooi 
rcfVues  to  be  senitinixcd  hy  our  shidlow  under8tan<tin^ ; 
hiuuau  explanations  only  disgrace  aud  dc&lc  it-  Thou  rhalt 
huild  tlte  altar  of  the  Lord  thy  God  of  whole  attmrs ;  thou  Khali 
not  (mild  it  af  heum  stone ;  for  if  thou  lift  up  thy  toot  upon  it, 
thoH  haai  poliutudit." 

Thus  have  we  completed  our  review  of  the  doctrine  of 
Satisfaction  ;  a  doctrine  which  in  founded  on  a  dimiun  of  the 
diriuo  attribntCM,  wliicli  Inw  well  accorded,  as  wc  have  seen, 
with  the  division  into  three  hypostases :  so  that,  hy  ascribing 
one  attribute  to  one  InTKistasis,  and  luiother  to  anttthcr,  the 
jarring  attributes  themselves  arc  prcrcutctl  from  eonung  into 
collision  iu  the  snmu  jiersun.  Iiuleed,  one  main  support  of 
the  doctrine  of  thn-e  hyiwstaws,  has  l>c**n  the  doclrine  of  sa- 
tisfaction; aud  again,  the  doctrine  of  satisfaction,  as  founded 
ujwn  the  jarring  nature  of  tliu  divine  attributes,  finds  great 


246 


ATONEMK.VT. 


cBiir.  tiJ 


siipiKjrt  ill  Ihc  cloctrinD  of  tlirce  faypustiLscs,  capedallj  wk» 
these  ure  avowedlv  maintained  to  be  tlircc  divine  beinp. 

Let  us  now  8«e  irhal  dirines  have  said,  with  n^ard  tot^ 
inseparability  of  the  divine  attributes,  and  ita  couaeqwaca 
in  relation  to  the  popular  iloctriuu  uf  the  AtoncnnM. 
Archbishop  Tillutsuu  ubscrvcs  (vol.  ri.  Scrmun  130, — Ofttk 
Ferfectiuu  of  God) : 

"Let  us  always  consider  the  perfeetiona  of  God 
junction,  and  so  an  to  reconcile  them  with  oac  another. 
not  consider  (lod  as  mere  power  and  aovcrei^ity,  as  ncn 
mercy  and  goodness,  as  mere  justice  and  sovcrity,  bstaad 
these  tf^cthcr ;  and  in  snch  a  measure  and  degree^  u  am 
make  them  consistent  with  one  another.  The  greatest  ■» 
takes  lu  i«ligiou  are  certainly  sprung  frum  this  root,  trm 
separating  the  perfections  of  God  and  ooDsideriiig  tba 
singly,  and  framing  such  wide  and  large  notions  of  one  Mtv 
exclude  another;  whcrca«  the  perfections  uf  God  agr«e  Vh 
gcthcP}  and  that  is  not  b  divine  pcrfectiou  which  contndiM 
any  other  perfection.  Among  men,  indeed,  an  riiiiirt 
degree  of  any  one  cxcclleucy  doca  usually  shut  out  tim 
other>  and  tbercfoi'e  it  ia  observed  tlutt  power  ;ind  moddft 
tioD,  lore  and  discretion,  do  not  often  meet  together ;  thai « 
great  memory  and  a  small  judgment,  a  good  wit  and  as  2 
nature:,  are  many  times  found  iu  cunjunetiou.  Bsl  d 
inlimtc  perfection  all  periections  do  eminently  meet  and  eoi- 
sist  together;  and  it  is  not  neccoaary  that  one  excellcM? 
should  be  raised  upon  the  rains  of  another." 

Affain;  it  is  observed  by  Scott,  in  his  works:  "it  » 
necessary,  in  conceiving  the  perfections  of  God,  wc  dm* 
suppose  them  exactly  liarmonious  and  consistent  with  mk 
other.  For  all  perfectiuns  of  being,  so  for  forth  aa  ther  m 
perfections,  are  consistent  with  each  other;  and,  likortxa^ 
lines  drawn  from  the  wunc  centre,  run  on  together  viUsitf 
crossing  or  interfering.  For  there  is  nathiag  contnrr  H 
perfection  but  imperfection,  and  there   is   no    disafrvOBm 


CUAP.    IV, 


S1TISPACT1U.V    UP    JUSTICE. 


U7 


but  what  arises  from  contrariety.  '^Vheo,  therefore,  wc 
couceivc  of  the  pcrfoctions  of  God,  we  must  so  conceive  of 
them,  as  that  there  nuiy  be  no  manaer  of  iuconsisteitcjr  or 
diaagrccmcnt  botwccii  them ;  othcrwiic  wc  must  admit  into 
onr  cuncepttoiiH  of  them  aomctliing  or  other  that  is  defective 
or  imperfect.  As  for  iiistaocc ;  in  God  there  is  iuAnitc  wis- 
dom and  infinite  jnsticc,  infinite  goodnewi  and  infinite  mercy ; 
wherefore,  if  we  would  couceivc  aright  of  tlieac  hiii  glurioiitt 
perfections,  we  must  take  care  not  to  admit  any  notion  of 
any  uuc  uf  them  tliat  renders  it  i-epugnuut  to  any  utlier; 
but  HO  to  conceive  of  them  altogether,  as  that  they  may 
mutually  accord  and  aj^rcc  with  each  other.  I-'or  while  wc 
apprehend  his  goodness  to  be  such  as  tliat  it  will  not  aceoni 
with  his  wisdom,  we  must  cither  supiKwe  Lis  wisdom  to  be 
craft,  or  his  goodness  tu  be  folly;  and  whilst  we  apprehend 
hia  mercy  tube  such  as  that  it  will  nut  agree  with  his  justice, 
wc  must  either  suppose  his  justice  to  be  crueltj-,  or  his  mercy 
to  be  blind  pity  and  fondness;  and  it  is  certjun^  that  that 
Koodiiesa  cauuot  be  a  perfection  which  exceeds  the  measures 
of  wisdom,  nor  tliat  mcrc>'  neither  which  trnnsgressea  the 
bounds  of  justice;  aud  so  ou  the  contrary.  For  if  either 
Uod's  goodness  excludes  his  wisdom  or  his  n-isdom  his  good- 
ness, if  either  his  mercy  swallow  up  his  justice  or  bis 
justice  his  mercy,  there  is  an  ap]iarcut  repugnance  and 
contrariety  between  them;  and  where  there  is  contrariety, 
there  must  be  imperfection  in  one  or  the  utiier,  ur  both. 

"Wliercfore,  if  vrc  woiUd  apprclieud  them  altogether  as 
they  tndy  are  in  God,  that  is,  under  the  notion  of  perfec- 
tions, we  must  so  conceive  of  them  as  that  in  all  respects 
tliey  may  be  perfectly  consistent  and  harmonious ;  as  that 
ius  wisdom  may  nut  clash  witli  his  goodntTSs,  nor  his  goud- 
iieas  with  his  wisdom  ;  us  that  his  mercy  may  not  jostle  with 

I ius  justice,  nor  his  jnsticc  with  Ids  mcrc}';  that  is,  we  must 
conceive  of  Him  to  be  as  wise  as  ilc  euo  be  with  iufinite 
goodness,  as  good  as  He  can  be  with  iulinitc  wisdom,  as  just 


248 


ATOXEMENT. 


cflir. 


as  He  can  be  vrith  infinite  mcrc}',  and  aa  mcrcifhl  n  Hecn 
be  with  iiifiuite  justice ;  whicli  is  to  be  wUc,  tuxd  good,  ml 
juat,  and  mercihil,  so  far  aa  it  is  a  perfection  to  he  so.  F« 
to  be  witsc  beyond  what  is  good,  is  cnifl ;  to  be  good  henai 
what  la  wise,  i»  dotage ;  to  be  just  beyond  what  ia  maaM, 
is  rigor ;  to  be  mci-ciful  beyond  what  is  just,  is  cuuua ;  tbi 
is,  they  arc  all  imperfection  so  fair  as  thej  are  beyond  wte 
is  perfect.  Wherefore,  we  ought  to  be  very  carcfiil  d<i  to 
rcprcHCiit  these  liIs  munU  pcrfeetioiia  aa  running  atilt  a:  uk 
another ;  but  to  conceive  of  them  alti^ethcr  as  ooe  oitiB 
perfection,  which  [though  like  the  centre  of  a  circle  it  had 
many  lines  drawn  from  it  round  about,  and  ao  is  looked  apa 
Bonictimea  ns  the  term  of  this  line  and  aomctiiues  of  that\ 
yet  is  but  one  common  and  undivided  term  to  them  aU:  tf, 
to  apeak  more  plainly,  though  it  exerts  itself  iu  different  win 
and  actions,  anil  operates  diversely  acccording  to  the  dii» 
sitie»  of  its  objects,  iiud  accordingly  admits  of  diffcrat 
names,  auch  ns  wisdom,  goodness,  justice,  and  mcrty,  jfla 
in  itself  but  one  simple  and  indivitabh  prinrtpte  qf  arUm, 
all  whose  operations  (how  diverse  soever)  are  such  as  pcfibcl)* 
accord  with  each  other;  whoKO  netn  of  wisdom  arc  oQisi 
uitely  good,  whoac  acta  of  goodness  are  all  infinitely  viK 
whose  acts  of  justice  arc  infinitely  mcrcifid,  and  wboac  «» 
of  mercy  are  infinitely  just;  so  that,  in  this  aa  well  aaa 
their  extenttiou  and  dcgreet>,  they  are  all  most  perfect,  (*^ 
that  they  always  operate  with  mutual  consent  and  poftd 
harmony."  vol.  iL  p.  204;. 

Let  us  now  see  how  far  what  ia  called  the  Vbliiffltl^ 
Kcunomy,  is  an  illnstratiuu  of  this  jiriuciplc.* 

It  ia  remarkable  that,  when  reasoning  &om  the  eaenee  d 
Ood,  authors  often  more  particularly  incline  to  the  ide*  irf th 
Divine  Unity;  and  when  reasoning  from  the  hypostases,  th; 
iuchnc  more  to  the  idea  of  the  Trinity.  But  |>er80nalitj,  4> 
hypostasis,  is  the  exterior  idea;  essence,  tlie  interior.  Hcoct 
*  See  Gilbert  on  Ibe  ChrieUan  AtoaeiDcot,  pp.  183,  189,  t4& 


CUAP.  IV. 


SATISFACTION    UF   JUSTICE. 


240 


"nlicn  thinking  interiorly  they  advocntc  the  unity;  vhcn  think- 
ing exteriorly,  they  advocate  the  Tri personality.  Now  the  na- 
tural man,  thinking  exteriorly,  advocates  the  doctrine  of  three 
hyiwstascs,  seldom  or  ever  adverting  to  tlic  essential  unity, 
tvhteh  to  him  \»  the  mystery;  and  a»  it  is  a  principle  of 
naturaliiiiu  wliich  has  prevailed  in  the  churchy  it  foUovrs  of 
course,  that  the  predominant  doctrine  is  the  Tripcwonality, 
and  that  upuii  tliis  principle  it  is  that  the  voluntary  economy 
is  established.  This  being  the  cane,  the  forcgoiug  principles 
of  unity  are  not  those  upon  which  the  doctrine  of  the  church 
is  founded ;  indeed,  iu  proportion  as  these  are  m^ntained, 
the  advocates  of  them  arc  charged  vrith  Sahcltiauism  and 
PathpuHHianiam.  Considered  as  speculative,  these  principles 
may  be  regarded  rw  true,  but  they  must  not  be  applied  to 
the  illustration  of  the  doctrine  of  the  Incarnation,  Atone- 
mcnt,  or  Mediation ;  for  if  so,  they  lead  infallibly  to  thoHO 
views  of  the  unity  of  God,  which  some  maintain  to  be  mere 
Sal>ellinni»in ;  whence  arise!  the  inextricafalc  perplexities  some- 
times complained  of  by  the  orthodox. 

Tlius  a  modem  writer  observes :  "  Few  wortis,  however, 
arc  cniph)yed  with  less  distinctuctis  of  idea  thau  the  word 
Juitice,  especially  when  wc  speak  of  it  as  a  dinne  attribute, 
or  when  wc  arc  inqniring  what  must  be  demanded  hy  it  iu 
those  instances  in  which  ita  awards  strictly  taken  would  inflict 
sniTcnng. 

"  Divbic  Justice,  as  a  personal  attribute,  is,  without  doubt, 
that  rectitude  of  the  Dinnc  Nature  by  which  his  judgments 
and  acta  are  ever  in  harmony  with  the  relations  of  thingH,  as 
well  morally  as  intellectually;  or,  it  in  that  proportionate 
approbation  of  \Trtue,  and  disappnihation  of  vice,  of  which 
we  have  already  spoken.  Our  references,  however,  to  Divine 
Justice,  «rc  UKually  to  its  operations  in  connectioD  with  a 
moral  system. 

"  In  this  *iew  of  it,  I  think  wc  most  adopt  the  definition 
given  hy  Leibuitz,  as  well  as  by  numy  coutiueutal  dirincs. 


"  Men  may  frame  for  themselves,"  ny*  a 
"  uew  notioua  of  the  Divine  Justioc,  and 
ftway,  aud  coufouud  it  in  fauciful  rellueraeuts,  and 
gibic  cxplaDfttions  of  fteaevalaice:  bnt  it  must  he  1] 
nckuowleilgc  tlic  weakness  of  thuir  own  underst 
to  involve  thcmftclvcs  in  tMxtrieabie  perplexUin, 
iiig  citlicr  to  unfold  the  several  mysterious  pc 
Divioc  Nature,  or  lioping  to  explain  them  man  i 
coiisolidat'tHg  the  whole  into  one."  IVntUi^^ 
p.  202. 

Tlie  author  possibly  saw  that  if  the  whole  were 
into  one,  as  for  instance,  Uod's  justice  and  wisdom  it 
there  could  be  uo  necessity  for  the  lusiunptiou  of  tl 
ptxHtiiscs,  one  voluntarily  satisfj'ing  the  justice  of  thl 
henec  the  mextricabie perplexiiies  of  which  he  apcaluj 
which  they  are  reduced  who  adopt  such  idcaa ;  ide^ 
wo  cunfuBs  are  but  ill  accordant  with  tliat  scheme  a 
meut,  which  is  founded  upon  the  popular  idea  of  pM| 
or  satisfaction.  Hence  the  other  author  above  aUad^j 
servus:  "StiU  the  enquiry  will  recur,  did  not  Chij 
liimsclf  to  God  n  sacrifice  of  a  fragrant  odor,  ou  acC 
which  sacrifico  He  pardons  and  accepts  us? 
did  i — but  the  term  God,  iu  this  case,  u«  an  (ifficiol,. 
Bonal  designation."     ((sUbert  on  Me  Ckriatiau  Att 

9.9ft    V  W  flit  Id niA iVt'tu      fiil.«M»»«JW      1m.    vminmm^imjj 


CDAr.  IV. 


SATISFACTION   OP   JUSTICE. 


251 


the  Deity ;  nnd  the  doctrine  of  the  Atonement  considered, 
in  the  popular  vny,  tis  h  doctrine  of  tlic  Paeification  of 
Anger  and  Satisfaction  of  Justice,  effectuallj-  encourages 
this  tendency.  Explained  in  this  manner,  he  sees  no  difK- 
cultf  ill  the  doctrine, — it  faUs  in  exactly  with  his  own  notions, 
his  own  state  of  uaturahsm  ;  a  state  which,  as  it  is  inherent 
in  man,  is  fur  thia  reason  sufiiciently  diificult  to  be  removed; 
but  when  it  comes  to  be  confirmed  or  consecrated  under  the 
name  of  reUgiou,  to  call  it  in  question  is  regarded  as  a  sort 
of  profancneM. 

We  next  proceed  to  our  pcniarks  on  the  Atonement,  con- 
Bidered  ad  extra,  or  in  relation  to  man.  A  few  ohsenrations 
on  this  tmhjcct  will  suffice,  and  these  wc  will  premise  by  an 
extract  from  the  works  of  Scott,  vol.  ii.  p.  398  : 

"  i£,"  saith  he,  "  after  1  have  seen  my  Savior  in  his 
Agony  deprecating  with  fruitlesa  crici  that  fearful  cnp  which 
I  have  deserved;  if  after  I  have  beheld  Him  lianpng  on  the 
cross,  covered  with  wounds  and  hlood,  and,  in  the  bitter 
y  of  liis  soul,  heard  Him  crying  out  3/y  God .'  my  God! 
haat  thou  forsaken  me  ?  and,  in  a  word,  if  after  I  have 
that  God,  to  whom  He  was  infinitely  dear  and  precious, 
turn  a  deaf  ear  to  his  mournful  cries,  and  utterly  refuse  to 
abate  llim  so  much  as  one  degree  or  circumstance  of  a  moot 
eftU  and  tormenting  death,  in  consideration  of  my 
ffmrdon  ;  if,  I  say  aflcr  such  a  Iiorrihte  Kpcctaclc,  I  have 
lieart  caongh  to  sin  on,  I  am  a  courageous  sinner  indeed, 
cr  rather  a  desperate  one,  not  to  be  affected  or  restrained  by 
fOl  the  terrors  of  hell."* 

Such  i»  the  account  given  hy  those  who  regard  the  cru- 
cifixion in  its  relation  to  nmn  solely  or  principally  as  am 
inhibition  of  God's  hatred  of  sin.  Sin  is  here  viewed  in 
Tcbtion  to  suffering ;  the  horror  of  it  is  to  he  acquired  from 
ounsideration  of  the  tremendous  suU'eriug«  wliieli  it  cutiiiht. 

This  also  is  the  view  which  is  taken  by  tlie  merely  natural 
'  8r«  OilbcH  dd  llw  Chrutisn  AttHirmpat,  p.  370. 


-  sr  rr  T-ji^  "^^T- - .^*-t— ^  j.:..Ti^  ^iw¥iii-j  5j  ia*;^^f  tit 
^-    V  'T-= —   ■■"T-^   •^-     er-^:'^—  T  —  T^^^T-   Bf  KUS  .   ^3C  Chi  irf it 

-i^^  -1^  — '■■—.  -   z   -^KT  siL  xmac      HirisLraoidatf 

t_-  I — wj    -    i^   ^    TO   n^Ha^   ^n.  mi-T"  2^"  aafea^ 

.£i-  _ii  :_    rrTr,i^  >?*— ^— ,-.ti  if  ja   ;*^    wsaotK  ^  hii  ■ 

•   r  .•zjn-.lr-.i  ^L  T-rzE-ji  -ciSzrair  I*  "^    nitiassETS  •:£  c; ;  ai 

in^i^iir^-    --irr   iiic-   -=i:  --TT-r^.KTT    "ai;  Hij-    -rrtAT-    ccciTiies 

i-T"Jlir^  •:.   n.    -zfb-.S2.  -nan.  11  X3  lar-n—     ^^n-rr  '^i-r.  ':Z3ticSBB 

\.  :h  Ti:prui:i  la  cTzatirii.  ixx  "^e-anae  t:  2t  K>  roll  d  a 
-'IT  TeTaiL**;  r  «  =.  Till  a:  scferztr .  eii£  iiicru"  fj  sai 
ittm-s  ::i=-ir:  r-j^ij^  T::«:a  i  jciae  :r  znzLiaii^rjKi:  asA  fa&c:i( 
Mini  TTZi.c  I  -tfzsi;  It  r:-  :rT:i:snLit  i;  "ii  ■" — .««.* 

Ti-^  Ir   TTTijfr   ;i:s*;r--:i  =l  lis  S:n'*r't  Lftnrts.  "TV 

"i.'ir.r  uiil  u-TZ-'iTi-  ;r  _-;c  *  Ti:r^';t^'; :l9.  li  tie  f,-r:iii3! 
x'  ."      "wrr  ;•-■  I//  n:    -,->.f-  T-'r/   .;-  ■»'i.r..*j  cmr:^yr%  hu   hiP^' 

;.i"  -^  :n.».-  -.k  L;i.ri  ti-  L;e-i  G-jii  zv-.ze  sin  '  Cl^ 
T-^  •■-':  :;  Li:-:  it.  :.-r :!:-  si^;  rta*.-  Th_i:  He  »i:ei-  !:■<■ 
— ■**.i.~  !•  ".'-i-T  r'r-^*-:r.  -     ^"j^tr-rr  It  t*.  :«  it  not  sutect-j^ 

E-.*:!  :i^  "-lrj.--i.j--  iir.-ei  rr:zi  the  AionemcE:  b-' 
K'r.-.C:  VAL  r^:^in-:^i  ~:':.iT  2>  3  rtHioval  t't'  the  punistz^ 
of  *rt:;,  tr.&ri  £.-  i  rt=L>:,v:Ll  c:  ?::;  itsvli:  lor  upon  tlii*  pric;< 
»iri  :.-  rif^jt  rf.-c^^^i.iz'yi  &.s  sin  c-xct-pt  ouly  by  the  su5'er^  - 
fiiI»*:rift']iJo.  We  know  iriJc-t-ii  thiit  srrcat  arivcrsitie*.  ci 
(rdlaruitif:'!,  art  often  rciui-itc  to  hrius  sinuers  torcjWEtii" 
but  Swwlfjiibor;^  maintains,  and  uitli  him,  «-e  are  hat".'* 
Hay,  many  olli(;r  tlitolo-hans,  timt  tliry  have  no  just  i.:r^ 
tiinl  or  of  tlnrir  own  ^-umlitioii,  hIio  rcfrartt  their  sins  rn-.r. 
Ill  rulntion  to  tlicir  .suiicrini:.* ;  ami  arc  sorrv  to  hiut   -u.-: 


vim 


BATISFACTION    OF   itTSTICE. 


258 


only  because  tlioy  mre  Borry  to  bnve  suffered.  To  say  that 
Climt  siifTcred  ouly  to  shew  u«,  by  the  intensity  of  hU  suffer- 
ings, the  lioinousncss  of  sin,  is  to  found  the  doctrines  of 
Ciirist's  sufferings  only  on  the  most  external  riev  of  sin 
which  cfin  he  taken  by  the  unturnl  man.  It  is  the  lowest 
posHiblc  xiev  of  the  case.  It  is  that  indeed  with  which  he 
may  begin  the  Clin»tian  Life,  but  he  must  eud  it  with  a  far 
liighcr  sense  of  its  nature.  Our  Savior's  mental  suffering 
arose,  as  wc  Hhall  sec,  from  a  seu»c  of  the  contrariety'  of  sin 
,  to  the  Divine  Nature ;  or  of  iu  being  the  death  of  the  divine 
!c  iu  the  soul. 

licsidea,  even  where  suffering  is  considered  as  penal,  there 
is  aiiotlier  view  of  it  which  may  Ik  taken,  and  winch  is  de- 
rived IJrom  the  nature  of  punishmeut  itself. 

It  IB  common,  for  the  reason  wc  haw  mentioned,  to  iHcw 
punishnicDt  only  as  the  infliction  of  suffering,  and  tlie  end 
of  the  punishment  merely  as  the  production  of  so  much 
pain.  Nevcrihi'less,  the  rfal  object  of  punishment  ia  to  rc- 
Ibrm  the  offender ;  and  as  far  as  possible  to  neutralize,  by  au 
example  of  suffering,  the  evil  influence  which  liia  example  of 
Crime  had  cxerdsed.  Thus  the  cud  in  view,  is  the  good  both 
of  himself  and  of  others.  This  is  the  sole  object  of  the  pun- 
iahments  appointed  by  tlie  law ;  and  in  proportion  aa  this 
effect  can  be  produced  with  the  leas  degree  of  suffering,  so 
in  the  same  proportion,  may  the  severity  of  pnniahmcnta  bn 
rcmitlt.'il.  Hence,  Jud^^c  [Uaek»<tciiie  affirmB  (vol.  iv.  p.  7.): 
"The  end  of  human  punUhments  is  to  prevent  future  offences, 
1.  ^y  amending  the  offends  luaue^f.*  2.  By  deterring  others 
through  his  example.  3.  Uy  depriving  him  of  the  power  to 
do  futnrc  raisehicf."t 


*  Vet  Jerrain  tnaintaioi  lo  hii  book  on  lb«  Atotmifnt,  tn  OTdflff  On^ 
laiD  bU  popular  ihcory,  that  "  punUbioeiil  U  not  prlnnrily  intcndtd  tbrtfa* 
individual  goo«l  of  ihc  tranagiciMf,  bat  for  that  of  ibe  graeral  caamNBtly." 
p.  913.     Tb«  reader  U  rvferrMl  alw  to  Ibe  Work*  orScod,  vol.  it.  p.  397,  Sec. 

t  Sm  Gilbtrl  uQ  th«  Cbrislian  AtoDMnenl,  p.  4(17, 


EXTENT,  EFFICACY,  AND  NATURE  OF  THE  aUFFBRIM 
OF  CHRIST. 

"  Amj  I  Biuti.D,  iHu  ui,  if>  ma  aiivi  or  tUt  tiitONm  «nd  or  Tm«  PAcm  ni: 
ta  mi  HIMI  lll>  TUB  ILDUf ,  RgAD  A  LtMi  if  IT  H>P  MKIt  •l.*!*." — ib*.  T.  «. 


We  now  proceed  more  immediatoly  to  the  considenti 
tlic  doctrine  of  tlie  Atonement;  and,  in  so  doing,  Khali  in 
into  the  extent,  the  efficacy,  and  the  nature  of  our  Sai 
sufTcrings. 

I'irst,  with  regard  to  their  extent- 

Swedcnhorg  affirms  (Umttrml  Tfieolot/y,  vol.  i.  240): 

"  That  the  passion  of  the  cross  was  not  rcdcmptioiii 
was  the  laat  tcmiitation  which  the  Lord  endured,  as  the 
prupliBt ;  and  that  it  was  the  means  of  tlic  gloriiicaticai 
humanity,  that  v»,  of  union  with  the  divixuty  of  hia  E^tlM 

Wc  liBVc  already  pointed  out  a  difierence,  thonj^h 
represented,  yet  supposed  by  theologians  as  existing,  bet 
the  sujfcnngfl  rcsultitig  from  Christ's  temptations, 
sufferings  resulting  from  an  infliction  immediat^^ 
Father ;  the  Father  being  thus  one  source  of  suffcna^ 
Satan  uf  the  other ;  the  sufTcriiigs  inflicted  by  the 
being  for  the  purpose  of  exacting,  in  the  way  of  j 
equivalent,  or  more  than  an  equivalent,  for  the  tun  fli 
Hence  the  suiforiugs  rcsultiu);  &om  the  trmptati 
Savior,  form  no  essential  part  of  this  doctrine  of  » 


CUAP.  T. 


SCPPBRINOS   UP    CUKIST. 


267 


they  are  quite  sabordiiintc  j  and,  in  many  instances,  the  con- 
sideration  of  them  ia  therefore  consistently  omitted.  Now 
the  ductrine  of  the  Atonement  being  rcsolred  into  a  demand 
on  tlic  otic  side,  aiid  on  the  other  a  payment  of  a  certain 
amount  of  nuflVTlng  due  as  a  satisfaction  to  Divine  Justice; 
and  this  suiTeriug  being  principally  that  which  was  expC' 
ricnccd  in  the  garden  of  Gcthsemaue,  and  on  the  cross ;  it 
has  licnee  cumc  to  paas,  that  the  Atonement  has  been  fro- 
queutly  confined  to  this  particular  portion  of  our  Savior's  life; 
though  not  altogether  to  the  nominnl,  yet  to  the  rirtnal,  ex- 
clusion of  the  rest.  This  contracted  view  of  the  aubject  haa 
been  vindicated  by  appeals  to  such  texts  as  the  following: 
"  I  am  determined  to  know  nothing  among  you,  save  Jesua 
Christ,  and  Him  crucified,"  "we  preach  Christ  crucified,"  &e.; 
u  if  the  whole  of  our  Savior's  mediatorial  works  upon  earth 
were  resolved  into  his  crucifixion.  In  the  Ajwstlcs'  Creed 
aUo,  it  18  »aid  of  Christ  that  He  was  "  bom  of  the  \'irgin 
Mar)-,  sutFered  under  Pontius  Pilate,  was  crucified,  dead,  aud 
"buried,*"  expressions  in  which  there  is  no  mention  of  our 
Savior's  Hfc,  but  in  which  a  transition  is  made  immediately 
&om  Ilia  hirth  to  his  death.  Hence  Cliamoek  obaen'es /'CAm£ 
Crucified,  p.  169 ;  Bei.  Tract  Society's  edit. J. 

"Tliough  He  was  rccondhng  us  all  his  life,  yet  it  is  prin- 
cipally ascribeil  to  tlie  sHcrifiec  in  liis  death.  Col.  i.  21,  22. 
All  that  Clirist  did  in  hi<t  life  had  not  been  available  fur  us, 
had  He  not  added  the  topstonc  in  the  shedding  his  blood; 
jauid  therefore,  in  the  creed,  there  is  a  transition  and  leap 
6rom  his  birth  to  his  death;  all  intermediate  actions  in  his 
life  being  omitted,  because  that  was  the  great  work  whereby 

^it  was  finished." 
. . . .  "  Christ  is  a  sacrifice.    This  was  his  intent  in  coming. 
His  death,  as  a  sacrifice,  was  his  intention  in  the  assumption 
of  OUT  flesh ;  the  prophecies  predicted  it, — the  types  repre- 
sented it, — this  Ho  pursued, — for  this  He  thirsted A 

Kediator  He  was  by  meajis  of  his  death.    Heh.  ix.  15.     It  is 
I ' 


r^   <r  za  i^L   =m  x£  amTr^  ii  jib  asKZ.  m  pHii 


;■/.«    r— ,*7ir.  >   -ra  'ins    Or^in   -viari.  w  a 

r£.»  Kt*r3i:ieL  w  :ie  ^r-ijw  •nrtT'  :'x.k.       H^tt.   tWw    »t  Iff 

Lit  ."!;:;••■.»::.  iz>'-  ..Lrsrt  ;<<.>:«£  lif  "ibe  ^nce  ceil-  WauaS 
;^-.r.  T^irtn.  '.n  zz.  tilt  i:,£i»e«:  ^f^pee  ibs=i\i  t*>  dmr  li*  i 
O-T*.  It  :iri  >".•-  :»:'  ''-.>i  2*  Tife  ri-n-irtisa  and  the  cobsoa 

tA-Tt-y.- '•  ,.,...  We  lt:  saved  Tj  the  (Jcci/A  of  Ctnt" 
'x.-: .  to-..  .V?s:z  z.  iTT  .  -  Ti.-e  dxcrine  of  oar  Lord'f  A« 
aA  a^i  t.roiifiTL.czit  for  rLr..  vis  ir.e  ronftazit  subject  01  »I  i 
fcjr/^*.,'rv  t.T*:^iinz,  and  tie  rreai  instmment  of  tlieir  (d- 

Tli^  pa.->>'i''jTi  of  the  cross  ^one  bemg  thus  conadovi* 
Ik:  tl»:  act  of  rcdemptioD,  we  see  one  reason  for  whki  ^ 
f^jfiular  drxrtriDc  of  the  Atonement  has  been  made  so  O'.b- 
iif:nt ;  namely,  it  has  been  confined  to  the  death  of  Ck^ 
hII  4Ahi:r  parts  of  our  Savior's  life  being  either  exdndBi' 
cUc  coriKiilr:r(:(t  to  be  so  rcry  subordinate  as  to  be  ^! 
(liNCMirdcd  without  occaitiouing  any  particular  loss. 

'DiIh  \h  the  doctriiic,  then,  which,  in  the  forcgoiD^T^ 


CHAP.   V. 


StirPEBINCiS  or    CHRIST. 


a5t) 


position,  Swedenhorg  opposes ;  affirming  that  tho  pusion  of 
the  cross  was  uot  an  exaction  by  the  Father  of  a  certain 
•mount  of  anflrniig,  but  r  tcmptfttion  or  trial  induced  by  the 
poirers  of  darkness ;  and  that  it  was  not  the  sole  act  con- 
■tituting  the  work  of  redemption,  but  only  one  and  the  Inst, 
although  the  chief,  of  a  scries  of  acts  consisting  of  conflicts 
with  and  victories  over  the  powcn  of  darkness. 

In  taking  this  view  of  the  subject,  at  least  »o  far  at 
regards  the  extent  of  the  work  of  redemption,  Swedenhorg, 
although  he  has  bccu  so  much  opposed,  by  uu  means  stands 
sloDe.  Thus  Witsius,  in  his  Trmtite  on  the  Covfnantt,  ob- 
serves <p.  138) : 

"  It  is  indeed  to  he  deplored  that,  in  these  latter  years,  a 
new  Hubjcct  of  litif^tiun  has  arisen  amon^  the  orthodut ; 
namely,  what  were  the  particular  suffering  of  Christ  which 
are  to  be  regarded  as  those  which  were  aatisfiurtory,  and 
as  such,  endured  in  our  stead.  One  writer,  indeed,  may 
be  said  to  maintain  that  none  of  the  sufferings  of  Christ 
vere  pro|}crty  speaking  satisfactory  and  endured  for  U0>  but 
itboM  which  He  experienced  during  the  thrco  hours  of  solar 
darfcncas  which  took  place  while  He  was  upon  the  cross  and 
before  lie  expired;  thus  excluiling  from  the  number  of  satis- 
factory sufTerings  those  anxieties  of  Christ  which  He  suffered 
in  the  garden  of  the  Mount  of  Olives,  on  the  night  upon 
which  He  was  betrayed;  oa  also  tho  blood  which  He  poured 
out  before  He  was  mirifird,  while  He  was  crucified,  and 
after  He  had  died  upou  the  cross ;  atKnning  that  the  bodily 
death  of  Christ  ^-aa  not  endured  by  Him  in  his  character  as 
our  sponsor  and  in  our  stead ;  cuusequently  did  not  appertain 
to  the  satisfaction  wliich  lie  offered  to  I>ivine  Justice,  since 
ft  plenary  satisfaction  had  already  been  made  to  God  at  the 
moment  preceding  his  death.  And  Icitt  all  these  things  ahuuld 
be  considered  as  happening  to  Christ  iu  vain,  tlie  learned 
author  maintains,  that  these  things  were  done  in  the  way  of 

t  a  to  the  -Divine  Truth,  which  Imd  foretold  that  such 


both  in  soiil  and  txidy,  and  extending  thus  tl^H 
wliolc  life,  from  its  commencement  to  liis  direful^ 
tlie  cpijss,  oombtned  to  m»lcc  one  imty  perfect  mi 
filtliough  we  udiuit  tliat  those  sulleriugs  were  thi 
wliich  lie  endured  rux,6vfU(i>,  and  that  those  He  ei 
thu  body  were  far  surpassed  bv  those  lie  endured 
just  as  the  entire  and  most  holy  obedience  of  Chi 
puted  to  us  as  mmtoriouH ;  although  this  obodu 
e!i|H;dn!1y  nmuifeittcd  in  the  act  of  Itcing  obcdiei 
Father  e^-en  unto  death,  yea,  the  death  of  the  ct 
nllliough  it  consisted  more  in  a  ralanlary  subjccti 
dispositions,  than  in  the  mere  motion  of  the  ni 
body  kept  utidtir  control  by  the  rational  powers. 
In  p.  1 47,  the  author  thus  continncs : 
"It  is  untrue  that  Clirist  was  not  a  priest 
mencenieiit  of  his  life,  for,  from  it*  very  bcginiuna 
the  Cluist,  that  is  to  any,  the  Anointed  of  t| 
anointed,  uot  less  to  his  sacerdotal,  than  to  his  otb 
Even  when  He  lay  in  his  cradle,  He  was  saluted  by) 
as  king;  when  only  twelve  years  old.  He  she 
among  the  doctors  in  the  character  of  prophet  j 
then  hing  and  prophet,  who  shall  take  away 
honor  of  being  also  priest?  And  aince  it  ijs  the  pi 
priest  to  stand  in  the  house  of  tlie  Lord,  (P«alm  a 
do  we  not  find  a  proof  of  hia  aacerdotal  office  ill 


CUAF.  V. 


surpEftiNos  or  curist. 


2GI 


Suunrledge^  indeed,  tliat  Christ  was  pulilicly  inaugurated  into 
liis  mediatorial  office  on  the  thirteenth  year  of  his  age;  yrt 
we  iniiat  no  more  conclude  that  heforc  that  timo  Christ  wiis 
not  a  priest,  than  we  mu»t  conclude  that  before  that  time 
He  was  not  a  ^lediator. 

"I  ejuiuot  here  avoid  subjoining  to  my  remarks  the  very 
flOtind  ohscrvatious  of  Cloppetiburptia,  in  his  Disputation 
upon  the  Private  Life  of  Christ,  pp.  15,  ]0:  'In  liis  daily 
practice  of  piety,'  says  he,  'and  the  obscrt'ancc  of  his  duties 
to  God,  offered  up  in  the  days  of  his  flesh,  it  was  not  possi- 
ble but  that,  eouKcious  as  lie  was  of  his  unction  eveu  from 
chiKihood  (as  is  cndent  firom  Luke  ii.  49),  Christ  must  liave 
offered  up  prayera  and  aupplieatious  fur  Iho  salvation  of 
that  church  of  which  lie  was  hum  lite  king  and  Savior. 
See  Lukeii.  11 ;  Heb.  v.  7.  Nor  ia  there  anything  to  forbid 
our  extending  the  words  of  the  apostle  to  all  the  davH  of  the 
flcnh  of  Clirist,  and  to  all  the  sufferings  lie  endiirctl  even 
from  his  infancy ;  for  from  these  it  was  that  He  Inanicd  ohe- 
dience.  it  was  thua  tho  part  of  Clirist,  who  from  his 
childhood  walked  with  God,  continually  to  perfect  the  raedia- 
toriaJ  office  (a  work  which  was  given  Him  by  his  Father,  for 
the  redemption  of  the  church,  and  which  He  dftily  pcrfnrmwl 
with  pcracvcnng  obedience) ;  as  aliici  fully  to  oonaummate 
thia  office  by  that  crowning  act   of  obedience   which    w»« 

»  exhibited  in  his  self-inimolntion,  when  to  this  He  was  pub- 
licly  called,  or  sot  apart  and  devoted.  Jolin  xvii.  4.  Acts 
ii-  23.' 

"  Moreover,  it  is  not  true  that  Christ  waa  not,  from  the 
beginning  of  his  life,  a  victim.  For  although  the  oblation  of 
himself  was  communicated  in  the  cro«a  and  in  hifl  death, 
still,  prior  to  tliis  {HTiod,  He  wna  tfie  Lwnh  of  God  tvhich 
taketh  aieaif  t/ie  gin»  of  ifie  wvriJ,  Juhn  i,  29.  It  was  in  his 
character  as  such,  that  all  our  iniquiticii  were  laid  upon  Ilixn  ; 
MB  such,  it  was,  that  He  took  upon  Him  the  To-  "  r 
servant;  rhnt  He  a»8umed  the  likcucu  of  sinful  t, 


202 


ATONE  MB  KT. 


CBJi?.  ▼. 


although  rich,  He  waa  made  poor  for  onr  nnkca ;  and  tfai, 
even  from  liis  infancy,  He  was  subject  to  f^ricf,  somnr,  ad 
persecution, — miseries,  which  all  procooded  from  tHa^  (■ 
aouice ;  that  He  was  both  the  priest,  and  the  nctiin  wldct 
had  taken  upon  Hira  our  ains, — sins  which,  were  tu  be  fiiii% 
done  awuy  by  his  death. 

"  When  Christ  is  said  to  have  anffcred  under  Pooto 
Pilato,  nothing  is  fartlier  from  the  meaning  of  the  wh 
than  to  distinguish  between  those  sufferings  which  vrm  »■ 
tisfibctory  aud  those  which  were  not  satisfactory  ;  au  into^ 
tatiou  whicl),  1  tliink,  nerer  entered  into  the  mind  of  flf 
one.  It  ia  au  expression  which  aimply  ahcwa  the  timr  a 
which  Christ  consummated  his  sufferinga ;  and  the  pnW 
by  whom  He  was  condemned  to  the  cross."  p.  149. 

When,  therefore,  St.  Paul  says,  tliat  Christ  toek  ^ 
Him  fle»h  luid  blood,  "that  through  death  Ho  might  deatn^ 
Him  that  had  the  power  of  death,  that  is  the  devil,*'  Dr.  Pii 
Smith  observes  {Scripture  Tegtimomf  to  the  MeuiaA,  vaii 
p.  343)  : 

"The  manifest  denipfi  of  the  passage  nppenrs  toniei* 
require  that  the  death,  which  ia  here  stated  to  have  been  tl( 
means  of  iiccompliBhing  the  stupendous  purposes  of  tSeni 
mercy,  should  bo  understood  not  of  the  mere  physical  4b«1 
of  the  Lortl  Jesus,  but  of  the  whole  comj/rcfiengion  of  hat  af 
frringa  for  the  redemption  of  the  world.  The  feet  of  nttmi 
death,  the  mere  ceasing;  to  hvc,  was  the  smallest  part  uf  tk« 
.sufferings;  it  was  their  termination  aud  relief.  The  taam 
which  He  endured,  ineffiibly  transcended  all  corporal  agwj 
It  was  death  in  the  sold.  Our  moral  fccUugB  siu  has  biA 
slow  and  torpid ;  m  that  we  can  form  none  but  tctt  fM 
conceptions  of  the  load  of  distress  and  horror  which  pi 
ou  that  soul,  whose  unsullied  innocence  and  perfoctios 
scnt<ibility  were  without  an  cc|utd  in  all  human  nature. 
suffered  all  that  a  perfectly  holy  man  could  suRcr;  bot^ 
highest  intensity  of  his  anguish  lay  in  that  which  was  meii' 


i 


CHAP.   V. 


SUPPBRINOS   OP   CHRIST. 


363 


As  ttie  Priace  of  salvation,  lie  was  mule  perfect  through 
suffcrinpi ;  and  the  total  of  those  mtfferiagg,  U  seevm  projar  to 
comprehend  in  the  death,  by  which  Uo  BpoUed  the  destroyer, 
and  delivered  the  captives,"* 

In  accordance  with  the  views  of  Witaiua,  Tuirctin  ob- 
serves ({ustUulio  TheoloffM  Elenchtic^,  vol.  ii.  p.  'Ift^l)  : 

"With  respect  to  the  subject  matter  and  the  several  parts 
of  natisfactiun,  the  opinions  of  theologians  aru  at  Tfiriuucc. 
ThuHC  there  are  who  restrict  it  to  the  sufTchngs  or  punish* 

ments  which  Oirist  underwent  for  us Of  these  some 

place  tho  whole  righteousness  of  Clirist  in  his  death ;  sumo 
adjoin  to  these  nil  the  niiffcrings  which  He  underwent 
throughout  the  whole  jicriod  of  hia  life;  and  tlxis  they  call 
passive  righteousness,  wliilc  active  righteousness,  which  they 
place  in  obedience  to  the  commandments,  they  consider  to 
have  been  a  condition  requisite,  in  t!iu  person  of  the  Media- 
tor, to  the  execution  of  his  office ;  still  that  it  docs  not  enter 
into  any  part  of  the  satigfiiction,  or  of  tho  merit  which  is 
imputed  to  na. 

"  But  the  general,  and  in  our  cliurclicfl,  the  received 
opinion  is,  that  the  satisfaction  of  Christ,  which  before  Ctod 
ia  imputed  to  its  for  righteousness,  embraces  not  only  the 
flufTcrings  of  Christ,  or  those  which  He  endured  both  in 
death  and  life,  but  also  the  obedience  of  his  entire  life,  or 
those  righteous  and  holy  nctions  by  which,  in  onr  stead,  He 
perfectly  fulfilled  the  commandments  of  the  law ;  so  that 
firom  these  two  parts  arises  the  entire  and  perfect  price  of 
oar  redemption,  &c. 

"  Nor  is  it  to  any  purpose  that  an  objection  is  nigod  from 

-the  words  of  Zcchariah,  iii.  0,    /  tmit  remove  the  inupaty  of 

that  land  in  one  darj  ,-  or  from  the  passage  of  St.  Paul  (Ileb. 

X.  10)}  where  he  roGcrs  the  propitiatorj-  siicririce  to  thf»  one 

oblation  of  Clirist  offered  up  upon  the  cross.    For  we  ciuuiot, 

'  ScF  Bitkop  Reynolds OD  l*salBics.  Victortesof Christ;  slso, Mnnimit 
t§*ary'*  f.'u«umeiilarir».  Malt.  xsvi.  99. 


i 


264 


ATONBMKN'T. 


CBU.(. 


&om  these  passagCH,  conchide  that  tho  auteccdeat  lufferap 
of  Christ  did  not  partaltc  of  n  aatisfnctoiy  nature,  hat  oeir 
that  the  satisfaction  vos  then  oonsammated ;  the  fruit  d 
which  wsa,  that  on  tliat  Any  nil  the  Hind  of  all  the  elect  wra 
blotted  out.  This  ia  the  rca-sou  for  which  St.  Paul  rdtn 
syuecdochically  to  the  ouc  oblutiou  of  Christ,  as  an  exptfiai 
for  our  sins ;  because  it  ww  the  heaviest  and  the  lait  of  il 
the  suficrings  ;  without  ntiich  they  would  uot  kare  suffioed,* 
&c.  &c.  p.  4«6. 

The  doctrine  of  satisfaction  we  have  already  examiari; 
the  foregoing  passages,  therefore,  wc  have  quoted  only  forlit 
purpose  of  shewing,  tliat  on  the  tcatimuny  of  writers  ia  dt 
Christian  chnrch,  Swedenhorg  has  not  without  reaiOD  JD- 
eluded  in  the  work  of  Kcdemptiun  and  Mediation,  notflrir 
the  death  of  Clurist,  but  the  whole  course  of  his  hfo  firum  tk 
time  of  his  birth. 

Having  thus  considered  the  extent  of  Chrisf  a  suflerinp^ 
we  proceed  to  ascertain  in  what  consisted  the  rfficacy  of  di 
Atonement}  before  doing  which,  it  will  be  requisite  to  inqna 
iuto  the  fiews  of  this  subject  prevalent  in  the  church;  wd 
which  for  convenience  wo  shall  arrange  under  three  pnac^ 
classes.  First,  that  wherein  the  efficacy  of  Christ's  snffsiBp 
is  founded  upon  a  covenant  from  eternity,  between  the  thm 
persons  of  the  Godhead  ;  more  particularly  the  Father  ari 
the  Son.  Secondly,  that  wherein  it  is  founded  simp^  nfa 
a  divine  appointment,  without  particularly  involving  the  ids 
of  a  covenant.  Thirdly,  that  in  wtiich  it  is  fouuded  upas  a 
moral  vindication  of  the  dirinc  law. 

First,  with  regard  to  the  efficacy  of  Chriat's  aufferings  a 
founded  upon  a  covenant  from  all  eternity. 

Dr.  Waterland,  who  as  wc  have  already  seen,  retts  tk 
whole  of  revealed  theology  upon  tlie  voluntary  eccmaiBT,' 

*  Some  rcintrks  ua  thi*  compact  from  ulemily,  or  voluntary  mco^r' 
ooevr  in  Lbe  *  Theolugio&l  Do|;ni«t«,'  uf  PeUvias,  In  his  Work  on  th«  1m 
oitloi),  butfk  sii.  chu.p.9. 


CHAP.  V. 


SCrFKRINtlS   UK    CUniEtT. 


265 


a-  corenant  l>etwepa  the  throe  persond  of  the  Trinity,  nftcr 
taring  (juutcd  a  variety  of  texts  iu  proof  of  tlic  benefit  we 
derive  from  tlic  sacrifice  of  Christ  on  the  cross,  obsen-es 
\WorkB,  vol.  vii.  p.  7C) : 

"The  least  that  wc  can  infer  from  the  texts  abore- 
ncntioncd  is,  thst  there  is  some  very  pccnlinr  virtue,  merit, 
and  cflicacy  in  tlic  death  of  Christ ;  that  Ood's  accqitancc  of 
sinners,  though  penitent  not  perfect^  depended  cntitiely  npon 
H.  Common  sacrifices  coutd  never  make  the  comers  there- 
onto  perfect ;  bttt  it  was  absolutely  necessary  ttiat  the  hea- 
vealy  things  sliould  be  purified  witli  some  better  sacrifice. 
Which  is  so  true,  that  our  Lord  is  represented  as  entering 
intf:  the  holy  of  holic-i,  that  i«,  heaven,  by  his  own  blood; 
where  He  ever  Uvetli  to  make  intercession  for  those  who  come 
unto  God  by  Him.  The  efficacy  even  of  his  intercession 
above,  great  and  powerful  as  Ke  in,  yet  depends  chieHy  upon 
that  circumstaucc,  Iiiis  having  entered  thither  by  Lis  own 
blood ;  that  is  to  say,  upon  the  merit  of  his  death  and  pas- 
MOii,  and  the  atonement  thereby  made." 

We  are  here  told  that  the  efficacy  of  Christ's  death  arises 
from  its  merits.  With  regard  to  the  nature  of  these  merits 
Dr.  Owen  observes  (Works,  vol.  xxiii.  p.  97) ; 

"  Merit  is  such  an  adjunct  of  obedience,  as  whereon  a 
reword  is  reckoned  of  debt.  Now  there  was,  in  tlic  nature 
of  the  things  themselves,  a  proportion  between  the  obedience 
of  Chriitt  the  Mediator,  and  tlie  salvation  of  believers.  But 
I  this  is  not  the  next  foundation  of  merit,  though  it  be  an 
I  indispensiblc  condition  thereof.  For  there  miwt  not  only  be 
■  proportion,  but  a  relation  also  between  the  things  whereof 
the  one  ia  the  merit  of  the  other.  And  this  relation,  in  this 
case,  is  uot  natural  or  iiecessarj',  ariaJug  from  the  nature  of 
the  things  themselves.  This  therefore  arose  from  the  com- 
pact or  covenant  that  was  between  the  Father  and  the  Son, 
to  this  purpose ;  and  the  promises  wherewith  it  was  con- 
firmed.    Suppose,  then,  a  proportion  in  distributive  juit) 


266 


ATONEMENT. 


cair.  T. 


gIVO* 


between  the  oIkmIJcucc  of  Clirist  aad  the  aalvation  of  bdircn. 
tlicu  add  the  relation  ftnd  respect  that  they  hnvc  one  to  n 
other  by  virtue  uf  this  covenaat,  aud  in  particuliir  thit  ov 
salvation  ia  engaged  bj  promise  unto  Christ ;  &nd  it  givo 
the  true  nature  of  his  merit." 

We  sec  then,  that  as  the  efficacy  of  Christ's  desth 
upon  its  merits,  so  its  merits  depend  upon  the  promite  on- 
idnolly  made  by  the  Father  to  the  Sou.  Uut  this  pxmaat. 
we  arc  told,  does  not  imply  any  natural  or  ucgcsmuj  ititlm 
1>ctweeu  the  tidngs  themselves ;  it  was  a  mere  vofamM 
promise  of  the  Father  to  the  Sou,  tbatupou  certain  conditi* 
He  would  he  satisfied. 

Hcuoe  Choniock  observes,  (Chitt  Cntcijieii,  p.  137;  ic 
ed.)  "  If  we  cousider  it  simply  in  itself,  without  any  prm* 
order,  without  any  ooi'cnant  struck  between  the  Father  id 
the  Sou  couecruiug  it ;  He  was  not  obliged  to  have  anj  i» 
spect  to  the  apostate  creature  upon  the   account  of  it    fi« 

after  a  covenant  Htriick  between  them God  couiil  tf 

but  accept  it ;  imlcss  Uc  could  have  found  a  ^pot  in  dr 
(ifTeriiig,  and  charged  Him  with  a  uoupcrfomumce  of  if 
article  covenautcd  between  them." 

Inasmuch,  then,  as  the  efGcucy  of  Chrint's  death  depfstU 
upon  its  merits,  and  its  merits  upon  the  promise  ar^aJf 
made  to  the  Sou  by  the  Fatber,  it  follows  that  this  \iumt 
is  the  foundation  uf  the  cSicocy  of  the  dcatli  of  Christ  V 
therefore  this  idea  of  a  promise,  as  arising  &um  a  fxrreBUtffi 
a  federal  tran^iction,  be  discarded,  it  would  aeem  tfai 
foundation  uf  this  doctrine  uf  the  efficacy  of  Chriat't 
is  taken  away,  and  that  the  whole  aupentmcturo  Cdk  to 
groimd ;  for,  in  the  present  case,  if  there  be  uo 
there  can  he  no  efficacy ;  and  if  there  were  no  literal 
nont,  tlicre  was  no  literal  promise.  Where  diriiits, 
reject  the  |>opular  idea  of  tlio  eflicacy  of  the  AtoDeaeit 
founded  upon  a  co>-cu]uit  promise,  what  other  view  hai 
to  substitute  ? 


CHAP.  V. 


StTFPEBINea  OF    CHEIBT. 


987 


Thu  brings  m  to  tho  second  new  of  the  efficacy  of  the 
Atonement,  nnmcly,  thnt  of  simple  divine  appohUtneni ;  in 
wbich  it  is  declared  first,  thut  admitting  the  fact  of  the  effi- 
cacy of  Christ's  interposition,  no  explanation  of  it  can  bo 
given ;  and  accondlv,  as  a  natural  conseriiicnce,  thnt  there  is 
no  ground,  as  far  as  wo  can  comprehend,  for  admitting  the 
sacrifice  of  Christ  to  be  of  any  efficacy  whatever. 

First,  admitting  the  fact  of  the  eflicncy  of  tho  Atonement, 
Bi*hop  Butler  remarks :  "  Neither  reason  nor  analogy  can 
shew  how,  or  in  wliat  particular  way,  the  inti:rpo«iliun  of 
Christ,  as  revealed  in  Scripture,  is  of  that  efUcacy  which  it 
is  there  represented  to  be ;  yet  this  is  no  kind  nor  degree  of 
[Hresuinption  against  its  being  really  of  that  efficacy."  Ana- 
bffy:  Cimciusion,  part  ii. 

Tlic  learned  author  does  not  mean,  that  although  neither 
reason  nor  analogy  can  explain  the  way  in  which  the  interpo- 
sition of  Cninst  is  L'^lltcacious,  yet  Scripture  dcxat ;  on  the  con- 
trary, he  says  (part  ii.  chap,  v.),  "  How,  and  in  what  particular 
way,  this  sacrifice  of  Christ  had  this  efficacy,  there  are  not 
wanting  persona  who  have  cudearured  to  explain ;  but  /  ih  no/ 
Jind  thai  the  Scripture  ha»  erplained  it.  We  seem  to  be  very 
much  in  Uie  dark  conecmiug  the  mnuner  in  which  the  ancients 
understood  atonement  to  be  made,  i.  e.  pardon  to  he  obtained 
by  sacrifices.  And  if  the  Scripture  has,  as  surely  it  has,  left 
the  matter  of  the  satisfaction  of  Ciirist  mysterious, — left 
aoroewliat  in  it  uurevcaled,  all  conjectures  about  it  must  be, 
if  not  evidently  absurd,  yet  at  least  uncertain.  Nor  has  any 
one  reason  to  eomplaiu  for  want  of  farther  information,  unless 

can  shew  his  claim  to  it.  Some  have  endeavored  to 
the  efficacy  of  wliat  Christ  has  done  and  suffered  for 

beyond  what  the  Scripture  has  authorized ;  others,  pTx>- 
babty  because  they  could  not  explain  it,  have  been  for  tak- 
ing it  awuy,  and  confining  his  ofiice  as  liedeemer  of  the 
vorld  to  his  instruction,  example,  and  govcmmertt  of  the 
church,  &c." 


turn,  Atoii^Betii,  ana  menu  oi  i^oruc,  soi 

^  doctrines  is  n  mysten';  that  is,  each  stal 
ccrtaiu  degree  wotated  frum  the  rcat,  ttnsystcmaiiCf  a 
with  the  rei^t  by  unhiown  intfrmediaie  truths,  mud 
upon  subjects  imJaumm.  Tlins  the  Atonement^  irAj 
necessary,  Aow  ii  operates,  is  a  mysterj' ;  that  i«,  > 
vcnly  truth  which  is  revealed,  extends  on  each  a^y 
an  unknown  world."  ^H 

Dr.  Hey,  speaking  of  the  sacrifiee  at  tlic  death  t 
and  the  two  different  \Hews  taken  of  it  hy  the  Soot 
the  orthodox,  observes :  "  Both  parties  are  procccdti 
way,  though  they  may  be  helped  forwaj^  by  diflfe 
tivcs.  Both  own  the  mercy  of  God,  both  ascribe 
salvation  of  mankind,  tlnjugh  we  suppose  it  to  il 
vieans,  wliich  they  do  not ;  but  of  these  means  our  i 
to  indefinite,  as  to  produce  propositions  nearly  untni 
the  nature  of  whirh,  we  know,  is  such,  as  to  diininid 
the  difTerenec  between  aflirniatire  aud  ncgativi 
Lectures,  vol.  iii.  328 ;  2nd  edit. 

Thus  we  see,  that,  when  the  popular  idea 
IrtLUsaction  between  the  Father  aud  the  Sou  is  dxscu 
ctficaey  of  the  Atonement  cannot  be  explained  cithe) 
son,  aualugy,  or  Scripture.  Thisbein^'  adiuittcd,  thd 
is  enay,  as  we  hare  obserred,  to  a  denial  cf  tf»e 
being,  as  far  as  we  can  comprehend,  yf  any  e^caeg 


rmniHi 

1 


CHAP.   V. 


atirPKBINOS   UP    CUAIST. 


269 


ansver  of  the  Christian  is,  /  know  Tiot,  nor  does  it  concnrti 

me  to  know,  in  what  niaimtr  Mf  sacrifice  of  Chri.it  is  con- 
necUtl  wUh  the  fortfiveneas  of  sins.  It  is  nno4j;;)i  tliat  this  is 
declared  by  Ood  to  be  the  medium  through  which  my  salva- 
tion is  effected.  I  pretend  not  to  tlivc  into  the  councils  of 
the  Almighty ;  I  submit  to  his  wisdom,  and  I  will  not  reject 
hta  grace,  because  his  mode  of  Touchaafing  is  not  within  my 
com  prehension.  IJut  now  let  us  try  the  doctrine  of  pure 
intercession  by  thia  same  objection.  It.  liaji  been  asked,  how 
can  the  sufferings  of  one  being  be  conceived  to  hare  any  con- 
nection with  the  forgiveness  of  another?  Let  us,  hkewise, 
enquire  how  the  meritorious  obedience  of  one  being  can  be 
conceived  to  have  any  counection  with  the  pardon  of  the 
transgressions  of  anotlier ;  or  wlietiier  the  prayer  of  a 
righteous  being  in  behalf  of  a  wicked  person  can  be  ima- 
^'ued  to  have  more  weight  in  obtaining  forgiveness  for  the 
transgression,  than  t!ic  same  sujipli cation,  seconded  by  the 
offering  up  of  life  itself,  to  procure  that  forgiveness?  The 
flftct  is,  the  want  of  discoverable  connection  has  nothing  to 
do  with  either.  Neil/ier  1/k  sacrifice  nor  the  iutercessitm  has, 
at  far  as  we  can  comprehend,  antf  eficacy  whatever.  All  that 
we  know,  or  can  know,  of  the  one  or  the  other,  is,  that  it 
has  been  appointed  as  the  means  by  which  God  has  deter- 
mined to  act  with  respect  to  man."  vol.  i.  p.  25  ;   Ist  edit. 

We  thus  SCO  that  neither  reason,  nor  analogy,  nor  Scrip- 
ture, explains  the  efficacy  of  Christ's  death ;  and  that  we 
bavc  no  right  to  presume  cither  his  sacrifice  or  his  inter- 
cession to  be  of  any  efficacy  whatever;  which  brings  us  to 
the  interpretation  of  the  wonis  of  the  Oxford  writer,  "  H'e 
hariSltf  Jnwiv  what  we  i^eak  of  when  we  speak  of  the  Atone- 
matt"  Both  they  who  admit  the  popular  idea  of  a  covenant| 
and  they  who,  seemingly  rejecting  it,  substitute  the  doctrine 
of  simple  (fitnne  appotnttneni,  declare,  that  between  Christ's 
death  and  the  foipvencss  of  sins  there  is  no  perceptibly  real 
relation.     An  arbitrary  one  has,  therefore,  been  chosen  by 


878  ATONEMENT.  Cm^T. 

that  the  actmO  rcmmion  of  sin  is  n  mere  secondaiy 
8C(]ucncc  of  this  pardon,  the  primainr  bcung  the  rcnuMiaiif 
the  pimishiueut.*  This  new  of  tlic  subject  has  been  ni; 
prvvali^iit  in  pDpiiliir  nysteras  of  thcolugr  ;  and  it  is  obnaa 
that,  ill  propurltoii  na  there  is  couccivcd  to  be  no  rro/,  bN 
oiily  au  arintrary  relation  between  onr  foith  and  God's  motr, 
there  con  be  conceived  to  be  no  real,  but  only  an  arbitmr 
relation  between  forgivenesK  of  sdu  and  tlie  blood  of  Chri*. 

"  Few  wordii,"  snya  Dr.  Whitley,  writing  upon  this  rat 
jectj  "  are  in  more  general  and  coiuttant  use,  and  in  nor 
close  and  inttniAtc  connection  ^y\i\\  the  doctrine  of  AtmeiM* 
and  SacrincCj  than  those  of  the  remission  or  the  forginMS 
of  sills;  few,  however,  are  more  frequently  niisuudentood* 
misapplied :  the  far-fetched  glosses,  the  labored  conoMife 
and  expUcntions  of  them,  having  rather  obscured  and  pni^Bi 
than  chicidated  and  explained  tliem ; — the  entire  error  ai 
confusion  wherein,  may  be  traced  to  the  misapprchcnwi 
and  perplexity  in  winch  the  word  sin  is  itaclf  iuTolved  al 

obscured,  &c Kemission  of  sin  is   not    the  mere  edi 

repntative  or  forensic  remission  of  a  legal  bond  or  debt ;  il  ■ 
not  a  bare  judicial  external  dischar)^  from  the  ubligatioBif 
the  law  to  positive  pains  and  penalties;  it  doubtless  inTDlm 
and  includes  all  this,  hut  it  is  also  something  still  man  <i^ 
tinct  and  practical,  something  still  more  present  and  boncAk 
within  us, — 'it  is  remission  or  Uberation  from  the  i  mi  iiriJ 
naughtiness,  heinousness,  and  malignity  of  moral  eril  orn 
itself;  for  whilst  all  {leual  ire  and  positive  infliction  migU  kr 
remitted  and  forborne,  &c. .  .  the  spiritual  disease  and  inA 
of  the  soul  might  remain  in  all  their  genuine  horrora,  iad 
their  innate  mischief  and  misery."  Atonement  and  Snerjfa, 
sect.  12,  Remiajtion  of  Siiis. 

Dut,  ftucoudly,  another  reaaon  for  which  there  is  no  pa* 

*  Sw  Vtrdlaw  on  the  Soelniui  Contrarersy,  p.  23S :  alko, 
look'*  Uiftcouno  canccmiiig  the  Happiuot  of  Good  M«n  uid  tk« 
ateat  of  Uw  Wicked,  p.  49. 


CU.VP.  V. 


SDrrRRivns  np  chxist. 


278 


ceptihiyreal  rektioii  botwivn  forpivcncM  of  ain  ami  tlin  hloocl 
of  Christ,  is,  because  the  blood  of  Christ  is  itself  »ii  expres- 
inon  on  tlio  definite  idea  of  which  theologians  have  not 
agreed.  For  some  regard  it  iis  signifying  the  merely  material 
blood  of  Clirist,  «uch  as  tliat  which  was  sht-il  upon  the  cross ; 
some,  hs  si^if\'jag  his  death ;  some,  as  including  the  passion 
l-on  the  cross ;  eotue,  as  including  his  whole  suffering  or 
passion  throughout  his  life ;  othcrst,  a^i  impljing  also  the 
doctrines  which  He  taught.  See  Homf^n  Introduction  to  the 
SfTipturea, — /n//er  of  Syaihohcal  Lanfftiage. 

Dr.  Whitley  m^tains,  that  the  expression  the  A/twrfq/" 

Christ,  M  used  in  Scripture,  has  four  dilferent  significations. 

First,  his  uaturnl  blood  shed  on  the  cross  :  the  price  of  our 

fSalvation,  the  musom  of  onr  souls.     Second,  the  sacramental 

ilood  :  the  blood  of  the  new  testament  or  covenant,  which  ii 

the  blond  of  Christ,  by  hiii  own  institution  and  sanctifl- 

ition.     Third,  the  thing  intended  and  signified:    his  spi- 

itiial  gra?o  and  virtue,  the  power  and  inhabitation  of  the 

toly  Ghost,  the  Comforter.     Fourth,  the  risen  humanity: 

the  glorified  Mediator  in  heaven."     Atonnnent  and  Sacrijiee, 

322.      The  same  author  CjUotcR  Ignatius,  as  saying,  "T 

the  (hriuk  of  God,  hi»  blood ;  wlucli  is  iucomiptible 

re  and  eternal  life:"   he  also  justly  adds  in  the  sequel, 

How  few  have  duly  considtTcd  and  digested  the  spiritual 

itore,  the  profound  doctrine,  of  the  blood  of  Christ !" 

It  is  obvious,  then,  that  as  long  as  the  idea  of  Christ's 

)lood  is  vague  and  uncertain,  no  dcBoite  relation  can   be 

>inted  out  hetwLTn  itself  and  another  thing,  the  idea  of 

rhich  is  equally  vague — equally  uncertain. 

Thirdly,  another  reason  why  there  is  no  perceptibly  real 

ition  between  forgiveness  of  sin  and  tiic  bluoil  of  Christ, 

that  much  of  the  language  commonly  used  in  regard  to 

Atonement,*  is  language  expressive  of  the  sign,  not  of 

thing  signi5ed ;  that,  hy  way  of  accommodation  to  man, 

■  6m  Gilbert  an  the  ChrisliBii  Atoo^mcuf,  p.  307. 


lie  LAAjinuif;  ui  viuuigfiig,  u«  un  jiicfncun*  ■•^im  wy   cukh 

besides  wKicli,  as  wc  Iiave  sewn,  a  mimhcr  of  other  *fl 
Ih'cu  introduced,  ail  tlmmlcd  upon  iialtiral,  mmal,  i 
uiifidal  distinctions,  between  wliich  there  is  uot,  i 
tlicrc  bCj  auy  real  relation  of  cauiie  and  effect,  ocnui 
any  discoverable  real  connection.  Wliou,  tlicrefor^' 
writers  wlio  tiikc!  the  lowest  view*  of  tlio  Divine  Ka£a| 
of  the  cffieaey  of  the  Atonement,  the  tjfficacy  of  Chril 
fice,  tlie  elficacv  of  liis  merits,  the  efiicacy  of  his  int^ 
the  ctTicacy  of  hitt  blood ;  it  is  most  tnte,  as  the  cfi 
priniHte  has  stated,  that  upon  the  principles  he  hM 
out,  all  these  expressions  are  nuautlionzed ;  tliat  hi 
tlicse  thiiigs  is  there  nay  perceptible  cfficncy,  nor  tllj 
pereejitihlc  connection  between  these  and  the  fofgh 
sin,  any  more  than  between  things  of  the  uiiture  i 
wc  arc  profuiiiidly  iKnarant,  and  of  which  we  cmn  4 
in  nny  ^vcu  case,  '  It  is  m>,  becaiue  it  is ;  I  see 
should  not  have  been  othenrise,  orereu  the  veiyi 
fourth  reason  we  sbidl  furnish  in  the  seqnel. 

We  have  now  stated  the  doctrine  of  divine  iqip 
as  advocated  by  Arehbisiiop  Magce,  and  some  of  1 
learned  aud  orthodox  divines   of  the   Church    of  I 


an  0 

'■I 


We  next  proceed  to  the  opinions  of  other  di^-iu 
are  reputed  to  be  orthodox  and  learned,  but  wlio 
dfictrinc  altogether.     I>r.  Wnrdl&v  obscrvw : 


CHAP.  r. 


srppKRtivos  or  cubist. 


«75 


represents  the  Infinitely  Wise,  as  hnviiig  ndopted  means,  the 
greatest  and  moat  stupcndoua,  for  effecting  an  object,  which 
might  have  been  accompliahed  by  &ucli  as  were  inferior,  and 
ercn  infinitely  inferior.  If  it  be  true,  that  the  efficacy  of 
the  Atonement  arises  solely  from  dinne  appointment,  then  it 
yuan  pOKHiblCj  biul  Ood  only  so  \villcd  it,  for  the  blood  of  b)ill« 
and  of  goats  to  have  taken  away  sin."  Discourses  on  the 
Soanian  Controversy,  p.  308. 

"  The  hj-pothesis  involves  a  severe  reflection  on  the  divine 
ffoodaeju. — It  is  a  truth  intdstcd  on  in  Ids  word,  that  the 
gilt  of  his  own  Sou  is  a  wonderful,  a  transcendent  diwplay  of 
his  poodiicRs. — For  God  jto  loved  the  world,  that  He  gave  kin 
ontif-bcyotteu  Son,  that  trhoavetvr  bclufveth  in  Him  should  no! 
perish,  but  have  ecerlasting  l\fe.  John  iii.  IG.  He  that  toveth 
not,  ktutweth  not  God ;  for  God  u  tew.  Herein  is  love,  not 
that  loe  ioved  God,  but  that  He  fot*id  m,  and  sent  his  Son  to 
be  the  propitiation  for  ortr  sins.  1  John  iv.  8,  10.  nut  if  it 
he  true  that  the  blood  of  bulls  and  of  goats,  had  Gml  so 
willed  it,  might  have  answered  the  end ;  then,  if  wo  can  be 
siiro  of  anything,  we  may  be  sure  of  this,  that  God,  as  n 
beint;  of  immntAblc  ;:^iidiiexs,  must  have  so  willed  it;  lie 
must  have  spared  the  unutterable  sufferings  of  a  Person  of 
•uch  eminent  susceptibility  of  mcntiU  anguish. — He  is,  by 
the  hypothesis,  supposL-d  to  have  done,  wliat  no  idea  we  can 
.form  of  a  good  being  wUl  for  a  moment  iillow  us  to  fancy  He 

libly  could  do, — to  have  itiflietcd  nt'L-dlcss  siiflcnng,  and 
that  even  to  a  degree  fay  us  incomprehensible. — ^The  scenes 
of  Oethscmaiie  and  of  Calvary, — the  cries,  and  prayers,  and 
tenrs,  the  bl(MKly  sweat,  the  Iiodily  tortiirtw,  and  the  soul's 
deep  agonies,  of  the  self-devoted  Immanucl, — art;  in  no  way 
rcconcilnhlc,  on  the  rapposition  in  question,  with  divine 
beDCvolcnce.  Snrcly  when  the  innocent  Redeemer  there 
prayed,  with  strong  crying  and  tears, — '  If  it  be  po*»ihle,  let 
this  cup  pass  away  from  me  !' — He  could  never,  by  the  love 
of  his  heavenly  father,    have  been  permitted  to  drink   it, 

t2 


tm 


ATOXBMEKT. 


auK.f. 


:4 


eovJd  the  pinpaie  lor  vhieh  il  vav  mingled  and  pnt  into  b 
hand  Inve  been  mhawbe  ftocompEshrd. 

•*  It  impeaefan  the  Dirinp  JuMiiee. — All  inflictun  of  v- 
aecFssuT  Bufferings  invi^vea  a  reflectiou  ou  tlic  ngfatraamcM 
a*  well  »s  on  %ht  goodnca*  of  Him  wlio  inflict»t  it ;  noA  ilum 
idl,  SMcli  inflietkNi  opoB  a  piiliUss  person — upon  psisi 
inDoococc."     Ihid^  p.  311. 

AAft  stBtin^  six  different  rcaaotu  apuntit  the  faTjullBB 
of  mere  dfriar  uffoimtmtent,  tbe  author  obscncrs  in  tlicwicid 
pbkce:  "  But  what  arc  vr  to  thiuk  nf  llirn,  if,  indeed^  tbor 
was  no  sodi  eugcncr, — no  necenity  for  nnrthitig  w  tfi- 
pendons  as  tW  appeanincc  at  »  dirinc  pcntoii,  t(»  alooe 
mil,  ill  the  tikcncNi  nf  sinful  ttcsb?  What  arc  wr  to 
of  Him,  if  tbirre  vr«nicd  only  the  appoiatmcut  of  Uod 
reader  anr  feOow-creatnre  oompetent  to  the  taak ;  if  that 
wfinted  oiilr  thix  to  imiKut  tbe  same  efficarr  to  the  aaerfl* 
of  a  lamb  uf  the  dock,  as  to  tliat  of  the  T>i\-iiuf  and  Bjwdo* 
Lunfa  of  God  i  How  coohng,  bow  qncnching  i«  thii^  to  Ik 
Same  of  gmtefol  lore, — bow  rcpreftaing  to  the  ardir  4 
adoring  prai»e  !"     /Airf,  p.  317. 

UUiiert,  in  bis  vork  on  the  Chxutian  Atonrromt,  eqMfc 
oppoaM  the  doctrine  of  mere  f£nae  ajspoiM/mmt.  thm  ht 
olwerrcs: 

"  On  the  hvpothesis  that  Talidity  results  &mn  men  ^ 
pointmcnt, — that  any  medium  soever  of  convoyinif  pari* 
■light  liat-c  Itcen  chosi'u^ — wc  can  disccru  no  n  awia  «h 
there  should  have  been  required  any  medium  at  aU.  Ttr 
whole  i«  resolved  into  the  mere  will  of  the  auprctne  fowtt. 
There  remains  nothing  esscotial  in  tlie  facta  of  di^tutra 
the  victim,  of  unprecedented  rarity,  of  an^-thing  to  OcM 
tbe  expectation,  tlmt  as  often  as  occasions  for  mercy  Id  tnur 
poRO  might  aritw,  m  often  repetitions  of  satn^fice  wa^  W 
gmntcd.  The  Joviab  economy,  were  such  a  atqipoati' 
tenable,  would  not  be  convicted  of  any  eaaeotial  iuumftit 
and  invalidity  to  take  away  sin ;  and  that  whicfa  conliti 


£ 


CUAV.   V. 


SVPrERtNOS   OP  CHRIST. 


277 


tbe  Klory  of  tlie  Cljii-ttiiui  u\pi:ilioit  wuuld  be  rwluced  lu  Ji 
mere  circiinistniitiHl  (titTcrcucc,  uut  ati  ititlispcusablt}  »upc* 
riority."  p.  273. 

Again  :  "  It  ctuinot  but  occasion  surprise  tlint  tcritert 
ami  preachers,  hfld  in  tieaenvd  esteem,  sboultl  hiuc  fr«(jtiL'iitly 
expressed  themselves  witb  so  much  iucautiuusui-ss  on  this 
Rubjoct..  Cunfouiidiu;;  the  distinction  between  the  neccjwity 
and  the  adequacy  of  divine  apjiointmeut,  they  seem  to  have 
intnrpn'tMl  the  varions  rcprcscntalicms  of  (lod'i  ha^nnj;  set 
forth  or  apimintcd  his  Sdii  to  ho  a  jiropitiation,  a»  proofs  that 
frora  appointment  atone  was  derived  the  expiatory  virtue  of 
his  propitiation.  Appointment  whs  au  indinpeus-Hbh'  requisite, 
no  doubt,  since  no  sacrifice,  how  costly  wjevvr,  could  he  avail- 
hWc,  unless  announced  as  fmch  by  the  supreme  nnthnrity ; 
but  still  it  was  but  one  of  many  easeutia]  conditions, 

"  What  moral  efficiency  for  the  support  of  law,  the  illui- 
tration  of  jiistiee,  tlie  display  of  divine  liolineas,  or  the  pre- 
eiuiiicut  munife»tati(ju  uf  love  and  gnice  to  crcaturea,  cuuld 
mere  appointtnent  possess?  Were  we  to  nr^oe,  that  since 
nothing  cuuld  be  selected  by  Ood  for  any  end,  which  in  itself 
ia  nut  the  heat  fitted  to  nnawcr  that  end,  and  that  therefore 
the  divino  designation  is  to  us  a  Kutficient  evidence  of  fitness; 
the  reasoning,  we  gmut,  wouhl  be  na  irrefragable  as  trite, 
but  totally  irrelevant,  except  indeed  h&  ajtatiming  the  very 
truth  which  the  rcasoncr  was  inteudbig  to  deny.  It  would 
assume  the  titnciM  itself  to  be  an  independent  and  essential 
uousideration — the  very  ground  of  aj/pmUmfni ,-  and  there- 
fore that  sneh  appointment  did  not  constitute,  but  only 
rccogniaeil  the  vahdity. 

"  Without  regard  to  such  fitness,  our  views  of  atoueuicut 
being  uecctitiarily  slight  and  defective,  its  mom)  results  on 
our  miinls  must  he  pmimrtionuhly  im])iiirtil.  Its  nmneetion 
with  law,  justice,  the  purity  of  the  divine  character,  and  the 
ultimate  lionur  ]u.rrning  to  the  HUpremr  guvcnnneiit,  in 
tuseparHble  union  with  ila  efiicAcy  in  bringing  tu  us  Hdiatiou, 


878 


ATOMBMBNT. 


CMlf.\ 


18  li  truth  as  strongly  enforced  in  Scripture,  as  the  &ct  nf  i 
aijpointmcnt.  Overlooking  that  connection,  wc  cuaat 
sud  to  nndcrstand  its  bcaringSf  or  to  appreciate  rigfath*  tk» 
parts  of  the  di^iue  word  which  dweU  so  often  and  m  m- 
prcssively  on  the  peerless  dignity  and  glory  of  the  ticta. 
This  precise  fact  is  plainly  exhibited  as  uf  itaramuunt  cuuaia- 
atiou.  Conld  we  have  been  redeemed  by  a  chemp  aaciifioB. 
tlien  the  idea  of  tnn  could  have  awoke  but  Uttlo  oompoiKliaB: 
law  would  have  appeared  an  arbitrary  imposition,  joitiai 
suppositious  virtue,  and  holiness  a  fnctitioiiA  distinction,  rf 
which  the  standard  could  be  made  or  unmade  at  plearait 
All  would  seem  to  be  fouuded  on  the  mere  irresiatibtlitr  d 
power  and  authority.  Against  conscqticnccs  no  dffpfy  tumm. 
wc  An  well  to  be  on  our  guard.  Let  it  never  be  repalii, 
except  by  those  who  u-ovid  depredate  it*  provi*iOfu,  IhatUi 
effteaof  of  the  Christian  atfinetnent  it  deduced  solely  from  tt 
aypontltiiati  of  it  by  Gffd. 

"  It  is  often  conceded,  even  by  the  varmeit  friendi  toih 
iloctrine  of  Atonement^  that  we  can  discern  no  iiatuni  a» 
nection  between  the  sacrifice  of  Christ  and  the  pardon  of  m. 
W\\at  is  meant  by  this  assertion  T  confess  myself  zaaiik 
even  after  frequently  revolving  it  ia  my  meditations,  to  &■> 
the  least  idea.  As  the  doctrine  in  its  several  parts  is  HUd 
in  tho  Scriptures,  the  connection  seems  to  me  to  be  u  palp 
ble  as  indissoluble.  Nor  do  I  mean  merely  a  connectia 
ariAinK  from  authoritative  declaration^  but  one  of  dirMrif 
moral  cause  and  cHbct.  Of  course  the  position  conld  odt  Iv 
intcndcrl  to  deny  only  a  physical  bond  of  union,  like  tlul  d 
gravity  and  weight,  or  that  of  applied  force  and  motion,  h 
must  be  understood  as  asserting,  that  in  dependent  ty  of  m^ 
trary  appointment  to  that  end,  we  can  see  no  mond  nblia 
between  the  offering  of  the  Lamb  of  God,  and  the  ttJtmj  i 
of  the  itin.  of  the  world. 

"  llcgardinp,  iudcotl,  the  mere  naked  facts,  that  oBci* 
nified  and  iunoocut  being  suffered,  and  that  there  csait  bn? 


CHAP.   V. 


surrcRiNU!)  ur  cubist. 


27i> 


guilty  bcinjr*  wlio  deserve  to  suffer,  a«  insulated  from  all 
other  cousidcrotioiia,  we  may  say  that  parduti  nould  not 
ncccMarily  be  pei-ccived  to  foUow  from  tlie  conjunction  of 
these  indepLMideut  truths.  Bnt  consider  the  complex  awe  n« 
stated  in  the  Scri|>turc8.  With  these  principal  facts  unite 
their  appropriate  adjunct*.  Take  iuto  acctjunt,  ou  the  one 
hand,  the  prott^ctive  puqiose  of  law,  ita  cxistoncr,  the  func- 
tion discharged  by  its  penalties,  and  those  peniUties  incurred; 
on  the  other  hand,  the  inclination  to  mercy  in  tlxc  cxcaitivc 
power,  liiti  unebangcablu  estimate  uf  Uio  im|K>rtHUce  of  law, 
although  violated ;  Ida  justice  in  seeking  to  uphold  esteem 
of  it  in  his  creatures,  his  uniting  a  personal  sacriHce  in  the 
gift  of  his  Son  to  suffer,  with  a  promulgation  and  pardon  to 
those  who  rc]>citt  and  believe  in  Ilim;  his  declarntion  that 
He  by  that  act  intended  to  ejtpress  his  love  uud  pity,  and 
yet  bis  just  condciunation  of  our  conduct ; — unite,  wc  say, 
these  fiicts  together  in  your  coutcraplation,  anil  lio  you  not 
discern  a  muriU  fitness  luiil  a  mural  ]>uwer  in  the  means 
ndojitcd  to  fulfil  the  ends?  Is  it  all  mere  arbitrary  asso- 
ciation of  circumstimccsj  possessing  mutually  no  intiral  iu- 
tcrwoi'kin^  energies  ?  Do  not  those  niind-t  which  avail  them- 
selves of  this  rt^iiLedial  iiitiirposition  feel  any  constraining 
intlueuees,  but  Him[)ly  this  one, — that  God  bns  chosen  this 
method,  among  a  million  which  might  have  done  as  well,  and 
su  liavc:  s]iared  the  niiu^L-lIous  cost  of  this  ?  Again,  1  must  re- 
peat, I  cannot  understand  the  views  of  these  facts  firom  which 
such  a  cuncessiurt  can  have  been  deduced."     pp.  27-1 — 27H. 

It  may  be  axkcd,  then,  if  the  doctrine  of  mere  ditine  aft- 
pointmetU  be  opetdy  rejected,  what  other  bypotliesia  is  substi- 
tuted iu  its  pbice  ?  Here  we  return,  as  wc  see  in  the  forego* 
ingquotati(m,tothc  doctrine  of  the  vindication  of  Gotl's  moral 
law,  aud  a  witisfjieliou  to  Diiiiie  Justice.  Hut,  a.s  Mr.  Vi-ysio 
infunuK  us  iu  liis  itamptou  Ix'eturex,  this  doctrine,  whether 
true  or  false,  has  nothing  irhatcrer  to  do  with  tbnt  of  the 
Atuuemeut,  aud  iwiy  bualtu^elhur  deuied  without  the  »li(;ht- 


280 


ATMNBMRNT. 


ciir 


est  ioihngitmciit  upuu  it.*  Thus  du  the  difierent  works  on  tk 
Atoncmctit  reciprocally  negative  each  other  ;  of  the  cxistem 
of  aiiy  otlier  hypotheaU  besides  those  we  liavc  stated  we  mmt 
aware,  although  of  thcsK:  there  are  of  course  a  variety  of  modi- 
f]cati(iii!i,  nil  equally  moving  iu  ii  circle  of  rc<nprocal  ■uepSxiM. 
It  \s  remarkable  that  in  these  Heveral  tlicories,  tfaetiiit- 
ence  of  a  spiritual  world,  of  the  powers  uf  darkoeo^  wA 
their  subjugation  by  Christ,  arc  either  ticvcr  tmcv  referred  ta, 
or  else  are  iutroduced  as  truths  merely  subaVdiuatc  aud  iio- 
dcntal ;  although  St.  Pnul  expressly  afiirma,   that  the  SoatI 

'  It  U  the  reJectloD  at  the  pupul&r  theories  that  luu  exposed  Swtdrtkd 
to  the  churgc!  tif  Socio Lnnitm;  with  kk  niurh  rcuiutn  ■«  (he  Roaan  C<lW^ 
mlKlit  cbargc  PrulcaUnta  wiib  reJerUng  the  Siicnuncnt  of  th«  Li>rd'«5afp<; 
b«ciiuM>  ihpy  ipjrct  iho  doclrini!  of  Tr>n*ub>Unti>1ioii.  Oa  lliis  eh«f^« 
Sucinianlsm,  Swodenborg  thus  writes  ta  tlic  CunsiAlorj  «t  Goltrabaiip* 

untwer  lo  Dr.  Kkabun  : "  UcupcctinK  Ihn  uUicr  piiint,   ovnieljr  tbc  thirfi 

tUnne  ilucirlDca  with  Socinianiaiii,  Ihfl  sudo  is  a  horrid  bla«pbru*  uim- 
truth  ;  far««inurh  lu  SiKinmniHrn  nij^iCeti  a  ncf-A(iua  »f  the  ditiDltj  of  mi 
Lofd  Jhus  Christ,  nhen  in  (art,  ia  this  doctrine  of  lUr  New  Cbuiet.  >■ 
hi*  ditinilj  principitlly  whicli  i*  tonfirmti  amd  prmetd,  aa  bIao  ibal  (hr  5>>-' 
has  sn  fully  completed  iho  rccancil iatlun  and  rcderoptioo  of  mas,  th*i  m 
nut  hii  cominK  no  onr  could  hare  beeo  ■XTed,  (*n:  Apoc.  RcveiM,  k,A 
and  iu  mail)-  other  placcH),  in  eoHMquence  whereof,  I  ooiiii«l«f  lb«  •■' 
Socitiian  Id  be-  iitirDflifiK  nnd  a  diabolical  rc^villng.  This,  wtth  llwf"'' 
Ibi:  Doctor 'a  rcflcctiotia,  lun)  be  cunBidcred  in  thf'  aan>«  urn**  aa  ihrA^ 
ivhich  Ihi.*  diai;o"  ^^^t  c"'  of  hit  niuutliafterihe  woman,  tliai  bx  mtichiai^ 
her  to  bo  swnl lowed  up  bj  the  Hood,  duriugthe  Hmi;  thai  aho  wa«]clMlv 
itiMerneM-  Apocalypse,  chap.  xii.  15.  And  it  nay  cumr  ta  |Mua.lbMAi 
8Uno  nbich  is  mrntlnRed  in  verso  17,  ma;  lihewiw  lak«  place.  Ami  fc*a 
gm  u-D(  u'Vuth  iii'lA  ihr  ni>miin,  and  uvaf  Iv  makt  utir  vilk  (A«  rewaanfl* 
gted,  erbo  kept  the  ctimmitndmen\s  i/  God,  mi  Aan  Ihi:  tfttimony  t^Jtw^  no 
That  the  New  Jeruuleoi  aigniDes  the  N>w  t'harcb,  which  is  tu  b«  the  ti* 
and  the  wife  of  the  Lamb,  aee  ApocalvpM;  Revealed,  n.  B8(>,  a8l,  and  M 
thifl  •iame  church,  andoubtedly,  ia  coniine,  bri;aua«  the  Lord  hLBnclfte 
predicted  it  iu  thv  Apocalypse,  chup.  xxi.  uod  zuir.  vm«  likewise  TitimHi 
citap.  xiv.  Tcnea  7,  »,  9,)  and  in  the  liul  cbap.  of  tl»o  Apocmlypae,  la 
wordg,  /,  Jent,  htw  Mitt  mine  angtt,  to  ItHf/y  aiU*  la  yait  tkrat  Iki^ 
the  ckurchtt.  t  MM  tht  root  aiuJ  tact  tif  Dntid^  Ike  lirigkt  on 
and  ibe  rpirit  aad  tht  hride  My  cvmr,  aaJ  M  Mm  vho  ktmrtttt  mmg  ci 
Im  urAa  u  tailing  rrctirt'  Ikt  temttr  ^  Ifft,  /rtttf. 


CHAP.   V. 


God  was  manifested  that  He  might  drstrov  the  works  of  the 
devil.  Thus  has  the  Scrijitun-  ductrine  httcu  8et  aside,  in 
order  to  make  way  for  the  i>o|iiUar  theories. 

Bishop  Hurd,  however,  in  the  foltowiiip  pBHsaftc,*  places 
this  xubjcct  ill  a  riglii  point  of  view,  when,  spcakiug  uf  tlic 
temptations  of  the  powers  of  darkness,  he  olwerves  (vol.  vii.  p. 
280) ;  "  In  a  KELiaiut-s  riew^  the  behef  uf  this  doctrine  is  uf 
the  utmost  importance;  for  the  whole  scheme  of  redemption 
is  founded  upon  it.  For  there/ore  Christ  eamc  iutotlic  world, 
and  suffered  upon  the  croi>«,  that  through  death,  as  St.  X'aui 
says,  He  miffkt  deMrotj  kirn  that  bad  the  junecr  of  drath,  that 
ia,  M«  DEVIL.  Heb.  ii.  1-4.  And,  umvcmtWyf  for  this purpoK 
(I  quote  the  word.s  of  St,  John)  the  Son  of  God  waa  mam' 
fesied,  that  He  might  destroy  the  works  of  the  devil.  John 
iii.  H.  It  eouccnis  us,  theiij  infinitely  to  take  heed,  lest,  by 
denying,  or  questioning,  or  explaining  away,  the  existence 
and  agency  of  the  eril  spirit,  we  suhvert  tlie  foundation  of 
our  faitli,  detract  from  the  glory  of  our  Savior's  passion,  and 
unthfliikfully  despise  thv  ricliea  of  his  gaodaeat  m  dying  forus; 
nay,  and  le«t  we  bla<«pheme  the  Holy  (ihust,  who  was  given 
to  heip  our  infinnities  (Horn.  viit.  26],  to  strengthen  us  with 
might  in  the  inner  man  {Eph.  xiv.  16),  and  therefore  to  save 
ua  &om  the  power  of  that  spirit,  which  workelh  ia  tlu:  chiidren 
of  Hiso&rdienre.  Kph.  xi.  2." 

Such  we  allow  to  he  the  doctrine  of  Scripture  upon  the 
subject,  and  such  the  doctrine  of  Swcdenborg.  But  here 
we  find  no  mention  of  stipulations,  treaties,  covenants,  com- 
pacts, &c.,  between  Father,  Son,  nnd  Uoly  Spirit ;  no  men- 
tion of  pacification  of  wratb,  none  i>f  satisfaction  to  justiec  in 
any  popular  sense  whatever.  The  process  of  Atonement  is 
regarded  as  consisting  in  a  subjugation  of  the  powers  of  dark- 
ness, to  which  Swt'diMihfirfT  adds,  acmrdinf;  to  the  Scriptuns, 
the  glorification  of  the  humanity.  This  view  of  the  subject 
therefore  is  the  n«t  we  proceed  to  consider. 

'  Yet,  in  oilict  ii)w:»,  h<'  m.-«bis  to  rollow,  is  h  giml  wcuun-,  Ibr  com- 
nooly  (ccciti'd  doctrine. 


ATONKMENT. 


CBU.  t. 


The  niitiira)  and  cnnml  state  of  man^  having  led  him  iat* 
K  BCrius  of  mere  fitltacicK  iu  rcgurd  to  Ood,  autl  iuto  im  intbip 
Ignorance  of  spiritiinl  things,  ]ia«  led  luin,  conscquentlj,  incD 
nil  entire  igiionuicc  of  tbe  spiritual  world ;  and  beooc  anti 
t!ir  wuTit  of  any  discoverable  councctiuii  bcttrecn  the  utmi 
wurld  Hrid  the  spiritual.  It  is  cerCnin,  however,  from  Saip 
ture,  that  there  is  a  constant  connection  maintained  betwra 
the  dpiritual  world  and  the  nuiid  of  nmn;  it  is  certain.  t}is 
the  doctrines  of  the  Christian  church  thcoruticaUy  admil  tk 
existence  of  this  connection;  it  is  certain,  &oro  ScripUn. 
that  the  atonement  Mrought  hy  Christ  prodnccd  a  great  eSm 
upon  the  spirittml  world,  and,  through  the  medium  of  tlo^ 
upon  the  human  miud.  Now,  aocordiug  to  S^TedL■ubat^  tk 
want  of  a  disocmible  relation  of  the  Nacridce  of  Christ  to  Ik 
fon;ivoiicas  of  sin,  aa  frequently  nlhulcd  to,  reHolts  not  ait 
from  the  causes  we  have  Sjiecitiud,  but  aUu  from  the  omlnn 
of  the  connecting  medium  between  the  two,  namciv,  tir 
spiritual  world;  nud,  of  course,  where  the  rcaj  couaectM 
between  two  things  is  thus  omitted,  there  cau  be  no  diicom- 
able  real  eonnection  hetvvecn  them. 

"It  is  indeed  but  vain  to  conceal  the  truth  from  oiinelm^' 
says  Bishop  Hcbcr  (Swtmow,  p.  71),  "  that  partly  from  Ik 
natural  disposition  of  men  to  confine  tlieir  vicrtrs  within  tk 
hmits  of  the  visible  world  ;  p;irtly  from  disgust  nt  tfaone 
strous  ami  abominable  follies  with  wliich  priestcraft  and  fu; 
stitiou  have  at  different  times  abused  tho  notioit  of 
agency ;  and  partly  perhaps  through  the  arta  of  Satoa  faiinidC^ 
who  may  expect  to  cusnare  ns  with  the  greater  ease  vhai 
inflncnco  la  tinsnspccteil ;  the  notion  of  cril  spirits  baa 
into  discredit  nnd  (hsrcgard  with  mauywho  are  /or  intUtdJrm 
disfteliefing  or  dimbeying  the  yospel,  but  who  might  have 
rived  from  the  contemplation  of  this  truth,  yet  stronger 
to  Christian  watchfuhiess,  and  a  yet  deeper  ecnao  of  their  i^ 
pcudancc  ou  Hiro,  who  alone  can  deliver  us  from  the  rril  oat' 

How   deplorably  true  \»  this  olwcrvntioii  !      VlH 
cause,  in  conjunction  with  the  foregoing,  might  h«T« 


CUAP.  V.      8CBJUOATION  OV  TBE  IVVEHSM.  I'OWEXS. 


383 


Bpicd ;  for  where  the  efficacy  of  the  Atonement  is  ad- 
'Tmitted,  thiit  rnicacy  bfiinj;  coiwidfrrd  to  rcHult  from  a  federal 
trniiiiactiou  between  Father  and  Son,  from  a  »atisJactiou  to 
divine  jiurticc,  or  from  a  simple  ditine  appoiutment,  the  admis- 
sion of  an  uitcmtcdiutc  world  and  the  influence  of  ctiI  spirits 
upon  the  son],  is  irrelevant.  The  doctrine  is  accordingly  prac- 
tically dispensed  with;  so  that,  as  we  have  already  oliservud, 
inany  writers,  in  their  works  on  the  Atonement,  make  no  more 
mention  of  it,  than  as  if  there  were  no  intermediate  world,  nor 
ouy  evil  spirits  to  exercise  their  influences.  In  this  they  arc 
consistent;  it  has  no  connection  with  their  doctrine,  which  re- 
lates not  to  the  world  of  spirits,  hut  to  a  series  of  transHCtiuns 
occurring  ui  tlie  super-celestial  regions  ad  intra,  between  the 
three  persona  of  the  Trinity,  or  simply  to  some  assumed  re- 
hitions  between  their  own  abstract  ideas. 

Lot  us  then  consider  the  subject  of  the  spiritual  world, 
and  endeavor  to  ascertain  whether  we  may  derive  from  it  any 
rational  views  coucemiug  the  eflicacy  of  Christ's  death. 

In  answer  to  tho  question,  whether  everj'  faithful  per- 
son, duriug  bis  life  on  earth,  hatli  bis  particular  guardian 
angel  constantly  to  preside  and  watch  over  Mm,  Bishop  Bull 
observes  (Sermons,  vol.  i.  p.  300) : 

"The  affinnative  hath  been  a  received  opinion,  and  seems 
to  be  confirmed  by  some  very  considerable  texts  of  Stnipture. 

"  It  is  an  opinion  that  bath  lieen  entertained  in  fonner 
ages,  with  a  general  consent,  both  among  Jews  and  Chris- 
tians, as  hatli  been  obscn'cd  and  fully  proved  by  learned  men ; 
nay,  the  very  heathens,  too,  had  such  a  notion  among  them; 
thougli  perhaps  thcv  went  too  far  in  assigning  to  every  man 
his  g(KMl  genius  universally.  Tlius  Meniuidcr;  'every  man, 
as  soon  as  he  is  bom,  hath  his  geuius  to  attend  and  assist  him 
as  the  good  guide  of  his  after  life.'  And  Arrianus  upon 
Epietctns,  speaking  of  God,  smth,  '  Ho  hath  given  to  even.' 
man  hi?i  [>cculiar  genius,  as  his  keeper  or  g^la^dian,  to  whose 
custody  he  is  delivered,  and  that  a  watchful  guanbau,  that 


2M 


ATOKEMSXT. 


nuitiot  br  anv  laeaus  be  withdrawn  fruin    tlie  liuUiral 
churgc  of  bis  oflicc' 

"  Tbc  care  aud  tij^ilaace  of  the  aogcls  of  light  is  am^k^ 
in  a  direct  opposition  to  the  nuKhicvoua  dcsif^n  of  the  povtn 
of  darkness.  Tliey  study  to  preserve  and  promote  «f(9  tW 
temporal  safirt^-,  health,  and  wealth,  peace  aitd  prai[icnn, 
of  the  faithful.  Tliis  we  mar  Icam,  n^iun,  from  the  catfrf 
Job ;  before  God  thought  fit,  by  way  of  trial,  to  permit  ^ 
devil  to  afflict  him,  &c. 

"  The  good  ougcla  suggest  to  the  faithful  good  thoq^ 
mid  affections,  and  excite  them  to  good  works  »nA  mt^m 
For  as  the  evil  spirits  make  It  their  business  to  inject  rti 
tbouglits  into  the  minds  of  men,  and  to  lay  befure  them  if 
uccnsious  of  sin ;  sOj  on  the  contmr}',  wc  need  uut  doubt  te 
that  the  good  angels  are  as  sedulous  to  pnt  good  notioin  i* 
the  faithJul,  to  frustrate  the  snares  of  Satau,  and  to  stir  tLs 
up  to  good  works.  Satan  put  it  into  the  heart  of  Jtufarl 
betray  hi»  Lord  aud  master  (Jului  xiii.  27) :  Satan  filled 
heart  of  Ananias  to  lie  to  the  Holy  Ghost,  and  lo 
siicrilcgc  (Acta  v.  3) :  and,  in  geueml,  it  is  said  of  the  i 
that  he  is  the  spirit  that  workotb  in  the  children  of  dii 
ence  (Eph.  ii.  2).  Now,  liave  the  evil  angcU  this  puver 
the  thoughts  of  men  fur  evil,  aud  shall  wc  tltiuk  that  Ac 
good  angchi  have  not  as  great  an  intincncc  ovcrtbeiol 
good?  or  have  the  good  angels  less  will  to  incline  mra< 
goodness,  than  the  e^il  angels  liave  to  draw  them  to  widiei- 
ncss  7    Certainly  no. 

"  Inilccd,  the  eternal  uncreated  Spirit  of  God   aloDC, 
Holy  Ghost,  is  the  nutliDr  of  our  aimctification  ;  the 
of  the  principle  of  divine  life  into  us;  who  only  is 
overrule  our  wills,  to  penetrate  the  deepest  socreta  of 
hearts,  and  to  rectify  our  m^tHtt  inward  faculticit.      But  ret  i 
good  angels  may  and  often  do,  hn  intttrumcnts  of  the  dint 
goodness,  powcrftdly  operate  u)iiin  our  faiictrs  and   ii 
tions;  aud  thereby  prompt  us  to  pious  thoughts,  afleclaR] 


CIJAP.  V.       BrBiL'OATION  UF  TIIK  INPKHNAt  POWEltS. 


2fi5 


Riitl  action*.  There  is  no  niaii  exercised  in  the  ways  of  reli- 
gimt  hut  must  hiivr  obscnrotl,  that  ofttitncs  on  a  amhleii,  lie 
Ilhows  uot  how,  most  vigorous,  powerful,  aSectiug  thought* 
of  eternity  and  the  grciit  concerns  of  religion  have  seized  nnd 
jKisBfssi'il  his  soul;  sueh  affecting  thoughts  as,  nt  other  timiw, 
when  he  cumposL-th  aud  sct^  liioiseLf  to  think  of  those  matters, 
lie  caanot,  without  very  great  difficulty,  at  all  coniinand  nnd 
retrieve.  He  hath  obsen'ed  also,  that  sometimes,  vheii  hiK 
tlionglit3  have  heen  cnipluyed  and  huitied  nliout  quite  other 
matters,  he  hath  Kuddeuly  hccn  called  to  his  prayers,  or 
minded  and  powerfully  instigated  to  some  good  work  to  be 
done  by  him.  Fur  my  ]JHrt,  I  i|Uciit)on  uot  but  that  mucli 
of  this  is  to  be  attributed  to  the  niiuistry  of  the  holy  angeU. 
"When  the  v\i\  angels  more  violently  assault  the  faithful 
1>}'  their  tempta.tious,  the  good  augcls  presently  step  in  to 
succor  aid  and  assist  them,  that  they  sink  not  under  these 
temptations. 

"Our  Savior,  a  little  before  bis  dcnth,  wai  in  a  moat 
dreadful  agony;  his  soul  being  exceeding  sorrowful;  Uic 
Anguish  of  his  mind  ovcrtlowing  the  channels  of  his  body, 
and  causing  Ilim  to  sweat  great  dropsi  of  blood.  (Mark  xir. 
S'l;  Luke  xxii.  44).  There  is  little  reason  to  doubt,  but 
that  Satan  had  some  Itand  in  this  \ti»t  anguish  of  our  Savior. 
For  we  must  not  think  that  the  denl,  after  he  had  tcmptctl 
our  Lford  in  the  wUderuess,  so  left  Uim  as  uever  to  rcturu 
again  to  trouble  Him  more.  Nay,  St.  Luke  expressly  ob- 
viates this  eoneeit,  when  he  tells  us  the  de^Hl  then  departed 
from  Him  for  a  Beaaon.  (Tjuke  iv.  13).  If  he  then  only  de- 
*  iMirted  frnm  Him  for  il  seaaonj  we  may  be  sure  that  this  wan 
"  uot  his  last  a»»ault  upon  our  SaWor.  He  set  upon  Him  again 
■  afterwards ;  but  especially  and  in  the  niuat  pressing  manner, 
'  fu  is  most  probable,  in  his  last  agony  in  the  garden.  But 
^beliold  then,  there  appeared  an  angel  unto  Him  from  heaven 
Bstivngthening  Him;  aa  St.  Tjukc  asanrca  us,  chap.  xxii.  43." 
H        Bishop  Heber  ubscncs  (Sermong,  p.  97) : 


jtimrmMCTT. 


rair.  t 


"  When  vo  acknowlodi^E  the  Dtoobcr  and  pcnrcr  o(  iW 
trmpUrg  to  tpkont  the  name  <if  StAtm  i»  applied,  ham  Anoir 
anil  awfiil  a  prospect  of  things  is  opened  to  our  mental  nn ' 
How  poptUutu,  how  vita]  is  the  world  f  Bt  what  a  6aaA  4 
iritncucs  arc  onr  most  secret  actions  obaervcd  !  and  oar  mm 
lonely  hoim  begirt  by  bow  manr  tutseen  campanioiu  f  Xtf 
a  thought  pMBe>  orer  our  mindji  which  may  not  be  pranfUt 
hj  Mine  unseen  Bilnscr ;  not  a  breeze  fnn<i  ottr  cheek,  bnl  Jl 
may  bring  Home  airy  lisitant.  Mnuy  of  these  uu  doabl  uc 
r»itlifiil  scrriuits  of  God,  and  fetlow-aervanta  nf  tbov  «li< 
■mm  the  tmtininny  of  Jntuii ;  but  liow  many  iw  tbcrc  ibo. 
who  hover  rotinci  to  work  onr  nun  ;  and  who  cxiilt  with  Mik- 
ova  joy,  over  crery  crime  which  wc  commit,  and  eruy  wa^- 
fortuiic  wliich  befal»  us." 

Now  na  evil  thonghts  and  affections  are  produced  brcnl 
»pirit»j  so  to  removo  the  eaune  of  this  e*-il,  ia  to  rcmoTr  tk 
evil  spirits  themselves.  Here  then,  we  bnre  a  key  to  tLcn^ 
ncction  of  the  Kacrittrc  of  Ctirist  with  the  rcmtsakin  of  •■■; 
fbr  tlic  remission  of  sins  is  only  the  sending  away  of  mbi; 
and  sins  itrr  sinfiit  thonghts  and  affections  which  are  csddri 
by  ev'il  spirits,  and  wliich  Houietiuies  come  out  into  ultnii* 
act ;  honcc  remission  of  sin  implies  the  remisaion  or  waHa^ 
nwuy  of  these  cnl  spirits. 

What  testimony,  then,  hai'C  wc  fix>m  Scripture  and  Km 
the  clinrch,  that  the  sacritice  of  Christ  has  l>ocn  eflficacMOiB 
sending  away  these  evil  spirits  7     Let  us  consider  the  solgcil 

"  Put  on,"  nays  the  apostle,  "the  whole  armor  at  OA 
that  yo  may  be  able  to  stand  ngaiust  the  wiles  of  liw  dcri< 
for  we  wrestle  not  against  flesh  and  blood,  hut  a^gainat  |a» 
cipalitins  against  powers,  against  the  mlera  of  the  daricDM 
of  this  world,  agnintct  spintnal  wiokrdneaa  in  hi^h  place*-** 

On  this  subject  llishop  llcbcr  obscn-es  fSermomtf  p.  B^; 

"  It  is  plain,  thcrefbre»  that  the  cMany  witli  wliiMe  vib 
ttc  have  to  contend  b  the  same  with  those  who  ai«  «p«li9  ^ 
mder  the  seiernl  njunea  of  principalities,  powers  ami  mien : 


CBXT.  V.      StlOJUOATtON  OF  TOE  INPKRNAL  POWERS. 


287 


atid  tlmt  those  several  niitJt^iit»tH  »rc  included  under  th<; 
same  term  of  the  devil ;  cither  because  devU  is  ngtmeric  name 
whieh  npplies  to  their  leAoi^  naiitiiudt,  or  because  tlieac  |inn- 
ciimliticii  and  powers  urc  the  subjects  niid  soldiers  of  one 
powerfid  aiid  nijdicious  beiufi  to  whom  the  name  of  devil  is 
pecidiarly,  and  by  way  of  eminence,  awi^cd  ;  who  lava  M-ait 
by  their  iigeucy  for  the  souls  of  men ;  and  who  directs  and 
stiroulfitcs  their  craft  and  violence,  in  the  manner  most  likely 
to  destroy  and  injure  us. 

"  By  which  of  these  suppositions  we  explain  the  words  of 
St.  Paul,  is  a  matter  of  indifference;  the  consrqncncea dcdn- 
cible  from  either  ore  m  vSX  their  benriupi  the  same;  and 
cither  is  consistent  with  the  apjdicntiou  of  this  particulnr 
pRS<m{;e,  htkI  with  the  general  terms  of  the  gosiwl.  Tt  is  cer- 
tain that  the  term  dtrvU  or  wicked  one  is  ofleu  api)lie<1  tnc/n«rtWi/ 
and  gnuvally  to  very  many  bcinga,  who  are  represented  n.s  in 
perpetuiU  hostility'  with  Uod  and  good  men;  and  it  is  also 
certain  tlmt  thcjie  heitijjs  nrc  de!*cribed  as  nndcr  the  govom- 
tncnt  of  one  particular  ]irince,  whose  an^eJa  they  are,  mid 
with  whom  they  are  liercaftcr  to  he  punished  everlastingly." 

In  a  note  on  this  {lassap;  the  same  prolate  ailds,  fnnn 
GrotiuSj  on  Mutt.  xii.  "ZCy,  &c.  Sx. : 

"  Satanas  videtur  tnifn  hoc  loco  diei  tola  umverritas  malomm 
tjnrituum,  iptomodo  humo  pro  gvnerc  humano,  tmt  ita/ura  hn- 
mana.  Xun  enim  sohu  j>rincep9  si'trituum,  red  crmnen  iiupuri 
gpirilua  eo  ju/mine  Cfngrnltir"  He  then  snys,  "  In  conformity 
iritii  this  interpretation  St.  Chrysostom  observes,  that  Christ 
did  not  use  n  plural  term  when  speakino;  of  the  devils  on 
the  above  oecasiou  ;  but  called  them  under  one  name,  Sntaa, 
to  express  the  union  which  subsists  among  them ;  'he  callcth 
them  not  (plurally)  devils,  tltcrcby  shewing  the  {;rent  con> 
conlance  among  t)iem.'  Archbishop  Sharpe  observes  in  Ids 
Sermons  (v.  pp.  3,  72)  ■  IVlten  we  are  gpeaking  of  the  devil,  iw 
are  not  to  understand  any  one  parlicidar  being,*  or  any  one  par* 

'  ThaenstniD  at  rrgirdlng  the  nunc  SkUa,  waignifying  oaljr  an  IndiTidua) 
•pitil  poMeMtd  of  great  power  ■«(!  eteirwben  oppwctl  to  Christ,  hu  led 


2^8 


ATONKUEXT. 


CRU. 


tictilar  et'U  spirit,  hut  the  irhole  agtfregatf  nr  eompaaif  qf 
spirits  niiicl)  inhabit  round  al>uiit  us  in  the  lower  rcfnooaoldv 
air.  All  these  ar^  in  the  Scripture  lauguage  and  id  cohuik 
speech,  CAllcd  by  the  name  of  the  devil.  That  nercrthclca  thnp 
is  one  person  peculiarly  aiid  by  \rny  of  cmiiieitco  thiu  oUet, 
as  the  gcaeral  of  u  hostile  iirmr  if  called  tlie  uucmy,  b  pbn 
from  Matt-  ixv.  41 ;  Rev.  itii.  9.  Inter  impuros  spiriha  wtm 
eue  qui  prtetideai,  if  .hidttorum  ^  Apogtolorum  scripU  m 
docenl"     Or&Hus  on  Matthew  xii.  24. 

Parkhurst  in  Im  Greek  T^xicou  also  obscnrvea  on  the«vi 
Satan,  it  ii  used  as  a  collective  word  for  reii  tjnrUs  or  drdb. 
ill  Matt.  xii.  ^6;  Mark  iii.  23.  26;  Luke  xi.  18.  Hr  ilu 
wtyM  under  the  article  Uisbolus,  that  it  is  used  fur  esU  rfHrii 
itt  general.  Acts  x.  38. 

The  KUine  uhscn'ntion  is  made  by  Scbleusner. 

Ajzain,  St.  Paul  $»}'»  (Col.  ii.  lli):  Having  ipoiietl  fww 
cipalities  and  powers,  he  made  a  ghew  qf  them,  opemijf  trwmf^ 
iiiff  over  them  in  it. 

On  which  Whitby  obscrvea:  "The  principalittea  tai 
powers  here  mentioned,  are  the  jiowera  of  wickcdncM,  tii 
spirits  of  Satan  who  is  styled  the  power  of  darkucn  (lJii» 
xxii.  53)  and  of  the  air  (Ephes.  ii.  *Z),  the  prince  of  ibi 
world  CJohn  xii.  31 ;  xiv.  30}  ;  whose  emusarics  arc  tb 
priueipnlitics  and  powers,  the  rulers  of  the  ctarkneM  of  te 
world  ;  the  Hpiritual  wickednestics  in  high  places,  afVMt 
which  we  wrestle  (Kphes.  vi.  12).  Theae  pdwcrs  ChriH  d^ 
stroyed  by  bis  cross  ;  because,  as  the  apostle  aaith,    Tkmfi 

uanylouByBtcnitiDtfitrfrDmManichveiftii.  The  Manic  lin^s,  liuwdlkBMit 
cnnrc^ivril  Ibf.te  were  two  pririrt|>Ici  timn  whicli  the  uniwrae  uriyiMatHl;  v 
evil,  UDtl  iL  good  priuciplr.  Tbta  doctrine  itf  Uic  MuDicb«fM  fcrandtbwif 
inlo  thL-  cliurcli,  aud  vru  alrcnuuuslf  npposetl  b;  home  of  llip  rarij  wriM*- 
BdI.  vihcn  WD  cuDsitlcr  tbe  wuy  id  which  llic  power  of  Chri*!  ■■  imiliM 
ba*  b«ra  dvprecUUil,  tad  Ihnl  uf  Satan  »t  the  •utlmr  uf  cr*il  bu  yn 
cxaltrd,  we  •<:«  i>aly  u  tcndL-iicy  lt>  iiiiiblith  aa  equkiiolleacy  beiim* 
two,  yierj  iiLUL'h  ill  ihc  uinii:  nuinocr  ■■  diil  thi-  TtlanicbcatB  betwtvB  Ibr 
Bite  prisciplca  vf  Kvi^il  nod  evil.  iDdced,  lbs  niiuie  Saum  Im  b 
generally  uM-d  tu  imply  onljr  an  inditidtml  ipirit,  Uiot  (be  tfarfrf  ^^ 
bas  been  oflen  ultugeiher  lost  tight  of. 


4 


CRaF.  V.      SUBJUGATION  Or  TUK  IXrSKN.lL  POWER*. 


289 


tieaih  He  deatroyed  htm  that  had  the.  power  of  d^th,  that 
is,  the  devil ;  and  delivered  them  who,  Uirmigh  fear  ({f  death, 
were  all  thdr  Uvta  ntbject  to  bondage.  Ilcb.  ii.  14,  15.  Morc- 
uver,  the  heatlicns  lay  luider  two  f^rcat  infelicities.  First, 
that  they  were  aliena  from  the  commouwcalth  uf  Ismcl, 
and  stranpiM  fr(mi  the  wivcnnnt  of  pnimisc,  and  without 
God  in  the  world.  The  remedy  whieh  divine  wisdom  found 
out,  iind  our  Lord's  sali>tari»-  passion  effected  with  roipoct 
to  Uus,  in  illncoursed  of  by  the  apustlo  in  the  preecdiiig 
verse.  Secondly,  that  they  were  suhjcct  to  the  power  and 
doIiLiions  uf  evil  aud  npostatti  spirits  ;  walking  according 
to  the  prittce  of  the  power  of  the  air;  the  spirit  that  uow 
workcth  in  the  children  of  disobedience.  These  principaUtieB 
and  powers  Christ  despoiled  on  the  cross,"  &:c. 

Let  us  then  here  remark  upon  the  subject  of  good  and 
evil  spirits ;  for,  Iwforc  wc  can  venture  to  connect  it  with 
tlie  great  doctrine  of  the  Atonement,  it  is  ahBulutcly  requisite 
that  it  shoiLld  be  puriiied  from  wlint  itishop  Hcber  denomi- 
nates those  mofuiirotuf  fotliej  with  which  it  has  Itecn  loaded  b^ 
superatition  and  ignorance.  It  will  be  seen  that  both  Whitby, 
ilclwr,  and  Archbishop  Sharpc,  adopt  the  idea  of  the  place 
of  dcviU,  in  this  lower  world,  being  the  air.  Bishop  Pearson 
does  the  same,  snying  gf  Satan,  that  liis  "  dominion 
cth  no  higher  than  the  air."  Creed,  vol.  i.  art.  2,  Only 
The  Fathers  and  other  eminent  members  of  the  Chris- 
ttau  church  advtjcated  similar  \-iew».  It  w.  said  by  the  autlior 
of  the  Treatise  oii  the  lucaruatioti  of  the  Word  found  among 
the  works  of  Athauaaius,  that  Clirist  purified  the  air  of  dctils, 
ib^  bcijig  Lifted  up  iuto  the  sir  nt  his  crucifixion  ;  that  tliis  was 
reason  why  He  died  on  the  cross;  as  it  was  that  manner 
of  dyiug  in  which  lie  was  enabled  to  stretch  out  lus  arms, 
and  so  destroy  the  powers  of  darkness  tliat  lodged  there.* 


*  Soull   observe*,  in  his  norka   iipoa   Ibb   •uhjcct  (vol.    iii.   p.   WA): 

[■■  Si.  Psiit  Mjs  of  Uiu  rigklGaM,  tliai  nfler  ihoir  beian  raised  »r  chsnimJ. 

•hall  be  fuglU  Uf  i*  tkt  ckmd;  tm  mrtl  tkr  Ltr^  »  Itte  uir;  Nbieh 

tJ 


290 


ATONRHRKT. 


CBAT.T. 


Whithy  saytt,  in  hut  Annotation  on  Bphf!■iHlll^ 
verec  2 :  "It  was  the  opinion  both  of  Jew*  and 
that  the  nir  was  full  of  spirits  called  demons ;  as  Diopaa 
saith  in  the  life  of  Pytliagorav.  And  the  Jews  in  the  M 
Avoth  teach,  that,  from  the  earth  to  the  finnamcnt,  all  tfca{» 
vcrc  ftiU  of  these  companiea  and  rulers  ;  aud  t  hat  then:  n 
a  prince  over  them,  who  was  called  the  governor  of  tW 
world,  tliat  iii,  of  the  darkness  of  it/' 


ii  s  plain  arnumrnl  that  the  lA>ri  will  »(  in  judgment  oa  tkra  ta  At 
KIT,  «ince  Lbilher  Xbvy  wiU  be  cangkt  up  to  Him  aflirr  Uirjr  aivrmtflrdat 
judKnl.  TliUE  ill  Itiftt  Tcr;  aii,  vrliich  it  bu*t  tbc  aval  of  thtt  drvil**  NfK 
aba)]  Chri*(  fix  hia  thrune,  tu  DianifMl  to  kll  the  world  the  coaaaanBlMi 
his  riclory  u?rr  (hr  powrrs  of  darkiiew.  'Piirre  shall  He  sU  la  in}^  ^ 
UtoTj,  nli-rre  niii*  iFie  deri)  niid  bi»  anKcU  rvigo,  and  in  tl>vpabtic< 
the  world  itliftll  cTCfl  in  ihcir  oira  domloivD  apotJ  th»tf  bcllUh 
iriuf  }jait<rrs,  anil  lia«Iu|;  tlutinLM  then  at  his  chariol  wb««U, 
iM^m  ofeulif,  triumphing  vnr  Hum:  titcn,  wtierv  tbv^  ouw  thiMUiatr  all 
tjraiiDize  over  llii*  wrclrliril  world,  »hall  Hf  art  hia  fwl  uponlWnanU 
nnd  from  Ihencp  Bhnll  Ho  tread  them  down  tnio  crcrliistla^  daikoru  mii' 
■pair.  Tliux,  IIihI  Hi-  inny  expose  btnuplf  In  the  more  public  *»■,  «< 
the  devil  to  tlit'  mnru  public  tbamc  and  coofution,  hn  will  cfcooac  ta  I 
KenHTai  uia'tte*  iu  Ibi'  air.  BcJug  Ihrrefore  arritetl  inlu  tJM  airf  nv) 
ndor  a  Iuhk  and  Riorioti*  proitrew  fron  the  hlchmt  hfrarpo,  tbmtHfi 
ail  difwu  upon  tlie  lAmiH  if  hi*  Klory,  (aa  aome  Ibjnli  )  iiif  r  maJMl  1 
Olivrt,  the  plitcc  fmmwtirncp  He  aaeendrd,  trhithcr  all  pn»pl«, 
aad  langnagea  shall  h«  gathered  before  Him  to  reoefw  llniir 
doom." 

Artording  tua  recent  ptibljoalloti,  SI.  Cbrjitoatom  abaervrt,  "Ihal^  * 
Lord  bninp  iiuiipcnd«il  in  the  air,  and  Dot  ttndcf  a  roof,  the  v^rj  ■alwt'^ll' 
ajrwaaclpanwd  ;  in  likfl  manner  aa  by  the  blood  droppioit  fronhiilklr^ 
earth  dertved  a  >liiiilar  blntiDR.  la  another  place  Ht.  Chryacotta  m^ 
'  by  ilf  in);  iu  the  nir  Mr  f^tpialra  tlir  air  fi»in  evil  apirita,  mkI  pfvpa'**'' 
tia  an  aacvol  lo  lii-aven.'  And  St.  Athanailus  lo  like  nanoer  nwat^itte 
cmr  lionl'a  tmlTr-ring  nlitft  in  thn  air,  i*n>  there  alao  hia  *  piinn>KlW  ' 
•erpi'Dt,  ilmt  fram  tli(<nrfl  alao  He  might  drive  him  who  had  tlw  p«««f  W  ^ 
air,  nnd  cait  down  HpiriUial  wickedneaaea  ia  hi^  pl»cea.  Hav  M  ^ 
omit  lo  heal  lh«  i-arUi  also.  For,  byhaa^iogoa  the  cniaa,  H<:cl«HHa4M' 
air  bj  tliuexiiaiinjaa  of  hi*  hand*;  and  rederaml  the  carlh  by  iktwttm^ 
blood  of  hia  tide,  by  which  it  was  washed.*  WtUi^m*  •■  IV 
p.fiS4. 


4 


CnAP.  V.      HDBJVOATION  UF  THE  INfERXAL  rOVBU. 


2DI 


It  is  lamentable  that  these  childish  vlnwit  iihDiihl  he. 
ndoptfrd,  even  in  the  present  day,  iiistcad  of  the  truly  rutiguiU 
find   idiilo!to|]liica]  \ievfs  of  Swedcnbor^,  who  shows  how  the 

|«(ml  of  man  is  the  only  field  of  their  opemtiou^  atid  that 
trhen  the  devil  is  called  the  prince  of  the  power  of  the  air, 
anil  St.  Paul  says,  that  wo  Bhall  be  caii^^ht  up  to  meet  the 
Lord  in  the  air,  by  tliesc  cxprcssious  ttt  not  meant  the  atmos- 
phere siirroundjug  our  eartii,  but  that  clement  of  wliich  St. 
John  speaks  in  the  Kevelations,  and  which  belonged  to 
the  siiirituaJ  world.  Tims,  Hcv.  ix.  2,  it  is  Anid,  T/iere 
arose  a  ajmke  oui  of  UwjAi,  aji  the  sutoke  qf  a.  great  ftimare  i 
and  the  sim  and  the  air  were  darkened  by  reason  of  the  smoke 
qf  thejnL  Again,  Rev.  xvi.  17,  And  the  senenth  angel povred 
out  his  vial  into  the  mo,. 

Burton,  in  "iiii  Anatomy  of  MelanrJtoiy  (vol.  i.  p.  64),  speak- 
ing of  t)ic  nature  of  spirit^),  refers  to  certain  writers  who  in- 
clude the  whole  region  between  the  phineta  and  fixed  stars  as 
tJie  abode  of  spirits.  "  According  to  these  persons,"  saj-s  he, 
"  the  uimibcr  of  ethereal  spirits  miist  needs  be  infinite ;  for  if 
that  be  true  that  some  of  our  mathematicians  nay,  that  if  a 
■tone  could  fall  from  the  starrj-  heaven,  or  eighth  sphere,  and 
■houldpass  every  hour  a  hundred  miles,  it  would  be  siity-five 
years,  or  more,  before  it  could  come  to  ground,  by  reason  of 
the  great  distance  of  heaven  frum  earth  ;  which  contains,  as 
some  say,  one  Imndrcd  and  seventy  miUious  ci^ht  hundred 
and  three  miles, — (besides  those  other  heavens,  whether  tbey 
be  crystalline  or  watery,  wlucli  ^lagiuus  adds,  wliich  perad- 
»cnture  hold  as  much  more), — ^how  many  such  spirits  may  it 
contain !" 

Of  the  same  nature  arc  the  ideas  of  those  who  imagine 
heaTcu,  as  the  aliode  of  angels,  to  be  alKive  the  sun.  Thus 
lop  Bull  obscn'es  (vol.  i.  p.  269) :  "  The  starry  heaven 
but  the  pavement  of  a  heaven  above  it,  the  supreme  or 
liighcst  heaven ;  which  is  by  the  consent  of  nations,  the  place 

[uf  the  iVlmighty's  most  especial  presence ;  all  men,  by  a  kind 

02 


ft92 


ATUNBMKXT. 


coftr.  T.i 


of  iintiiml  iuBlinRt,  with  rainAs,  cjes,  and  liandf,  lifted 
iliitx'ting  tbitlier  their  yrayers  to  God." 

Thus  we  have  the  regioiu  beyond  the  ana,  the  abode  U 
nngclB ;  iiud  Miv  atmosphere  arouud  tliis  earth,  the  abod«  of 
ticvils,  wliosie  V.iii<;d<>iii  docs  not  extend  liighcr  tlkan  the  air; 
and  Kuch  is  tlio  phituHaphj  wliich  is  tnu^Ut  iu  preference  to 
tlie  views  of  SwedculwrgI  No  wonder  tliat  siich  notiom 
should  tend  to  bring,  with  many,  the  whole  doctrine  of  » 
ijpirituu)  world  into  ilisrepute ;  that  many  should  object  tu 
mt\  up  siudi  piimlt*  siipurstitions*  trith  the  ^rcat  trutlw  tf 
tlic  Atonement,  and  fio  prevent  it,  as  far  as  possible,  bm 
rallin;;,  on  this  account,  into  discredit.  Can  it  be, 
when  Hii<ho|i  Itult  coti-sidured  the  regions  of  heaven  to 
placed  above  Uic  sun,  and  spoke  of  lilliug  up  tluther 
minda  and  onr  hands,  be  could  conceive  that  the  mind 
be  moved  like  the  hand  from  place  to  place,  and  so  be,  ia 
relation  to  tlie  auii  ur  the  h(^TCn  above  it,  in  a  higha  or 
h>wnr  locality  ?  Wcli  might  Bishop  Hchcr  idlinn,  that  ti* 
ilisrepute  into  which  the  doctrine  of  the  existeuoe  of  ml 
spirits  hml  falkii,  wjih  pnrtly  owing  to  the  absurd  nolionit 
the  positive  superstitious,  which  liud  prevailed  U(khl  the  sab- 
jcct.  But  we  Bce,  upon  the  authority'  of  Seripturc,  and  tk 
testimony  of  the  church,  that  the  doctrine  of  the  inflnmf 
of  evil  spirits  \»  nevertlieless  immcdiutely  cotinectcd  with  thai 
of  the  Atonement ;  we  see  that,  while  tliis  doctrine  has  &Ua 
into  disrepute,  miother  has  been  substituted  iu  ita  pfan; 
upon  which  the  church  has  Iwen  divided  against  itadf,  anJ 
which  has  in  its  ttini  been  rejected  by  a  cousidrrable  partial 
of  the  orthodox,  who,  nevertheless,  having  rejected  it,  W 
themsclvcA  witlioul  any  explanation  of  tho  Atonement,  viU- 
out  any  connectiiif;  links  of  cause  and  effect,  hanng  notkiMf 

*  S«c  utao  Blair's  Sennaos,  vol.  i.  Ser.  v,  Si-olt'a  Work*,  tol,A.r 
M9.  Harria'a  Orrat  T«actii<r,  »w.  *.,  im  SuUaic  Agency.  II  Itk  f*^*^ 
lo  iho  alleuea  full  of  ihc  oagels,  the  reodcT  u  rcCermi  to  Ur.  TMk'i 
Appr«l.  Thc^  lubjtcl  haviit!;  Ibotw  bwo  Ircftled  of,  it  ia  for  lU* 
oralilrd  Dii  thi^  prexMit  uccuiua. 


rHAr.  V.     strHJCOATinN  of  the  ikfrrval  powers. 


293 


wlicrewith  to  supply  its  plncc ;  so  tlmt  when  they  speak  of  the 
Atoiicmeut,  to  use  their  own  words,  "  lltey  hurdUj  know  what 
they  ttpeak  of;"  the  doctrine  beiiiK  iiimoHt  imiutrllif'ilile,  ex- 
tending into  au  uiikuowu  world,  since,  (as  Mr.  Ludlaiu  say«, 
p.  73,)  "  it  mny  respect  and  prubably  doct  rented  a»  vnjneiuii- 
tmhuntm  pari  nf  hia  fforerrinu-nt." 

This  wc  8Ay  in  the  position  iu  which  the  Christiau  cbuKh 
find*  itHcIl';  that,  iii  consequence  of  the  fthnnrtl  theories  prtv 
vailiug  iu  regard  to  the  nature  of  the  spiritual  world,  or  c»f 
confessed  ignorance  of  the  subject,  the  great  doctrine  of  the 
efficacy  of  the  Atoticnieiit  linn  cunie  to  he  hu  darkenefl  ua  tu 
be  to  ninny  nnintcDigihlc,  and  hence  to  be  all  but  rejected 
by  Butnc,  and  wholly  rqected  by  others.  Let  us  tliuri  proceed 
to  unfold  tlie  views  of  Swedeuburj;  upou  this  subject ;  iu 
doing  which,  we  shall  avail  ourselves  of  the  testimony  of  the 
church,  08  far  OS  it  goes. 

Accordiiifi;  then  to  Swcflenborp,  there  li  a  *pmhifll  world, 
and  a  natural.  Tlio  natural  world  Hul>Mit>t.s  liy  influx  frruu 
the  tipiritual.  The  spiritual  world  is  to  the  natural,  la  tlio 
Bonl  is  to  the  body;  nnd  the  uiHux  of  the  s])iritnal  world  into 
the  natur.d,  is  like  the  inllux  of  the  spirit  into  the  body. 
Tlie  spirit  is  nu  orgfanic  substance  corresponding  to  that  of 
the  body;  the  spiritu&l  world  is  composed  of  organic  sub- 
ea,  corresponding  to  the  different  objects  of  the  natuml 
arid.  Kverythiiifi  in  the  nntural  world  subsists  by  infliLX 
finni  the  spiritua-1  substance  corresponding  to  it  iu  the  spi- 
ritual world.  Destroy  the  spiritual  world,  and  the  natnml 
world  is  destroyed,  (^luuigc  itn  state  or  cuudiLiuu,  lunl  in 
whatever  respect  the  change  is  superinduced,  a  corresponding 
change  will  be  superiuduccul  upon  the  uaturnl.  For  the  na- 
tural world  is  the  effect,  the  spiritnid  world  the  cause ;  and 
■whatever  changes  or  raoditications  t^ke  place  iu  the  cause, 
similar  will  tike  place  iu  the  ftfect. 

With  i^eganl  tu  the  influx  out  uf  the  spirituid  wurld  inlo 
'  mhu,  the  cane  in  general  is  this : 


394 


ATO](EHBNT. 


cnut,  u 


Arcana  Cvtettia  .-  art.  5ft4fi,  "  Mnn  cnnnat  think  mt. 
thing,  or  will  anything,  from  himself.  Kverki.liinjf  vhidi  he 
thinks  and  wills,  flows  into  him  from  the  spirituftl  wocU. 
Good,  imd  truth  from  the  Lord  throuf^li  heaven,  thus  throufA 
the  unguis  who  htc  attendant  on  man,  aud  tliiii  into  mM'i 
thought  and  wiU. 

"5817.  There  is  not  any  man,  spirit,  or  angel,  who,  in 
any  case,  hath  life  from  himself,  thus  neither  can  he  think 
and  will  from  himself;  for  mmi'<i  Hfn  consista  in  thinkiog 
and  willing ;  speaking  and  acting  being  the  life  tfana 
derived.  For  there  is  only  one  life,  and  that  one  life  ii  t^ 
Lonrs,  whidi  flows  by  influx  into  all;  but  is  variooslv 
received,  according  to  tlic  qiialitj-  which,  by  his  life,  man 
hath  induced  on  his  soul.  Hence,  with  tin?  evil,  goods  and 
truths  arc  turned  into  evils  and  falsca ;  whereas,  with  the 
good,  they  are  received,  goods  as  goods,  and  tnitlia  an 
Tliis  circumataiice  will  admit  of  cnmpariaon  Mriih  the 
wlitch  flows-iu  from  the  sun  into  objects,  and  whicli  is 
diversely  modified,  and  variegated,  according  to  tLe  fono 
the  parts ;  and  is  thence  turned  into  colors,  either  dismal  or 
chccrfiil.  .  .  .  Man,  during  his  life  in  the  world,  indoccs  t 
form  in  the  most  piu-e  suhntanccs  of  his  interiors ;  Mtlurt, 
it  may  bo  said,  that  he  forms  his  own  soul,  that  is,  tti 
quality;  and  according  to  that  form,  the  Lord's  lib  » 
received,  which  is  tho  lifo  of  his  love  toward  the  univcnd 
human  race. 

"  5849.  Man,  without  comronnication  with  heaven  wed 
luiU,  would  uot  be  able  to  Uve  even  a  moment ;  if  those  cmn- 
jnmiications  were  away,  he  would  fall  down  dead  aa  a  slodt; 
for,  in  snch  ease,  would  be  taken  away  his  conncctian  villi 
the  first  ejf.«f,  that  is,  with  the  Lord. 

"  Angels  lead  man  by  his  affcctiona ;  derils  rule  man  ir 
his  lusts. 

"  3886.  The  case  with  man  as  to  his  affections  and  m  t* 
his  thoughts,  is  this;  no  pcrsou  whatsoever,  whether  man,* 


CUAF.  V.      8U1IJU0AT1ON  UP  TUG  ttiynRSAL  PUWEES. 


295 


Y 


spirit,  or  angel,  can  vUl  mid  thiuk  from  himaclf,  littt  ouly  &Dm 
othcn ;  nor  can  these  others  will  and  thiiik  from  themselves, 
but  nil  ugaiu  from  others,  and  bo  forth  ;  and  thus  uiich  (wm 
the  fint  source  or  priuciplc  of  life,  wliich  ia  the  Lord ;  thnt 
which  is  unconnected  doth  not  exist;  evil  and  foL^c  priucijilea 
have  counectiou  witli  the  hells,  whence  comes  the  i»ower  of 
willing  and  thinking  with  those  who  are  in  tho«c  princiiilc--), 
aud  also  tlicir  lore,  atfuctioii,  and  delight,  consequently  their 
freedom;  but  goodnesses  ftud  truths  have  connection  with 
heaven,  whence  comcii  the  power  of  willing  and  thinking  with 
those  vlio  are  principled  therein,  and  also  their  love,  nffec- 
tton,  aud  delight,  oon«cquently  their  freedom ;  hence  it  may 
appear  what  is  tlie  Kouree  of  the  one  freedom  and  of  the 
other:  that  this  in  the  real  case,  is  perfectly  well  known  in 
tlic  other  life,  but  at  this  day  it  is  aiioffeifier  nnhiowH  in  Ihe 
world, 

"  2887.  There  arc  coatinually  attendant  on  man  evil 
spirits,  and  also  angels ;  by  spirits  he  Imtb  communication 
witb  the  hells,  aud  liy  angels  with  the  heavens ;  if  these 
spirits  and  angels  were  to  bo  removed  from  him,  he  would  be 
iu  an  instant  without  the  power  of  willing  and  thinking,  con- 
sequently  without  life :  that  this  is  the  caso,  may  possibly 
appear  a  punulox,  but  nevertheless  it  is  most  true,  &c. 

"2890.  Wieked  spirits  wlio  arc  attendant  on  man,  and 
wliereby  be  bath  communication  with  bell,  eoiuidcr  liim  no 
otherwise  than  as  a  rile  slave,  for  they  inftisc  into  him  their 
own  lusts  uiul  ]KTHiuuiious,  aud  thtu  letid  Idm  wliithcrsoever 
they  desire :  but  the  angels  by  whom  man  liath  ammiuuica- 
tioti  with  heaven,  consider  him  as  a  bratlier,  and  insinuate 
into  liim  the  aiTections  of  good  luid  of  truth,  and  thus  lead 
hira  by  freedom,  not  whitlier  they  desire,  but  whither  it 
pleases  the  Lord :  hence  may  appear  what  is  the  nature  aud 
quality  of  the  one  leading  and  of  the  other;  and  that  to  he  led 
by  the  devil  is  alaver\',  but  to  be  led  by  the  Lord  is  freethmi. 

"Spirits  who  enter  into  the  very  affections  thcmselvc*. 


396 


ATONEMESr. 


CHIP.  T. 


possess  oDoth^.    A  man  thus  possessed  by,  and  Iratind  to. 
diabolical  apirit9,  cnimot  in  any  wiae  be  loosed  thcni^^, 
by  divine  nicRna  from  the  Lord. 

"  6203.  In  rcifard  to  the  origin  of  the  inflnx  of  evil 
hell,  the  co&c  is  this;  vhcn  n  mai],  first  from  consent, 
from  purpose,  lastly  from  delight  of  affection,  ca«t«th  him- 
self into  evil,  instantly  a  hetl  is  c^ned  which  is  in  mA 
c\nl,  (for  neconliiig  to  evils  mid  all  their  nineties,  the  hdb 
are  distinct  one  amongst  another,)  and  presently  there  ii 
from  that  bell  also  an  influx  ;  when  a  m&u  thus  eumes  into 
evil,  it  inheres ;  for  the  hell,  in  the  sphere  of  which  he  Urn 
is,  is  in  its  very  delight  when  in  its  cvU  •  wherefore  it  don 
not  desist,  but  obstinatuly  pnrsscs  in,  and  causca  man  to 
think  about  that  e\-il,  at  first  occasionally,  and  nftenranls  a» 
often  as  anything  presents  itself  which  is  related  to  it,  and 
at  length  it  becomes  with  him  the  univcnially  reigning  prin- 
ciple. "When  this  is  the  case,  he  then  seeks  out  such  argn- 
ments  as  prove  it  not  to  be  an  ctiI,  and  thi.s  until  lie 
absolutely  perauadcs  kimseli'  that  it  is  not  an  eiil;  and  then, 
as  far  as  he  is  able,  he  studies  to  get  qnit  of  external  bonib, 
and  makes  evils  iiUowable  and  iugeiiious,  and,  at  length,  em 
creditable  and  honorable;  such  as  adulteries,  thefU  by  sit 
and  deceit,  various  sorts  of  lu-rogance  and  boasting,  contempt 
of  others,  impeachment  of  the  reputation  of  others,  persecu- 
tion under  an  nppearanre  of  justice,  and  the  like.  The  eair 
with  these  evils  is  like  that  of  open  theft,  which,  when  a  mm 
hath  purposely  committed  twice  or  thrice,  he  cannot  aftw- 
wards  desist  from,  for  It  continually  iuherca  in  his  thought.'* 

Where  tlic  affections  of  good  arc  strong,  there  \m  a 
more  general  communication  with  the  tuigclic  stxncties  who 
tav  in  those  affections.  Wlivrc  the  lusts  of  evil  are  stroof, 
there  is  a  more  general  communication  with  the  diabofiral 
spirits  who  are  in  those  hists. 

Man  lives  from  communication  with  angcU  and  dcrih 
as  to  his  affections.     Hence,  if  his  affections  he  good,  bcii 


CHAP.  V.      aVBJUOATlON  Or  THE  INFERNAL  ?OVERi. 


2D7 


I 


united  to  anfTcls,  as  to  those  who  are  one  urith  his  life ;  if  his 
atTcctioiu  be  evil,  he  ii  united  to  devils,  W  to  those  who  arc 
one  with  liis  life. 

Hence  the  union  of  the  wicked  with  diabolical  societies, 
is  by  affections,  or  rather  lusts,  which  constitntc  the  life. 
Scparatiuu  from  those  societies,  is  to  the  man  torracut  and 
death ;  aud  is  as  dithcult  as  the  destruction  of  a  Inst.  VkHien 
the  Lord  had  come  into  the  world,  the  life  of  rami  was,  in 
gcucral,  the  life  of  infernal  sjiirits,  who  were  so  completely  one 
with  the  spirit  of  man,  that,  in  some  instances,  they  began  to 
take  poasessiun  of  the  body.*  Mau  bad  ucarly  lost  the  exercise 

'  The  ftsi*  of  lh«  world  la  Ihas  d^^scribcd  by  Mncbcim  (vol.  i.  oh.  1. 11) : 

"All  lliwe  nativn*  lived  in  llie  |>tiu;tk«  or  tlie  micisI  abnmiDitlilr  »iiprr. 
StltiABi;  for,  tbounh  Ihc  nulinn  of  one  Sitinf-nif  Kt-ing  wftS  not  cntirvlj 
rlf>ccd  in  |L«  linDaii  mind,  but  ebewc^  Itself  fr«qu«DtIy  vven  iLrouKb  tlie 
dnrbneuor  lh«  grovspftt  idolalry,  jet  nil  naLioai,  t-xci-pi  (bal  of  Lh<!  Jc\tc, 
ackaowledgnl  n  numljffr  uf  gnvrmin^  powers,  whuiu  tliry  called  giHli,  and 
uoe  or  mure  nf  tvbicb  tbpy  fiiippciaEd  lo  proaldn  orcr  eac b  particular  prorioce 
or  pi»ple.  Tlipy  urnisliippi'd  (lif>«e  Actitluus  delUes  with,  varioni  ritcii ;  lh«^y 
COOSidcTrd  tlicm  lu  widely  iliircrtai  from  Mch  ttthn  in  iti^s  and  povrar,  in 
Uicit  oatutt!,  and  ul»u  in  thvlr  n'uppcliva  olUcei ;  and  Ihry  sppraMtd  ibem 
by  >  multiplicity  of  ci'remouifs&nd  olferiQ):*,  in  nrticr  lit  obtain  their  pro- 
trclioD  and  fuior  ;  «u.  llint,  hinrcvrr  dilTirrpnl  llict  drnr(fji  of  t^Diimiily  iiitKiii 
be  wllb  wbkli  tliii  nbsurd  aad  Impious  theolof^y  ajipeart^  in  dilTi^ntnt 
coanlriet,  yel  tber«  was  no  tiiiliun  whuM-  Mtcrml  ntv»  And  rcliiiwu*  wurkliip 
did  Boi  discflvor  a  inauifcst  atiiisc  of  icasua,  and  icry  slriking  marks  of 
ritntvat^Dce  and  folly. 

"Tbi^  dcilics  of  almost  all  nntions  were  t-ilber  aaciiQl  bcroM,  rcnownrd 
for  noble  exploit*  itnd  btncfin-nl  deeds,  or  kinpt  and  i;enenili  who  hud 
fonnded  empires,  or  ifomrn  rendered  illuslriuua  by  reniarkable  aelioDS  or 
UMful  inTentions.  Tlie  merit  of  theKO  dUliiii;ui>L«(t  aitd  euiineal  penvns, 
roBteraplated  by  ibeir  posterity  with  an  cntboaiiulK  gratitude,  wiu  tb« 
masun  of  thi^ir  being  exalted  to  celewUnl  bopors.  Tbu  natural  irurld  fui- 
nished  anoltior  kind  of  deities,  wbo  were  added  10  Ibcse  by  some  nations  ; 
and  as  the  aun,  mooo,  aud  stan,  eb)D«  fortb  nith  a  luitr«  superior  to  Ibal 
of  all  other  material  bcingps,  ao  it  ta  certain  Ibal  tbey  jtailicularly  attracted 
th«  atlentton  of  mankind,  and  received  religious  bomage  from  almosl  all 
the  nations  of  the  world.  Fnim  thene  bcioKS  of  a  nobler  kind,  Idolairy 
drac^ndcd   into  an  eoormous  multiplication  of  Infvrior  powers  ;  so  tital  (In 

ly  ca*nlrie«)mounialB8,  Ireeji,  ud  riven, —I he  Nutb,  the  Ma,  and  the 


1 


298 


ATUNEMKNT. 


emit,  V. 


friniiUp 


of  the  will,  and  hogan  to  be  so  far  ruled  by  Insta,  that  ill 
tiaiuntanf  power  wan  oti  the  [loiiit  i>f  crawing  ;  for  by  rcasoB  of 
inlicritcd  aud  actual  evil,  the  haman  mind  in  ^iieral  had 
become  so  dc^^neratc,  an  to  hare  ceased  to  roceive  any  kngcr 

winds,— and  ctcd  virluet,  vicen,  nod  diwa»es,  Uul  tbeir  ahrues,  aneaM 
bjr  drvtnit  aiid  zculoua  worshipcra. 

"  Tb«6«  dciliet  wore  hvovred  niUi  riles  and  McriCc«*  of  varwu  kiaib, 
arcordinj;  to  tlicir  rupectire  aa[ur«  tind  oKJcv*.  Tbc  rUea  used  is  Uuit 
wursliip  were  abvurd  and  ridiculous,  and  ftcqucntlj  cra«l  ftod  obwcw. 
Mu«t  EiHliuna  ufl'(.Ti--i)  duitnfila.  anil  *uniL-  |>r(>cc«d«d  tu  tbv  couraiilj  ot  li 
Bacrllkn.  A*  to  llioir  prnjcn,  tbcy  were  void  of  pielj  and  »c*m; 
with  reipecl  to  tbeir  mkllrr  and  Uiffir  farm.  PontilG*,  prt«3t>,  and 
distributvd  into  >L<vcral  i:lai»£t.->,  prrsidrd  io  this  •tmiK<'  wtmbip,  and  wtn 
HppuiutL-d  to  pTcviMit  diM>rder  ia  the  pcrfunnanct  of  Ibe  savrMl  vtU* ;  bat. 
prclvndiDK  lu  bv  di>tii)Bui»hcd  b;  iin  itiiiBcdiatc  iDli^rcvntaeand  friaaMip 
witb  tli«  guds,  Ihcy  nbutcd  th(!tT  aulboriljr  in  Ibe  baaeai  nauiMr,  Io 
an  iiinaraal  and  vrretchtd  priiplc 

"  Vwom  tliL-  tthula  uf  tli«  pagaa  ntM,  the  iDlellii^Dl  f«w  mifU 
learn,  tbut  tlic  divinitio  Ki-uvralty  wonhippeil  were  rather  a«B 
their  vieca,  tliau  dwtiiiKuishiril  by  virtaMii  aad  viorttty  deeda.  .  . .  TV 
godi  aod  godiltiMCD,  tn  whom  public  homaRO  was  paid,  cahibitadlailuif 
fforabipera  rather  esamplea  of  Cgreglwiii  crtuMS,  than  at  uwfnl  aad  Bit*- 
Iriouit  virtu«t.  Tbe  tcod*.  Biifrcurer,  irere  citeriiied  ■apariw  to  aaa  !■ 
puw(!raDd  iinniurlalily ;  bul,  iu  e<r<rrytbiag  «)»t!,  lli«]r  wvro  cunudmrf  •* 
their  aquali.  Tlie  prieila  wrro  Littio  traliriloaB  u>  aalnaie  ibr  pcirpk  ta« 
virtuou*  conduct,  rithtr  by  Ihcir  precepts  or  Ihrir  exaiaple.  Tbvy  pJalal} 
eoftugb  declared,  that  wbatcTer  wae  csMBtial  to  the  true  woraklpaflW 
gods  was  vnntninnl  nnlj  in  tlin  rite*  and  inRtilutions  wbicb  tba  paoplvhal 
recelred  by  tnidltioQ  h<»u  ilieir  aacestvre.  Aad,  as  to  what  re^idad  tW 
rewards  of  *irtiin  mid  tb«  piiniiliinrut  of  viccMflcr  tbe  pfcveiil  lirp,  (b«  Ewar 
ral  nolioni  were  partly  uncertain,  partly  licuatioo*,  aiid  often  awrr  olca- 
lalrd  to  lutministrT  indiilgnnce  to  «ir«,  tban  nncourageatrnl  to  rtrlac-  Utttt 
the  wiser  part  of  mankiDd,  aboat  the  tltn«  of  Christ's  birth,  lookail  iif« 
lhi>  whcili^  iiynlrm  of  n^lij^iou  a*  a  juit  »bjr«l  of  ridicule  and  i  imliiapt  " 

With  regard  to  Uiq  Jiiwa,  It  u  obaorrvd,  *'  Tbc  leadera  uf  iho  pMfklvl 
the  chi«f  piii^vla  -neic,  accitrdinK  to  tbo  uccount  uf  Juwpboa,  pTndipw 
itrclclicB,  who  bad  purchuacd  their  place  bj  bribe*  vr  by  acts  of  iaJgiiQ ', 
wliu  tuainlained  their  ill>BC(|uired  nulhority  by  tbe  moat  fla^ittWM'  aal 
abomiDable  criincH.  The  Bubonliiiate  itnd  inferior  iat;nilM;ra  were  tafko^ 
with  tfac!  currupliun  uf  tl>c  bead  i  llie  pricsta  and  Iboat  who  poaaMMda^ 
•badow  of  authority,  wrrc  diMolutc  and  ulHindvavd  In  tbc  bifheat  dfip««. 
while   tbe  pMple,  scdured   by   thcar  ronupt  cxaiaplee,  nu>    h««dlMf  W 


Cn\T.  V.      SUBJUOATION  OF  TUB  tSVERNAL  FUWEKS. 


39D 


iuHiix  from  aiigels.  Tlie  life  of  mnu  beiug  time  derivocl  from 
hell,  earth  itself  was  on  tiic  point  of  bccomiut;  n  hell ;  even  as 
the  spiritual  wurtd,  in  wiiich  is  the  spirit  of  man,  had  itlrcady 
become  the  poaseMion  of  evil  apirits.  Indeed,  the  description 
of  the  state  both  of  the  spiritual  nnd  natural  world,  may  bo 
^vctt  iu  the  language  of  one,  who  nevertheless  seems  to  be  an 
uflvocate  aUsn,  in  Home  raciisure,  of  the  commonly  received 
doctnncs.  Speakiu|;  of  the  jiowcrs  of  darkue^,  he  obeervea : 
"  The  work]  appeared  to  be  &$  completely  theirs,  to  por- 
tion out  and  rule  at  pleasure,  sa  if  they  held  it  by  (p'ant  aiul 
seal  from  God  himself,  aud  were  appointed  to  reign  in  liid 
name.  Nor  did  Judea  itat^lf  form  an  exception  to  this  wide 
iufcrual  Rway  ;  for  (xhort  uf  foniuil  idolatry)  it  belonged  to 
the  universal  coufcderacx',  aud  formed  ouc  of  the  fairest  aud 
most  faithful  provinces  of  the  satanic  empire.  And,  as  if  to 
exact  B  terrible  compensation,  eren  for  this  sUght  nominal 
deduction  from  fiill  alJ<'gianct',  many  of  it*  iuhnbitauts  were 
held  B8  hostages  to  hell  by  a  terrible  system  of  demoniacal 
possessiou.  Satan  had  become  'tlie  prince  of  thin  world/ 
Wherever  he  looked,  the  expanse  was  his  own ;  the  teeming 


>  tort  of  jniquitjr,  itod,  by  thr-ir  rndlcsa  ac-iIitioRF,  rohbRrin,  and  cslor- 
Uons,  anD«d  aji&iiiil  ibeto  bi>L1i  itii^  justiire  uf  Ooil,  &nil  llic  vengeance  of  men. 
**  It  is  nnneccuanr  lo  pmieul  nay  pkiure  uf  llie  pru«eriji1al  byfoerlsy  of 
the  I'hurisMS,  or  iollilclily  of  the  Snrlclocm,  or  with  (Lc  niinfrablc  manner 
in  wtij«li  tli«  vrvnl  of  Vini  wns  m&de  vf  none  effect ;  eufGce  il  lo  say,  ibat, 
while  iuch  darltnrss,  aucb  error*  and  diueoaioim,  prevailed  aama^  ihoMi 
wbo  aacomed  ibe  cltiuarler  and  ntittiurity  uf  prnioai  dittiui(uisbcd  by  Ihoir 
MpartOTMiKlity  nnd  vriwloni,  it  will  not  bo  difficult  lo  imagine,  bow  lutnlly 
corrupt  the  religion  and  muuls  »f  tbr  multitude  inuit  have  been.  Thry 
were,  accordingly,  sank  tn  the  moat  deplorable  Ignnraoce  of  flod  and  of 
divinti  Ihingi,  and  had  no  notioD  of  any  other  way  of  reodeiiDg  tbenuolret 
acceptablo  lu  the  Supreme  Bclnj^,  than  by  ucriflcca,  abluUoos,  and  the 
other  extenuti  ceremoniim  uf  Ibc  Moaair  law.  Ilrnco  procnecird  that  latity 
of  maBAon,  and  tliat  profligate  wLckednces,  which  prcTailed  amoag  the 
Jews  durioK  ClirinC's  miaiiliy  upuo  earth.;  aud  hence  the  Divine  Savior 
compare*  thai  people  to  a  flock  of  sberp  which  wandered  without  a  shep- 
herd, aod  their  duetorit  (o  men,  who,  ihoufih  deprived  of  sight,  yet  prcleiided 
1«  sliew  the  wity  to  other*." 


8O0 


ATOM  EM  EST. 


CUAt.  «.-i 


population  were  his  suhjrcta ;  the  inrisiblc  rulm  were  Ui 
»elt:cti,'d  agciiLs ; — temptation  in  liis  hands  hud  became  a 
sdencc,  and  sin  wiu  titught  l)y  rule ;  the  world  was  one 
storehouse  of  temptation — an  armorj-,  in  wliich  every  object 
and  event  ranked  as  n  weapon,  and  all  classed  and  kept  ready 
for  service:  every  human  hcnrt  iras  a  fortified  place;  crciy 
demon  povcr  vras  at  its  post ;  bo  beheld  the  complicated 
mftchincry  of  evil,  which  his  mighty  malignity  bad  con* 
struetcd,  in  full  and  efiicient  operation ;  no  heart  imoceupied, 
no  spot  unviaitcd,  no  agency  unemployed;  and  tbc  irhdc 
rcsiilting  in  a  vast,  organiitcd,  and  consolidated  ranpire.  Kd 
sooner,  therefore,  did  Jesus  begin  to  attract  the  attcutioD  of 
J  uden,  ns  the  "  Sent  of  God,"  than  he  became  obnoxious  to 
the  tyrnut's  hate.  In  the  usurped  capacity  of  the  soTcreign 
of  the  world,  the  tempter  went  forth  and  met  Htm,  ukio^ 
Him  only  to  own  tliat  sovereignty,  and  all  the  kingdoms  of 
the  world  should  be  his,  and  the  glory  of  them. 

*'  But  the  great  object  which  had  broiJ^ht  Cbrist  npuD 
earth  was  to  ilinpute  that  sovereignty,  to  rc-aasert  the  original 
luid  supreme  rights  of  God  to  the  alienated  homngc  uf  man* 
kind,  and  thus  rescue  man  from  the  grasp  of  the  Destroyrr. 
What  the  enemy  reserved  as  his  last,  and  most  powerfnl 
temptation — the  splendid  vision  of  a  thousand  pruiincca — 
was  a  .'dght,  we  may  suppose,  familiar  to  the  eye  of  Cbri*; 
tliuiigh  seen  by  llim,  alas  I  under  a  ftur  diiferent  aspect.  He 
beheld  in  it  a  scene  of  woe,  wliich  never  failed  to  call  forth 
his  pn)fouud  compassion.  On  all  sides  He  beheld  the  blinded 
victims  of  Satanic  cruelty :  vast,  crowded  tracts  of  spiriln^ 
beings — immortal  essences — wasted,  ruined,  murdered,  I«tf; 
' — a  captive  world,  chained  to  tlic  wheels  of  tlio  apoiler,  >nl 
moving  along  (most  of  them  so  beguiled  as  to  bu  nctuillj 
pleased  with  the  mock  pomp  of  tlic  gloomy  procession)  to 
endless  death :  while  immediately  beneath  his  cyc^  in  tkr 
very  land  where  He  had  taken  humanity.  He  saw  lc|;;iiiiu  d 
fiends  in  actual  bodily  possession  of  miserable  man.    N«t 


I 
I 


SVBJUOATIOK  OP  THE  INPRBSAJ.  POWBKS. 

satisfied  with  the  eiil  tlicy  could  inflict  bv  ordinary  tempta- 
tion, lie  beheld  them  conaummnting  their  crnclty  by  actually 
iuoorpuratiiig  with  inenj — tuniiiig  their  bodies  into  living 
tomb*,  cnfffostfting  and  tlemoniaiug  all  their  powcrSj  merpng 
the  man  in  the  ficod.  Yes,  man,  who  had  been  created  in 
the  image  of  God,  became  '  the  habitation  of  dragutm;'  his 
heart,  the  ^cl  consumed  by  their  passions;  his  ticnscs  and 
organs,  the  slaves  of  tbdr  rampimt  impiety  ;  hell  brought  to 
him,  and  begun  in  liim,  u|(on  earth ;  an  incarnate  demon, 
bis  features  putting  on  the  image  of  the  legion  within  him. 
WTiat  a  aight  for  the  Lover  of  souls! — what  a  spectacle  for 
infinite  Goodness  to  contemplate !  The  Snvior  beheld,  and 
meditated  reUcf.  He  made  bare  his  Hriii,  and  tlic  uuelean 
spirits  fled  at  hin  approach.  He  scut  his  disciples — first 
tirelre^  and  then  ecvcuty — to  traverse  the  land  in  all  dircc- 
tious,  each  of  them  armed  and  charged  to  cast  out  de\'iU; 
and  again  Me  repeated  the  charge  to  his  apostles,  when  on 
Uis  way  to  ascend  from  earth  to  heaven. 

"  When  1-indicHting  the  character  of  his  power  from  the 
imputation  of  the  Pharisees,  He  athrmcd  that  it  was  of  a 
nature  esseutiidly  hostile  to  Satan,  and  Kubvennivc  of  his 
kingdom  ;  while  the  foresight  of  the  redemption  his  death 
would  acbiLTe,  enabled  Him  to  speak  of  the  fuLuro  as  if  it 
had  been  present,  and  to  say,  '  Now  is  the  prince  of  tliia 
world  cast  out.'  The  voice  of  prophecy  had  declared,  '  He 
shall  diWde  the  spoil  with  the  strong;*  and,  in  fullUment  of 
that  prediction,  He  planted  himself  full  in  the  pathway  of  the 
destroyer;  He  uuiy  be  sjtid  to  liave  erected  liis  cross  in  the 
highway  to  Iiell,  that  He  might  rescue  sinners  from  the  very 
jaws  of  perdition."     Harris's  Great  Teacher,  pp.  l'J3 — 195. 

We  ace  then  in  what  coiisisteti  the  efficacy  of  Christ's 
Atonement.  It  consisted  io  the  subjugation  of  thcjK-  powers 
of  darkness.  The  subjugation  was  ctlccted  in  the  person  of 
Chriat,  in  a  manner  similar  to  that  in  which  it  is  effected  in 
the  Christian.    There  is,  first,  the  presence  of  these  powers 


SOB 


ATOKKMENT. 


CBAr.  T. 


aa  perceived  by  h  tcraptatioii  to  ri'U  ;  secondl;*,  there  i>  tbe 
elfort  to  uvLTCOiiiu  the  temptation*  or  evil  iiitlueucc  of  iu- 
fenial  powers ;  thirdly,  there  i»  the  rictory  over  thorn.  At 
every  temptation  wtiich  is  ovLTCome,  there  is  iniplauted  tbe 
particular  good  and  the  truth  wliich  arc  the  opposites  of  the 
particular  evil  mid  false  to  which  the  person  i&  tcroptod.  This 
is  effected  by  the  death  of  the  evil  and  fidsc,  mud  tlie  life  oc 
^ncration  in  the  soul  of  the  good  aud  true ;  such  bein^  the 
pruce&s  of  regeneratiuD,  or  of  glorilication  in  man,  which  ii 
an  image  and  Ukenesa  of  that  which  took  place  iii  tbe  hauua 
nature  assumed  by  the  Lord,  with  this  difference,  that  in  nun 
the  oil  was  not  extii-pated,  but  in  the  Lord's  humauitf  it  vm. 
Thus,  hy  means  of  temptation,  the  Divinity  which  wai  whlutt 
the  humanity  as  a  soul,  or  the  Dihnc  Good  and  Truth, 
desceude<l  into  the  d^ree  before  occupied  by  evil.  Thiu 
alao  the  Sanor,  who  did  no  sin,  abohshed  cril  from  the 
humanity,  hence  from  the  spiritual  world  so  far  as  to  aliov 
to  man  the  cxcrci&c  of  hia  voluntary  powers.  In  and  throogh 
this  humanity  was  Jehovah  gnulually  hrooght  nearer  to  man* 
kind.  How  thi«  was  effocted  will  be  fuilber  explained  as  «e 
proceed. 

It  may  be  well,  however,  before  dismissiug,  for  the  pmea^ 
this  part  of  the  subject,  to  obsenc  that,  a»  tbe  whole  of  oar 
Savior's  life  is  hy  Swcdcnbor^f  inchidcd  in  the  work  of  tbr 
Atonement,  su  also  the  whole  is  regarded  as  one  continaed 

*  In  coDDeij uvocr  of  our  tJaTioi'*  lulTcrini;!  twiai  euwidarvd  u  ■  iirti- 
futiun  lamle  by  Him  tu  the  FuUier,  iiui»l  tttoulogiuu  b*ve  bc-n  l«l  to 
rc^rd  Ibrni  ae  foreign,  ia  every  scn»r,  to  lliv  vipvrictKii  of  the  ChriMin; 
wtio  c«nacit  endure  auj  antttfactury  suBeriagt,  bMausi>  h«  ran  akkc  m 
BKtUfiictiua.  WhcTo««  by  TCRurdtng;  ihcm  u  (he  retuK  of  InDptatloaiMl 
i  atniK^lc  afiaiast  tlicui,  tbo  Cbriatiao  act*  th&l  he  Is  colled  upon  ta  taikM  if 
bis  cross  and  sulTcr  nitb  Cbhal.  "  Tbit  we  know,"  says  GUbart  a*  ttr 
Christian  Aluac qichI,  "  tlint  wc  »tiHll  not  be  cftlled  to  cniliirr  a*  Ua  vtV 
that  to  tu  will  never  br  ndninixtered  tbe  cuji  of  wbich  He  dnuk.  VasWI 
nut  be  called  to  aulTer  Ibe  deMrl  uf  sis,  nor  any  esptatgry  aagafaii  mtiA 
Jiulicc  claims."  p.  403. 


I 


I 
i 


CHAP.  V.      JlCRjrOATIOK  OP  THE  INPCRNAL  POWERS.  303 

pnxx&s  of  t)ic  Kanctification  or  glorification  of  the  humanity' 
by  victory  over  the  powers  of  darkiit;**.  Tliis  prtJcr&B,  or 
progKw,  is  represented  externally  by  our  Sapor's  joumey- 
injrs  from  one  place  to  another;  some  of  which,  indeed,  arc 
admitted  by  divincw  in  general  to  refer  to  our  Savior's  sjii- 
ritiiAl  states ;  but  the  difference  between  these  di^-iues  and 
Swcdcnborii;,  is,  that  according  to  the  latter,  not  some  but 
all  our  Savior's  pilgrimages  were  representative,  as  truly  a* 
were  the  wanderings  of  the  Israelites  in  the  wilderness.  TIma, 
our  Sanor  went  down  to  Egj-pt,  and  retunicd  ;  tlmt  the  pro- 
phecy might  be  fidfilled,  mtt  of  Bgijpt  have  I  called  my  Son  ; 
that  is,  out  of  the  Egj-ptimi  bondage  irom  which  cvcrj-  Chris- 
tian i»  brought.  He  was  led  up  of  the  Spirit  into  the  wilder- 
ness to  be  tempted ;  the  wilderness  being  a  place  externally 
i^ireseutative  of  a  state  of  internal  trial  and  temptation.  Ue 
went  over  the  brook  Ccdroti  (near  the  garden  of  Gethscmane) ; 
he  waa  also  taken  to  Golgotha,  u-hich,  being  interpreted,  is 
the  place  of  a  skull ;  all  which  locahties  are  representative 
of  states  of  inanition.  On  the  other  hand,  his  different  states 
of  glorification  arc  represented  by  his  aneeut  of  Mount  Tabor, 
also  of  the  Mount  Olivet,  and  his  going  up  to  Jerusalem, 
and  the  multitude  epreoding  branches  before  Ilim.  On  these 
things,  however,  we  do  aot  enlarge ;  for  though  ua  the  prin- 
ciples of  Swcdenborg,  these  considemtionti  are  of  the  fir»t 
importaucc,  iniuimuL'h  jis  tbcy  shew  tlic  process  by  which  the 
Lord  glorified  Itis  humanity,  and  which  was  the  great  object 
(rf  his  coming  in  the  flcah;  yet,  as  in  tho  theology  generally 
received,  there  is  almost  a  perfect  hiatus  in  this  respect,  and 
u  our  object  is  to  contrast  the  tivo,  so  where  we  find  notliing 
coQatend  in  the  generally  received  theology,  we  are  not 
enabled  to  follow  out  any  coutraat ;  and  are  obliged  therefore 
to  omit  the  subject.  There  is,  however,  a  vcrk*  recent  excep- 
tioD*  to  the  foregoing  statement ;  and  one  so  fully  confirma- 

*  Tk«  prvGvdiiiK  obicrvatioiii  bad  been  «rriU«K  for  roiuc  llnio  b«lor«  ibc 
Imcl  tlladMl  In  UaiJ  mule  its  KpiwnrnBcc. 


1 


301  ATOXtMBST.  CHAP.  T. 

tory  of  these  news,  that  ve  fe«l  plessnre  in  mnSiiig  oonehei 
tfC  it. 

"  Did  we  reaDr,''  sara  the  vriter.  "  lar  it  to  heart,  at  «e 
read  vene  after  rcrse  of  the  Gospels — did  we  in  eamert  pot 
our  minds  to  the  thonglit, — that  this  Jesus  of  Xaxareth,  the 
Son  o(  MazT,  is  indeed  the  Most  Hi^  Gon,  Creator  aad 
Possessor  of  Heaven  and  Earth,  and  erf"  all  things  Tisihle  and 
■arisible;  did  we  zeaHie  car  convictioo  of  this  truth  in 
connection  with  each  and  all  of  his  acticHU  and  disooarsei, 
and  of  the  scenes  and  circumstances  in  whjdi  we  find  Him 
engaged ;  we  shoold  of  course  feel  on  all  these  subjects,  thit 
which  conaiderBte  persons  fed  in  regard  of  all  God's  wodi 
and  works :  viz.  that  the  least  of  them  is  far  too  deep  fo  o; 
the  most  tririal  of  his  commandments  is  exceeding  broad ; 
the  slightest,  to  our  conception,  <tf  his  acts  mmst  have  etern^ 
and  infinite  associations  and  consequences.  The  mnds  them 
and  doings  of  our  blessed  Savior,  being  as  ther  are  the 
words  and  doings  of  God,  it  cannot  be  but  they  nrnst  mean 
far  more  than  meets  the  ear,  or  the  ere :  they  cannot  but  be 
full-charged  with  heavenly  and  mysterious  meaning,  whether 
vc  are  as  yet  competent  to  discern  some  part  of  that  meaning 
or  no;  and  to  look  at  them  in  that  light  may  be  called 
Mysticism,  but  is  it  any  more  than  the  natural  and  necessary 
result  of  congiderate  faith  in  his  divine  nature  ?  Or  can  it  be 
doubted,  that  so  far  as  the  Mysticism  of  the  old  interpretos 
is  traceable  to  this  connction,  so  far  it  not  onlv  admits  of 
justification,  but  the  dmise  of  it  ia  a  fearful  symptom  of  irrt- 
verent  forgetfvJness  at  least  of  that  vital  doctrine  ? 

"  Knowing  our  Lord  to  be  the  Governor  and  Overrnkr 
of  all  things,  even  the  least,  by  his  good  providence,  knowing 
from  his  own  lips  that  not  a  sparrow  falls  to  the  ground 
without  Him :  they  could  not  be  wrong  in  noting  those 
circumHtanccs  and  accompaniments  of  hia  conduct,  which  in 
ordinary  human  lauguage  would  be  called  accidental,  as  being 
in  fact  divinely  ordered;  worthy,  from  their  nearness  to  Hiia, 


CHAP.  V.      SUBJCrOATlOX  DP  THK  lltFBKWt  POWERS. 


305 


of  hcing  contemplfttcd  witli  peculiar  awe,  as  forming  part  of 
tlie  clouds  and  dnrknes*  that  He  gnthers  rouud  about  Him : 
which  if  wc  can  at  all  peuetrate  bv  the  help  of  other  rcvela- 
tioas,  it  is  well;  if  not,  nt  least  we  may  a*loro  in  silence. 

"  Tlie  fathers  arc  positive  only  in  one  point,  that  there  u 
a  spiritual  meaning,  could  we  but  find  it  ;♦  but  of  their  own 
special  expottitiou  they  coininonly  speak  as  <loulitfully  aa 
Origcn  on  this  \*en,-  pkce,  whose  language  iB.t  '  Thus  far 
haTD  1  been  able  to  reach  iu  conjecturing  the  scnae  of  the 
five  loaves  and  the  two  titihes.  i3ut  in  all  Likelihood  those 
■  who  are  better  able  to  store  themselves  with  [the  spiritual 
food  meant  by]   those  li^-nibols  will  be  able  to  give  a  fuller 

•  account  of  these  tilings.' 
"  It  i»  clear,  again,  referring  to  some  examples  given 
above,  that  the  names  of  the  ecveral  places  which  our  Loan 
chose  wherein  to  utter  his  discourses  and  work  his  miracles, 
will  come  under  the  bead  wliich  we  are  now  considering — 
that  of  ctrcumstanccjt  which  in  ordinar}'  history  might  he 
called  insignificAnt,  but  in  this  can  hardly  be  Less  than  ])ro- 
vUlential.  Our  Luhd's  moving  from  place  to  place,  among 
the  towns,  mountaius,  and  rivers  of  Israel,  wna  the  moving 
of  the  God  and  King  of  Israel,  among  the  places  wliich  lie 
tiiiDself  had  marked,  out,  fi'om  all  ages,  to  be  the  scene  of 
hnt  mighty  words  and  works,  when  He  should  literally  risit 
his  people. 

*'  So  also,  applying  the  same  remark  to  his  discourses,  the 
imagery  which  Ho  used^  his  references  to  natural  objcctSj  are 
to  be  looked  at  with  other  and  far  higher  feelings  than  those 
of  mere  wonder  and  delight,  anch  aa  the  same  words  would 
'  came,  could  we  imagine  them  proceeding  from  human  lips. 
His  mention  (e.ff.j  of  the  birds  of  the  air,  the  lilies,  the  vino 
And  its  branches,  the   wheat  and  tares,  and  whatever  else 

*  Nihil  vacuum,  ivpc|ui!  une  Hi^ou  apud  Dtuni.  Ireo.  ir.  21  ;  ei).  B«ii«d. 
,  II  Mena  to  bare  btta  k  surt  of  CbrUliun  Prurcrb. 
t  Ortg.  ubi  Ruiira. 


$06 


ATONSMUVT. 


cn*r.  r.J 


^ 


fwctirs  of  the  like  kind,  arc  so  many  insteiicfs  of  lhcO«BiTfli 
applying  to  moml  or  spirituiil  iisus  Ids  own  outvarU  mid  nM- 
blc  works;  vhich  works  He  had  created,  Icnowing  in 
omniscieiicc  tlint  He  should  so  apply  them,  and  thcrefiMf 
(among  thoir  other  final  enures)  with  the  very  purpoK  of 
doing  ao.  And  it  is  but  cnrrying  the  same  obBcrvutkui  roe 
step  further,  to  3ay,  that  his  not  imfrcqucnt  alliisioiis  to  do- 
mestic processes  also,  and  the  simpler  modes  of  tnde,  aiul! 
hushnndnr  work,  arc  in  like  mnnucr  oUusionato  tiling  whkft! 
himself  bad  prepared  by  his  proridence^  no  doubt  with  a  firVj 
to  such  application. 

"  The  dit-init}-  then  of  our  Loru,  and  his  rclntion  to  mn^ 
kind,  would  cftusc  us  to  feel  snrc  that  all  liis  words  moA 
doings  must  be  so  far  mystical,  as  that  they  mean  mOR, 
infinitely  more,  than  mods  the  eye  and  ear  of  the  mat 
human  observer.  But  his  Incarnation  and  Economy,  of  whjd 
his  words  and  actions  are  part,  may  have  had  other  objedi, 
relative  to  otlier  races  and  other  states  of  being.  Who  kiuj*i 
but  any  pven  work  or  discourse  of  his  may  have  nHcrenoe  to 
some  of  these,  and  wc  may  have,  conitctiucutly,  to  wnit  tat 
its  full  explanation  until  (if  ever)  our  eyes  be  oiicncd  to  bclwU 
them  in  another  world  ?  Certainly  tljcrc  arc  obBcurc  hint«  in 
Scripture,  theirc  is  a  partial,  a  very  partial,  disclosure,  of  mar 
change  in  heaven  as  well  na  on  earth,  to  be  wrought  by  tk 
Incarnation  of  the  Son  of  God.  'The  principaUtiei  mJ 
powers  iu  heavenly  places,'  it  is  intimated,  hare  some  deep 
though  undefined  interest  in  tliat  unspeakable  work  of  Gov, 
which  is  our  sanctilicatiou  and  salvation.  Such  hints  miquet* 
tionahly  the  New  Testament  contains :  and  it  was  the  paft  fi 
watcliful  pict}',  such  as  that  of  the  fathers,  to  notioo  aiul  atnt 
them  up :  and  what  more  natural,  than  that  they  abooU 
somctimcH  remember  them,  when  eugapcd  in  the  chacvart 
poitious  uf  the  Gospel  histor}',  imd  should  say  within  tiia^ 
Betvcs,  What  if  such  and  such  a  saying  of  our  Loa  u,  sodi  ^ 
such  a  circumstance  of  his  behavior,  evidently  too  ftobtii 


I 
I 


CBAP.  V.      SUBJCGATIOS  OP  THR  INrKRKAL  TOWERS.  307 

for  OS,  should  hnloiig  to  Him  na  tlic  IjOrii  of  aiigcta  rather 
than  of  men, — shoiUd  allude  to  hia  govcrumcut  uf  heaven 
ratlier  than  uf  earth  ? 

"  He  ttlio  luoka  no  deeper  thau  the  letter,  may  fsimply  re- 
camiDcnd  candor,  and  paticut  invcatig^tion,  aiid  freedom  from 
sonsuid  and  other  disturbing  tlinughts :  hut  he  who  knows 
beforehand,  tliat  the  Personal  Word  is  every  where  in  the 
written  Word,  could  we  bnt  di.iccrii  Him,  will  feci  it  nu 
awful  thing  to  open  his  Dihlc;  fastiug  and  jiruycr,  and  scni- 
pnloits  self-denial,  and  all  the  ways  hy  wliich  the  flesh  is 
tamed  to  the  Spirit,  will  seem  to  him  no  more  thau  uitturid, 
when  he  J9  to  sanctify  lilmscLf,  and  draw  near,  with  Muses,  to 
the  darkness  where  CJod  ih.  And  this  hu  mueh  the  more,  the 
more  that  darkucsa  is  mingled  with  evangelical  light ;  lor  so 
much  the  more  he  may  hope  to  sec  of  Gon  ;  and  we  know 
who  it  is,  that  luw  iusepnral>ly  ciinncctal  ticcing  God  with 
purity  of  heart/' 

Such  are  the  excellent  observationa  of  tliia  author.  Uaring 
uow  explained  the  doctrine  of  the  efficacy  of  our  Savior's  suf- 
fieringa,  wc  further  proceed  to  make  some  remarks  upon  their 
naiure. 

Wo  have  seen  how,  by  reason  of  the  miraculous  couccp- 
ticm,  there  wa»  in  the  humanity  of  Christ  the  latent  dinuity; 
how  there  is  correspondingly,  in  the  ScriptMret,  a  latent 
divine  meaniug;  how  he  who  rejects  the  one,  virtually  rejects 
the  other,  howsoever  lie  may  profess  to  receive  it ;  how  the 
tlieolo^  fuundcrl  upon  thin  rejcetiun,  is  that  whcrciu  the 
evidence  of  Scripture  truth  is  external,  not  internal;  how 
such  a  theology  preaumcs  the  words  and  actions  of  our  Savior 
to  be  like  those  of  any  other  prophet ;  how,  coasequeritly, 
there  is  no  inward  divine  life  and  wiwlom  in  the  words  and 
actions  of  the  assumed  luimanity  ;  linnec,  how  their  ctticncy 
in  procuring  our  redemption  caimot  be  conwdercd  to  arise 
out  of  their  own  natnrc,  hnt  is  cither  referred  to  some  arhi- 
tTRry  rchUiousliips  hctwccu  tlio  tlu'ce  persons  of  the  Trinity, 


J 


906 


ATOVFMKST. 


CDiLT.  ri 


or  else,  where  these  nre  not  attmittcd,  is  cleclnifil  to 
unknown,  or  is  idtugethcr  rejected.  \Vc  have  seen  Ihnl  inifr 
reason  of  thin  in,  that  between  the  lacriBcc  of  Christ  and  the 
forgivene-aa  of  sin  the  inti:rmc{liate  truths  arc  uiikuoirQ, 
ccmsequently  that  the  two  do  not  appear  connected  with  each 
other  as  rnii.sc  ani\  effect ;  nil  of  which  is  the  rcsnlt  of  tluU 
nnturiLlisiii  wliirh  has  confined  the  work  of  the  Atoncmnit 
to  the  most  nsiblc  and  external  actions  and  ifulTcrings  of 
Sarior. 

Now  the  intermediate  between  the  divinity  of  the  Lord 
and  his  mntcriiU  body,  was  the  rational  aouI.  The  ivxcr- 
nie^liate  between  the  divine  windom  and  the  letter  of  Snip- 
turc,  18  it»  8j)iiituiil  meaning.  This  spiritual  meaning  treat* 
of  the  Lord's  rntionnl  soul,  of  his  sufferings  or  teraptatioas; 
in  fine,  of  the  whole  spiritual  work  of  reilemptioo.  Dotj 
this,  and  the  intcmiodiftte  tmths  are  denied, — the  ccmncctiiH 
between  the  hhiod  of  CliriNt  and  the  nmiisaioii  of  sin  L«  dii- 
solved, — the  whole  is  unsystematic  and  di^otuted,'-the  sIohm 
of  the  temple  have  no  coherence;  in  which  case,  gradoiIlT 
in  the  course  of  time,  not  one  will  bo  left  standing  npon 
another,  ii<jt  one  tnitU  will  be  left  in  counection  with  another, 
that  will  not  ho  thrunni  down. 

Of  all  the  things  that  rcjiuke  the  ^eat  mass  of  prufcwM^ 
Christians  in  the  present  day,  nothing  docs  »o  more  cff«v 
tiiiUly  than  ai^vthiu^  in  the  tilmpc  of  Hjiiritual  truth ;  n* 
wonder  therefore  that  the  intermediate  trutlis  alludctt  to,  uxd 
which  art!  spiritual,  slioidd  be  unknown.  The  reason  for 
whicli  there  is  such  a  distaste  for  whatever  is  spintoal,  ». 
that  t}icro  is  »uch  a  taste  for  whatever  is  sensual  and  lufiunl; 
thus,  fur  all  that  theology  wluch  is  founded  upon  this  pn>- 
cipic-  Ucncc,  aa  Swedcnhorg  a£Brms,  there  nre  few  in  tk 
present  dny  who  experience  genuine  spiritual  tcmptatJoi^ 
such  us  were  those  endured  by  the  Lord.  Their  se%-enU  tnk 
relate  only  to  external  things,  sucli  as  worldly  diaappoiiii- 
ments,  tliu  lustt  of  friends,  and  calamities  of  different  Utfk 


\ 


i:ii.tp.  V.     avfuuoATio:^  tip  thr  inprhkal  rowEnt).  300 

WljcTeas,  to  expcriL>iicR  Kpinliml  triids,  there  miist  be  h 
npirituid  principle  livinp  witliiu  us  ;  for  no  one  is  trietl  iii  the 
loss  or  injury  of  that  wliidi  ho  <tcH»i  not  {mMicsti.  The  ahMiiicc 
of  all  experience  of  these  spiritual  trials  pveu  rise,  of  courae, 
to  an  ignorance  of  the  iinture  of  our  Savior's  spiritnal  snfTcr- 
ingB,  consequently  of  the  uatcire  of  the  Atonement;  hence, 
also,  the  reason  for  which  our  Savior's  boHily  sufferings  arc 
placiHi  hefonr  ii«  by  most  thcu!o(i^iariB,  virtniiHy  tu  the  exchi- 
sions  of  such  m  are  spiritual. 

Now,  if  there  wjis  a  divinity  latent  in  the  body  of  Christ, 
if  the  conununicatioD  between  the  two  waa  by  currcapondenec, 
it  follows,  fmm  the  doctrine  of  the  miracidous  rnnreptiou, 
that  the  sufferingN  of  the  body  had  tlicir  correspondence  in 
those  of  the  soul,  and  the  suJlcriugs  of  the  sotU  had  their 
correspondence  in  certain  perfections — not  sufFerinpt — of  the 
Supreme  Divinity ;  and  althoujfh  the  i>odily  Bufferings  of 
Christ  are  seldom  thus  viewed  by  theologians  in  the  jircdCTit 
day,  Tct  thin  was  not  the  case  witli  some  of  the  fathers. 

Thus  St.  Augu&tiu  ubsurvcs  ou  those  words  of  Psului 
nxxv.  (Works,  vol.  v.  p.  317*),  "  /  rhthed  myseff  tpith  sack. 
cioihj  and  humbled  my  suul  wilfi  fiutijiy.  Having  exphiiued 
tin  Bonification  of  sackcloth,  how  arc  we  to  understand  that 
of  fasting?  Christ  desired  to  ent  when  He  sought  fruit  upon 
the  tree;  and  would  hare  eaten,  had  He  found  it.  Ctuist 
desired  to  drink  wIk'H  He  said  to  the  woman  of  Samaria,  Give 
toe  to  drink :  when  He  Koid  upon  the  cross,  /  Ihirtt.  And 
what  was  it  for  which  Christ  hungered  and  thirsted,  hut  for 
our  gtjoii  worliH?  Heeause  in  Hhwo  wlio  crueilled  and  per- 
secuted Him  He  had  found  no  good  works.  He  therefore 
hoiigered.  They  presented  unto  his  soul  nutliing  but  un- 
fruitfulncw;  and  what  a  fast  must  He  have  experienced, 
who,  as  He  hung  upon  the  cross,  found  only  one,  and  he  a 
thicf>  in  whom  his  appetite  eoidd  regale  itself." 

In  p.  927,  the  author  rcpcHt«  the  intcq)rctatton.    Ot\  tht 

'  ThinI  Mill.,  V«Q.  1807. 


5 


310 


ATONBHBNT. 


CBAF.  *. ' 


noo, 

teiafl 

onlsl 


passage  in  Psalm  Ixix.  vcr«e  10,  lie  obscn-es,  "  It  was  sfiA 
with  Christ  when  all  who  hrul  believed  on  Him  forsook  Himf 
for  tlic  hunger  of  Christ  was  that  they  should  believe  od 
Him,  and  tho  thirst  of  Christ  was  a  thirst  for  their  faith ; 
as  whai  He  said  to  the  woman,  /  tftirst,  give  me  drink,  \f\uai 
also  He  was  upon  the  cross  and  stud,  /  thirst,  lie  mhi^ 
the  fnith  of  those  of  whom  Ho  Raid,  Father,  forgtve  them;  fir 
they  hutay  not  what  they  do.  But  what  did  these  givo  Ilim  to 
drink  when  He  thirsted  ?     Vinegar,"  &c. 

St.  Bernard  says  (rol.  ii.  p.  1-tJ}*),  ou  the  expreadoo, 
'  I  thirst ;'  "  But  although  these  things  were  really  doae 
order  that  the  Scripture  might  Sc  fulfilled,  still,  by  the 
/  thirtt,  something  more  seems  to  be  signified ;  for  I  think 
it  clearly  means  to  indicate  the  immensity  of  his  most  aidcnl 
love  for  US;  for  by  a  thirsty  person  drink  in  much  moic 
ardently  desiix^,  than  food  by  n  hungr>'  one.  The  Lwd 
Jesus,  therefore,  manifesting  in  himaclf  the  desire  of  thsl 
which  is  sought  with  the  most  ardent  appetite,  shews,  thsl 
by  it  is  figured  the  lurdor  of  his  love.  For  although  we  vaan 
take  the  term  in  its  literal  sense,  and  understand  by  it  tfc* 
Christ  had  a  literal  thirst,  inasmuch  as  He  who  had  hta  whole 
body  drained  by  the  outpouring  of  his  sacred  blood,  matf 
have  had  also  his  very  bones  dried  up  as  a  rood ;  atiU,  it  ■ 
not  credible  that  He  spake  these  words  of  mere  corponl 
thirst,  so  as  to  ask  for  drink  to  satisfy  merely  his  csnul 
apiwtitc;  inasmuch  as  He  knew  that  the  death  of  liiabwfy 
was  close  at  hand.  We  believe,  therefore,  ibat  hi*  thirst  w» 
a  most  ardent  desire  for  our  solvation ;  and  what  more  jmh 
tieularly  induces  us  so  to  think,  is  tlic  circumstmnce,  ibii, 
as  the  hour  of  his  iFuit  passion  drew  nigh,  the  Loud  Jcm^ 
betaking  liimself  to  prayer,  fell  upon  his  face,  and  md. 
Father,  if  it  be  possible,  let  this  eup  pa»*  from  me, — a  pram 
which  He  uttered  not  oneo  only,  but  twice,  and  even  thnir- 
Now  by  the  cup  which  lie  was  (o  driuk,  doubtloss  wu  lii:- 
•  Ell.  Mnbillou,  I'arif,  1600. 


CHAP.  V.       StlBJfOATION    OF   THE    rNPBKNAL    PUWEBR.  311 

liified  the  passion  He  was  to  endure;  yet  when  lie  had  drunk 
of  this  very  cup,  lie  exclaimn,  /  thirst.  What  is  the  meaning 
of  this?  Before  thou  didst  taste,  O  blessed  Jcsua,  thou  did«t 
[»ray  rather  for  the  cup  to  be  taken  away  !  and  yet  after  thou 
hadst  drank,  tliou  didst  feci  thirst!  A  mftn-cllous  partaker 
of  the  cup  art  thou  !  Wa«  it  then  brimmiug  with  the  wine  of 
mirth,  or  rather  was  it  not  full  of  remorse  and  bittcmcsii  ? 
Yea,  truly,  of  tlic  {jrcatcat  bitterness,  which  might  have  ge- 
nerated rather  nausea  than  thirst." 

After  (wiyiiig  that  Christ  first  prayed  for  the  cup  to  pasa 
away  in  order  to  give  on  example  of  lus  iufirmity  as  man, 
St.  Bernard  adds,  '*  But  when  thou  hadst  exhausted  that  cup 
uf  thy  i>as8ion,  which  bufurc  thou  had^t  prayed  niJi,'ht  pasH 
£ram  tliec,  thou  cxclaiiucdst,  /  thirst;  in  which  thou  hast 
commended  unto  us  the  greatness  of  thy  lore ;  as  if  thf>u 
liadst  miid,  '  /Utliuu^'h  my  pjusaiun  is  so  bitter,  that,  in  regard 
to  the  8CI1SCS  of  human  nature,  1  could  dechnc  it,  still, 
O  mn»  !  the  anlor  of  my  love  for  thco  trauacending  the 
bi^meoa  of  the  croaa,  I  tliirst  oven  to  undergo  stiU  more 
and  greater  agonies,  if  it  be  ncccsaar}'.  Wiv  should  I  refuse 
to  sutt'cr  for  thee,  fur  the  nmsom  of  whom  1  lay  down 
mymV" 

Such  arc  the  commentaries  of  St.  Bernard  and  St.  Au- 
gustiu. 

Here,  however,  we  proceed  to  give  a  summary  of  Swcden- 
borg's  views  on  thia  subjcet;,  in  which  will  be  seen  how  faithful 
Jkc  has  been  to  the  grand  and.  fundamental  doctrine  of  the 
miraculous  coneeptioii,  or  eascntial  Divinity  of  our  Lord. 

"There  are  some  witliiu  the  church  who  believe  that  the 
Lord  by  the  passion  of  the  ctom  took  away  Biiiii,  and  satis- 
fied the  Father,  and  thus  did  the  work  of  redemption ;  some 
alao  that  lie  transferred  upon  himself  the  sin.H  of  those  who 
have  faith  in  Him  ;  that  He  carried  them,  and  cast  them  into 
the  depth  of  the  aca,  that  is,  into  hcU.  It  may  be  therefore 
Obedient  to  »ay  Brst  what  is  meant  by  bearing  or  C3trryin» 


9 


81S 


ATUNEMEKT. 


CHAP.  V. 


iniquities,  and  afterwards  what  by  taking  them  avay.  Bv 
beating  or  canyiug  iniquities,  nothing  dsc  ia  memnt  hot  ma- 
taining  grievonii  temptations,  abo  suffering  the  Jews  to  do 
with  Him  as  thcr  had  done  with  the  Word,  and  to  treat 
Him  in  like  manner,  because  lie  waa  the  Word ;  for  the 
churcli,  which  at  that  time  waa  amongst  the  Jews,  wai  alhi> 
gether  de\*astated,  and  it  waa  devastated  by  this,  that  thcr 
perrected  all  things  of  the  Word,  inaomueh  timt  there  waa 
not  any  truth  rcmiuning,  wherefore  neither  did  they  acknow- 
ledge the  Lord.  Tliis  was  meant  and  signincd  by  all  tlnap 
of  the  Lord's  passion.  In  like  manner  it  was  done  with  the 
prophets,  because  they  represented  the  Lord  as  tu  the  Woci^ 
and  hence  as  to  the  church,  and  the  Lord  was  the  real  pe^ 
phet  hunaclf.  Ilis  being  betrayed  by  Judas,  signified  there- 
fore that  He  W&8  betrayed  by  tlic  Jcwisli  nation,  amonpl 
whom  at  that  time  was  the  Word,  for  Judas  represented  Hut 
nation;  his  being  seized  and  condemned  hy  the  chief  pricab 
and  elders,  Eugnificd  that  Uc  waa  so  treated  by  all  that  chorch; 
hi«  being  beaten  with  rod.«,  his  face  being  spit  npon,  hia  bcipg 
struck  with  fists,  and  smitten  on  the  head  with  a  reed,  idgnified 
that  it  was  so  done  by  them  with  the  Word  as  to  its  dinac 
truths,  which  all  treat  of  the  Lord;  by  crowning  Him  willi 
thonis  was  signified  tliat  they  falsificxl  and  adulterated  tbuv 
truths ;  by  dividing  his  garments,  aud  casting  lots  upou  liia 
eont,  was  aignified  that  ther  disitcrscd  all  the  truths  of  tie 
Word,  but  not  its  spiritual  scusc,  which  sense  was  ■jpr***^ 
by  the  Ix>rd's  coat;  by  their  cradfj-ing  Him,  waa  tagaiSti 
that  they  destroyed  aud  profaned  the  whole  Word ;  by  tlwir 
offering  Him  ^incgnr  to  drink  was  signified  that  they  offcni 
Him  merely  things  falsified  and  false,  wherefore  He  did  not 
driuk,  but  aflerwards  said,  it  is  finished ;  by  their  pieroDf 
his  side  WA«  sigiuBed  that  they  absolntely  cxtinguiahed  all 
the  truth  of  the  Woni  and  all  its  good.  By  his  being  buitiJ 
was  signified  the  rejection  of  the  human  [principle]  remain- 
iug  from  the  mother     Hy  his  rising  again  on  the  third  ixr 


i 


CU\t.  r.      SUBJUGATION    OP    THE    IXrER.IAL    POWRas. 


313 


I 


was  signified  glorification.  Like  things  arc  signiRcd  by  those 
things  in  the  prophets  and  in  Diivid,  where  thcv  are  pro- 
dieted.  Wherefore  after  that  lie  was  8coiirge<l^  ami  Jed  forth 
earning  the  crown  of  thorns  and  the  purple  garment,  put 
on  by  the  soldiers.  He  said,  Hehohl  the  man!  John  six,  1,  5; 
tliis  was  said,  because  by  the  man  was  signified  the  church, 
Eor  by  the  Son  of  the  Man  is  signified  the  truth  of  the 
church,  thiu  the  Word.  From  these  considerations  it  is  now 
evident,  that  hy  hearing  ii^iqnities  is  meant  to  represent  and 
effigy  in  himself  sins  against  the  divine  truths  of  the  Word. 
That  the  IJord  sustained  and  sufiercd  such  things  as  the  Sou 
of  the  Man,  and  not  as  the  Son  of  Gwl,  will  he  seen  in 
what  follows  ;  for  the  Sen  of  the  Man  signifies  the  Lord  ns 
to  the  Word. 

"  It  may  ho  expedient  now  to  say  sometliing  concerning 
what  is  meant  by  taking  away  sins.  By  taking  away  sins  the 
like  is  meant  Jis  hy  n^deeraing  man,  and  saving  him  ;  for  the 
Lord  came  into  the  world  that  muii  might  be  saved  \  without 
liis  coniing,  no  mortal  could  have  been  reformed  and  regenc- 
ratetl,  thus  saved;  but  tliis  can  be  effected^  after  that  the 
Lor<l  had  taken  away  iill  power  from  the  devil,  that  is,  from 
licli,  and  had  glorified  his  himian  [principle],  that  is,  had 
united  it  to  the  divine  [priuciple]  of  his  Father.  l/nlcHs 
these  things  had  been  effected,  no  man  could  have  reccivetl 
any  divine  truth  abiding  with  Him,  and  still  loss  any  diiine 
good,  for  the  devil,  who  before  had  8Ui>erior  power,  woiUd 
have  plucked  them  away  from  the  heart.  From  these  con- 
siderations it  is  evident,  that  the  Lord  by  tlic  passion  of  the 
cross  did  not  take  away  sins,  but  that  He  takes  them  away, 
that  is,  removes  them,  with  those  who  heUeve  in  Him,  by 
Uring  according  to  his  precepts,  as  also  the  Lord  teaclieth  in 
Matthew,  Do  not  nupfiose  that  1  came  to  dhuohv  the  law  and 
—^  the  f/nip/tetit.  iVhoaonyer  gfiall  (omen,  t/ie  leant  of  thetie  precepts, 
■  am^  teach  men  go,  shall  Ik  called  least  in  the  kingdom  of  the 
I  heavens ;  but  Ite  wJto  doeth  and  teacheth  sfutll  be  adled  r/reai  in 


31-i  ATDxcwxirr.  our.  yj 

Or  imgitm  ^  ike  Aeanw.  r.  17,  19.  Ktcrj  oaeimjiee 
fioa  RMOB  ■kme,  if  be  be  io  anv  UlnstiatMn,  tbat  aw  aa- 
■at  be  taken  avmv  from  man  except  bjr  aetnal  nfMBtaBti, 
wbacb  cootitfi  a  mas't  aecng  liii  liiis,  and  impilani^  the 
Lord's  aid,  and  dewtiB^  torn  Aen.  To  aee.  beliefs^  aad 
icadi  anjtJnng  dM^  m  mat  froai  tbe  Word,  nathcr  is  it  fima 
KNmd  reaaon,  bat  bvm  Int  and  a  depnvBd  vill,  wkidi  ifc 
tfce  fnprnOB  of  aaa,  bj  nrtne  -vbercof  tbe  ondentudBg 
ianfirtMted."    DMtrime  eomxrmmg  Ue  Lard,  15—18.* 

Let  MS,  bowmr,  proceed  to  coostder  our  Lord'*  wiMm- 
iop  aa  tfaer  related  to  himwtif  and  to  the  Charcfa.  ^^^| 

The  xationd  aoal  «£  Chriit,  as  wc  hare  aeen,  had,  a^^^ 
nteanatMOi  •  fairtb  pnper  to  itself,  conaeqnently  &  rnnarinai 
■eaa  proper  to  itself;  so  that  whaterer  befcl  it,  ^ipeand  M 
be  Us  trnn,  as  moch,  in  appearance  but  not  in  realitji  at  if 
it  had  a  distinct  personalitT. 

It  vas  the  coxadaaaaesa  proper  to  tbe  bnmanitT,  wfaidi 

•  Tbe  Oiftxil  Trvt  CM  1^  JAjvOeata  ot  ikt  Fatben,  »peak%t,t  aD^m 
ttasnctfNS  m  twMtmatieal  of  tbe  cpiritvKl  peiwcatiHM  «Uck  tW  b* 
thvA  esperimCM.  Tk«  naftrii  ■*iMti  Iwcuap  the  Waid  m  WilUa  At 
tive  ekvrk  ;  ud  olut  u  irfirCed  VfO»  ike  Wonl.  nitut  be  uilli<:k>l  up* 
tWtroe  Charcb.  Bat  when  Ibc  ckarck  it  cum:  lu  iUcnd,  it  U  nut  a  m* 
ehwdi,  ImI  ■  blcr  rae,  aBd  la  llib  cue,  ii  is  not  Ihc  saffcnr,  baS  lb 
ialican-.  B«wi>g  lUs  Id  nlad,  It  b  Instnictive  lo  nvi  fwom  ihm  ftf^ri^ 
met  the  fulloifiac  qanMtisstt  "As,  iksKfiwe,  tbe  dmnitjr  of  ««r  Uu 
ms  fonm  a  cooaidcntB  panoa  to  ragaH  UadnnpaiHw  towsnli  tkoar  >k* 
cwM  oMi  Hitt  u  tbe  bod;,  ai  imlicatiire  of  bi^  waja  of  (ncc  aad  trul 
towards  n*,  wilb  nboa  H«<  i*  invUibt;  prcsral :  m*  Ibr  naitjr  betww  Wm 
ami  bis  cbarchwoald  le«d  atloiaqaliv,  tnta  tine  lotimr,  wbctlKf  Alip 
wUch  w«  fiod  happoslag  to  Bin  nay  aot  b«  prophotlc  tokens  of  Mm  (Wan 
foftnnea  of  tbe  cburcb  ;  as  well  »•  hit  coadsct  a  leiwu  to  bet,  h«»  la  1^ 
fcenelf  in  hci  conQicts  witb  tb«  world,  .  ,  .  Bui  it  caa  acmrre  br  amiwn 
to  dwell  mocb  no  ik'ts  part  of  tbe  subject,  since  Cbristtaiu  io  |rkmJa|fi« 
to  feel  tbat  e«cb  frrater  ernil  of  our  Loip's  ^mde  on  ewlh,  His  PaariM. 
lor  example,  in  all  its  rircunataocos,  was  piwpbetie  of  the  ttrktneal  •%■* 
tbe  Cburrh,  Hid  Bodr,  misht  eipeot,  and  at  tbe  Mae  ttne  ayMbeUaJ  W 
the  inwanl  pfoMW,  wbeteb;  each  oacof  Uis  mcnben  should  be  uaiaad  ai' 
nvriHrd.  The  very  expiceaiiw,  "  lakini;  op  the  Crvas,"  aeoBB  lu  imftj  *> 
chaslhia." 


(IIAF.  V.      SUBJUGATION    OP   THB   INTERNAL    FOWKRH. 


315 


I 


caused  Him  to  speak  and  to  think  from  that  humanitT  as  if 
from  a  distioct  pcrsonalitj' ;  and  that  humanity  it  was  which 
underweat  as  «/*  own,  and  which  felt  as  its  own,  during  its 
glori6c&tion,  tinuttcrable  agonies.  Hence,  in  Psalm  Ixxxviii. 
appointed  to  be  read  on  (food  l-Viday,  the  Savior  is  repre- 
sented as  saying, — 

0  Lord  God  of  my  itairation,  I  have  rried  day  and  night 
before  thee :  let  my  prayer  coriut  before  thee, — inciine  thine  au- 
to my  rry. 

Fm-  my  soul  isfuli  of  irauities ;  for  my  l\fe  draweth  nigh  to 
the  grave. 

1  am  cmtnied  unth  them  that  go  down  into  the  pit.  I  am  ax 
a  man  that  tuxth  no  utrenylh. 

Free  amony  the  dead,  Hke  the  afain  that  He  in  the  grave  ; 
whom  thou  reniemberest  no  more,  ami  they  are  cut  off  from  thy 
hand. 

Thmi  hast  laid  me  in  the  low&it  fni, — in  darkness, — in  the 
deeps.  Thy  wrath  iieth  hard  upon  me,  and  t/iou  hast  affiicled 
me  with  all  thy  waves. 

Now,  a«  our  Lonl  was  perfect  man  as  well  as  perfect  God, 
Ue  possessed  all  that  was  jiropcr  to  man,  hence  a  creaturely 

and  a  creaturely  understanding;  so  that,  when  tcmpta^ 
tiona  to  evil  presented  themselves,  that  evil  ajipcarcd  to  the 
CTCftturely  humanity  as  its  own,  and  the  temptations  or  suffcr- 
inga  were  felt  as  ita  own ;  just  as  when  any  other  man  is 
tempted,  the  ei-il  to  which  he  is  tempted  aypcam  ax  his  own. 

Hence,  in  the  Psalraa  which  are  acknowledged  by  the 
church  itself  to  be  proplietic,  and  are  consequently  np|)oiiited 
to  be  read  in  Passion  week,  and  on  Good  I'Vitlay,  the  liuman- 
ity  is  represciitiHl  aa  pouring  out  bitter  lamcntatiorm,  unilur 
the  weight  of  temptation  and  suficring.  Tlius,  in  Psahn  xl,, 
we  read, — 

iHthhold  not  thou  thy  tendisr  mercies  from  me,  O  Lord ! 
let  thy  loving-kitidnesg  and  thy  truth  alway  preserve  me !  for 
imntuaeraide  evils  have  compassed  me   ahtmt :  mine  initpdties 


a 


S18 


ATOXK&IE.NT. 


cmxt.  ^4 


Amv  taken  hoid  upon  me,  *o  that  I  am  not  nhle  to  took  ^ , 
/Ary  are  more  than  the  hairs  of  my  Itead,  therefore  my  heart 
faikth  me.  ■ 

Hence  kIso  Swedenborg  observes  (Doctrine  concimnng  the 
Lordf  p.  68) :  *'  In  coDscquence  of  his  hnring  from  the  finl 
a  hutiianity  from  the  mother,  which  lie  put  off  by  bqcccspw 
steps,  the  Lord,  during;  his  abode  in  the  world,  was  ahcr. 
o&tely  in  two  states;  the  one  n  state  of  hiiniiliAtion,  a 
exinuiition,  wid  the  other  a  state  of  glorification,  or  uniaii 
Tith  the  Dirinit}',  whiclt  is  calletl  the  Father.  He  was  in 
the  state  of  humiliation  at  the  time,  and  in  the  degree,  tkd 
He  was  in  the  liumauitr  frum  the  mother;  and  He  was  tn 
the  state  of  glorification  at  the  time,  and  in  the  degree,  tktt 
He  was  in  the  humanity  from  the  Father.  In  the  it^eof 
humiliation  He  prayed  to  the  t'other,  as  to  a  being  distinct 
firi^m  hiuiM^lf ;  but  in  the  state  of  glorification  Tic  spoke  wilb 
the  Fulher  as  with  himself.  In  this  latter  state  He  mmL 
that  the  Fnther  was  iu  Him  and  lie  in  the  Father,  and  tint 
the  Father  and  He  were  one;  but  in  the  other  state  He 
undenrent  temptation^  and  suffered  the  cross,  and  pr^ei 
to  the  Father  not  to  forsake  him ;  for  the  Divinity  cuuJd  not 
be  tempted,  much  less  could  it  suffer  the  cross.  Hence  it 
further  appears,  that,  by  temptations  followed,  by  coutiiiiai 
victories,  and  by  the  passion  of  the  cross,  which  was  tlic  but 
of  those  temi)tat>uns,  he  fully  conquered  the  bells,  and  ftStj 
glorified  the  humanity.'** 


*  Swpdenborg  ubwrvrs  (An*»a  VaUMia,  Art.  1816)  :  ^Man 
Ana  bia  fniber  ill  UiU  Is  inlcnal,  UmI  U.  hii  fery  eoni  «r  lift ;  tal  b* 
nreivva  frnni  bis  DraUtBrftll  that  t>  cxUtaal :  in  «  word,  the  inlcriot  •■>• 
or  tbr  tpirii,  is  from  the  ^Uwr,  bot  tko  vslerwr  nuD.  or  tltc  body,  minm 
Uir  inotber.  This  amy  b«  coouivaUr  lo  cvory  one  roerely  ttn^  tiUit  »•»' 
(k-r«lii>ii,  tbnt  ihe  m«iI  itself  U  ImpUnted  fnat  the  father,  whicli  bc^Hi* 
clixlw  itself  with  k  IkmIiI)'  forai  in  the  ovvj,  lod  whatM«>«  t*  sfttnw* 
•ildml,  whrlbrt  in  the  ur«r>  or  to  the  womb,  is  i>f  iho  tmithpr,  foiitm 
ceivM  no  Mldilkw  from  elwwiicn:.  Ilrncr  it  nuir  appMr,  lluil  (he  L*^ 
u  to  hU  laleraBl*,  wu  Jchoisb  i  bgt  u  the  exiersal,  witlch  IU  rmnfi 


[ 


CHAP.  V.      Sl'BJUOATIUN    aV    THE    INFERNAL    rOWEKS.  317 

Now  tcmptntious  are  uo  other  tluoH  nnficatioiis  as  it 
were  of  the  durirmHt  «vils  of  our  nature,  or  of  tlic  [icncrtcd 
forms  of  the  soul's  iuUrior  c»suncc.  When  all  is  equally 
perverted,  there  is  no  consciousucsa  of  their  existence,  hence 
there  b  no  oppasitian.  Wc  hccome  conscious  of  the  tempta- 
tion oui}*  in  proportion  to  the  opposition  between  itself  and 
our  nature :  but  the  power  and  intensity  of  the  temptation  in 
in  propoilion  to  the  inlCTiority  of  tlie  principle  tempted.  The 
more  inward  it  is,  tlic  more  powerful  it  is ;  because  the  more 
(locB  it  liotd  under  its  iutluencc  all  the  rest  of  the  being 
belovit;  just  as  the  contamination  of  the  more  ntal  parts 
of  the  body,  or  forms  of  its  organization,  more  affects  the 
system  iu  general^  than  tliat  of  llio  luwcr  or  more  externa) 
organization. 

Id  tliia  cnae  also,  the  evil  is  apprehended  as  more  inti- 
mately present,  and  all  but  omnipotent;  whence,  althoujjh 
still  Tiphcld  by  the  spirit  of  God,  the  soul  appears  to  iticlf  as 
if  lost  and  undone.  All  bnt  deprived  of  utterance,  in  it« 
horror  of  great  darkness,  its  only  language  in,  My  God  t  mtf 
God !  tpfitj  hast  thou  forsaken  me?  Yet  this  lan^age,  seem- 
iugly  of  entire  despair,  is  also  the  language  of  liope;  for  the 
■md  ura  not,  Tliou  hast  abandoned  me !  I  am  lost  and  un- 
done! but.  Why  bust  thou  forsaken  me?  She  still  questions, 
— etill  wishes  to  know;  here  love  still  bums  witb  a  latent  fire, 
bnt  only  latent;  for  to  ontward  appearance  all  in  darkness, — 
dtisolntiou, — despair!*    And,  indeed,  despair  there  must  be; 

fntm  llift  iwrthfr,  wa>  la  be  unileil  to  Iho  DJvmilj  or  Jchovali,  nod  Uii«  hy 
t«nptnl>on«  anil  Ticturios,  u  vraa  BAid  nbovir,  il  mud  nvi-db  oppvor  (o  Him 
ID  lliu#e  iliiti-*,  viliiltt  Hl-  wai  upcflkiaK  nilli  Jrhuvali,  ai  ir  Ht  wu  upcak- 
InK  witb  HBotb'er,  when,  BcvonliflcES,  Ho  weu  sppaktng  wilh  binttclf ;  to 
far,  thai  !•,  iwi  cwDJaoctiuD  with  Jehov&b  Mai  ctrecled." 

♦  .Swcdenlwrfi  ubservu*  {Areana  CtrUili^t  ■rl.  1787):  "All  h.iuputii>n 
n  altcniled  y\\\\  Butn*  Itiud  of  dciipajr,  olIirrwiaF  it  is  not  a  tcniplutiitn  ; 
trcfvrv,  &J*o,  cottfolatioii  fullowt.     Wbusoevcf  ia  t«DipI«*l  ■»  brought  iato 
lirtic*,  nbkh  orcwtUin  «  ststc  i>f  ilr»pnir  in  rcgftrd  to  Ihc  end  ;  and  Id  thi» 
the  cnnbat  of  ivinpliktloD  cucuUally  coaaiaU.    lie  wbo  ii  ceitain  of  victory 


1 


318 


ATOXEMBXT. 


OAF.  T. 


beatoM:  eril  can  hare  no  hope !— cm  see  no  tight  I  anl  ■• 
evil  is  tndi  becatuc  it  tnuts  oulr  in  itself,  m>  mmA  il  be 
left  to  itadf,  that  it  may  see  that  itself  is  nodung  1  IV 
fi^Aw»>a  aristD^  from  the  teioptatioo  b  eotireljr  from  hdl : 
the  loffiiariiif^  in  the  case  of  the  Christian,  has  a  mixed  onpn; 
Gar  it  arises  from  two  couBkting  priDciplcSj  the  one  goad, 
the  other  evil, — the  one  trac,  the  other  Cslse.  The  enl  uti 
Use  are  frnnt  the  powers  of  darkness;  the  good  and  tmc  Cm 
tlic  Lord  alone,  hence,  in  the  present  ewe,  from  the  Lonfa 
mtcrior  essence,  -which  iras  Jchamh  God.  Here  then  va 
the  descent  of  the  divinity  uito  a  region  occupied  with  eril. 

M  »  aa  Bfliirtj,  mkI,  of  coane,  in  no  IcnpUlioo.  The  Lord,  trW  radmtt 
Ifcs  SMM  dtCsdAil  «ad  cniel  b-tnptatiaas  of  all,  eosld  not  bat  Iw  dri*«a  to 
rialH  of  dwpsir,  «hicb  He  dtap«ll«d  and  orareante  bj  hi*  own  fomn. 
Thit  may  nppeu  plainly  frtna  bu  UMftaUen  Is  CethseBsaa,  of  wfatrk  il  ■ 
thai  wrltlra  in  Lake :  Wkem  Uete**  mttkt  flat*.  He  Mid  mnl»  Ocm,  Pt^ 
that  ye  enter  mot  imU  trmpUtin.  Aad  He  wta  atfAirann  /nm  (Am  ^aW  • 
tl«mt^»  nM,  m»J  JtarrM  ibini,  nd  prayrd,  ta^»g,  Falhrr,  ^  tkw  &r  wiUH(, 
fnwM  tAii  tvf  /mm  mt :  txtfihtUu,  mU  «y  iriiJ  ftU  xhimt  ht  4tmt,  M 
tktrt  mfftmn4  «a  m»gH  nM«  Hlm/nm  kntfn,  rtrtm£tktwiag  Hm.  Ami,  Mv 
is  «a  «(«a|r,  He  prnfed  mmt*  4wnv«(iy ;  aad  U«  tvMi  mac  «•  tl  mrc  frnrf 
dnp«  «r  Wood  /«//»«  ^ra  !•  tht  grwrnd.  sxIL  40—44.  And  in  Ktattlwa : 
B*  ^tfmi  ta  he  aarrMc/id  naJ  rrry  Jkracy :  lira  mi(A  H<  na(«  iK^m,  Stf  mt 
il  otHimg  mmtt^ml,  nva  aa<*  dM(A.  A*d  lie  a^of  a  Ufllr  /anker,  mt 
/tU  tm  ku  /met,  »mit  frmyrd,  tayimg,  O  mj  Fatkrr,  ^  H  he  ftMrnUe^  lei  tha  t^ 
fvu  Mwmif /mm  mtl  HevrrlkeUm,  Ml  ai  /  vUi,  hil  itttkmm,  Bewai^^ 
agmiM  (Ji<  tetMtd  time,  n W  frayed,  aijrnv,  O  my  Father,  \/  (Au  »]>  a«^  mI  fiM 
/ma  •i',  rx>-«pj  /  rfriajf  il,  lly  triXt  IW  dMc.  jIbJ  f/r  yra^Mrf  ifcr  lUrd  (Ma, 
Mgrraf  U«  Mmt  ««rd(.  xxvj.  37 — 44.  And  in  Mark  c  Bt  httr^t  tt  te  mn 
mmitzeJ,  «md  to  be  ivry  ht«ry.  And  /f(  aaU  «>(•■  lArM,  Jtfjr  waJ  u  umSnr 
•MTM^,  nva  ani«  dfotJh.  ilad  //<  avvt  /annr^  a  UttU,  and  ,>UI  m  ib 
fTMOKf,  awl  priu/td  tlut,  ^  it  Hvr«  pomble,  the  Wr  auf  &I  y«a>  /ma  ifw- 
JnJ  Het^,  Abb€,  Fciker,  ati  tAuif<  «k  piuMil« nal* IAm ;  tafe  m^  tti* 
emp/rom  mt  '  mterrtheUf,  mit  what  I  tnO,  6«f  aikal  IAm  wtt.  Aa4  ttb  S* 
did  a  Mcoad  and  a  tbiid  lime.  sir.  3:1—41.  Hesca  mxj  appear  tte  sslMi 
nod  qualitj  of  the  Lord's  temptation*,  and  tbal  they  wen  the  Boal  cfWl  al 
terrible  thai  ever  wen  endured,  being  attended  with  anicuiah  frwa  kit  tt 
swat  uul,  opcratiuK  '^en  to  the  awvatini;  of  blood;  aanlto,  ihu  Hepw 
then  In  a  etalc  of  dcapair  conrereijiE  the  end  and  eveal ;  and  ikai  ll«  ■• 
•Ui^portad  with  ronaolatiana." 


CHAF.  V.      »IfBJimATmS    OF   TttT.    INFF.BVil.    PAWKRS.  319 

The  very  intensity  of  the  siiffcriuf;  shewed  that  the  divinity 
watt  prvHCut,  nut  absuiit ;  aiid  tlic  more  inwariUy  luteuse  the 
■  suffering,  the  more  intimately  present  tlie  diTinity,  and  the 
more  opemtivc  in  casting  out  the  evils  which  HueccBsivcly 
gave  place  to  principles  truly  diviue.  For  iheir  sakes,  said  our 
Saiior,  I  mnclifif  myaeif.  Kor  their  safccs  nlso  was  lie  glo. 
riiicd ;  inasmuch  as  every  process  of  aauctirication  was  a  pro- 
cess of  glorification  of  the  ImmRiiily,  or  of  receiving  into  it 
In  greater  fullness  uf  the  Guilheaxl.  And,  iti  proportion  to 
this  descent  of  the  divine  eascnce  and  consequent  emanation 
of  B  divine  sphere,  the  powers  of  darkness  receded.  For  as 
to  the  holy  angels  the  life  of  hell  is  death^  and  the  pleasures 
of  hell  infernal  tormcntj  so,  to  the  devils,  the  life  of  Ood 
in  the  soul  is  death,  and  the  felicity  of  lictivuu  insnjlcrable 
agony;  whence  also,  wherever  they  are  overtaken  by  the 
apherc  of  divine  love,  their  language  is,  tiliat  have  me  to  do 
toil/i  Thct;  Jcmis,  thou  Son  of  the  Moat  Uigh  God  I  art  thou 
come  hither  to  iormtvl  iw  ?  Then  do  they  liidc  themselves  in 
their  dcna,  and  in  the  rocks  of  the  mouiitnins,  and  say  to  the 
rocks  and  raountains,  Full  on  us  f  uiid  hide  u»  from  tfie  face 
of  Him  t/uil  itUMh  on  tite  throne,  and  from  the  wrath  of  the 
Lamb.  For  the  ffrtai  day  of  /Us  wrath  u  cmne,  and  who  bIuU! 
(k  able  to  ftatid  ?  Thus  it  is  that  were  despoiled  the  jiowers 
and  principalities  of  hell. 

But  if  even  the  powers  of  hcU  were  thun  dismayed ;  if 
eren  capiiritj*  was  thus  itself  led  captii'c,  what  shall  wc  say 
of  the  poweraof  heavcnV  for  we  are  told  that  tn-eu  the  powcni 
of  hcjiven  shall  be  slmken  ; — Yet  once  more  I  shake  not  the 
earth  only,  bui  also  heaven ;  for  the  very  heavens  are  not  pttre 
is  his  sight,  and  lie  chargeth  his  angels  wiih  folly.  To  the 
interior  dirinc  csucncc,  which  was  now  filling  with  its  fullness 
the  humanity,  the  very  heavens  were  impure,  thiw  also  to  the 
homanity ;  their  consolations  if  ministered,  would  have  been 
but  folly ;  nay,  even  wickcrinCsSs ;  for,  knowing  the  Lord  to 
be  Jehovah,  it  would  have  been  setting  up  their  own  wisdom 


9 


ATOVIMEXT. 


CRir.  Tj 


apiinst  his  to  minuit<^  consolRtion  ;  hcnec,  on  the  pnritT  of 
the  iuclTabie  glor}'  lilluig  the  humanity,  the  presence  of  wa- 
gels,  of  archan^ls,  and  of  all  the  powers  of  heKren  eooU 
onhr  intluce  a  sense  of  impnrity  and  defilcnient ;  fur,  m  the 
angels  tbenuelves  in  hearen  cannot  withstand  the  nuahroailed 
rajs  of  the  divine  ^ory,  br  reason  of  their  own  inward  oooi* 
parativc  impurity;  bo  upon  that  con&ciuiut  glury  in  the  ha* 
manitT  of  Christ,  the  presence  of  the  most  holy  beings  mut 
have  supaindoocd  a  sense  of  temptation.  Hence  SwedoH— 
borg  obaerres  (Artaam  Qrkstia,  art.  1295) ;  fl 

'*  That  tfic  Lord  in  temptations  fonji;bt  at  length  with  the 
angnlK  thcmsclrcs,  yea,  with  the  whole  angelic  hc^ren,  is  an 
arcanum  which  hath  not  heretofore  been  discovered;  but  tbe 
ease  herein  is  this ;  the  angels  indeed  are  in  the  atmost  n* 
dom  and  intelligence,  but  they  hare  all  their  wisdom  lad 
intelligence  from  the  Ixird'a  dtrinc  [principle],  and  firm 
themselves  or  tbcir  own  prophum  they  bare  nothing  of  wis- 
dom  and  intelli^ace ;  so  far  tliercfore  as  they  are  principled 
in  truths  and  goods  from  the  Lord's  dit-ine  [principle],  to  ftr 
they  arc  wise  and  intelligent.  That  the  angels  hare  nothing 
of  wisdom  and  intelligence  from  themselves,  they  themselni 
openly  confess,  yea,  they  arc  also  indignant  if  any  oas 
attributes  to  them  anything  of  wisdom  and  intelligence,  far 
tbcy  know  and  perceive  that  this  would  be  to  derogate  fnm 
the  divine  [principle]  what  is  divine,  and  to  claim  to  thoa- 
selrcs  what  is  not  their  own,  thus  to  incur  the  crime  of  ip- 
ritual  theft ;  the  angcb  also  say,  that  all  their  own  pgopfiaia 
is  evil  and  bise,  as  well  what  they  iuivc  received  heveditihtf 
as  what  they  ha%-c  contracted  by  actual  life  in  the  world  wbei 
th^  were  men,  and  that  what  is  evil  and  false  is  not  lep* 
rated  or  wiped  away  from  them  so  that  thereby  they  are  jo*- 
tificd,  but  that  it  all  remains  with  them,  yet  that  they  si* 
withheld  of  the  Lord  from  what  is  eiil  or  false,  and  mn  k«ft 

■  The  ugel  appeartif  le  ClinM  is  hb  ifMy.  wu  ■■>!  ■  amtmidf 
beisK,  but  wu  ibe  diiia*  ialut  to  iU  own  asKClie  ram. 


=^ 


CHAP.  V,      SVBJCa.|TION  or  TUE  INrKRNAL  POWERS.  321 

((tf  held)  in  g;oo(l  and  tnith  :  thcsic  tiling  all  the  nnj^U  coii- 

fesa,  uur  U  any  ouc  lidoiittcd  into  heavcu,  imlcss  he  knows 

ftnd  believe*   these   things;   for  otherwise  they  cannot  bo 

in  the  light  of  vi-ix[h)m  ntid  intcUij^ciici-  which   w  from  the 

Lord,  cuuscquently   uot  iu  good  oiid  truth :    hence  also  it 

moy  be  Itnnw-n  in  what  manner  it  i.s  to  be  understood  that 

heaven  is  not  pure  iu  the  cyca  of  Qod,  w  in  Job,  chap. 

TV.  1.5.     This  being  the  case,  to  the  intent  that  the  Tjord 

mi^ht  restore  the  universal   heaven   to  celestial   unler,   He 

even  admitted  into  hituaclf  temptatioua   from    the  nugcls, 

wbOj  so  for  B8  they  were  in  their   own  proprium,    ao  ftir 

were  not    iu  good    ai»d   truth ;    these   temptations  are  the 

intnoiit  of  nil,  for  they  lu-t  only  upon  end.-),  niid  with  such 

subtlet}-  as  to  escape  all   observation ;    but  so  far  as  they 

•re  not  in  their  own  proprinjn,  so  far  they  are  in  good  and 

jtrath,  and  ko  far  incnjHiblc  of  tempting;  moreover  the  nnj^cla 

[bjc  coutiouaUy  perfecting  by  the   Lord,  and  yet  cannot  in 

\*ay  wise  be  perfected  to  eternity  to  such  a  dejfrce,  that  their 

['iria<lom  and  intelligence  may  Mlmit  of  comi>arisnn  with  the 

[.divine  wiwloni  and  lutcUi^'ence  of  the  Lord;   for  they  are 

finite,  and  the  Lord  ioiinite,  and  finite  admits  of  no  com- 

puiwn  with  infinite." 

For  a  further  explanation  of  the  sense  in  which  our  Lord 
said  to  have  home  otu-  nius,  the  reader  is  referred  to  the 
l^rcana  Cceletlia,  art.  9937. 

What  has  been  said  upon  this  subject,  may  possibly,  in 
!  the  minds  of  some  give  ri«e  to  many  questions ;  and  we  know 
how  any  attempt  to  answer  tbcm,  may  only  give  rise  to  more. 
If  the  trailer  is  sincere,  he  will  jmrsue  the  enquiry  iu  the 
works  of  Swedcuhorg.  Unhappily,  however,  some  there  are 
whn  are  as  opposed  to  the  spiritual  tnjths  of  Clirintianity,  as 
others  are  to  its  natund  Irutlis.  Wlu:re  a  person  is  an  infidel 
bv  reason  of  n  ^^ler^'ertcd  heart ;  if  one  of  his  objections  be 
rrmored,  it  is  ooly  to  make  room  fur  a  huudrcd.  more.  His 
wdl,  hi«  ftffcctioTw,  are  all,  a-i  Swedenborg  expresses  it,  in  the 


J 


322  ATOXKHKNT.  CHAf.  T. 

n^BtiTe  principle,  and  can  therefore  be  the  parents  only  of 
perpetual  n^ations ;  irhereas,  if  they  irere  in  the  affirmatire 
prindple,  the  remoral  of  one  objection,  instead  of  creatini; 
others,  would  only  dispel  them,  and  thus  perpetually  fiudlitate 
the  mind  in  its  advancement  in  heavenly  knowledge  and  life ; 
whereas,  in  the  other  f»se,  there  is  a  flaming  8w<nd  taming 
every  way  to  guard  the  way  of  the  tree  of  life.  Not  the 
sword  of  the  spirit  of  trath ;  but  the  sword  of  man's  seUliood, 
which  is  not  trath,  bat  fiUlacy  and  ftlsehood;  and  whidi, 
when  flaming  with  evil  affections,  or  the  lusts  of  a  &lleQ  sad 
corrupted  nature,  is  an  effectual  guard  against  entering  tbe 
gates  of  paradise. 


CHAPTER    VI 


MEDIATION. 


MAN    IB  (iOI}. 


I  It   has  been  justly  remarked,  that  if  Christ   be  God,    the 

doctrine  of  bin  deity  is  not  merely  KpcculntiTC,  but  affects 

,  the  whole  nature  of  Christian  morality ;  in  likr  manner  we 

premise,  that  if  Clirist'H  liumati  nature  be  divine,  the  dcK^triue 

'©f  its  divinity  is  not  merely  speculative,    but  chanpcx  the 

rhoie  nature  and  quality  of  the  Christian  virtues. 

lit  the  present  chapter  we  propose  to  shew  first,  that  the 
human  nature  of  Christ  i«  generally  considered  to  be  not 
le;  and  hence  not  an  object  of  divine  worship. 
Secvodly,  the  influcnee  of  such  a  doctrine  upon  Christian 
^morality  and  worship. 

Thirdly,  that  this  nature  is  strictly  divine. 
Fourthly  and  lastly,  the  effect  this  doctrine  prodnces  upon 
I  Christian  morality  and  worehip. 

First,   wc  propose  to  shew  that  the  human    nature   of 

^Christ  is  generally  couBitlercd  to  he  not  divine ;  and,  oonse- 

|uently,  not  ac  object  of  di\-iue  worship. 

It  is  not,  as  generally  considered,  divine. 

"  In  Christ,"  as  Bishop  Bull  obsenes,  "though  tbe  divine 

[nature  enters  in  every  respect  into  the  human,  the  human 

does  not  in  turn  enter  into  the  divine ;  for  the  human  is  finite 

t2 


J 


324  MEDIATION.  CHAT.  \l. 

and  limited ;  the  diviBe  infinite  and  unlimited ;  so  that  thr 
human  cannot  be  wheresoever  the  divine  is."  "  There  ii  in 
other  words,"  sars  Bishop  Kara,  upon  this  passage,  **  a  per- 
fect perichoresis  of  persons  in  the  divioe  nature,  but  not  s 
perfect  perichoresis  in  the  person  of  Christ.  Life  and  Writngi 
o^  Jwslm,  p.  176. 

The  humanity  of  Christ  being  thus  considered  as  remnn- 
ing  finite  and  limited,  it  has  been  consistently  determiiied, 
that  the  human  nature  is  not  an  object  of  divine  worshqi: 
at  the  same  time  it  has  given  rise  to  the  controversy — ^whether 
Christ  is  Mediator  as  to  his  human  nature  only ;  as  to  bis 
divine  nature  only;  or  as  to  both:  consequently,  whetbff 
Christ  as  Mediator  is  to  be  worshipped.  We  shall  first  brieflr 
allude  to  this  controrern-,  as  it  was  carried  on  in  the  time  d 
Stancarus,  because  it  will  sufficiently  develope  the  views  npoi 
tlus  subject  held  by  the  catholic  church. 

The  mediation  of  Christ  being  agreed  by  all  parties  ts 
consist  in  his  intercession  with  the  Father ;  and  this  interco- 
sion  being  grnerally  understood  as  consisting  in  prayer  and 
supplication  of  $ome  kind  or  other,  Stancarus  thought  dot 
this  was  iucousistcnt  with  the  divinitv  of  the  Savior's  peraot; 
and  therefon*,  although  he  held  that  Christ  as  to  his  dinnitT 
was  consubstantial  with  the  Father,  according  to  the  CotutcO 
of  Nice,  yet  ho  maintaiued,  that  Christ  was  Mediator  ai  to 
his  human  uaturc  only. 

Tliis  ap{)ear$  to  be  the  doctrine  of  the  Church  of  Rant, 
as  admitted  by  its  members ;  and  ascribed  to  them  by  tbeir 
opponents. 

First,  it  is  the  doctrine  of  the  Church  of  Rome,  as  vi- 
mittcvl  by  its  members.  Becanus,  a  writer  of  that  churdi, 
observes  :*  "  The  second  inference,  namely,  that  Christ  ii  i 

■  Of  ibisirritfTDupin  rvnarks,  '■  He  hu  pnblUhed  k  tract  upon  Kboltf' 
ilii  inilv,  nhich  \s  i^nr  sbon  wad  clear,  and  haa  bc«o  much  Mte«Btr<J;  *■■ 
•^'fial  trraii***  of  codirorerev.  Hia  iheolog;  is  the  moat  t\ru  ad  »*■ 
ihodical  of  any  that  has  btta  ptibliah«d. 


CUAF.  VI. 


«A.S    IS   UOP. 


335 


Mediator  nccorditifc  tu  liis  humftu  nature  ouly,  and  not  ac- 
ci>nliii(;  to  liiH  iliviiK!  iihIuiTj  is  ngainst  the  Lutherans  and 
the  CaU'iutets ;  who  teach  tJiat  He  U  a  Mediator  aca>rding  to 
botli  hJA  iiaturuti/'  Mart.  Hecaruts  Sum.  Thfol.  par.  3.  cap. 
xsi.  ji.  71G.  A.i».  1G:U. 

That  is  to  say,  the  Lutlifraiw  ami  Calviiiists  maintain, 
tbat  Clirist  '\%  Mciliator  bnth  aceonliug  to  his  diviuity  and  hia 
hummiit}' ;  but  the  Churcli  of  Koiue  maintains,  that  lie  i* 
Mwiiator  according  to  his  finite  and  limited  humanity  iilonc. 
This  view  of  tlie  aubjoct  is  still  more  clearly  expressed  iu 
the  following  extract  from  the  Compendium  of  Ueranua' 
Manual  of  C'ontroversieH,*  in  whieli  it  is  oliservfil  : 

"The  fifth  question  is.  Whether  Cliriat  be  Mediator  as  to 
both  natures?  Thiii  i«  answered  by  our  opponents  in  the 
mffirmatire;  we,  on  the  contrary,  maintain  that  He  is  a  Me- 
djator  only  iu  respect  of  his  humaiiitj',  not  in  respect  of  hi* 
divinity.  Thii«,  in  the  Epistle  to  Timothy,  ii.  5,  the  apostle 
sap.  Then;  is  ane  Mediator  betivvtm  God  and  mtm,  the  man 
Ckri»t  Ji'ttta ;  in  which  pa>ixHt,;c  the  term  man  ia  added,  in 

"Order  to  make  it  evident,  in  respect  of  what  naturt;  it  is  that 
He  ia  Mediator;  ivecording  to  the  rt^mark  made  by  St.  Augmi- 

I  tin  in  various  places,  as  also  on  tlio  ftamc  words  of  the  apostle. 

'  The  reason  that  Christ  is  our  Mediator  acconling  only  to  the 
Iinmanity,  is,  that  He  ia  Mediator  because  lie  reconciled  us 
to  (Joil  by  hi«  own  pnssion  and  death.     This,  however,  he 

,did  in  respect  of  his  human  nature;  because,  iu  respect  to 

■  his  divine.  He  could  neither  suffer  nor  die."  p.  271- 

Secondly,  tlie  same  doetritie  is  aserihed  to  Roman  Catho- 

tlics  by  their  opponent-*,     lender  the  article  Staucanis,  fiayle, 

tin   bia    Dietiuuart',   ohservcB,  with   rejipird   to  Clirist  being 
tor  only  as  to  his  human  nature:  "Tfiisisa  doctrine 
rbich  the  Itoman  Catholics  assert  against  the  reformed  mi- 

fnisters.     Read  the  following  words  of  the  celebrated  Muna. 
?tin    (a   Protestant  writer) :  '  la  Cliriiit  a  Mediator  ac- 

■  I'uUliibetl  Bl  LoD<luo,  l(^7^. 


M 


SS6 


MEDIATION'. 


CMAP.  11. 


cording  to  botb  bis  natures  ?  We  assert  it  apainat  the  Papiata, 
and  against  Stancarus.  Wc  have  a  ooDtroversr  witb  tbe 
Papista,  who  that  it  might  be  the  caater  granted  that  tbere 
nay  be  mauy  mediators,  have  asserted  that  Christ  ia  a  Me- 
diator by  liis  human  nature  only ;  as  Ix)mbard,  and  afUr 
him  Thomas  Aquinas,  Bellnrmine,  Beconu-i,  and  olhen 
teach.  Whom  Stancanu  follows  herein,'"  Sec.  Thmi.  EitMk 
fuu.  3,  qui»t.  ii.  p.  411. 

Such  is  the  view  of  the  subject  talteu  by  Tumtin;  «bf 
afirms  that,  according  to  the  Rcfurmen,  Christ  ia  Mediator 
as  to  both  his  natures.  Thus  Melancthon  obacrres  agahut 
Stancarus: 

"  I  hesitate  not  to  pronounce  Stancams'  notion  an  crrat; 
for  to  the  Mediatcu*  it  belimgs  not  only  to  die,  but  thu  Idb 
death  should  be  an  equivalent  muwrn  for  men,  and  that  He 
should  be  the  conqueror  of  death:  also,  that  Ue  should  bei 
phest  euteriu^  into  the  hobeat  of  all,  into  the  secret  coawe) 
of  the  Most  High;  yea,  mureoTer,  that  He  should  atactiiy 
the  hearts  of  men,  by  giring  to  them  his  Holy  Spirit.  Bol 
theve  things  belong  to  the  di\-iue  nature."  Again,  "  Whn 
1  recite  to  myself  the  wortls  of  i>\u-  Lor*l  Jesus  Chriat,  Ctm 
im/tf  Mr  sM  ye  thai  lobar,  and  I  wilt  give  unto  ytw  remt,  I  ondv- 
staud  him  to  be  Mediator  alike  in  the  diipine  and  hvam 
uat^irc,"  &c.  Seotfi  Coniinttation  of  MUiur's  BedetimM 
Histmy,  vol.  ii.  p.  127. 

The  same  view  of  the  subject  is  taken  by  Calvin,  in  tk 
itamc  of  all  the  pastors  anil  miniatera  of  the  Chtncb  d 
(ienoik.     Sw  Ike  CoUecttom  <^Mt  L^ter*  and  Reptiea, 

From  tbcitc  and  other  statements  ve  shall  lui%-c  to  iMaet, 
it  will  be  seen,  that  the  divine  and  honian  natures,  bowvw 
coticurhng  one  with  the  other,  arc  considered  to  retain  ««> 
uow  ■*c|uu-atc  functions;  those  of  tlic  di%-inc  nature  btav 
couiiidenHl  divine,  and  thuse  of  the  human  natura  bnae 
cuDsidcrcd  creatur^. 

Thus  Owen,  ^peaking  of  the  opinion  of  certaia  andn* 


* 


cn.\v.  VI. 


UAN    }S    UUU. 


327 


respecting  the  composition   of  tlic   person   of   Christ,    ob- 
serves : 

"The  union  which  they  inteuded  by  this  compositiou  they 
citUed  ivurn  fvTttiiiv,  hi-^aiiNo  it  witH  of  divers  natures;  and 
inifftr  KoJa  aun^irtv,  a  union  bv  coiiijiositiotl. 

"  But  because  there  neither  was,  nor  can  be,  noy  com- 
position, properly  au  called,  of  tlie  divine  and  human  natures, 
and  that  the  Son  of  God  waji  a  perfect  peraon  before  his 
■ucaniation,  wherein  He  remained  vh»t  He  whs,  and  was 
made  what  He  was  not ;  the  cxpreaston  hm  1>ccn  fonukcu 
and  avoided ;  the  union  being  better  expreaaed  by  the  ansump- 
tion  0/  a  trtfbslantial  ai{funct,  or  of  the  liuman  nature  into 
personal  Kubaktence  with  the  Son  of  God,  as  shal]  be  after- 
wards explained."     Owen's  Works,  vol.  jtii.  Preface,  p.  22. 

The  diversity  of  natures  beuig  thu»  preserved,  that  is  to 
say,  the  human  n»ture  being  creaturely,  or  invested  with  no 
diviue  attributes ;  and  no  worship  being  allowed  to  be  offerod 
ap  by  one  creatiwc  to  another,  an  being  idolatry ;  it  has  come 
to  puu,  that  the  human  nature,  aa  not  being  divine,  ia  not 
regarded  as  an  object  of  diviue  worsltip ;  and  hence,  although 
it  be  affirmed  that  Christ  is  Mediator  both  as  (rod  and  niun, 
I  yet,  from  the  immediate  relation  of  the  mediatorial  office  to 
I  tho  human  nature,  it  baa  been  determined,  that  as  Mediator 
He  is  not  to  be  worshipped. 

Firat,  it  is  affirmed  that  his  human  nature  ought  not  to 
be  worahippcd. 

Thus  it  is  obscn'od  by  Calvin  :  "  It  is  a  damnable  idolatry, 

if  the  tnwt  and  faith  of  the  heart  be  placed  in  Christ,  not 

unly  acconling  to  his  divine,  but  also  aecortling  to  his  human 

I  nature;  and  if  the  honor  of  adoration  be  directed  to  both." 

Swedeaborff'M  Umveraai  Tfu}oloffy,  vol.  ii.  p.  G6L* 

Mr.  Pye  Smitb  observes  (Testimonies  to  tlte  Messiah,  vol.  i. 


'   I  tia*r  ncil  Uqfu  abU   to  dm)  Ihi*  parlicutai  pHia*t;u  in  (h(?  itrit>nx»  »f 
|.C«]vtt>,  and  lher«rure  quoli;  it  qii  thi-  autliimty  of  SWMlentwrg,  and  bwciUM 
It  will  t>f-  MKa  I0  be  coDlirmi^d  hj  citracta  fiani  uUicr  aulhon. 


328  MEDIATION-. 


CHAF.  VI. 


p.  189; :  "  It  is  a  aUmmnif  <rften  urged  by  these  ingenioua  per- 
floos  (the  Sodni&ns),  that  the  Trinitanans  are  goiltr  of  idtJitn- 
in  vwshiping  Jesus  Christ.  Xov  this  char^  can  have  no  ap- 
pearance oi  pertinent-,  except  on  one  of  these  two  rappos- 
twos:  other  that  there  is  no  personal  onion  between  the  divine 
and  human  natures,  which  is  to  beg  tlw  question  in  dispute;  or 
that  the  human  nature  of  Jesus  is  r^arded  as  an  object  of  wor- 
kup, trkici  ig  perrmptoriig  denied.  The  cotmatenU  Trvuian^ 
dee*  met  mrtkip  tie  kmauH  mature;  though  assumed  fay  the  Di- 
vine, and  though  crowned  with  gloir  and  honor  inexpressible." 

Mr.  Harris  obserres,  in  his  work,  entitled  the  Gnat 
Teadtfr,  p.  90 :  "In  order  to  inflame  our  affections,  lod 
carrr  our  imaginations  with  Him,  He  affords  us  glimpses  of 
his  offices  and  relations  in  hesTen,  and  prays  that  we  may 
behold  his  glory;  thus  making  that  glory  henceforth  tbe 
appnqoiate  and  engrossing  object  of  evangelical  &ith.  Str, 
in  thus  yielding  to  the  dictates  of  piety  and  the  claims  cf 
Christ,  earn  we  be  charged  icith  woT$lupimg  his  humam  matwn. 
Though  that  nature  is  exalted  above  the  whole  creation,— 
thoush  it  is  crowned  with  glory  and  honor, — though  the 
fulness  of  the  Gudhead  is  in  it, — though  it  forma  even  a  iteri 
<*■'■  ihtf  f-frmsm  of  God:  yet  the  object  we  adore  is  He  to  whom 
that  nature  is  bypostatically  united,  and  who  stooped  to  ihai 
luiioii  cxpnKsly  that  He  might  become  a  more  palpable  ami 
deiiiiitc  object  i>i  our  love." 

Waterland  and  Owen  take  the  same  view  of  the  subjert, 
and  ^ve  IIS  the  reason  for  so  doing ;  both  denying,  secondlr, 
ihat  as  Me»ua:or  Christ  is  to  be  worshipped. 

Pr.  Maieriaud  says,  alluding  to  an  Ariau,  (IVorka,  vd-ii- 
/V%;.y.  pp.  33.  36 ;  also  p.  103  :  '  If  Christ  our  Mediator  b 
worshipjxM.  ii  is  Invause  He  is  God  as  well  as  man, — a  (finif 
Mcrliator.  This  writer  canuol  prove  that  Christ's  mediat<Hnl 
ortitv  is  the  in\>uud  and  foundation  of  the  wcvship  whicb  »f 
:h\'  (vminamiovl  to  pay  Him ;  but  it  may  on  the  contrary  t* 
pr\«ctl  that  It  IS  not.  " 


CUAl'.   M.  U.A\    18    UUD.  329 

"  Thus  far  I  have  proceeded  in  obserriug  that  this  writer 
baa  not  been  able  tu  nmkr  f^ood  liis  position,  that  the  worship 
of  Christ  is  founded  on  tii»  medititorial  olRce.  The  contrary 
may  Ixt  proved  from  two  plain  rcajious :  1st,  That  the  only 
scriptural  foundation  of  any  reli^ons  worship,  is  the  divinity 
of  the  person  to  be  »dored,  in  opposition  to  all  creature 
worship,  tm  I  have  formally  proved  in  my  defence."  vol.  i. 
^luest.  16,  &c. 

2nd,  "That  the  mediatorial  yffice  will  cease  at  the  day  of 
jadgment,  aiirt  thercfure  cAnnot  be  the  foniidatioii  of  that 
woi-ship  which  will  continue  beyond  it,  even  for  ever  and 
CTcr,  a»  Christ's  wi>rship  will." 

lu  reference  to  Clirist's  ctaltatiou  to  the  right>hand  of 
God,  Dr.  Watcrlaud  commends  the  interpretation  of  a  pas- 
sa^  iu  St.  Paul,  as  given  by  an  ancient  writer,  who  says, 
"  The  things  mentionwl,  as  given  to  Christ,  arc  ti»o  high  and 
great  for  the  tnun  to  receive ;  unh-SJi  thv  humun  nature  be 
tirppottd  to  be  dipine,  wfiich  u  abmrd."  See  aim  vol.  iii. 
p.  374,  et  leg. 

Dr.  Owen  follows  the  same  line  of  argumcmt.  Ilms,  lu 
vol.  viii.  of  Ilia  Work-i,  in  tlic  coneluding  chapter  on  Christ's 
kiiigly  office,  be  obsenes  (pp.  200^513} : 

*'  In  general,  divine  wursliip  is  not  to  be  ascribed  to  any 
Aat  U  not  <iod  by  nntnre,  who  is  not  pnrtnkrr  of  the  dirine 
eawnce  and  being.  In  particular,  Jesus  Christ  is  not  to  be 
teorsfiippefl  on  the  arroHut  of  Ifte  pouter  oiui  authority  winch  He 
hath  received  from  God  us  Mediator." 

Again :  '*  Tlie  nature  of  divine  or  religions  worship,  is 
that  whereby  we  ascribe  the  honor  and  glory  of  all  inlitiite 
perfectionti  tu  Him  whom  we  so  worship ;  to  be  the  tirat  cause, 
the  fountain  of  all  good,  independent,  inliuitely  wise,  power- 
ful, all-sufficient,  almighty,  all-scei]ig,  omnipotent,  eternal^ 
the  only  rcwanlcr;  as  such  we  submit  ourselves  to  Him 
religiously  in  faith,  love,  obedience,  adoratiun,  imd  invocation. 
But  now  we  cannot  ascribe  fhesedivine  excellences  and  perfections 


9 


MEDIATIOX.  CU*r.  Tl. 

mmlo  CkriH  a$  Mediator ;  fiir  then  his  mediation  aiumU  be  tfar 
reaKHi  wbv  lie  i%  kII  thi*,  vhich  it  is  not ;  but  it  ia  frotn  lai 
dhrine  nstnre  akme  tkat  bo  He  is,  uid  therefore  thenec  akmc 
IB  U  thst  Ue  is  flo  vorahipped." 

Agiin :  "  So  mArr  Christ's  Bsoensioii  God  pnv  Uim  t^ 
rcreUboQ  that  lie  made  to  the  ipostle.  Ker.  i.  1.  Tkt 
kmmmtt  natmrv  tltrr^ortj  kmrnvr  inamcrivahf^  whameid,  it 
mot  the  m^feft  of  h^Uu/e  eaatnlially  dhiMe  propertieM,"  «oL  ii. 

p.  isa 

"  Vow  \oak  !  vhat  difference  there  is  factreea  the  tmeaa 
of  the  Creatur  and  the  crcBturc,  the  nine  ia  betweea  dav 
exoeUeiicr ;  ret  hit  dignitr  U  not  at  all  nifcfaer  to  the  dignity 
•ad  eieellencT  of  God ;  faecauac  therv  u  no  proportioa  fa»- 
tveen  thai  which  is  infinite  and  that  which  is  6nite  ad 
hmitcd.  If,  them,  eJtoeOatiy  mtd pre-emntnt»  fie  thr  covir^ 
wonki^  mad  tike  dbtrnmn  Atfajuaa  lAr  eactUairy  qf  Ged«^ 
Oat  ^f  Ike  wiott  cnxikml  9md  mttt  Ujfkfy  mkixncrd  aratmn  k 
wfiaiU,  a  w  wyowAfe  that  Me  Topect  mtd  tconkip  datk 
tkam  should  he  i^  the  tame  timi.  Now  it  is  reli^ovn  or  dinRr 
adonUm  that  is  due  to  God,  whereof  the  cntodlgncy  of  to 
natore  is  the  fcrmal  cmbk  ;  this,  then,  eaniiot  fas  aaoibed  to 
any  other.  And  to  whmnsoever  it  is  ismbed,  thenby  ds  n 
■rknowtcd^  to  br  in  Uim  all  dirine  perfections,  wkick,  if  Ik 

Ar  mot  Gcd  Ay  mMtMre,  u  gnm  idohlry Ue  is  our  adntstr 

with  the  Fisther.  In  thb  raped^  then,  seeing  that  ia  »a 
ueeem  to  God  ercn  the  Father,  as  the  Father  of  Him  sd 
his, — with  our  worship,  hocna^  service, — our  fiuth^  irm, 
hope,  eonfidrntv,  and  sBpflicifioes,— eyeiny  Christ  as  sar 
Mediator,  Advocate,  Intaneasor,— opoa  whose  aoomut  m 
■re  aeecptad,  for  whose  take  we  are  pardoned.  thiM^ 
whom  we  have  Tt'^n*'"**^^  to  God,  and  by  whom  we  have  hdp 
•■d  aiMtnwe  in  all  that  we  han  to  do  with  God ;  it  a 
endent.  T  w,  that,  ■>  /Air  na^eW.  Hr  w  m/  «ycrf«sr«^ 
dr*Med  to  M  esr  wenkip  m  the  Dliimale  tidfi/aate  farad 
object  of  it,  but  »  the  meritaho*i»  cauie  of  our  appnaA  lai 


J 


tUAP.   VI.  MAN    18    GUU.  331 

acceptance,  and  so  oS great  eomideration  therein.  And,  thcrre- 
forc,  wlicrcBs  it  is  said  tliat  God  hath  ^et  Him  forth  to  be  u 
propitiation  througli  faith  in  bis  blood,  it  is  not  intended  that 
£uth  lixei  OD  hin  blood  or  bloodshcdding,  or  on  llini  as 
shedding  bis  blood,  as  the  prime  object  of  it ;  bnt  as  the 
meritorious  cause  of  uur  foi^ivcuctta  of  ain,  tlirough  the 
rigbteoiunetra  of  God." 

"  For  the  work  of  bis  mediation  ire  arc  eternally  obliged 
to  render  all  ^lorr,  honor,  and  thanksgiving  to  Him ;  but  yet 
his  mediation  is  not  the  formal  cause  thereof,  but  only  an 
invincible  motive  thereunto." 

"  It  ia  true  Christ  bath  a  power  given  Him  of  bis  Fa- 
ther, above  iiU  angels,  priucipiilititrs,  and  powers ;  cailed  aii 
fowvr  in  heaven  and  earth,  a  namtr  abwt  i-very  name,  &e. . . . 
the  consideration  whereof,  with  his  ability  and  willingiicsa 
therein  to  succor,  relieve,  and  save  us  to  the  uttermost,  in 
the  way  of  mediation,  is  a  powerful  effectual  motive,  as  was 
aaid  before,  to  liis  worship.  Excellency  is  the  cause  of  honor : 
every  distinct  cxeellency  and  eioiuetioc  is  the  cuuae  of  distinct 
honor  and  worship.  Now  what  excellency  or  dignity  soever 
is  commuQicated  by  a  way  of  delegation,  is  digt'mct  and  ^f 
anolMtrr  kind  from  that  which  is  original,  infinite,  luid  cora- 
mnnicating ;  and  therefore  c-minot  be  the  formal  caune  of  the 
same  honor  and  woi'nliip." 

"  The  sum  of  all  is — Jcstw  Ciirist,  God  and  man,  our 
Mediator,  who  is  to  be  worshipped  in  all  things,  and  in- 
Tocated  as  the  Father,  and  whom  we  ought  night  and  day  to 
honor,  praise,  lore,  and  adore,  beeaiiKe  of  \m  mediation  and 
the  office  of  it  whicli  fnr  our  sakcs  He  hath  undertaken,  is  so 
to  be  honored  and  worshipped.  Not  as  Mediator  exalted  of 
God,  and  intrusted  with  all  power  and  dignity  trum  Him ; 
but  as  being  eiiual  with  Htm — God  to  be  blessed  fur  ever; 
his  dioiae  nature  being  the  fundamental  formal  reason  of  that 
worship,  and  proper  ultimate  object  of  it."  vol.  tiii.  p.  51-1. 

Thus  we  sec  that  although  lie  who  is  Mediator  is  to  be 


1 


33S 


VEOIATIOS. 


CBAF. 


'wonldpped,  He  U  nnt  to  Ik  worihlppetl  as  Me^atm, 
bcGBose  He  was  Ood  befunr  He  was  ML>diator.     As  He 
He  is  no  object  of  warship,  though  He  who  U  Mediator  U  i 
be  worshipped.     Befbrev  however,  Ue  asstHDed  the  ht 
naitiirc,  He  was  Mediator;  acoordiiig  at  least  to  Prototal' 
writen.     Thus  Bishop  Bull,  qnoting  St.  Hilary,  obserrci: 

** '  There  is  one  ^lediator  between  God  and  man,  naoelri 
He  who  is  hoCh  God  and  man,  and  who  acted  as  Mediitar 
both  in  giving  the  law,  and  in  sssuminf;  the  human  bodr.' 
Where,"  »B}-5  Bishop  Bull,  "  we  may  obserre  br  the  ww 
against  Bellannine  and  other  Roman  Catholics,  that  Hilsff  ■ 
txfmafy  afirms,  what  indeed  it  ia  evident  that  aQ  tfae 
ancients  in  general  inmlcated,  that  our  Savior  was,  even  in 
the  givinf;  of  the  law  and  before  bi^  Incarnation,  Medistsr; 
ooaaoqoenth',  that  He  was  not  Mediator,  as  the  Romaniiti 
strenuDualT  maintain,  in  respect  onljr  of  his  hiimau  nstiin^ 
which  indeed  He  had  not  ret  asstnncd."  Hut/'s  ZV^wrtfJ 
tie  Mam  Owed,  iv.  3,  1 1,  p.  758. 

1^  tbes,  Christ  was  Mediator  before  He  a&sumed  tW 
human  nature,  and  while  He  was  only  divine ;  and  tf^  at  ikc 
same  time.  He  U  uot  to  be  worshipped  a.<  Mediator ;  it  fol- 
lows, that  we  exclude  Him  from  worsliip  as  Mediator  b^fisv 
He  assnmed  the  humanity;  so  that  nut  only  his  hanuu 
nature,  but  even  his  divine  natnre  also,  i»,  in  this  reipNt, 
deprived  of  our  adoration.  Thus,  by  excluding  Irom  wonlnp  | 
tlie  mtiliiiturial  character  of  Clinst,  there  will  be,  upaatliiij 
prinriple,  a  strong  tendency  to  exclude  Him  altogether  bom  I 
worship  before  He  assumed  the  humiuuty ;  caiisoqucntJt. 
while  lie  was  yet  divine  only. 

Here  wc  arc  reminded  of  a  remark  which  ia  mwkrhf^ 
Baylc,  in  his  article  upon  Stancanu.  "  To  speak  sinccfely,  if 
there  oue  tungte  man  among  the  people  who  follows  citho'  ^ 
these  doctrines,  when  he  puts  his  trust  iu  the  death  of  Jcxs 
Christ  t  And  do  not  the  doctors  themselves,  who  have  nm 
piMAtonatrly  disputed  on  those  points,  worship  him  ;  wtUwOI 


CI 


citAr.  VI. 

so  much  tk»  thinking  of  tlioae  di»tiiictiuu8  betivecii  tiis  liumiiii 
nature  and  Iiis  ilivinr-  nature?" 

The  common  people  may  uot  fullow  thL-sc  doctrines,  as 
Baylc  obscn'cs  ;  hut  the  learned,  upon  tlirir  own  principles, 
ooglit  and  must;  for  there  is  no  alternative  in  this  rose^  but 
the  worship  of  the  crcjiture,  that  is,  of  the  human  nature: 
licnce,  upon /Arrt"  principles,  avowed  idolatry.  I^Bt  lis,  how- 
crer,  further  examine  into  the  mediatorial  office  of  Clirist, 
and  wc  shall  soon  sec  the  reason  for  which  it  is  maintained 
that  Christ  is  not  to  he  wor«hi|ip(^d  an  Modiator. 

The  church,  in  general,  tick  now  ledges  that  by  the  inter- 
ceasian  and  mediation  of  Christ  are  meant  prayer,  supplien- 
tion,  or  postulation,  as  it  has  been  variously  called.  But  it 
has  been  divided  upon  this  question,  whether  that  prayer  be 
only  n>prc»eutativc  or  vocal  also.  Wc  shall  jirst  gi\e  the 
riewn  of  the  Church  of  Rome,  and  in  so  doing  shall  refer 
to  the  commentary  of  Tena,  as  presented  in  bis  remarks  on 
the  seventh  chaptL-r  of  the;  ICpistlu  to  tlic  HcbruwH,  p.  ^8-1. 

After  stating  that  the  whole  difficulty  among  Cntholies 
Ufon  this  aubji.>ct,  is,  tUc;  (jucstiun  whether  our  Saviour's 
prayer  in  heaven  he  only  metaphorical,  interpretative,  or  re- 
presentative ;  consisting  in  an  actual  exhibition  of  his  huma- 
nity to  the  Father,  and  of  the  wounds  he  had  received  in  it, 
nnnceompanied  by  any  forma!  petition,  either  mental  or  voeij ; 
or,  on  the  coutrary,  accompanied  by  either ;  he  cjuotea  au- 
thorities on  both  sides,  propounds  what  he  calls  the  true  iHew 
of  the  subject,  and  contirins  it  by  various  reasuna  adduced 
even  by  those  who  allege  the  contrar)'. 

On  the  subject  of  Christ's  intercession  considercil  as  a 
reprcM;utative  prayer,  luiaccompanied  by  formal  petition,  he 
obiicr^'cs,  that  "  St.  Thomas  says,  Christ  appeases  in  heaven 
the  anger  of  the  Father,  by  representing  to  him  his  own 
human  nature  marked  with  wounds,  and  iu  this  manner  it  is 
that  lie  pleads  his  o^vn  meriU.  There  is  a  tlureefold  inter- 
cesiiou  for  us  by  Christ ;  the  fir&t,  before  his   passiou,  by 


8H 


■raiATiow. 


CM  At.  VI 


tlie 


Bpoa  the 


I,  by  die 

ion,  br  the 


aC  im  blood ;  the  Unrd,  after  bn  m 
laliaa  of  kii  vnanils.'*  In  «ap)>ort  ei  tliu  view  ef  the  fdb- 
iDd,  Tetm  quotes  tiregorr  the  Great,  BBpettaa,  Jcc,  ■■  iho 
qKywtuw,  who  ^^  tkat  tbe  fnaeux  of  Cfarut  vitfa  tbs 
hdnr,  and  ha  ftwent  bm^  operate  for  u*  ««  a  poweiiy 
miihtmi  and  that  in  tfaii  manner  He  is  our  adrocatp ;  not 
became  He  asks  any  ibiiig  anew,  cr  vocally  prvrs,  but  (m 
tbeicaaoa  tbaft  bis  preiCTce  appeaaw  tbe  Jndgr  and 


He  tben  adds,  tbat  **  ancb  as  hold  these  ricvx  undertake  to 
pnm  it  by  icaaon ;  for  thai  vere  it  the  case  tbat  Cbrist  tnlf 
and  ptojierir  pnxd  for  us  in  hearcD,  we  might,  in  tlui  caic; 
MfcboB  to  piwr  for  ns;  for  that  what   He  doeth  for  v  it 
'victne  of  iaa  faolr  office,  we  oiigfat  with  a  holy  bent  aak  \am 
to  pafofi.     Bat  this  wmld  lM^  foret|^  to  the  naage  «f  tlic 
ebwch,  vbiek  only  pnys  Christ  to  hare  merrr  npon  tts,  sad 
not  tbat  He  shoold  ask  tbe  Father  for  v»,  ia  tbe  same  mu- 
ner  as  we  ask  the  Vir]gin  Maiy.     Indeed  it  wonld  be  fon^ 
to  tbe  manner  in  wfaicfa  Christ  taught  us  to  pmy,  when  Bf 
aaid,  loArtistwr  je mat  tAf  Father  in  mt/  aoiw,  He  wiiigiit'i 
iftm;  DOl — wbitouetcrye  ask  me  to  ask  the  Father.    BoUe^ 
naHMKb  as  it  docs  not  seen  to  be  becomiu»  tu  the  mi^eitT 
of  Christ,  who  sitteth  at  the  ri^huhand  of  the  Father,  fv 
Him  to  pray  to  the  Father  for  us  (because  since  He  has  k- 
eraded  into  heareo.  He  eti^oys  a  ftiU  exercise  of  bis  pomrl, 
He,  for  thin  reason,  docs  not  ask,  hut  only  ^vcs,  aa  Bopotv 
also  affirms.     iVgain  ;  inssmuch  as  snch  n  prayer  is  nut  a» 
ceasarr  to  obtain,  to  merit,  or  to  satisfy,  since  all  this  m 
done  br  our  Lord  when  upon  earth,  such  a  prayer  aoefli 
altogether  useleaa.    Nor  can  it  be  said  that  He  prays  will » 
view  to  exact  what  He  obtained  when  upon  earth  ;  for  iflv 
we  hare  obtained  the  frrant  of  a  faror  from  any  prinm,  "d 
we  again  address  him  in  the  way  of  entreaty  lo  beatow  i^ 
this  we  do  only  to  remind  him  of  his  promise,  or  the 


CHAP.  VI. 


HAN    18   OOP. 


335 


tn  ronfirm  liitn  m  it ;  neither  of  wliich  cases  nppir  to  Christ 
iu  regard  to  His  Ktcnial  Father,  who  can  ncitber  let  liis  ovm 
promises  slip  from  his  mcroory,  nor  stand  in  need  of  any 
fresh  confirmntion  to  ahide  hy  thcm.^' 

The  other  side  of  the  question,  namely,  that  ChrUt  nerer- 
thcloM  diK's  vocally  pmy  to  the  Panther,  is  thna  stated  by  Tena. 

"Bonaventura  affirms,  not  only  thatClirirt,  truly  and  pro- 
perly prays  to  the  Father,  but  that  He  adores  Him  with 
bended  knee,  aiul  prays  Him  to  send  the  Holy  Spirit.  Abu- 
lensis,  also,  and  others,  observe  that  a  contrary  opiniou  ia 
improbable ;  nny,  even  St.  Thomiw  distinf^ishca  the  inter- 
cession of  Chrint  into  two  kinds;  the  first  as  performed  by 
prayer,  the  second  by  the  representation  of  hift  humanity. 
If  it  be  said  that  the  first  took  place  only  on  eartlij  the  second 
only  in  heaven,  it  may  be  replied,  that  the  same  St.  Thoma.t 
obnen'CA,  that  Chriirt  in  heaven  appeases  the  Father  by  reprc- 
ftcnting  to  Him  his  human  nature  marked  with  wounds, 
plendinir  hi^i  own  merits,  and  interceding  for  us  officially. 
Now  what  is  it  for  Him  to  plead  his  merits,  except  it  be  in 
nrtne  of  those  merit*  to  a.<k  the  Fathw? — more  particularly 
when  we  consider  that  St.  Thomas  distingnishrs  the  second 
mode  from  the  first,  and  yet  says  that  Clirist  cxprcsMs  the 
ilesine  of  hisi  soul  for  our  salvation.  Now  the  expression  of 
desire  is  true  and  projwr  pniyer ;  therefore,  aceording  to  St. 
Thomas,  Christ  prays  for  us  not  intcrpretatively,  but  tnily 
and  properly." 

In  section  the  second,  Tcna  proceeds  to  give  what  he  says 
is  to  be  re.garded  as  the  true  and  urthoflux  opinion  of  the 
Catholic  Chnrcb  upon  this  subject. 

"  Although,"  8ay.s  he,  "it  is  not  repugnant  to  the  huma- 
nity of  Christ,  a-t  it  now  is  in  heaven,  to  pray  to  the  Father 
for  us  with  bended  knee,  still  n  condition  thus  abject  docs 
not  appear  to  become  his  present  glorious  state,  as  is  testified 
by  Gregory  Naiianzen,  who  says,  'wc  hare  as  an  advocate, 
Melius ;  who  docs  not  on  our  account  lu^ntrate  himself  at  the 


\ 


I     "T-r: 


;4.. 
IcT  'J 


U     -1     -i-lV-Il    2,    I. 


nr:^   I.*!' 


.111       -r- 


//-b»-.'  -.V" 


rivi     .'/f    -:*   u:iK     ; 

.1..-     r?      r-JT^J.      ir':. 

::-•?-.     -    :i    '_j;  jjarr-ns.   r   «  -wnn-*— :iti-  -n  ^nr 


10    t  irriV:r  .;-.i:    "i  rr.ii.  :i-i--r.    T.ier:ii.'r  t?  .'"n-.i(iir  "::;ir  ju- 
'iiaiut'.' »<   ,1" 'Xj*r-ir,i'a.l"  -lu^ijint^-i  ""   ^e    r'.'""Ji;L^     'T  i*'.n 

pOHRmn'->n  ■*h..f:  -.pr.r.  -iar-i      :a  TXi-'ii.    is    t.^    :irt  'jijoti  "J 

bdievft,  Hft  pr»j*rt   :'-,r    :.■>.      Seeicil^.    ^tM.-aiise   laoudi  hs 

bimuinit./  wm  ^**ari::ft*i  --.r  ■:r,i:>:i;:ei:  :.j  tie  r>i\-iii;rr.  or  w- 

nuae  'rf  bfrfh,  Hft  rfid  no?,  ar  tLe  s-uze  tnie.  liwe  hi*  L-mrti 

aire  «ik(  ff/rrn,  hut  reicalnj  inferior  tu  Go*i.  anii  cutw- 

itljf  fHjmhU;  f»f  prayer;  for  to  this  end  uothina  el*e  » 

MJt^i.  flfiii^f;  almt  the  ftaints  who  are  now  in  heaven  prav; 

uj(li  tUfiy  nn;  l^fntified  not  only  in  spirit  but  in  hudy  ■ 

ffvidinit  frtnn  tiu;  Hlcmod  \'ir^n,  who  is  beatified  in  Mii 


CBAP.  Vli  MAX    IB   OOD.  SS? 

lesprcta,  fttid  yet  now  provs  for  iw  in  heaven,  as  Bernard 
testifies  iu  his  St>rraoii  on  the  nntintj'  of  the  Blessed  \'irgin  : 
*  For  thus'  says  he,  '  the  Son  ttUi  hear  the  mother,  and  the 
father  will  hear  t lie  Son ;'  and  in  like  manner  as  he  grant* 
tJint  the  mother  prnys  to  the  Son,  he  admits  that  the  Son 
pmys  to  the  Father,  liut  when  the  mother  is  said  to  pmy  to 
the  Son  for  us,  she  is  said  to  do  so  truly  and  properly ;  tbere- 
[fcjre  the  Son  prays  to  the  Father  in  the  same  mnTincr. 

•'  If  it  be  rephed, — Should  this  he  the  case,  we  may  ask. 

.the  Son  to  pray  to  the  Tather,  in  like  manner  a«  we  ask  the 

'  mother  to  pray  tu  the  Son  for  ns,  St.  Thomas  rejoins  by  an 

absolute  denial  of  such  a  CDnsequencc  ;  for  that  wo  oiif^ht 

Imther  to  address  Christ  tlms,  Oh,  Chrixt,  hear  us !  or.  Have 
mercff  upon  ua !  and  this  both  becniise  we  ought  to  avoid  the 
error  of  Arius  and  Nestorius,  who  malntnincd  that  Christ 
irw  a  mere  creature  j  and  heesinsc  the  prayer  is  directed 
ninply  to  the  person  ;  and  an  this  i»  ditine,  aud  hii*  ntHcc  is 
aceordin^ly  not  to  ask  but  to  (^vc,  it  is  more  n^cenhlc  that 
■  we  should  ask  of  the  person  to  give,  than  to  pray  to  the 
Father;  just  as  when  we  address  a  prince  who  may  be  invested 
with  two  titles,  that  uf  count  and  that  of  king,  we  always 
make  use  of  tlie  more  honorable  title  ;  so  in  like  manner,  wo 
■bflolutely  adore  Christ  with  the  adoration  of  the  worship 
(tairite)  wliieli  is  due  to  the  divinity  itself;  not  with  the  wor- 
ship of  hyperduiia,  which  properly  belongs  to  his  hnmanity. 
Inaaniuch,  therefore,  as  it  in  mure  honorable  to  give  than  to 
■sic,  although  Clirist  may  do  both,  we  never  ask  Him  for  the 
htter,  but  for  the  former;  for  the  former  offieo  He  excciitea 
^■>  God,  the  hitter  as  man.  This  distinction  we  observe  par* 
l^cnhirly  in  our  public  prayers,  lest  persons  shouhl  otherwise 
lie  deceived,  and  Hhunld  ima^nn  that  He  was  imt  true  God. 
BO  tlint  we  thus  avoid  all  oecasiou  of  scandal  or  error;  and 
prc9cr%'c  the  usage  of  the  church ;  which  never  jiraya  to  Christ 
to  pray  for  tu,  but  only  that  lie  would  hear  ns  and  have  mercy 
apon  lis;  especially,  ina<unuch  as  in  our  public  worship,  there 

t 


HXBUnoX.  CHAV.  Tl. 

if  IB  mpfKjpnMtei  mode  of  pniTing  exteriortr  from  diviiie 
wnhip  istria  ,  mnd  vhidi  hai  leqiect  to  God  onh-;  and 
from  vonliip  not  dhine  .'dMRsJ,  which  has  respect  to  tbe 
oints.  Hence  xben  might  be  arane  ^denutl  i^peannce  of 
dmser.  if  anrone  should  nov  pnj  tothehtunauitToFChnit, 
jus  M  to  anr  of  the  saints,  that  it  would  intercede  with  God 
Iv  Bs.  Still  if  anj  «ie,  inteiiortT  aware  of  the  <li<rtiiyti<w 
bttweoi  the  humanitT  and  the  divinitf ,  should  contenq^tfc 
die  hmnanitT  of  Chiist  which  is  now  pnring  far  ns,  it  viB 
be  aUonfale  for  him  to  ask  aS  that  homanity  to  make  oa  par- 
taken ci  his  piajer,  to  omjcHn  oar  own  with  his,  and  tooiet 
then  to  the  Faiber;  as  Augosdn  and  Ambrose  have  botk 
death-  taosfat ;  and  this  indeed  3Iartha  did,  when  Chiiatni 
npoD  earth ;  as  where  she  sars  to  Him,  Amd  now  I  tmaw  tkd 
witmUomrtkomahmitmak<^Ged,  GodwUl  gwe  it  tkee;  tlUbaa^ 
slw  had  b^cve  confesaed,  that  He  vas  the  Son  oi  the  linag 
G<m1  who  had  come  into  the  wwld  for  us.  Besides,  'n*f"°^ 
as  Christ  while  now  in  beaTcn,  as  to  his  humauitr,  offen  if 
ptaiies  to  God  and  also  religioas  worship  (though  not  in  that 
j«eminelv  serrile  way  which  we  hare  already  noticed)  it  fiit 
lows,  in  like  manner,  that  Christ  also  can  now  prar,  and  that 
He  acniailr  does  prar." 

After  observing  that  the  prayers  of  Christ  are  of  tn 
^ijjds — one  meritorious,  which  He  oflFered  np  while  npoa 
earth,  the  other  not  merit(»ioas,  which  He  now  offers  op  ii 
hearen.  but  oulv  requiring  of  the  Father  the  bestowal  of  tk 
reward  which  He  had  merited  in  the  dars  of  his  flesh— tb 
au:hor  proceeds  to  confirm  soeh  a  new  of  the  subject  lif 
Tari*>us  reasons  allesed  by  opponents. 

'-  St.  Paul  said  that  the  priesthood  of  Christ  is  eternal 
and  thereiVwt  that  He  is  ever  able  to  save,  and  to  exercise )» 
office.  Now  the  office  proper  to  a  priest,  is,  with  a  tme  and 
formal  prayer  to  pray  to  God  forthose  over  whom  he  ispla«ii 
as  St.  Paul  teaches  in  chapter  t.  Christ,  therefore  no* 
prays  for  us  in  hearen  truly  and  properly.     To  this  appear  » 


cajLT.  VI. 


UAM    IS    ODD. 


339 


words  of  St.  John.  JVe  lutr.v  an  admratf  unih  the 
Father,  Jettis  i'hi-iit  t/ie  rit/htemus ;  for  He  cousoles  sioiiera 
with  the  assuraiirt*  tliat  they  hnvc  an  iidvociite  with  the  Fa- 
ther; not  a»y  advocate,  but  Jesus  ChrLat  the  righteuus.  But 
the  oflicc  of  an  adrocatc  is  to  intercede,  and  to  ask  for  the 
clicut  whose-  advocate  he  i» ;  so  that  f  Christ  truly  and  (jruperly 
now  asks  and  prays  the  Father  for  us.  Otherwise,  what  con- 
Bulation  would  it  be,  that  we  hnre  an  advocate  with  the 
Father,  wlio  is  altogether  dumb  and  does  not  exercise  pro- 
perly and  formally  thr  offirc  of  an  advocate  ?  Nor  is  it 
enough  to  say,  that  ttic  oflicc  of  ath'ucate,  wliich  Ue  excr- 
when  upon  earth,  is  stiU  to  the  divine  mind  virtually 
Bent;  inasmuch  as  it  would  be  to  little  or  no  purpose, 
jthat  Christ  sliould  now  be  with  his  Father  in  beaveu,  if  He 
did  not  still  actually  perform  the  office  of  advocate ;  nor 
,  would  the  words  of  Paul  be  properly  veri6ed  ;  hceause,  he 
docs  not  say,  who  lived  and  nuuie  intercesg'ton  ;  but  who  ever 
Sveth  to  make  interces*wn  for  m ;  lienco  He  not  only  oxcreised 
,  this  uiiice  in  the  days  of  his  pil^riiuaj^e,  but  He  does  so  now 
also  in  his  own  heavenly  country.  Nay  ;  to  represent  to  the 
i  Father  his  wounds,  and  the  merits  He  had  upon  earth,  and 
Ion  account  of  these  to  auk  for  that  which  He  had  mentcd  for 
is  a  prayer  most  properly  so  called  ;  and  is  the  office  of 
advocate;  because  there  is  not  only  an  objective  represen- 
'  tntion,  namely,  an  cxliibition  of  the  humanity*  to  the  I''ather, 
but  a  formal  ct^nitivo  representation,  hy  which  He  shews  to 
Father  what  He  suffered,  anil  cxactM  the  reward  of  his 
sion;  particularly,  inasmuch  as  we  have  seen  prayer  to  he 
fin  act  of  true  relijjious  womliip,  and  the  humanity  now  in 
heaven  fin  patriaj  offers  religious  woraliip  to  the  Father,  by 
ing,  adoring;,  and  giving  thanks  to  the  Father;  and 
lence,  why  not  therefore  by  prayer?"  Stc.,  &c. 
^  i>uch  is  an  outline  of  the  principal  arguments  used  by 
HSVou,  to  which  the  reader  is  referred ;  the  sum  of  which,  as 
Hbearing  upon  the  particidar  subject  in  question,  is  as  follows. 


1 


but  a 

mahe  I 

^pMusit 
"in  ac 
heavci 
Jpraiaii 
^nence, 


b2 


3 


34U 


HBDIATIOK. 


cnxf. 


Chiiat  pn.j»  to  the  Father  truly  anil  formaDy, 
arrrildj'.  He  abo  prays,  br  an  exhibition  of  hii 
to  the  Father.  But  the  CathoUca  of  the  Church  of  Bow 
must  DOC  pray  to  Christ  to  pray  to  the  Father  j  ahhonghi 
is  aUovablr  to  ask  the  humnnity  of  Christ  to  conjaia  ^tm 
pnyen  with  his,  and  to  offer  them  to  the  Father.  To  dotk 
fimner  vonld  be  dangeroua ;  irould  lead  persons  to  tUri 
that  Chmt  was  not  truly  God ;  and  would  anvor  of  Ahasn 
and  Xestotianion.  To  do  the  Utter  would  be  to  obsenc  tk 
vsaf^  vi  the  chorch.  Thus,  the  difference  between  Ariaom 
and  orthodoCT,  acoording  to  this  aceonut,  is,  that  the  Anw 
prays  to  Christ  to  pray  to  the  Father ;  the  orthodox  pnr  a 
the  liaauuuty  of  Christ  to  conjoin  their  prayers  with  hi^  ^ 
to  ofier  them  to  the  Father.  Such  &ud  so  ucar  nei^bon  ur  J 
Orthodoxy  and  Arianiam.  Roth  i^ree,  according  to  this  accoolH 
that  the  humanity  of  Christ  still  prays  to  the  Father,  likelk 
rirffin  Vary  or  any  other  saint ;  both  agree  that  Chrii^  '* 
his  hniBBoity,  offers  np  acts  of  praise  and  adoratian  tB  & 
Fbtker;  say,  as  some  Rwnaniats  admit,  eren  with  beaki 
knee.     I^  xa  now  turn  to  the  view  taken  by  Prolestaak. 

"  But  it  is  asked/'  says  Poole,  in  his  Synopsia,  "  in  «te 
mnT'iHT  it  is  that  Christ  intercedes  for  us ':  fur  the  loaliDai 
of  a  (applicant  scarcely  becomes  the  glory  of  a  king.  U  * 
repbed,  that  He  docs  this,  because  He  represents  to  tk 
Fklfaer  the  nature  which  He  has  assumed  for  ua,  iiidA> 
Mijiiiiiiii  which  arc  celcbtmted  in  Utni ;  obtaining  peste  if 
«s  by  the  perpetual  efficacy  of  his  sacrifice ;  as  also  bccaa* 
tinB  Aetin  of  his  soul,  which  Ue  has  for  our  solratioii,  fir 
Kkevae  eiyrcsscs.  Gregory  the  Great  8a,(-s,  that  Cbat 
does  not  paftfm  this  act  as  formerly^  with  a  submisaTe,  btf 
with  an  authoritative  address.  Rom.  riii,  34.  Still,  ho«e«> 
the  question  remains,  whether  Christ  doth  now  prayfttfik 
or  ofibr  up  supplications.  Aquinas,  Gregory,  and  Ri^oai 
■MW  to  deny  this ;  allinuiug,  alw,  that  this  is  the 
of  all  the  learned.     But  in  this  they  are  miatakea ;  Ik 


I 


CHAP.   VI, 


MAN    18   eOD. 


341 


ft 


I 

ft 


Gregory  Naxinnzeii,  Augiwtin,  TIirodoTPt,  &c.,  inamtaiit  the 
contrarj';  iw  dors  Teim  also,  who  has  treated  this  Huliject  «t 
large.     The  question,  howei'er,  is  Dot  so  much  about  a  fact, 
as  about  a  oamp.     For  Christ  now  truly  and  pniperly  pra}*s 
for  UK;   htH^ausc!   firsts     Ho   is  even  now  our  mU-umtc  and 
mediator,  1  Tim.  ii.  5 ;    1   John  ii.  1  ;  whose  ofHcc  it  is  to 
pray  for  us.     Secondly;  the  (Jreek  word  ttTityxavnt,  signifies 
intercession  made  with  prayer  or  postulation,  Rom.  viii.  li&i 
Acts  XXV.  21.     Thirdly  ;  Christ  even  uoiv  has,  and  expresses, 
a  desire  for  our  salvation.     Christ  therefore  prays,  mid  prays 
vubroissiTcly,  which  it  is  to  no  purpose  for  Rupcrtus  to  deny  ; 
(hat  is  to  say.  Ho  prays  with  the  same  re^'crence  and  acknow- 
ledgment of    the  divine  nature,    nnd  the    Httlent^ss   of   the 
human    natiur,    whieh   He  did  before    upon  earth,    hut    no 
longer  with  tears,  S:c.     It  may  be  asked,  however,  why  He 
prays,  since    He  is  able  to  do  all  things.      It  i.s  answered, 
'first,  while    lie  was  upon  earth  He  could  do  all  tliinirx;  yet 
nevertheless  He  prayed.     Secondly  ;  He  does  so,  because,  as 
man,   He  rejoices  to  be  in  aubjtiction  to  God,  to  acknowledge 
God  as  the  greater,  and  the  author  of  idl  good  things,  &c. ; 
also,  Ijecauflo  a.i  man  He  ought  not  to  omit  the  duties  which 
are  proper  to  luau^  of  which  prayer  is  one ;  finally,  becauBe 
He  said  that  God  had  so  appointed  for  hi»  own  diWnc  glory." 
Not  only  howei-er,  according  to  some,  docs  the  humau 
^  luhire  still  pray   submissively,  and  offer  up  to  the  divinity 
Htbe  acts  of  adoration  due  from  a  creature  to  the  Creator ;  but 
Bitsetf  is  also  a.s  a  crciiture,  thmigh  uow  in  heaven  in  a  most 
~  abject  condition  ;  being  still  wounded  and  still  bleeding.    So 
that  upon  Clirist's  intercession,  Scott  ohscrvcR  {vol.  ii.p.4i:)}: 
"  By  the  presenting  to  his  leather  his  wounded  and  bleeding 
body,  which   carries   with  it  an   inexhaustible   fountain   iif 
rtietoric  and  persuasion,  He  miLkes  the  most  moving  and  pa- 
intercc^Mon  for  u» ;  the  sense  of  which  is  this, — '  O, 
ly  Father,  behold  tlua  sacrificed  body  of  mine,  which  by  thy 
ct)nsent  and  approbation   hath  been  xnbiitttutcd  to  1>cur  the 


848 


MKUIATIUN. 


cn^p.  ft 


punwiiment  which  was  due  from  thee  to  mankind ; 
through  t!ic  wounds  of  wliich  I  have  cheerfully  poured 
the  precious  blood  of  Qod,  as  a  rauBom  for  the  nni  of  the 
vorld ;  for  the  tiakc  of  this  blood  therefore  be  thou  so  (a 
propitious  to  tlio»c  miscml))!;  einiicra  it  vas  shed  for,  as  t^ion 
coudilion  they  shall  repent,  to  accept  it  in  exchange  for  Ae 
lives  of  their  souls,  which  arc  forfeited  to  thee ;  to  relcMe 
them  from  the  obligation  they  are  under  to  die  etentaUy;  and 
upon  their  finril  perseverance  in  well  doing:,  to  cpovn  tkn 
writh  eternal  life ;  and  tliat  tliis  blood,  which  at  thy  fxtuuaaaii 
I  have  willingly  shed  for  them,  may  not,  through  their  {ni- 
hility to  repent  and  persevere,  he  utterly  ineffectual  to  then; 
O,  scud  thy  Holy  Spirit  to  assist  their  weak  faculties,  to  note 
their  endeavors,  mid  co-operate  with  them.'  Thia  aignifiim 
action  of  Christ's  preaenting  his  sacrificed  body  to  God,  a  bolk 
a  claim  and  a  prayer;  or  rather  it  is  a  prayer  backed  aad 
enforced  with  a  rii^htfu!  claim  to  the  hlcsainpi  he  prays  for." 
It  is  a{p:«ed,  then,  both  by  Homauistn  and  Protcstantlt 
that  the  intcrceiiRion  of  Christ  is  true  and  formal  pn^er,  ■ 
uiueh  so  as  that  of  the  virg:iD  Maiy  and  the  saiiitx.  Buffer 
say,  BiesMd  JesuA.'  ftray  for  ui, — blessed  Mary  ,'  pra^  form, 
would,  accordiiij^  to  some,  he  placiug  Christ  too  much  op"" 
a  level  with  the  saints ;  and  would  introduce  Arianum.  Hm 
does  the  Church  of  Rome,  as  asserted  by  Tena,  profen  to 
avoid  this  ?  Ky  still  rctainin<;  the  same  ideas  of  mediktioB; 
by  still  believing  that  the  prayer  of  Christ  is  as  truly  flnmil 
aa  that  of  the  virgin  !Mary  or  the  saints ;  bnt  by  making  »o 
mention  of  the  cdrciuufa-tanco  in  its  own  acts  of  public  wanlB|i, 
or  not  allowing  the  interior  ideas  to  escape  from  the  Ujm;  m 
the  principle  that  Arianism  is  not  a  dangerous  doctrine,  M  biC 
as  it  IB  not  on  the  lips,  but  only  in  the  mind.  On  the  olfc» 
hand,  the  Protestants,  not  granting  that  xaints  and  angiJs  *»• 
tcrcede,  are  in  no  danger  of  mixing  up  the  prayer*  of  Oin* 
with  the  prayers  of  saint*,  and  arc  more  likely  thoTvAur* 
their  acts  of  devotion  to  pra^  to  Chriiti  to  jtnn/  to  tttr  Fatk/r.  j 


I 
I 


rilAP.   VI.  MAN    IS    ROD.  343 

This  prayer  of  Christ  is  ackiiowlcilgnd  to  lie  real,  not  fi^ura- 
tire  or  metaphorical ;  but  since  tins  is  very  much  allied  to 
the  Romish  idea  of  the  intercession  of  the  saints  and  angels, 
some  wUl  not  allow  the  ]irayer  to  bo  vocal,  but  declare  it  to 
be  only  tacit ;  conaisting  iu  interior  supplication,  not  expressed 
by  words,  hut  in  a  representation  of  his  wounds,  which 
tfectufdly  move  the  Father;  and  it  b  upon  this  principle 
(as  some  understand  it,  and  T  believe  most)  that  the  prayers  of 
the  church  are  generally  addressed  to  the  Father  for  the  sake 
of  the  Son. 

"Tlius,  surely  every  one,"  says  Buckridge,  "that  doth 
desire  to  be  heard,  and  therefore  concludes  his  prayers  with 
tlicae  words,  throuifk  Jenux  Christ  oar  Lord,  doth  represent 
and  oifer  Christ  cmcilicd  to  God ;  and  entreats  remission  and 
grace  through  hia  death  and  passioti.  And  Christ  our  High 
Priest,  tliat  sitteth  at  tlie  right  hand  of  God,  doth,  at  that 
instint,  execute  his  oflice,  and  make  intercession  for  us,  by 
repreflcnting  his  wounda  and  scars  to  his  Father."*  Oaiford 
TracU,  vol.  iv. ;  Catena  Patrum,  No.  4. 

We  sec  then,  that  RomanistH  admit  Christ's  prayer  to  be 

*  The  way  hi  wliirh  thi>  iDtfrcpasiiiD  tit  «fiV(.-CiM],  lU  well  as  llic  object  of  It, 
if  ttn  caadidLy  espluiaed  by  Btiiisuet,  ia  lii»  Expvrit'wn  nf  Calholk  Dotirmu, 
p.  66,  Flelektr'ted.:  "  Such  is  the  efficacy  of  lh«  •olprori  act  of  cnnircrBlioD, 
Thiii  MQTtid  Bcl  >»,  tnorroTi-r,  n  tribute  of  acknnwicd indent,  ofTiired  up  to 
God's  •ovvrpign  mnjcaly;  inatmocti  m  by  it,  Jpiim  Chri*!,  who  it  hen 
personally  preseivt,  rcaeWB,  Id  eomc  rL'Spect,  and  porpclualcs,  the  ni«n]i>riftl 
of  biK  owD  O'bctlirnctt  orrn  to  the  drath  of  Itic  crua*.  Su  thut,  13  fad,  tbcre 
!•  nolhiDK  wantinii:  lu  render  it  11  rcaS  acd  pi-rfccl  I'Acritcc.  Ncilber  chu  it 
be  doubted  tliibl  thii  holy  artion,  aUki)U)[b  tunsidcrcd  »i>iiarate<ly  from  Uial 
Vl  tbc  mmidiiicatiou,  i»  of  iuelf  peculinrly  pleuiDg  to  ihn  Almitclity  ;  and 
coEniafnf  poirrr/ally  lo  indufe  Hint  to  l«ok  dawH  leilh  an  eife  <if  pity  upon 
tlu  iliftrtt*  a/  hU  crritliireM.  It  tliu*  replaces  bcfoie  Him  the  TvluDtary 
death  wliich  tbi»  bclovod  Son  undcrvrrnt  for  the  »akn  of  siiin«r»;  or  n- 
tber,  it  thus  ropluces  befun*  Him  Ibis  bdorrtl  Sod  bintsplf,  under  th« 
embknu  of  ihnt  dnttA,  by  which  flnc«  bis  Jndr^fMfian  Km  apptaatii.  The 
meri>  circuiBSiaiice  of  ihc  prasaocr  of  Christ  Jc*uii  upon  the  altar,  Is  Ittcif, 
as  titry  i:hris(iiin  mii*t  acknowlrdKe,  a  kind  of  tnlerc(>Hsiafl  eitrcnwly 
pow«rfa1   with  God,  in   r«*9r  of  mankind ;  accofding  lo  lint  sayioB  of 


344 


HEDIATIUN. 


cnjiF.  fu' 


i 


renl,  but  do  not  in  tbcir  public  worKliip  ask  llim  to  praj, 
btit  only  to  mix  up  tbcir  prayers  with  hia ;  Protestants  admit 
the  prayer  to  be  real,  but  uot  always  vocal ;  and  i\u*  i«  tlw 
way  in  wbich  both  conceivp  they  avoid  Ariaoism  ! 

With  regard  to  the  Romanists,  although,  in  the  accoot 
given  by  Tena,  it  woidd  seem  to  be  forbidden  in  the  Chnrch 
of  Romt!  to  jn-ay  to  Christ  to  pray  to  the  Father ;  yet  it  d«e» 
not  seem  forbiddeu  io  pratf  to  tfte  viryin  to  pray  to  Gtritt  It 
pray  to  the   Father;  for  the   Father  hears  the  Son,  aud^^^ 

St.  Paul,  Chruf  pre^mU  himMt\f,  and  apftart  in  ihe  prtfmcr  vf  Garf»*r 
hthaU".  H(rh,  ix.  It  i*,  llicrvfiirc,  our  belier,  tlitH  our  bencTulcnl  Rmleeaer, 
preieal  ii|iiiii  uui  Hilars  tiiiilcr  llic  Ajmbols  of  death,  JDtiM^edcs  thtre  fat  h; 
ftnd  proBVDU  Ihcrv  cuntiaually  fur  us  Lu  liil  Cterowl  Father  that  deslli,  mikk 
Hk  titJL-r  suirvfci]  for  the  •oocliDcaliuii  uf  bi»  charch.  It  ia  in  UibitMr, 
Ihkt  ipnkioK  of  tlic  cochariBlic  siicri&ce,  we  Mv,  that  Jeiiuft  Chml  tbnit 
offen  binisi^lf  up  la  God  in  our  bchnlf ;  and  it  i«  t1iui  that  wc  belie**,  tbi 
the  li<»ly  otiluiiuD  ilhpwiet  the  dirine  tomlneu  to  be  the  more  Idmd  mad  jr* 
pitiuUM  («  w.     fiencv  it  i*.  tliat  wr  give  it  the  nkmc  of  jfro^*iiai«ry." 

Coupon  (Ills  EiposilioD  q{  Catholic  Docirine,  vtith  tb«  Mlamwt 
obsi^rvAlinii  of  Dr.  I'yc  Stnilh,  in  tiii  DiscourM*  on  the  Sacriic*  mi 
Piivstlicvd  of  Jesus  CbriM,  &c.  |>.  13t! :  "  NothiPK  aa  hn  lutinitiei  ihl 
would  conlradirt  incontroTrrtiljIr  Grel  principles.  Bui  Ibrre  mm  two  Mxfc 
pfinvLples,  wbich  nrv  vf^vo  violated  by  1  neon  aide  rale  tid«ucAtf)«  of  llMdM- 
lrint>  of  aaliratian  by  tht  tnedialion  of  Christ;  and  tbe  violalioa  of  tka 
ha3  afforded  the  advantiLga  of  atl  the  plausible  arcumenLv  nrged  a^alsMlUt 
doctrlQc  by  it*  ndvrntarini.  Thr  Brtt  is,  tlic  iiiimiitability  of  Ood.  Hia 
moral  priuolples,  thai  is,  bis  rectitude,  wisdom,  and  goodoeAs,  u  espnsi 
by  hi*  blcMrd  and  holy  iriJJ,  COD  undergo  no  nltcration  ;  Ibf  tu  wlaiitMcii 
Bupposllion  would  bo  destnictiio  of  the  absolute  raartcTiott  of  tbe  dniw 
nalifrr,  u*  it  would  iiuply  cithv:!  an  iuiproi rmcnl  or  a  deteriuratioa  latt* 
subject  uf  tlir  BUppoved  (;haii)i;c.  We  cuiDut,  tliercfore,  hear  at  nti, 
wilhoot  uniijieakiMr  ttitapprabntiou  and  itgrtl,  represi^ntAtiona  of  ih«  Do^ 
«>  Am  4Cluated  bj  tlie  pauiuus  i>f  »ratb  aud  fury  luTrards  alaful  nn,  sM 
as  aflcrwaida  turned,  by  the  pn-BCDialion  of  the  Savior's  MrriAce,  latoa 
dilTereut  Icittper,  a  dispoiiCion  of  calmoest,  kindne««,  and  fntt.  IW 
•econd  found iilina- principle  is,  that  the  udoiatilr  God  U,  froni  elervitr  *ad 
In  all  tbe  glorious  coostaocy  of  his  uniiirc,  gracious  and  locroful.  He  «■■ 
DO  cKlraneou*  motive  lo  induce  Him  to  pity  and  rclie**  our  ■liwuUi 
world.  No  chaoKO  in  God  is  neeeitsary  or  desirable,  if  cveii  it«cf«f» 
•ibip.    Tliifi  is  abundantly  rvidODl  from  many  piuia  of  thr  diTiiM 


CHAP.  VI.  HAN    IS   UUU.  345 

Son  hears  the  mother;  and  the  Ilomaniitt  prays  to  the 
mother  to  intercede ;  and  tlic  Son's  intercession,  According 
toaome,  is  like  the  mnthcr'a.  Writers  of  the  Church  of  Itomc 
have  ver)'  wisely  determiued,  that  /or  its  to  prny  to  the  Son 
I  pray  to  the  Kathcr,  savors  of  Arinni^m  ;  hut  whnt  do  Ihcy 
lify  of  the  same  practiee  as  uttributud  by  them  to  the  virfciii 
Mary  and  the  saints  ?  for,  as  St.  Bernard  says,  the  Father 
hears  the  Son  and  the  Sou  hears  the  mother.  Indeed,  this 
Tcry  suggestion  seems  to  have  occiured  to  Petavius,  and 
therefore  i\c  says,  he  does  not  sct^  why  Eoraanista  may  not 
pray  to  Christ  to  pray  to  the  Father.* 

*  On  Uiis  impurtaat  •ubJKt,  Swedenborg  ol<>er*»t :  **  The  Lord  li  naid  to 
be  reJMird,  when  H«  is  nut  ftpproachi^d  and  worsLipprd,  and  UkctriHi;  wh<i?n 
Re  U  apprvaclicd  uid  wunkiiipcd  only  ns  to  his  liunmaily,  nnd  nut  at  tliu 
Muc  limr  us  Ia  bU  divinity  ;  nlicrrforc  lie  It  rejected  al  lhi»  day  within  tlie 
chuich  by  ibose  wlodo  not  approe^b  aod  wur:iliip  Him,  but  pray  In  the 
Father  ttint  He  trnuld  be  taCTcifnl  fur  the  inkc  of  Ihr  Snn,  wh«n  ynl  it  in 
Inpouible  far  any  idbd  or  angel  lo  approKcb  ili»  F&tlier,  and  (o  wurship 
Him  immcdialcly.  He  bring  (be  invltible  dJTiitily  with  nltom  itn  one  can 
be  ooojoined  by  faitb  and  love ;  Tor  nhut  U  iaTiaiblo  ilolh  not  fdll  into  the 
tdcauf  thnitglil,  and  theri'foi«  not  IntA  the  altbctltho  Af  the  vilt,  and  what 
doth  not  fall  into  the  iden  nf  [IiourIiI,  cannot  1tP  an  nbjc-<^t  i>r  Tailh,  tnt  Ih^i 
llllagB  which  relate  id  falilb  must  b<*  objects  of  thought,  and  Ithcirlso  what 
doth  DOl  enter  intu  lite  uJiccltun  of  Ike  witl  dolh  not  enter  into  tUe  l(iv«,  fur 
Ibe  things  rolallDg  to  lovo  must  aCTect  the  will  of  man,  aince  in  the  will 
Kvidesall  the  love  which  mnn  halh.  Hut  the  dirino  huiDHoily  of  lh«  Lor<l 
Ihlla  into  the  idea  of  Ihou^hl,  and  thus  iatu  faiCh^  and  hence  into  the 
affection  of  the  will  or  lo<e;  from  which  con  *idc  rut  ions  it  ii  vtidoni  tijal 
DO  cnnjancllon  cad  be  bud  with  the  Father  exce|>t  from  the  I>ord  and  in  Che 
Lord;  thi#  tlie  Lord  himavlf  lery  clearly  teaches  ia  Ibe  evaugelista,  aa  In 
John.  N#  »nf  kath  Hen  (itKi  nf  any  time,  Iht  onliftegollen  San,  teho  it  in  iht 
iotmm  t/  iht  I'lillitr,  He  hiilh  l>rniig;hl  i/im  /nrlh  tn  rifif.  i.  IB.  Again  ,-  l> 
hnt  MtUluf  htaril  Iht  roue  nf  Hu  Failuritl  any  liiiu,  nor  tten  An  ahufe,  t.  37. 
Again  ;   I  am   the    lf'«y,  and   the   Truth,  anii  the   i.ij't,  no  one  tamtth   («  Ihf 

IFallur  bml  bfmef  if  gt  had  itvoitn  me,  yt  would  hart  knam  my  Father  atto; 
kt  wA*  SKfb  flW,  Ktlh  Iht  Father;  Philip,  biiirreft  thou  nuf  Ihul  S  am  in  (Ar 
Father,  and  Iht  Father  im  nut  BtUtte  me  that  t  am  in  the  Fathrr,  and  the 
FatktriMmr.  liv.  6 — II.  Hrnce  it  miiy  \tc  manifest,  ttiHt  the  LurtI  ■■  re- 
>eeteil  by  thooe  within  the  church  who  imiDT<d lately  atcprtuK^h  Ibc  f'niber, 
and  pray  to  Hiai  to  bv  mcrcirul  fur  the  Bake  of  IfaeSua  ;  further  ranaot  Ihtnk 


1 


»6 


MtJiilATION. 


CHAT.   TI. 


It  18  justly  afTinned  by  Dr.  WatcrUnd,  that  the 
of  Christ's  chnrtwter  is  very  low,  when  it  is  thought  of  tA 
of  "  one  thai  gives  lu  nothing  himae\f,  bui  orUff  oaks  amoiherh 

olhervriie  a(  the  trtinl'*  humauily,  ibu  w  of  tbe  huiiMaity  of  maathtt  mn, 
thus  Qol  si  thp  samp  lime  of  lib  divloitj  id  tbe  buiuaoity,  tUll  Ina  of  hM 
divinity  catijoined  to  hi*  hnmsnttv  a«  tbe  moI  isconjortiMl  Iu  tfar  boAj, 
■Gccirrlingtu  the  doctrine  received  thfoUKhuut  the  ChrUtian  wntd.  Wtok 
tl^fi  Chrlslian  irorltl,  rtha  iicknowlcdgu  the  Lord's  divinily,  woald  l> 
willing  to  be  Ltader  the  iiii|jiilati{»n  uf  placiofc  hi»  liivtaity  oQt  of  bbhi- 
iiMDilyr  Whnn  y(>t  to  think  of  the  humaoily  alone,  and  not  AltbcNM 
1lm»  of  liis  divinity  in  his  hnmHuity,  r*  to  look  at  Ikesi  u  MpMatft,  wbU 
it  not  to  look  at  the  LonI,  nur  at  both  nit  one  penon,  whcD  jit  the  dodiMt 
n-crirtd  in  Chruli'itiiDm  tcarlii**,  thni  Lh«  dirinily  Rod  hBmanity  of  iht 
Lord  arc  not  Ino,  but  only  unc  pcrwn.  The  men  of  (he  church  nt  thitfaf 
Iliiuk  iudeed  of  Ihf  liord'»  divinity  in  hii  butaanity,  when  Ifary  speak  bwm 
thedoctriDfl  of  the  church,  but  uUu^cther  othcrwiM  when  tbey  tkiak  Mi 
kpeak  with  tlieniNetveN  out  uf  dortriDe  ;  but  it  i«  to  be  noted,  Ui%t  ibc  Mrit 
of  man,  when  he  thinks  asd  speaks  frum  doctrine,  diffeiv  from  that  in  ■hir* 
hn  thinks  and  npnukv  uul  of  doctrine  ;  for  wliiliit  he  thtnlo  and  epeala  bvm 
dociTine,  be  then  thinks  and  speaks  from  (he  memory  of  hia  natortl  an; 
but  when  be  tblnke  aod  speaks  out  of  doctrine,  he  then  ihliiks  ao4  tfok* 
from  hi«  spirit,  fur  to  think  and  npcak  from  the  spirit,  it  to  l&iak  and  tfiA 
froio  the  Int^rlom  of  his  mind,  whence  be  dorivM  hJa  very  faith  ;  tke  w* 
of  mnn  il]»o  nflrr  dralh,  hiu  a  ijuality  agreeable  to  tbat  nf  iIk  thon^  m4 
speech  of  his  spirit  out  of  doctrine,  and  net  agrecnblc  to  hia  tbOMfhliai 
speech  from  dootrine,  unlcM  this  latter  had  been  one  with  tbe  former.  TW 
man  hnlh  two  stales  oa  to  faith  and  lore,  one  wbllsl  he  is  io  doetriac,  aai 
llie  i>lher  irbpn  out  of  dortrine,  but  that  Hid  Mtale  of  (lis  fatlh  and  latewl 
of  dnctrinu  saves  hitn,  and  not  tbfl  slate  of  his  speech  conceniltig  UHk  tai 
love  when  from  Hirrlrinr,  iinlriiH  [hi*  liiltrr  *tate  make*  one  irlth  ibe  IbfBW, 
is  unknown  tn  man ;  when  yet  to  think  and  speak  fron  doctrine  i^'rftf*^ 
faith  and  love,  is  to  speak  from  the  natural  man  and  his  meniory,  as  avj  W 
taanifcst  ^m  this  consideralioD  alone,  that  the  bad  ai  well  as  ttaa  good  oa 
alike  so  think  and  »peak  when  they  arc  with  otlicra ;  wberefoevalMA* 
wicked  rulers  of  the  church,  alike  as  the  sood.  or  the  rulers  wha  ktrwrn 
faith,  alike  with  thtme  who  have  faith,  can  preach  the  gospel  with  sladK 
zeal  and  affiNrtloa  apparantly ;  the  reason  t>,  because  in  saeb  eaao  tie  ^b. 
■B  was  said,  think*  and  speaks  fiam  his  untural  man  and  his  miweij. 
whereas  tn  think  from  his  spirit,  it  not  to  think  from  his  uamrai  naa  sad 
his  memory,  hut  fmm  the  npitilual  niaa,  and  his  faith  and  affeetiaa. 
this  eonalderatian  alone  it  may  be  manifest,  that  man  hath  Iwe  i 
that  the  forniCT  slate  doth  not  save  him,  bat  Ihc  latter ;  for  mbb  aflsv  ' 


CH\r.   VI.  MAN    18    OOD.  S47 

yire  um  :"  for  this  ho  conceives  to  be  closely  allied  to  Arino- 
ism.  Hence  ve  find  that  pnijcrs  are  iKimctimca  directed  tu 
Christ  himself  by  the  chturches,  both  of  Home  and  of  Eng- 
land ;  and  this  circnmHtJiiicu  is  appi'alcd  to  in  proof,  that  the 
Arian  notion  is  not  ado]>t(![I  liy  i-itlii-r,  nnmcty,  that  Christ  is 
only  one  that  fftees  wjt  nothimj  hintseif,  but  only  tuh  another 
io  yive  tu.  We  may  instance  the  prayer  imputed  to  St  Chry- 
softom,  irhich  in  directed  solely  to  Christ.  But  let  u»  hear 
the  account  of  this  praTcr,  as  (^ircn  hy  a  Church  of  England 
dii-inc ;  "  Wc  nddresa  oniraelves  in  this  prayer,"  saj-B  he,  "  to 
the  second  prrxoH  in  the  glorious  Trinity,  our  blessed  Savior  j 
And  remind  Him  uf  the  gracious  promise  He  made  to  um 
whcp  on  earth,  that  where  two  or  tlirec  arc  gathered  togrcthcr 
in  his  name,  He  would  he  there  in  the  midst  of  them  :  and, 
therefore^  if  we  can  but  prc^-ail  nith  Him  to  hear  our  desires 
and  petitions,  we  knotv  that  the  power  of  hi»  intereesaion  unfh 
God  u  so  ffrcai,  thai  uk  itted  not  doribl  but  vie  shall  obtain 
thtm."     IVheatly  cm  the  Book  of  Common  Prayer. 

In  thiH  prayer,  then,  it  might  appear  that  Christ  is  asked 
to  bestow  of  himself,  as  God,  the  blessing  prayed  for;  it 
seems,  however,  according  to  the  forcffoing  account,  that  this 
is  a  luisapprebension  ;  for  that  his  iuterccsi<or}'  prayer,  though 
not  mentioned,  is  implied;  and  consequently,  that  He  is 
appealed  to  in  this  case  as  on«  thai  gives  us  nothing  hUnself, 
m  Imi  otUjf  asks  another  to  yive  us.  Nay  further,  that  He  asks 
m9»  the  second  person  in  the  Trinity ;  which  it  is  not  easy  to 
^^Bouat  for,  except  on  the  principle  of  the  %'oluntary  eco- 
nomy ;  in  which,  before  the  foundation  of  the  world,  tlic 
Father  and  tlic  Son  covenanted  with  each  other,  the  one  to 
pray,  the  other  to  he  prayed  to,  and  on  this  condition  to 
grant  the  desire  and  petition  ;  in  which  case  again  the  pro- 
pcartSa  and  offices  of  the  creahirely  human  nature  are 
Mcribed  to  the  divine  penoii. 

U  a  Npint,  ibcrafore  >ucti  a»  ih«  mu  wu  in  tli«  woild  w  to  hla  ipiril,  Kich 
he   rcoMin*  after  his  deiMrlurB  uut  of  lh«  warM."     iVrc  Cl»mv»  «n  St.  J«*li, 

pp.  331,  23-J. 


**  It  most  be  owned,"  sars  Tncker,  in  liia  Uglit  of  Xt> 
tun:  (raL  t.  p.  596) :  "  that  this  idea  a£  the  redemptioD  hv 
bad  manT  absurd  and  pemictotu  notiotu  engrafted  upon  k. 
Tbe  appnMch  to  God  br  intercession  bas  beea  made  a  baadk 
far  tnrma^  oar  sahatioa  into  a  business  to  be  nunagtd  hj 
intiigite  and  intcrrst,  and  to  represent  the  court  of  beann 
br  eimiUtQde  with  tbe  cooits  of  earthly  prinott.  to  wban  inn 
cannot  bare  accrss  nnlcM  hr  their  minister.  And  beaaM 
sinful  man  vas  uavintby  to  approsch  the  throne  of  gloiy 
without  the  intercession  of  a  >[ediAtor,  therefore  tbe  Sob, 
being  of  equal  g^lonr  with  the  FlRther,  must  keep  tbe  fikf 
*****"■"—  vitb  aD,  except  a  few  particular  iarurites,  withool 
whose  recommendation  nobodr  could  be  heard ;  who  then* 
selves,  too,  were  too  great  to  be  addressed  by  tbe  COMW 
Christiatt :  so  he  could  obtain  nothing  without  making  intered 
with  the  priest,  to  prajr  to  the  saint  to  pray  to  Christ  to  prs» 
to  God  for  him :  and,  in  order  to  gain  favor  with  these  infe- 
rior ministers  tx  nib-mcdiaton,  he  must  par  the  prieet  snd 
make  offinrings  to  tbe  saint/'     8re  aiso  p.  S9G. 

Let  ns  pnjoced  to  apply  these  observations  to  the  Vn- 
testanc  Church.  Wc  bare  seen  how  Protestants  admit,  Hkr 
the  Romanists,  that  the  humanity  of  Christ  pmys  to  the  h- 
ther ;  and  moreover  offers  to  tbe  Father  acts  of  divine  adon- 
tiou  and  worship.  We  have  in  particular  »een  how  Romuiiti 
cDiiceiTC  they  avoid  the  Axianism  into  which  this  leads ;  let 
oi  farther  sec  how  far  Protestants  attempt  to  do  tbe  Munr. 
Dr.  'Wntcrland,  in  reply  to  an  Arian,  obcierTes  (roL  iii. 
p.  344) :  "  There  may  be  a  second  «cnse  of  making  «  mediiiB 
of  wiffship ;  as  if  wc  were  to  pray  to  Christ  to  proff  fir  sa 
lliis  is  near  akin  to  tbe  Romish  doctrine  of  jiraying  to  smhIs 
and  augcU.  If  this  be  what  yon  moan  by  mcduttorial  inr> 
ship,  your  opinion  of  Chri^  may  still  be  very  iov ;  at  ^  mi 
tkal  gktt  mg  mothmff  hxmj^lf,  hnt  vnly  asks  tmoihrr  to  five  « 
But,  besides  that  tbrrc  is  no  warrant  for  praying  to  aai 
thing  less  than  God,  and  so  nirh  n  pmcttce  must  be 


! 


caxt.  VI. 


MXH    IS   OOD. 


&40 


unjuBtifiablc,  T  (•oticeivft  tliat  thiH  is  not  wliat  y<ni  mean  by 
roccUatorial  worsliip  ;  it  being  »o  extreiuely  low  uud  dishouor- 
able  to  suppose  that  He  con  bimsclf  do  nothing  fur  xin,  espc- 
ci&Uy  having  declared  the  contrary."   Jului  xir.    13, 14. 

Mr.  Hurbcrrj',  speaking  of  tbf  »«mc  jVriau  writer,  oh&erves 
(IVorh,  vol.  ii.  p.  300):  "He  only  tidks  of  pntyiii};  to  the 
Father  by  the  toediiitioa  of  Christ,  in  his  name,  and  through 
Him  to  frod  the  Father,  '  to  whom  hn  himself  also  prays.' 
So  that  as  far  na  I  nin  make  any  distinct  sense  of  him,  we 
are  only  to  pray  fo  Cbri»t  to  pray  for  ujt ;  or  to  praif  to  the 
Father  to  hear  us  for  his  sake.  But  now  '  they  who  believe 
Christ  to  be  God,  and  who  honor  Him  as  such,'  must  also 
believe  that  this  is  cbshonoring  and  degrading  Him  by  inferior 
worship ;  and  therefore  the  argument  here  agaiu  conchides, 
that  they  ought  not  to  communicate  with  such  as  are  guilty 
of  this  practice." 

Dr.  Owen  says  (vol.  xxiv.  p.  57ft) :  "  Rut  it  will  be  said, 
may  we  not  thou  pray  to  Christ  to  pray  to  the  Father  for  ub, 
which  would  bu  a  distinct  act  of  religioua  worship  ?  I  answer, 
we  have  no  precedent  in  Scn]iture,  nor  warrant  for  any  auch 
address.  2.  It  seems  not  agreeable  to  the  analogy  of  faith, 
tliat  we  should  pray  imto  Christ  to  dischai^e  his  own  oflice 
iUthAiUy.  Hut  this  wc  may  do, — we  may  pray  unto  him  dis- 
tinctly for  grace,  mercy,  [uirdon,  because  He  is  God;  and 
we  may  pray  unto  the  Father  by  Him,  .xs  He  is  our  Media- 
tor ;  which  two  modes  of  divine  worship  are  sufficiently  re- 
vealed in  the  Scripture." 

Now  it  is  certain  that  the  office  of  Christ  is  to  intercede; 
and  can  it  imply  anything  tow  and  dishonorable  iu  Him  to 
ask  Him  to  discharge  Ins  office?  If  it  does,  must  it  not  be 
the  office  that  is  low  and  disbouurablc  ?  for,  surely,  were 
the  office  high  and  honorable,  how  eonld  it  imply  anj-thing 
low  and  dishonorable  to  ask  Him  to  discharge  it?  But  Dr. 
Watcrland  says,  it  supposes  He  can  of  himself  do  nothing 
for  us.     Arc  there  then  some  things  for  which  He  moat  in- 


MCPIATIOX. 


CBAf.  rr.1 


ttneit,  and  nne  things  for  wtudi  lie  need  not?  Un, 
what  uv  thejr?  Surdy  in  pnring  to  Ilim  to  interccdp,  «r 
ooijr  prmr  to  Uim  to  diadnrge  his  office.  Btit  Dr.  Owen  mf% 
it  is  not  agreeable  to  the  analogy  of  faith,  that  tee  aboolil  jnj 
moo  Chriat  to  dbcharge  hU  on  office.  Whv  then  is  it  odo- 
adered  agreeaUe  to  the  analogy  of  faith,  thnt  Christ  shoold 
ftmj  onto  the  father  to  d»char|{e  hia  gim  oQice  ?  or  that  n 
fikewiw  ihoald  prar  to  the  Father  to  do  the  aame  ?  for  wcbr- 
nedi  the  Father  to  Ustcn  to  the  pravers  cJ  his  Son^  and  abo 
to  hear  a*  for  his  sake.  For  Him  to  do  this,  is  to  diachaigt 
his  ovu  office,  and  to  ask  Him  to  do  this,  ia  to  auk  Uiai  to 
diacfavge  bis  offioe.  .Bcakiea,  when  we  prar  to  Christ  to  hare 
Bfny^on  ns,  enm  m  this  ease,  what  else  do  we  but  ask  Bin 
to  ^mAar^  his  own  office  ?  Whr  is  there  nothing  low  and  &■ 
hononble  in  this  ?  simi^j-  because  the  office  tt4elf  is  cultcd, 
bonocmble  and  dirinc.  Why  is  the  other  low,  and  rtiihoMf 
abfe?  beenwe  we  ask  Him  to  discharge  a  low  and  diafaoaar- 
■ble  office.  But  there  a  no  warrant  for  it  in  Scripture  7  b 
this  wo  agre^  simply  hecanse  it  implies  that  Christ  can  gin 
tts  nothing  of  biunelf,  but  only  asks  another  to  gire  «l 
But  we  are  totd  that  to  ask  is  the  office  of  the  human  natany 
and  that  the  human  nature  ia  not  dirine ;  hence,  that  vt 
must  not  pray  to  tbe  human  nature.  Nay;  but  oonuaoa 
people  will  eontinae  to  pray  to  Christ  to  pray  to  the  Fadxr, 
ao  kug  as  praying  to  the  Father  ia  considered  to  behia  oOoe ; 
and  not  only  common  people,  but  divines  also,  aa  we  sbafl 
hare  occasion  to  aee ;  althuu^  Wati'riand  and  Owen  affim, 
what  is  nry  tn^  that  it  is  anr  mhm  f*  Ike  Rumiak  dodrm 
^  pngim§t»mmi»m»iaitffelM:  that  if  o^plnwAa/ m  iwsed 
dMaaoreilr:  that  it  it  m>t  agntable  totkeamaUifff  ^Jmtk: 
and  that  tktre  i»  ■«  wmrmmifar  it  m  Seriptwe  ;  mud  aUhoo^ 
both  Pnitestant  and  Roman  writers  agree  to  ita  beang  mm 
akm  also  to  Ananism.     How  near  we  have  aeen. 

In  Cotteril'a  Family  Prayers  {eifhtJk  etStim^  are  tW  bl- 
Jowiag 


CHAP.  VI. 


MAN   IS  OOD. 


351 


"  O  Lord,  our  only  Mofliator  and  Redeemer^  vho  roakest 
interce»8iou  for  tlic  transgressors,  maLutaiii  thou  oiir  cause  nt 
tlie  right-hand  of  the  Maje^ly  on  high.  Intercede  day  and 
uight  fur  us  uiiseruble  ttiiiuurs.  Pluad  the  etlicacy  of  tliiue 
own  rao8t  precious  blood ;  O  thou  beloved  of  the  Father  I  for 
with  Thuu  He  is  idways  well  [ilcoj^ed." 

"Thou  that  iuttc»t  at  the  right -hand  of  the  Father,  have 
mercy  upon  ub.  Thou  that  ever  livcst  to  make  intercession 
for  transgressors,  pray  for  w." 

Agnuir  Bishop  Wilson  says;  "Intercede  for  mo.  Oh 
Jesus  I  that  I  may  be  aensible  of  the  diseases  I  labor  under  ; 
and  thankfully  embrace  the  means  which  thy  goodncM  has 
ordained  fur  my  spiritual  recovery."  Binhop  Hlimn's  k'ruyer$. 

** Obtain  for  me,  oU  Jesus!  the  gracea  of  mortlficatioii 
and  self.^emal,  the  graces  of  true  humility,  and  the  fear  of 
God."    ibid. 

"  Oh  !  blc«icd  Jesus,  obtain  this  grace  for  thy  otherwise 
helpless  creature."    Ibid. 

"Oh!  most  powerful  advocate,  I  put  my  cause  into  thy 
lianda;  let  thy  blood  and  merits  plead  for  me,  and,  by  thy 
mighty  iutereession,  procure  fur  lue  a  full  discharge  from  all 
my  aina."    Ibid. 

■''Oh!  blessed  and  ctcma!  High  Priest!  let  the  sacrifice 
of  the  cross,  which  thou  didst  ouec  offer  for  the  sins  of  the 
whole  world,  aud  which  thou  dost  now  and  always  rcprawnt 
in  heaven  to  thy  Father  by  thy  never-ceasing  intercessions, 
aud  which  thiH  day  has  been  exliibited  on  thy  holy  table 
aacraincutally,  obtain  mercy  au^l  peace,  faith  and  charity," 

&c.   Ibid. 

**  Oh !  most  powerful  advocate,  blessed  Jesus !  I  put  my 
cauac  into  thy  hands,  kit  it  be  unto  thy  servant  according  to 
thy  word ;  let  thy  blood  and  merits  plead  for  my  pardon/' 
Ibid. 

"  Intercede  for  me,  therefore,  most  gracious  Savior  I  that, 
by  thy  powerful  mediation  and  all  sufficient  merits,  L  may  be 


1 


35^  MEDIATIOX.  CHAF.  Tl. 

able  Co  brin^  Has  vwel  •.mr  soul)  and  its  bulmg  safe  to 
shoie,"  kc.     Sf.  ^■^wfoi. 

Bm  TC  need  not  mahipliT  quotstions.  The  question  b, 
Tbether  they  vbo  use  this  language  are  conscious  c^  uang 
anr  thai  is  5tran^,  fwngii,  or  nnnsnal;  or  whether  tber 
do  not  regard  it  as  perftcthr  hanuoniziiig  with  the  recdnd 
mtaa  of  theok^.  Sm^  ther  most  so  consider  it,  ot  ebe 
they  would  not  use  it.  That  such  is  the  case,  there  can  be 
DO  qoesCKHi :  but  ret  thoe  is  as  Uttle  question,  that,  according 
to  scHoe  Protestant  writers,  it  u  arar  tJcim  to  praying  to  BtmA 
tnmts :  and  according  to  some  writers  of  the  Church  of  Rome, 
that  it  is  virtuallr  .^oauai.  A  member  q€  the  Chordi  of 
RiHne  mi^i  possiblr  object  to  the  fore^ing  prayen,  on  the 
ground  that  tfaer  are  not  conformable  to  the  tisage  of  the 
rhnrrh.  or  that  no  such  forms  of  prayer  occur  in  th«r  public 
riniaL  The  objection  mi^t  ^ply  to  them  as  pttMe  fomu 
of  pnyer.  but  not  as  priratt  ones ;  if  we  are  at  liberty,  u 
Tena  sars,  to  ask  Christ  to  conjoin  onr  prayers  with  his; 
for  bete  the  diference  between  such  a  form  and  the  one 
above  quoted  begins  to  be  eranescent.  Indeed,  aa  we  hare 
seen,  it  is  admitied  br  some  sensible  members  of  the  Churdi 
of  Rome,  that  if  Christ  r^aUy  pra\'8  to  the  Father  we  miy 
prar  to  Him  to  do  so :  and  this  is  one  reason  for  which  thej 
obuvi  to  suoh  an  idea  of  intercession ;  although,  according 
to  Teua,  their  principles  form,  in  regard  to  general  practiie, 
tho  cvrt'ptiou  not  the  rale. 

\Vo  SCO  then  the  reason  for  which  it  is  said,  we  ought  not 
to  pray  to  tho  human  nature  of  Christ,  and  for  which  tbit 
hitiuaa  llat^^re  is  said  to  be  not  an  object  of  worship ;  for, 
how  (-an  »o  ask  for  spiritual  power  of  that  which  itself  i* 
dt'|H'uJant  r  or  spiritual  bread,  of  that  which  itself  is  in 
mx*»l  *  or  make  that  the  object  of  our  prayer  which  itself 
prays :  nr  of  our  worship  which  itself  worships  ?* 

*  The  fon-piiri;  i¥m»L»  h«»e  sine*  b«*D  very  aptly  illDBtrated  in  «  p»o- 
ilfTD  rr1i);ious  pcriitdical.     It  is  thtrc  maintaiopd,  by  ti  writer  profrutas  I' 


CHAP.   VI. 


iixa  IS  Gou. 


I 


I 


A  question  of  course  arises  here  with  regard  to  the  union 
called  byjKMitatiraL ;  luinieh',  in  what  resjiect  it  cnu  be  called 
a  union ;  for  it  is  obvious,  that  is  not  such  in  the  strict  sense 

belicTc  in  Chrial's  Divinity,  that  llie  binnsnlty  of  Chml  is  not  (o  be  wAf 
•fclppffj.  Tlius  tp  sajs,  ■■  noe  of  iho  waat  hMuliful  of  Dr.  H'ttttd'  bynvos  b 
•«(/]i  tii*fi;iiiifd  hj  ihc  wonbip,  or  at  least  by  eomptlLiDg  a|>piu«i'lit'<K  '«  *'"' 
wonbip,  ofL'hriAt's  Uunianily: 

"  ttilt  1>  die  M*a,  Ih'  n»l(«J  UxD, 

We  hKt«  nn  warritol  for  stitli  teunliip  ;  but  thoufth  we  iintst  not  wonhip  tiir 
hniuaoil)-  ufnur  l<ord,  Wf  may  adijie  Him  as  divine,  fo*  Ihc  ftud'i-riDirB  wliicli 
Il«r  trpilurrd  a*  tn«n."  Cuffg ''A'" ''"'">'  ■Wnytirn*,  Afiril,  1641,  p.l52.^U't- 
b«vc  b«fun>  obaerfed,  tlial  a  rrjc-ciirin  of  Ihc  worshiii  of  The  buiasnily  »( 
Cbrlil,  and  of  Chriil  m  MedUtur,  tmiilt  la  a  Tfjecllon  aluo  nf  Ills  Diiinlly. 
Thus  BDoiher  corr«»poDd«nt  nayit,  "iShoulct  it  br.  in([uired  aKain  —  Mae 
any  mi«ci)ivf  tmued  frum  (he  piactic*  of  p\clii»lTdy,  or  almontctcluiivply, 
adiirca>iii|:  Uiu  Kulbrr  in  praycrl  Upcidrdly,  Id  tbewriK'r'&^ipinion,  wuuld 
b«  lh«  ri;|i1y.  I  cnnnol  but  conccivn  Llii«  a  rnuin  (^rcinotr  nr  prnxiiDiilr]  uf 
(Jmi  alnoit  UDivvnat  lapse  into  Arianiam  or  Unitarian  ism  of  the  old  Pruby- 
tariaii  con^iTfkCiiti'UD!'  in  llii^fouiilry,  which  were  in  dortcirit  ii]rDti<'at,  and 
in  diaclplluu  anJ  uriltr  of  vivnbip  all  but  identical,  with  the  [ndi'iiL-ndrDU. 
I  Tculurc  to  affirm  tbiscuuld  not  huve  hAppnnril  hud  Uii^  practice  K*'"'^"*lly 
prcTailcd,  to  which  attvnlioii  is  nnir  aolicitcd.  Had  Christ  buca  worshipped 
liabtlualty  aa  lb«  bearer  of  prayer,  no;  miniMer  whu  devialed  from  th« 
OMial  CDitoai,  Tiwnld  havv  been  narked  and  dRlected  at  oncn  as  hrtcrodox, 
aad  ntuuvrd.  liut  to  Ihr  ii«u>l  bIjIa  nf  nddrrH  in  pruyrr  in  llie  cbaprU  of 
oar  ardrr,^nciiiian  ministers  nnuld  ool object,  (adopiangto  so  great  ndr^ree 
«s  t!)«y  ara  Lnown  to  da,  itie  pUrdveulvKy  vf  the  urCbudva)  nljile,  londditts 
Ckriit,  lh(>y  CDuld  never  bond,  aa  ibis  wuuld  virtually  itiTcst  Him  with  om- 
nieicaeG,  and  woald  be  nl  nllor  THrianc«  iviih  llteir  cr^d.  I  vnulil  not  lay 
Bon  stteu  OD  thfa  &ugReatlon  than  it  may  be  found  lu  deiicrv«,  but  simply 
throw  it  out  fur  Ihi-  cankidrratiun  of  (he  thaugbtful."  /W,  l-'fb.  1841,  p.  85. 
— Atwlfaer  corccspondcat  eaye,  "The  rcmariisof  a  prrabjler,  in  your  vatu- 
kble  periodical,  *  On  the  duty  of  dtrccliiig  wnrahip  to  CbiisI,'  reminded  tnc 
of  ■  paMagc  in  th«  *  Diary'  of  aa  emincnltf  holy  man,  whose  spirit  haa  loox 
•IDCe  been  estranged  fruin  the  iiiiperfcetiuuB  mbicli  altaeb  lu  irur  ujust  perfect 
•eta  of  honai^e  on  cailli,  and  prustrutcd  itaulf,  in  blissful  adoraliDn,  at  tha 

'C(  of  tbeglurified  Redeemer  in  lieuveii — I  nifan  the  late  Mr.  Juseph  Wtl< 
of  Kidd«nniaster.    '  I  have  bean  frequently  in  doDbl,  of  lair,'  wrllM 

i*  sainf4-d  indiriduft!,  '  whether  I  sliuuld  pray  to  tkr  Lonl  Jmi  I'hritl,  or 
fwl.  li  haa  been  my  provailins  opinion  that  I  ebould,  and  accordingly  I 
ttare  doae  U  frt^Meotly,  for  many  months,  ia  niy  SMrel  retireiaeata,  with 

^^^^^...^^^^  -  AX 


S»t  MEDIITIOX.  CBAP.  Tl. 

cf  i^  v?vd :  tliat  it  is  (mlr  an  ^ipendage,  an  ■djnuct,* 
aed3LS  ia  a  nsaima-  pnper  to  itself.  Vfe  may  illttstnte  tht 
eve  ?T  >a  cootal  ^us  emplored  in  tTuumitting  the  nn  of 
:2tf  sex.  I:  oia  Dot  truumit  all,  but  only  a  &r  gmta 
x.23L':Kr  iMa  anv  ocIiet  can  do.  Its  nature  is  not  altered  br 
:a^  msjBiaaoa.  Tlie  ^am  stiU  remains  a  glass  ;  the  m 
sclI  XT  <e^i:^  from  the  son ;  and  it  would  be  as  absmd  to 
aft.T-.re  ^a  picperties  of  the  son  to  the  glass,  or  the  gbw  to 
■^  Kix.  a»  ^be  hcman  nature  to  the  divine,  or  the  dinne  to 
i3at  is^aa-  Tbe  haman  natnze  in  itself  is  still  dead;  lul 
»  >»a9iect  for  its  hfr,  (vhich  it  receives  only  in  a  limited 
oe£:«i£.  :^fvc  like  divinitT.  The  natiut;  of  this  union,  n 
flssT  ^iTTZier  we  iHnstratcd  in  the  doctrine  oonceming  tlie 
sKTazam:  v/  :he  Locd's  Supper.  Thus  the  ApoUituiiioi, 
h&v'izif  wserred  ihat  oar  Lord's  human  nature  was  absoibed 
or  cccTVTtcti  Into  his  Godhead,  Dr.  Waterland  obsems 
TO-  ^jL  ?.  137  : 

-  la  o^?p>^:>.xi  to  these  dangerous  tenets,  the  leiraed 
izc  ijx-iii':  CLrviceooiD  ia.d.  405)  made  use  of  an  irgn- 
zx^z  In-rz  fr.-ni  the  facmnent  of  the  eucharist,  to  this 
i'liiT. :  "Vi:  t"-.:"  rt."rTies«nta:ive  body  and  blood  of  Christ  in 

'..*  ;{i  «9tiCj.'iu^  :i  t^t'- :  *sd.  I  thisk,  I  sbonld  do  it  iDore  in  bmilj  piitn. 
u«i  BCf^  -.1  jai-  >: .  >«:  ::  »  "itH  •»■'  iifieiUtf  I  hriMg  mgtt{f  U  il ;  *>i  I 
i^  :  i3.i  :i  Ti-i«f ':'  •  t»f*ff!f  *f  4*iaf  it.'  AraoBfE  the  cmuae*  which  opcnlri 
-1  -js^'w  1  T^f<=rLi3T  ^F*-^  *^^  fp«ciK  kind  of  drTotional  exercivr,  h«  ivfcn 
T.-  u-J  ^ic:  ii.i;  i-.-  ii;*ac*rs.  in  the  circle  of  hii  •cqaaintance  were  teat- 
x..ne^  :.-  ;»<  ^izrv^;  U  the  Loid  JrMS.  with  the  exeep(ioD  of  the  1* 
Mr.  B-»is^*.  sbv  :acae  occsMoc,  is  diicaiiniii;  of  the  muiaerof  tru>- 
Av.-r.Ti  »  .-- »^  -  ti:  "-^  **-'i  ^■'f  t^  perstw*  in  the  sacred  TrinitT,  urftd  Ik 
•!,-;;.-w-,sj:  r.-Tii  — "  Rlessod  J«sa*'  usert  lh»  rig:ht,  erect  thy  tlinM  n 
m  R.-fi".  uii  i(-jx  i'eni  power  thereof,  and  everr  member  of  mj  body  i»it 
n>>rv-:.'.'a.  :-'  :^7  !aw.'  B««k1<s  thi».  he  could  not  call  to  mind  ■  liut: 
iTKATi-*  -t" i:rfv;  Ai«l;*»  w  Him  ia  prayer.  Sow  it  is  extremely  proh^ 
.f.^^^_  :3^  ^-t-r.iT'i  put  coascMUaess  and  obserratioB  attest  the  fact,  tbn 
,.<^-«  i.n»  «;!;rfA::eJ  a   wmiUr  doabt.  rtvpectiag  the  propriety'  of  ist* 

i:r«t  *?«*:"    '>"-  Jr^-  '**!•  P-  -*~- 

•  s<^  itwvs'«  U  ^riK  T.I.  xii.  Pteface.  pp.  33,  23,  24.     BnH'f  Dcfrsff 
,.f  iSe  N:c<r<  I  tw^i.  II.  S.  T,  p.  »5. 


ciijir.  VI.  MAN   [s  oou.  955 

the  eucUarist,  sanctilietl  by  di\ine  grace  hut  nnt  cmtrRrtnd 
into  divine  substniico,  plniiily  jraplied,  that  the  uatural  Iwtty 
of  Christj  though  joined  with  thp  Gcxlhcad,  waa  not  con- 
vertod  into  Godhead  ;  for  like  as  the  coustrcruted  bread, 
though  called  Chrisf  s  hody  oti  ai^count  of  its  flauctification, 
did  not  cease  to  be  bread,  so  the  human  nature  uf  Christ, 
though  dignified  with  the  Dinuc,  did  not  cease  to  he  the 
■ame  human  nature  Trhich  it  always  was.  Wc  may  call  this 
either  au  ailment  or  an  illustration ;  for,  indeed,  it  is  both 
under  diftV^rcnt  incws.  Consirlprcd  as  a  similitude,  it  is  an 
illustration  of  a  ca!«c ;  but,  at  the  same  time,  it  is  an  argu- 
metit  to  slicw  that  the  Apolliuarinns  were  widely  mistaken  in 
unaginiug  thdt  a  change  of  qusditiiw,  cirinunstaiiDea,  or 
UAmes,  inferred  a  change  of  nature  and  subatauce.  Uread 
was  still  bread,  though  for  good  reasons  diguilicd  with  the 
name  of  the  Lord'n  body ;  and  the  man  Christ  was  still  man, 
though,  for  g(Ktd  reasons,  that  is,  on  aceount  of  a  pci"»onal 
union,  tJignilicd  with  the  title  of  Ooel." 

We  thus  sec  that  notwitbstiuidiiigtlic  union  of  the  Di\ine 
Nature  with  the  human,  the  human  was  not  made  dinne ; 
it  was  only  sanctified  by  diiine  grace.  Us  real  attributes, 
therefore,  are  tlioso  of  glory,  and  honor  inerpreggihh;  hut  they 
are  not  divine.  There  is  as  much  difference  between  the  two, 
u  between  the  sign  and  the  thing  signified}  the  inward  spi- 
lituid  grace,  and  tlie  outward  matrrird  brcjid  ;  for  in  the 
Mtcnuucnt,  luvmt  is  still  bread  and  wine  is  still  wine, — not- 
withstanding the  consecration  ; — »o  that  the  body  and  blood 
of  Clirist's  humanity  are  no  more  diriuc,  than  the  l>read 
<tf  the  sacrament ;  which  is  bread  still,  as  the  wine  is  wine 
still. 

When  therefore  St.  Paul  says,  that,  it  pleaxcd  tlie  Father 
that  in  Him  mhrndd  dwefl  uU  (hi-  fulness  of  the  Godhead  hodihj, 
Dr.  Ott-cn  observes  (vol.  rxiv.  p.  70:  "There  is  a  fourfold 

I  ^ness  ia  Chrivt.     1.  Of  the  Deity  in   his  Divine  nature. 

Ks.  Of  union,  in  his  person.     3.  Of  grace,   in  his  human 


356  MEDIATION.  CHAF.  Tl. 

nature.  4.  An  aothoiitatiTe  fulness  to  commiuiicate  it  unto 
others." 

The  hunun  nstore  not  being  divine,  tbe  fulness  t^  the 
DeitT,  mentioned  br  St.  Paul,  is  spoken  of  as  not  in  die 
human  nature,  but  as  in  the  divine,  (what  an  idea !)  tbit 
vhich  is  in  the  human  nature  being  only  grace ;  so  that  die 
DdtT  is  not  im  the  human  nature  fant  adjoined  to  it ;  vhile, 
on  the  other  hand,  grace  is  not  adjoined  to  the  human  natiii^ 
but  is  in  it.  Hence  there  was  no  mbeing  of  diTinitr  in  tbe 
faumanitr  by  reason  vS  the  Incarnation,  but  only  an  mbtag 
of  grace  by  reason  of  the  Father's  voluntary  beneficence 
In  that  nature,  ther^ore,  were  inherent  the  gifts  vS  gnce, 
to  the  utmost  extent  to  which  it  was  capable  of  receinnf 
them  a$  a  creature.  Hence  Flavel  observes,  in  his  Fom^m 
t^  UJr,  p.  46    Rel.  Tnxct  Soc.  ed.J : 

"  God  filled  Christ's  hnmsn  nature  to  the  utmoti  es^adi^,* 
with  all  fmtme**  of  the  spirit  of  hiowledge,  wisdom,  lore,  ftc. 
beyond  all  citatum ;  for  the  plenaiy  and  more  effectual  ad- 
ministration of  his  mediatorship.  He  was  full  cstensirrlT 
with  all  kinds  of  grace,  and  full  intensively  with  all  degnet 
ot  grace.""  Thus  we  see  that  what  is  in  the  humanity  d 
Christ  is  not  the  fidness  of  the  Godhead,  but  the  fulnew 
of  grace. 

Hence  also  I>r.  Pye  Smith  observes  (Tettimotiiea  to  tk 
Mtttitih,  vol.  i.  p  189  ;  "  Jesus  is  the  oi^anic  medium  of  the 
Ihnnc  Nature,  mi  generis :  in  a  way  essentially  different 
fmm  every  other  prophet.  In  and  through  this  medium, 
the  IVitA-  liispUp  himself'  to  the  enlightened  intelligent  oui- 
vorse,  by  the  fullest  expansion  and  glory  of  which  the  hma 
HtitHrr  w  rti/wi/e-.t  through  endless  ages." 

*  Sm-  kl«o  Bishop  RejBoldj  on  the  llOth  Psalm,  art.  ExAltaliM  > 
Christ.  AIsi\  th*  Work*  of  Bishop  Ball,  toI.  tL  p.  333,  on  Ihe  DiTiiitj 
of  Cbmt. 

f  Str  Bull'*  D^frncc  of  the  Skrae  Cre«d,  II.  3,  4,  p.  109  :  aim,  i.  li. 
p.  KV).     Sm  also  Scott's  Works,  toI.  iii.  p.  363. 


c«Ar.  VI. 


UAK    18   GOD. 


3o7 


lluncc  Hpiin  Dr.  Owen  affirms  (x*oL  ii.  p.  170)  :  "The 
only  nL'cessBiT  cuuiicquciit  of  this  Eis^umptioii  uf  tlie  human 
nature,  or  the  incarnation  of  tlic  Son  of  Ood,  is  the  per- 
sonal uuiuii  o(  Christ,  ur  the  inseparable  subsiateuce  of  the 
assumed  uature  iu  tlie  person  of  the  Son.  All  other  actings 
of  God,  in  the  person  of  the  Son,  toward  the  humnn  nature, 
were  voluntary,  and  did  nut  iioceKiiiarily  ensue  on  the  union 
mentioned.  For  there  was  no  transfusion  of  the  properties 
of  cue  nature  iuto  the  other;  nor  real  physical  communica- 
tion of  diriuc  essential  excellencies  unto  the  humanity." 

Tlic  ease  then  is  this :  In  rirtue  of  the  hypostatical  union, 
there  was  no  real  communication  of  the  properties  of  tlie 
divine  nature  to  the  human.  The  spiritual  gifts  received  by 
the  human  nature  of  Christ,  were  pift-*  of  grace;  not  gifts 
xcsultiug  from  that  uuion,  hut  coming  from  uuotlior  source, 
namely,  the  voluntary  beneficence  of  the  Father;  hence 
they  were  gifts  of  the  same  kind  with  those  imparted  to 
other  created  beings,  only  more  augclic;  yet,  however  an- 
gelic, always  creaturcly,  never  diviuc. 

Now,  according  to  the  princi]i!cs  of  Swedenborg,  the 
gifla  imparted  to  Christ's  human  nature  (1  spenk  after  the 
maimer  of  men)  Qowcd  &om  the  essential  divinity  which  was 
within  the  humanity,  by  reason  of  the  miraculous  coiiccp- 
tioa;  hence  they  vera  easeniiaUy  Hivme,  not  creaturcly;  for 
Ood  is  nut  the  Father  of  angels,  in  the  sense  in  which  lie 
waa  the  Father  of  Clirist's  humanity.  No  created  being  is 
anitcd  to  Christ  by  a  hypostaticol  union  or  miraculous  con- 
ception. Indeed,  to  what  purpose  do  we  admit  the  existence 
of  this  union,  if  after  all  we  explain  it  away,  so  as  cither  to 
render  it  useless,  or  identify  it  with  the  ordinary  uuion  exist- 
ing betwecu  the  Lord  and  the  souls  of  believers  ?  Yet  such 
is  virtually  the  generally  received  theology. 

According  to  Swc<lcnborg,  the  influx  into  the  humanilj' 
of  Christ  was  fnim  the  esscutial  divinity ;  Itcnec  it  was  n 
divim  influx ;  hence  also  the  gifts  and  graces  of  the  hnmnnity 


a 


938  MKBixrtos.  caxr.  vi. 

vac  aaaUiaOy  drtine.  These  gifts  and  graces  wse  not  all 
bant  at  ones  in  the  ImmanitT,  br  reason  of  the  minenkai 
conception;  bm  br  its  means,  descended  sncceamvelT',  as  the 
IjotAj  bv  ^iwiiM^  acts  orcTcamc^  in  the  hmwaii  nstnr^  tbe 
povos  of  daibiess.  Thus  it  was  from  the  essential  dirini^ 
Titfain  thai  the  hmnanitT  receiTed  its  graces ;  which  theidbR 
Tcre  esseDtiaDr  dirine,  not  creatDrelr;  and  according  to  & 
desemt  of  these  the  infinn  humanitr  was  gradually  jmt  cf, 
till  the  naioial  degree  in  which  it  was,  becanie  the  tp?"'*-**- 
tion  of  the  fulnesB  of  the  Godhead  bodily. 

To  enter  ftuther  into  the  paitimlan  of  this  view  of  the 
subject  is  not  my  deagn;  they  who  wish  to  pnrsne  tliai 
most  refer  to  Swedenborg's  wtn-ks,  bearing  this  in  mind,  thit 
if  their  object  be  mere  ctrntrorersy,  their  search  will  be  on- 
less  :  for  the  Lord  has  not  promised  to  reveal  bim'WTlfj  except 
to  the  pore  in  heart. 

Having  thus  shewn  upon  what  principles  the  human  u- 
tore  of  Christ  is  generally  considered  to  be  not  divine,  and 
heccif  ui.tt  an  object  of  divine  worship,  we  secondly  proceed  to 
consider  the  influence  which  these  views  have  upon  Chradan 
nionCity.  This  we  can  best  do,  by  first  considering  tke 
nature  ot  divine  worship. 

The  worship  of  God  is  rtsenilally  no  other  than  recdving 
his  uanuv  iuio  our  hearts,  and  becoming  his  image  ind 
likcuoss.  To  be  tnmsfonued  into  bis  image  and  likeness  is  no 
other  than  to  partake  of  hia  attributes,  viz.,  goodness  mi 
vi$i.lom.  Such  is  the  connection  between  divine  wonbip 
auil  mondity.  If  then  we  cannot  pay  divine  worship  to  the 
human  nature  of  Christ,  it  is  obvious  that  we  cannot  fonod 
the  Christian  principles  of  morality  upon  the  virtues  of  ha 
hiininn  natun:.  Follow  this  natnjre  as  an  example,  we  mst, 
jnst  as  we  may  imitate  and  venerate  the  virtues  of  all  good 
un'ii :  and.  in  the  case  of  Christ,  after  a  higher  manner 
than  the  ^'u^tues  of  any  other  creature.  Still,  if  his  hamu 
nature  lie  not  the  basis  upon  which  wc  ground  our  wonhip 


CHAr.  Vt.  HAN    IS   OOD.  S59 

of  Him,  neither  can  it  he  tlie  basis  of  ow  momliti*.  All 
the  virtues  of  his  human  iiatiire  must,  iu  thia  ca»e,  he  re- 
garded m  only  crcntnrely:  nnd  consequently  also  tJl  the 
precepta  of  hi»  mondity.  There  can  be  no  such  thing,  there- 
fore, as  ft  system  i>f  strictly  divine  niorals  th-siwu  from  liis 
human  natiuc;  in  other  words,  tliia  morality  cannot  he 
e$»eniiaUy  divine. 

Now,  inasmuch  as  the  mcdifltorial  character  of  Christ  is, 
even  nccordiug  to  the  received  priuciijles  of  tlieolugy,  the 
principal  character  nnder  which  wc  know  Hini;  inftsnmch 
B8  it  is  that  of  wluch  the  Scriptures  principally  speak ;  it 
follows,  that  none  of  the  principles  which  lie  taught  iu  that 
chnmctcr  arc  divine ;  eonspqncntly,  arc  not  to  he  nndcrstood 
in  any  divine  sense,  bnt  oidy  in  a  lower  and  crcaturely  sense ; 
hence  that  they  must  be  received  as  less  pure,  less  holy,  and 
having  less  of  illnminative  virtue,  than  those  wliicli  are 
delivered  to  us  (accorthng  to  the  distinctions  commonly  ob- 
Borved)  in  his  purely  dirine  cliara<^tcr.  The  orthodox  thcologj' 
therefore  differs  from  the  Sociuian  in  this;  that  the  latter 
allows  no  portion  of  our  Sav-ior's  teaching  to  be,  in  the  atrict 
senae,  divine  j  bccauac  it  does  not  allow  the  character  of  our 
Savior  to  be,  in  its  strict  sense,  divine.  The  former  allow 
one  portion  of  our  Savior's  teaching  to  be  divine,  bnt  not  the 
other;  because  it  allows  that  one  of  his  natures  is  divine  hut 
not  the  other.  The  instruction  communicated  to  m,  and 
the  works  wrought  by  the  human  nature,  arc  not  allowed  to 
be  divine ;  because  the  nature  from  which  they  proceeded  is 
•not  divine.  If  it  he  replied,  the  precepts  and  doctrines  He 
tauftht,  as  well  as  the  works  wliich  He  did,  arc  all  divine, 
because  they  proceed  frT>m  the  human  nature  taken  into 
nuion  with  the  divine  natiu^j  then  it  will  follow^  for  the 
same  reason,  that  his  human  nature  is  also  divine;  a  doctrine 
^lich,  we  are  told,  is  pervmptorUy  denml. 
^  There  is  a  great  difference  between  a  lUviue  mondity  and 
a  mondity  flowing  from  di\inc  principles.     All  morality,  in 


900  MEDIATIOX.  CHAP.  Tl. 

M  &r  as  it  is  sndi,  flow?  bom  dhnne  principles ;  taut  iQ 
monhtT  is  not  esaentialh-  dinne.  Mtuxlity  flowing  fnm 
dirine  princ^les  maj  be  only  td  a  finite  creatnr^r  utm ; 
but  a  moralitT  aaaliailg  divine  has  within  it  a  spintial 
and  divine  pifffnw  with  which  it  is  in  correspoiideiue. 
Hence  divine  moialitT,  the  interior  principles  ci  whidiaR 
tims  ^[Hiitiial,  in  other  words,  morslitr  in  its  purest  snd 
best  character,  cannot  be  attribnted  to  the  hnman  mtme 
of  Christ;  the  mtHalin'  of  this  nature  mn^  if  I  maj  w 
speak,  be  <mlT  freatnrdj  or  derived. 

Such,  then,  is  the  real  ground  of  all  those  low  idea 
which  have  aepi  into  the  church;  of  the  orthodoiy  of 
natoialism,  the  hexen-  of  qniitualism.  For  as,  in  what  Im 
been  caQed  natnral  tbeologT,  the  perfection  oT  its  moni 
principles  depends  upon  Uie  elevated  views  taken  of  the  per- 
fections of  God ;  so  in  revealed  thedogr,  the  perfection  of 
all  Christian  mwalitT  depends  npon  the  views  which  sr 
taken  of  the  nature  of  Christ;  and  as  the  tenden<7  viD 
be,  if  we  take  lov  ideas  of  the  human  nature  of  Chiiit, 
to  entertain  also  low  ideas  <d  his  Godhead ;  so  where  tliii 
is  the  case,  the  vhole  srstem  of  theology,  both  as  to  doc- 
trines and  morals,  will  hare  a  like  tendency  to  becoiae 
degraded.  In  the  same  proportion  also,  will  a  vrarfare  be 
wagc^  against  everrthing  spiritual,  as  opposed  to  all  sober 
and  practical  religion,  only  because  it  is  opposed  to  the  natu- 
ralism of  the  natural  man. 

As,  however,  we  shall  have  occasion  to  revert  to  thii 
subject,  we  now  proceed,  thirdly,  in  opposition  to  what  hn 
been  stated,  to  prure  that  the  human  nature  which  the  Laid 
notr  has,  is  divine. 

This  we  shall  do  in  three  ways :  first,  from  Scriptim; 
secondly,  from  testimony ;  thirdly,  from  reason. 

First,  wc  shall  prove  it  from  Scripture.  We  hare  she»n 
how  a  division  of  the  moral  perfections  of  God  leads  lo  a 
dinsiou  of  tlif  hvpostases,   and  to   a  lower   view  of  th« 


I 


CIIAP.  VI. 


MAN    IS   (lOD. 


861 


I 


IxarTcctiouSj  than  i&  «trictlv  consistent  with  their  divine 
uature.  We  have  seen  huw  it  bas  intltiuncecl,  iu  particular, 
the  doctrine  of  Christ's  mediation.  This  division  results,  aa 
we  h&vc  nhowa,  from  ii  principle  of  naturalism ;  aud  thi» 
principle,  ha\iug  onec  found  its  way  into  the  church,  begaOj 
of  course,  in  due  time,  to  exercise  its  influence  upon  Scrip- 
ture interpretation.  The  viewa  of  mediation  to  wliich  we 
have  referred,  and  consequently,  of  Christ's  human  nature, 
lia^ing  hceu  gcueraliy  e»tal)tished,  it  became  requisite  to 
reconcile  to  them  the  Scriptu^(^  The  Inngungc  of  St.  Paul, 
however,  was  bo  obvioualy  contrary  to  these  views,  as  to 
occasiou  no  little  perplcxitj-.  But  as  St.  Paul  was  not  a 
metJipbysiciun,  tbe  sehools  were  appealed  to,  for  the  ])iirpoHe 
of  supplying  the  method  by  which  bis  langimge  could  be 
retained,  aitd  its  meaning  evaded.  It  is,  however,  but  just 
to  add,  that  some,  unwilling  to  resort  to  these  expedierkts, 
resigned  the  contest,  aud  acknowledged  that  Scripture  was 
too  plain  to  be  mistaken.  Accordingly  cummeutators  aro 
divided  on  tbis  subject  into  two  classes. 

Wc  shall  first  refer  to  the  distinctions  resorted,  to,  by 
which  the  force  of  Scri]itHrc  is  evaded.  The  passage  to 
which  we  shall  first  refer  ie  that  of  Hebrews,  chap,  i.,  vcr.  3 ; 
in  which  it  w  evident,  that  the  description  of  Christ's  gloty 
does  not  harmonize  witli  Ibc  views  wc  have  furnished  of 
Clmat's  iutcrcessiou.  The  apo»tle  says,  IfTio  being  the 
briffhitu-ss  qf  hut  glory,  a?id  the  esrpress  image  of  his  pertton, 
tmd  upholding  all  things  by  the  word  vf  his  poteer,  having  by 
hiaufif  purged  oar  ititts,  sat  down  on  the  right  hand  of  the 
Siqicstg  on  high. 

"  We  bcpn,"  says  Dr.  Owen  on  this  passage,  "  with  the 
douhlc  description  given  us  of  the  Lord  Christ,  at  the 
entrance  uf  the  verse,  as  to  what  lie  is  iu  himself;  and  here 
a  doubie  difficulty  presents  itself  unto  us :  first,  in  gcncnd, 
onto  what  nature  in  Cturist,  or  unto  what  of  Christ,  tliia 
dcacription    doth  belong  -,    secondly,  what  is  the  particular 


3G2 


■Km  ATI  OS. 


cajv. 


ipoatie 

rineirS 
Uunimfl 


Ar  Ae  fin^  aone  amait  dme  words  intend  onfy  dw  £fin^ 
mturv  of  Qinit,  wherein   He  is  conanbstentul  with  In 

ndMC Sooe  tltiiik  that  the  aposUe  speak*  of  Hba  m 

navBatc"    After  coniideriiy  in  three  diflcrmt  wan  tk 
httcr  LderyeUtimi,  Ae  mttwc  obaerw ; 

'  It  is  not  the  direct  and  iiamcdiste  design  of  the  apoatie 
to  tnat  ahnlntGlr  of  either  maturt  of  Christ,  his  diTine 
liUMak,  btt  ottfy  of  hu  ptrttm~  Ucnce,  though  the 
wtitk  he  ■wutiuauth  and  exprcsseth  may  mhm^  of 
hdon^  onto,  or  be  the  prapetliGs  of,  his  rfrrt«e  matmre,  mat 
of  lam  iaMfli,  5et  ooae  of  them  arc  spok^^n  of  as  such,  Int 
are  all  oamfafcd  as  bdooging  unto  his  formm.  And  tli* 
sutres  that  dificaltr  vhkh,  Chiysostaa  observes  in  the  mti*, 
wmi  strives  to  rcmore  br  a  similitxiilc :  naraelv.  that  the 
■foitle  doA  not  obaerre  any  inder  or  method  in  Bpeaktng  if 
the  dnine  and  Inman  natures  of  Chmt  distinctlr,  or  ooe 
lAer  iBotber,  bat  first  speaks  of  the  one,  then  of  the  otber, 
and  then  returns  again  to  the  former,  and  that  freqarnfK 
....  And,  thereftfl^  the  method  and  order  of  tho  apostle  n 
■ot  to  bo  enquired  after,**  &e. 

IWologians  hare  here  arailed  themsdfea  of  the  dbitiw- 
tioa  between  peraon  and  natnre  a-  substance,  which  wv  haw 
notifxd  in  our  scoond  chapter,  br  which  the  properties  of  the 
human  nature  an  asmbcd  to  the  dirine  ptrmm,  bat  noi  to 
Uw  d&nae  JoAstaser.  But  hyposhwii  signifies  peraoo  as  a 
substMKC,  an  emM  rriatinm,  sars  Dr.  Wotcrland ;  ahhoa^ 
in  onhr  to  support  ihc  common  tfaeoiog^,  not  oolj  is  thr 
DcstT-  divided  into  three  hypostases,  but  eadi  ||ypo«l»<i 
ilsdf  is  drrisible  again  into  nature  or  subrtanoe  and  penoa. 
In  the  |ve«uS  case.  Dr.  Oven  obsenres,  that  things  sie 
MOribcd  to  the  pemm  vhidi  are  not  ascribed  to  the  ss- 
t«i«  or  JuMmor  ,■  hot,  in  p.  106,  he  saya^  that  Jerome  «» 
very  cautioiis  about  admowledging  three  hypostases  in  t&e 
Deity,  auJ  that  because  he  thought  the  word  in  thu  pber  I* 


CHAP.  VI. 


UA.V    IS    UUD. 


368 


I 


denote  mbsiantia,*  "and  of  that  mind  are  many  still;  it  being 
so  reudereU  by  the  vulgar  translation."  Besides,  it  is  obnous 
that  St.  Paul  makes  licre  no  distinction  in  the  kind  uf  g\ory, 
»s  if  a  superior  kind  belonged  to  tlic  divine  nature,  and  an 
inferior  to  the  human  nature  ;  or  as  if  that  nature  which  sat 
down  at  the  right  hand  of  God,  was  not  e(|ually  glorious, 
equally  the  express  image  of  the  divine  hypostasis,  with  the 
dji'iuity  which  nur  Lonl  putjsossod  before  assuming  the  human 
UAtiirc.  Nor  is  there  auything  said  of  one  ki]id  of  worship 
due  Iroin  angels  to  his  human  uature,  and  uf  another  kind 
due  to  lus  divine  nature. 

Let  us,  however,  further  observe  the  difficulty  in  ifhich 
those  are  placed  who  refuse  to  rousider  the  liuuiau  nature  to 
be  divine.  We  have  seen  that  Christ  is  regarded  as  mediator, 
both  as  to  his  divine  and  human  natures ;  that  the  ultimate 
formal  objeet  of  worship  is  liis  dinne  person  and  nature ;  that 
his  human  nature  is  not  considered  to  be  an  object  of  wor- 
ship, though  crowned  with  glory  and  honor  inexpressible,  but 
only  furnishes  us  with  motives  to  worship  the  divine  nature 
witli  which  it  in  conjoiued. 

There  is,  however,  a  passage  in  the  book  of  Rcvclationt 
that  appears  to  be  so  vetr  express  upon  the  subject  of  the 
worship  of  the  human  nature,  that  it  would  nccrn  imposaible 
to  evade  it.  N  evert lieless,  we  shall  sec  that  this  is  done,  aa 
also  how  it  is  done.  The  passage  is  m  follows  (Kcv.  v.  8) : 
"  And  when  fie  had  taken  the  book,  the  four  thing  creatwre* 
and  four  and  ttoetiiy  eldtr*  feli  down  before  the  Lamb,  having 
toery  we  of  them  harps,  and  golden  rials  full  of  odort,  wineh 
are  the  pra^erit  of  the  saints.  And  t/wy  sang  a  new  aong, 
tojfiiiff.  Thou  art  worthy  to  take  the  book,  awl  to  open  the  seals 
thereof:  for  thou  wast  slain,  and  host  redeemed  us  to  God  by 
thg  biood,  out  of  every  kindred,  and  tongue,  ami  people,  and 
ttalion;  and  /taut  matte  us  wtto  our  God  kings  and  priests  -  and 

*  S«e  K  noln  oa  lbi«  aulijcct  in  Ihe  walk  on  Uie  Smcuiit  ukI  I'lwkthDod 
of  Cbriai,  Dr.  Pyc  Smiik,  p.  fi3. 


J 


■,   ..J..-  V      -  .1. 


LP.  VI.  JJAN    IS    COD.  865 

previously  laid  tlown.  Thus,  as  Scripture  affimis  thnt 
manhoiid  is  to  tic  worabip]H;(l,  so  the.  author  alhrma  it; 
as  the  orthodox  iloctriue  denies  it,  so  the  author  denies 
Knd  oil  tliis  dcuinl  is  founded  the  theology  of  tho 
nrch. 
There  19,  however,  one  passiige  in  the  epistles  of  St. 
;ul  upon  this  subject,  wliich  is  very  decided.  It  oocura  in 
second  ehapter  of  Philippimis,  at  the  5th  rerse:  Let 
mind  be  in  you  vrhich  was  aha  tit  Christ  Jesus  :  who,  beintf 
the  form  uf  dW,  tfiought  it  not  rtthbery  to  be  eqtiat  trith 
:  but  made  kimseff  of  no  rejwfation,  and  took  tt/irm  Him 
'Ae  /(/rm  of  a  tervaiU,  and  wait  made  in  the  likeness  of  man  : 
bring  found  in  fasbioa  fiji  a  mail,  ffe  hitrnhhit  himself ,  and 
\He  obedient  to  death,  even  the  tieath  of  the  rrtms.  Where- 
Ood  also  hath  Highly  ea-atted  Him,  and  gii>eri  Him  a 
which  is  allow  even/  name  ■  that  at  tfif  name  of  Jesus 
knee  should  bojr,  of  thiriffv  in  heavm,  and  thini)s  in  earth, 
and  thinffn  under  thfi  earth ;  and  that  ercnj  tongue  shotdd 
few  ttiat  Jesus  Christ  is  Lord,  to  the  glory  of  God  the 
Father. 

In  his  eommcnt  upon  this  paHBag(\  Dr.  AVhithy  rciriarks: 
'  Wherefore  (lod  also  hutli  lii^lily  exalted  Iliiu  even  as  to  his 
MUinhuoii,  and  giveu  II  im  a  name,  a  dignity,  a  nmjmty,  wliich 
w  aljovc  every  name  of  miijcsty.  Tlie  fathers  on  this  plnce 
advise  us,  to  refer  these  things  not  to  the  divine  but  to  the 
human  nature ;  the  apostle  not  speaking  here  of  the  cxalta* 
of  the  divine  nature  of  Christ,  by  the  manlfestntion  of 
his  concealed  glory  and  power,  bnt  of  the  exaltation  of  that 
nature  which  had  suffered;  this  exaltation  being,  in  Scripture, 
represented  as  the  reward  of  our  Lord's  salutarj-  passion ; 
wc  see  Him,  saitb  the  apostle,  who  was  made  a  tittle  lower 
than  the  angels  for  the  suffering  of  death,  croicned  mth  glory 
and  honor,  lleb.  ii.  9.  And  agabi,  the  elders  about  the 
inne  say,  IVorthj  is  the  Lamb  that  was  shin  to  receive 
ower,  and  riches,  and  wisdom,  and  strength,  and  honor,  and 


■tiou 


d 


55S  HXBIATIOK. 


CHir.  Tl. 


r.  T.  12,  mA  IT.  U.    Moreorer,  St.  John  dedim, 
ud  power  ra  gncn  to  the  Son  o£  Mai, 
He  «w  SD  John  t.  17) ;  though  it  was  giren  to  tk 
■M  C^»c  Jesss,  becsBc  the  fobteaM  o£  the  Godhead  dveh 

<^  «»«  11.  IV.  Whidn-  remaiks  :  "  He  does  not  tax, 
m  tibf  SocBsaw  cooitBd,  that  Chiist  is  exalted  to  the  gkiiTof 
G*i  ^e  Tmzher:  tka^  tlmt  U  trmt  t^  the  adcmcemeai  9fhi$ 
Aaaa  m^vt  .-  hot  hr  aith,  that  beiiig  thus  exalted,  Ue  ii  to 
he  aekwvieisnl  <d  aD  taapnes  and  nations,  as  their  Lord, 
m  the  ^Mv  c£  the  Fad«-;  nothing  more  tending  to  hii 
jcurr.  tiaK  that  aD  ftnout,  ovniiig  Christ  as  their  Lud  aod 
neame  obedicBee  to  Him,  dioald  abound  in  those  wtaia  at 
ighcitiaiBgas  which  are  through  Jesos  Christ,  to  the  ^orr 
of  Gal  :^  Fa^er,  efcap.  L  11 ;  Epk  i  12.  Moreover,  tee- 
K  iMt  Father  thas  exahcd  the  ImammUy  <£  Christy  since  He 
^BKed  the  Lopm  to  the  human  nature,  (for  it  pleaied  the 
FKher  t^tu  in  Him  ahoold  aD  fnlness  dwell,)  what  hiiidai 
rr*^  c&2$  exil'iaaon  should  be  said  to  be  to  the  gloir  of  Gad 
^  Tizhit.  cvsn  whmn  He  rcceiTed  even  the  divine  nature  f 

Mx^bew   Heorr.    npcm    this    pass^ie,    has    a    similir 
»vci3rtit;  "Ha  exahabon  was  the  reward  of  his  humiliation: 
Sn.-:i=r<^   He  hcmbied  himself,  God  exalted  Him ;  and  He 
i:iCJT  exau"arti  Him  m^w^s^,  raised  Him  to  an  exceeding 
brs^T.     He  exxlted  hi$  iHtok  peraon,  the  ^man  natwru 
vvC  a$  :^  iivine :  Kw  He  is  spoken  of  as  being  in  the  foni 
«'  i.^\L  as  weu  as  in  the  &shion  of  a  man.     As  respects  the 
osTiTie  SAtuie.  it  could  onhr  be  a  rect^nixing  his  righti,  <r 
;be  c-jjc"  JT  and  appearance  of  the  glory   He  had  with  the 
Fataer  wix^e  the  world  was.  JtAn  ivii.  5.     Xot  any  net 
ac\iuis;6«:  »«  ?i»MT :  and  so  the  Father  himself  is  said  to  he 
r\3u:^^l-  Bat  the  pr-yper  exaltation  was  of  his  human  nahav  .-* 
«  hiv-h  ^v^e  Avms  to  be  capable  of  it,  though  in  conjaiKtiaB 
with  tho  aiYxne.     His  exaltatioD  here  is  made  to  consiit  in 

•  Sw  PMtlr's  Sjmapta ;  Eph.  i.  20. 


uNir.  VI. 


MAN  ts  aoa. 


867 


I 


honor  and  powei-.  In  honor;  so  Kc  h&da  name flflMtV" every 
namoi  a  title  of  dignity  above  all  the  crentoiW,  Uen,  or 
angels.  Ami  in  [hiwct,  cvenf  knoc  must  bow  to  Him.  The 
whole  ci'eatiuu  mcutt  be  in  subjcctiou  to  Him;  thiugx  in  heA- 
vrn,  and  tilings  in  the  cnrtU,  mid  things  under  the  earth  ; 
the  inliiibitants  uf  heuvcii  aud  earth  ;  the  lining  and  the 
dead.  At  the  uAnic  of  Jestu,  not  at  the  sound  of  the  word, 
but  at  the  authority  of  Jesus,  atl  Rhoitld  pay  a  xolcmn  ho- 
nmge.  And  that  eYeiy  touguc  should  confess,  that  Jcsua 
Christ  is  Lonl ;  every  nation  and  langimgc  should  jmblicly 
own  the  utiivcrsa]  empire  of  the  exalted  Kedeemcr;  and 
tluit  all  power  in  heaven  and  in  earth  is  g^iven  to  tiim.  Matt. 
xxviii.  18.  Observe  the  vast  extent  of  the  kingdom  of  Christ; 
it  rcaehea  to  heaven,  and  earth,  and  to  all  the  crentures  in 
'fimeh ;  to  angel.5  as  well  as  men  ;  and  to  the  dead  as  well  as 

li»-ing.     To  the  fftory  uf  God  the  Fnt/ter.     Obscrt'c,  it  is 

Ehe  gtur}'  of  God  tlie  Father  tu  eunleiis  that  Jesus  Clirist 
in  Lord  ;  for  it  in  hiit  will  that  all  men  filionld  honor  the  Son 
as  they  honor  the  Father.  John  r.  23.  Whatever  rcspnet  is 
paid  to  Clirist  redounds  to  the  honor  of  the  Father.  He  whn 
receifTlh  me,  rrcfhrlh  ifim  thai  sent  we.  Matt.  x.  40." 

Now  it  ithoutd  be  boruc  in  mind,  that  the  paitsa^u  in  ques- 
is  usually  ndduecd  to  prove  the  dirinity  of  Christ  as  the 
nceond  person  of  the  Trinity,  and  his  sameness  or  equality  with 
God;  hence,  if  it  he  apphed  to  his  Annmn  nature,  it  is  decisive 
in  demon^rating  the  deity  of  that  nature.  The  very  faet  of 
lieavcu  and  earth  being  commanded  to  bow ;  of  his  being 
exalted  abo%'c  all  angels  is  sufticicnt  to  prove  his  deity. 

Tims,  Dr.  liurton  (Teaiimatiy  of  the  Ante-Nicene  FathrrM 
t0  the  IHvinity  of  Chritt,  p.  JJlSy,  in  commenting  upon  apaa- 
in  which  TertuUian  had  said  that  Chri.st  was  more  than 

iveidy,  observ'ea :  "  This  passage  clearly  proves  that  Ter- 
ituUiuu   conceived  of  Clirist,    that    his  human    nature  was 

imcd,  and  that  He  was  himself  heavculy,  nay,  more  than 
'lienvenly ;  by  which  He  must  have  meant  superior  to  angola. 


368  MEftlJlTlOX.  CHAF.  Tl. 


XoT  moUimg  it  m^trier  to  aagfU  arctpt  the  dicme  naiwre  itteif." 
If  then  the  faimiui  nature  is  sapericH'  to  angels,  as  is  genenllr 
adLnovkd^nL  it  must  upon  this  i»iDciple  be  divine.  Dr. 
HanuDondr  in  int«preting  the  foregmng  pasM^^  ^pba  it, 
like  the  anthon  1  hare  mentioned,  to  the  human  nature. 
Hence,  in  his  coBunent  on  the  words,  God  also  hath  ia^ikf 
esattid  Him,  he  sars.  "And  for  this  great  act  of  hnmihtr  God 
hath  advanced  his  iboua  mature  to  the  highest  degree  of  gkir; 
and  made  this  God-man  the  supreme  prince  of  his  chnrdi; 
viren  Him  all  power  in  hearen  and  in  earth ;  that  to  Hib 
should  be  paid  all  sabjectioo,  and  acknowledgment  of  8a1>- 
jeetxMu  frran  all  rational  creatures,  angels,  men,  and  denk" 
Macknight  is  also  Terr  express  upon  this  subject. 

We  thus  see  that  the  AmuiH  nature,  as  some  conmieiita- 
tors  admit,  is  exalted  to  an  equality  with  the  Divinitr ;  and 
is  acknowledged  to  be  an  object  of  divine  wmship.  Ihe 
doctrine  of  the  catholic  church  being  however  opposed  to  tlw 
view  <rf"  the  subject,  Dr.  Waterland,  like  Dr.  Owen,  is  undfr 
the  necessity  of  attempting  to  evade  it.  First,  however,  he 
is  obtised  to  admit  it.     Tbus  (vol.  ii.  p.  101),  he  observes: 

"  U~hfnff,rf  God  hath  ai*o  highly  exalted  Him.  Here  we 
must  make  a  pause,  and  enquire  diligently  what  this  en^«- 
tiom  means.  Oue  that  is  tmly  Son  of  God  and  in  a  propff 
sense  God.  cannot  be  properly  exalted,  that  is,  cannot  be 
prcferrvi,!  to  any  higher  or  better  state  than  He  ever  enjoved, 
uor  ivceive  any  improvement  of,  or  accession  to  his  essentiil 
diffnitA".  fflory.  or  happiness.  Hence  it  is,  that  as  many  of 
the  ancients  as  have  understood  the  text  of  a  proper  exilts- 
tion.  have  iutcrprrtcd  it  of  the  human  only,  and  not  tiie 
dirine  nature  of  Christ.*     This  is  true  of  the  Ante-Xiceae  « 

*  St.  Aa);u»tiD  in  his  »c-roDd  book  kgainst  Maximinus  Ihr  An«B,  (toI.  i. 
p.  (134.  ;lrd.  <rd.  Vi;ii.  obstrres,  od  the  pMsage,  xherrfan  God  ab*  *** 
higUf  <JMUr^  Hit,  imd  girm  Him  a  mmme,  l[t.  "  Nor  do  ;oa  uk  to  «kick 
of  thr  two  the  auac  «aa  given,  whether  to  the  hunwa  nature  or  to  Ooi- 
Kor  how   it  was  thai  the  name  wa*   Bi»en,  evideotlj   appean   hence.    B* 


CHAP.   VI. 


MAN    18    OOD. 


3«9 


wli  as  Pnat-Xtrnii'  vrrilent,  wlucli  apppars  from  Oriftcn  and 
IIippul,vtus :  and  /  do  not  know  of  any  direct  testimony  to  the 
tontranj.'* 

Secondly,  the  author  is  obliged  to  evade  it.  "  If  the 
exallnlion  be  meant  onlv  of  the  human  nature,  it  is  more 
natiinil  to  supposp  tliat  St.  Patil  wnuM  ii»t  here  have  spoken 
of  the  coudcsceiision  of  the  TiOgos,  but  woiUd  rather  have 
told  us  only  what  the  man  Chrigt  Je«U8  had  done;  how 
bamhly  and  how  righteously  Christ  had  dcnicaued  himself 
in  that  capiicity ;  antl  liow  God  had  rewaidfd  his  aen'iecs. 
And  thus  it  is  that  Hennas,  a  very  early  writer  of  the  first 
centurj',  represents  tliis  matter.  An  ancient  commeotator 
npon  this  text,  gives  several  reasons  why  the  exaltation  here 
spoken  of  cannot  be  intended  of  the  man  only,  bnt  of  Christ 
in  faia  whole  person."  The  two  last  are,  "  The  things  men- 
tioned as  given  to  Christ  arc  too  liigb  and  f;;reat  for  the  man 
to  receix'e,  unless  the  hutnan  nalure  l/i;  trupposed  to  be  divint, 
which  ia  ah»urd,"  i(r.     Again;  "It  appears  that  the  fjaZ/a- 

\twn  bebngs  to  the  same  uatmre  which  condescended  and 
emptied  itj»c]f.  And  what  nntiu-c  was  that  bnt  the  divine 
natmt!  ?  Or  what  great  matter  would  it  have  been  for  the 
apostle  to  liave  told  us,  that  a  viou  did  not  pretend  to  be 
e4)ual  with  God,  or  was  obedient  to  God.     There  is  n  great 

Ideal  of  weight  in  the  reasonings  of  thio  autlior,^'  &c. 

httmhkd  kimie\f,  unjrii   Ihr    npnutlc,  rcrm  unfa  death,    thr  itcalh  nf  tkt  croai. 

Whtrffore  Cmt  alto  hath  highly  fjiilfnf  llim,  and  givm  Him  a  name  which 

it  abate  ettiy  name.     If  Ibcn   He  fpive  Him  ft  name  whicli  is  abovo  ever; 

uuDft,  bucauite  Uv  wm  madu  obctliTiit  Iv  thv  ilcatti  (if  lh«  ciou;  doM  it 

faltaw  lliAl  fur  tbis  leosou  He  waa  not  alro&d;  God  Che  !>an  of  God,  Ibe 
I  Word  or  0<kI,  God  with  Gud  ;  but  (hat  Hv  hos  etulla^d  afierwart]»,  because 

He  wa*  obcdi«nt  to  Ihc  dcalh  or  Itic  croM ;  Ihnt  Ho  then  henan  lu  be  8oa 
^»r  Qwl,  Ibe  on)7  Sou,  Gud  binisrlf,  Ibat  He  Ibca  brgau  to  harr  a  name 
''wbkh  ii  above  cvety  nnmci*  Ubu  can  be  to  foolish  ai  toaajribisf  II 
,  fellows  (h«D,  (hat  Ibis  doido  wbitib  He  already  powe«»«l,  as  Son  of  God, 
^Uod  nf  Ood,  bj-«<iu(i]ity  of  natuicdcrivCil  from  ^neratkoti,  was  gim  unto 
llm  ■■  HAV ;  it  ImIdk  in  respect  of  fais  manhood  ibal  (lie  'Sea  naa  made  ob«> 

llmt  anlo  Ibe  d<^alh  of  tbe  chms." 

B  B 


] 


370  )iz»iAnos.  CBAr.  tl 


IV.  WiCEzli^^KKpDaeds:  **  We  were  berebj  boog^t 
vitb  a  JBO.  ^— ■^■"c  wiiaU  to  diziit,  and  Chznt  a 
'Ltxi-s>wk  m  apeeslbr  sense,  and  under  a  new  and  spfdil 
ti&ie.  Upon  tkb  oceaMOo,  and  oo  this  aoconnt,  it  flaati 
GcaL  in  iW  matt  solmui  and  pnapoos  manner,  to  prodtv 
tke  hj^  dsaitT  id  Gcd  iht  Son,  to  rcinibn»  his  rights 
CBCBK.  otf'  hnnage  :  aad  to  oonmand  heafcn  and  earth,  angcb 
amd.  3B^  as  par  Him  aD  honor^  leracnce,  and  adcnatkai, 
«D  the  doniT  d  so  peat,  so  good,  so  difinf^  « 
at  t&it  Soa  t£  God.  He  had  ran  thnHi^  an  to- 
!■! iTi h il  rak  d  mocr;  had  icdeeaned  mankind  and 
tzmmphcd  over  datk  md  hdl;  npon  this  hia  divini^  ii 
neoemtei,  and  hii  k^  rath  pre-ordained,"  &c 

Tkos..  Kjonckfeandii^  the  adniitted  testxmonj  of  tk 
ckazck  Ci>  tW  amtrair.  Dr.  WaXeriaud  is  obliged  to  attrifaall 
'Ar  vkofe  Z!>  :^  drrine  pnaon,  nothing  to  the  human  mtnxc 
H«»ar  ke  aranwdfv  "^Ton  mar  please  to  oonaida',  tiii^ 
a£^  G^-d  t^if  Son  had  shevn  sock  »in«riTtg  ujd  astoniihiiig 
aces  cc  f'.x«r:!iess  lowd  mankind,  then  was  it  prqin'  to 
cvuf^nit^f  b^  xi=ie  t.>  the  utmost,  to  recognize  the  digni^ 
i;>i  3ia.;>fs»:7  oc  ti»  persoa.  and  to  recommend  Him  to  the 
vccv'i  &»  Tber  G\>i  s^d  LonL  with  all  imagiuable  adTantsj:^ 
*^:i.  SDi.-i  eooeahni  cacnmstances  as  could  not  but  affect, 
ri'>i„  tTfi  tiCociii.  e^err  pioos  and  iugenions  mind." . . . 

\s:k.-7.  .  "  KT:*i  haih  giT-en  Him  a  name  which  is  aboit 
riv^T  -  «-^^  thai  is.  He  has  extolled  and  magnified  ha 
&arj<  aK-»if  all  Ea=es-  Thns  was  the  Son  of  God  exsM 
i."ff  cJ.'T.risV.  tr:c  ti*e  srea:  things  He  had  done ;  and  digni- 
6j^:,  i:  1  riiT  io  scvai.  with  a  very  high  and  honorable  titki 
r,.v^  bij  ?.«■  a^v  i.T¥araie  to  hare  mented,  or  for  aurthine  !<■ 
ih*:*.  r.:7Jr«ri'  to  wicar. — that  of  Redeemer  and  Pieserrer  d 
n-Jir..  *r./.  Lkci  v'C  the  wboie  muTerse." 

.Virskin :  "  Tbi?  as^ajin^  and  astonishing  instance  of  cooit- 
ftrciifidn.  iv''^'.  asi  ^x'<dnes!c  God  the  Father  himself  has  not 
ivxisriabV  ^trfcvnco  :  and  has  thereupon  more  aolemnlT  ai 


CHAP.  TI.  MAN    IS   60D.  371 

mare  illuatriously  prnclainicd  the  super-eminent  dignitv  of 
God  the  Sou,  who  had  merited  so  highly  of  men  :  commaitd- 
ing  all  persons  to  honor,  worahip,  and  adore  Ilim  as  God 
and  Lord;  aud,  luider  the  new  and  spexial  title  of  Re- 
deemer, to  the  grlory  of  God  the  Father,  whoso  Son  He 
is ;  thoir  honor  inscparahio,  and  their  glory  one/' 

Xow  (in  vol.  iii.  p.  340),  Dr.  Watcrhuul  observes:  "  Our 
next  example  of  a  compound  person  is  the  theanthropos, 
coosistiag  of  tlie  Logos,  the  euul,  aud  the  body.  The  Logoa 
was  a  person  before  tlie  incarnation,  as  much  as  after.  But, 
hf  takini^  iu  »  soul  and  body,  the  whole  person  then  Is  made 
Up  of  blU  tlu-ec.  .  .  .  The  same  Christ  made  the  world ; 
inrreased  in  wisdom,  was  pierced  with  a  spear;  in  wliieh 
three  examples  it  nppi^iu-s,  that  the  Iju^us,  the  huuI,  aud  tlic 
body,  all  go  to  make  up  the  one  person  ;  the  one  compound 
person  of  Chrurt.  And  hence  it  is  that  the  chujche*  of  God, 
following  the  common  idea  of  a  Niiiglc  pernon,  which  they 
found  to  suit  with  the  Scriptiire  representation  of  Christ, 
hare  rightly  and  justly  concluded  all  the  three  constituents 
iu  the  one  person." 

Thus  we  have  seen  how  npon  this  principle  it  is  main- 
tained, that  God  iuciimate  suffered,  was  crucified,  dead,  and 
buried.  Consequently,  when  the  person  is  humiliated  and 
the  object  is  to  attribute  crcaturely  propertiea  to  the  diviuc 
person,  it  is  maintained  that  the  person  consists  of  Logos, 
•oul,  and  body,  and  that  as  such  human  properties  may  be 
aacribed  to  the  dirine  nature.  Jlut  when  tlie  Scripture 
apeaks  of  the  person  a«  exalted,  and  the  object  is  to  attribute 
divine  properties  to  the  hnnmn  nature,  then  although  the 
person  still  consists  of  Logos,  b(ju1,  and  l)i>dy,  yet  the  soul 
and  body  are  no  longer  included  aa  part  of  the  person  ;  and 
wo  arc  re(|uired  to  fidl  back  upon  the  personality  of  Clirist 
before  asaunung  soul  and  l>ody ;  that  is  to  say,  we  may  attii- 
fante  finite  human  properties  to  the  divine  I'Hrrson,  but  not 
dirine  properties  to  the  human  nature.    This  falls  in  precisely 

B  B  2 


2 


372  MEDIATION.  CHAP.  VI. 

vith  the  tendencies  of  the  natural  man  ;  for,  in  this  caw, 
the  properties  of  the  creatnrelr  human  nature  may  be  attri- 
bated  to  God ;  but  the  properties  of  the  divine  natnTe  mn 
not  be  attiibuted  to  the  human ;  and  so  strongly  was  tlib 
principle  of  naturalism  manifested  in  the  present  instance, 
that  the  anthw,  in  coder  to  support  it,  is  obliged  to  conba- 
rene  the  authwitT  ot  the  Ante>Xicene  and  Post-Xicene 
vriterss.  nar,  even  his  own  definition  of  a  fx>inpound  person.* 
^w  miso  Tol.  T.  p.  41,  t^  the  tamu  author. 

A*ain:  Flavel  we  find  is  obliged  to  admit  the  hmt* 
nature  of  Christ  to  be  dtrvte,  and  is  obliged  to  denj  it; 
fir^,  he  is  obliged  to  admit  it  (Fwtmiain  of  lAfe,  p.  ^0; 
ReL  Tfurf  iwr.  frf.  •  -■  "  Christ  sitting  down  at  God's  rigbt- 
hand  in  heaxen.  notes  the  advancement  of  Christ's  hmm 
mthnr  to  the  highest  honor ;  eren  to  be  the  olpect  of  odor*- 
turn  to  tu^it  and  men.  For  it  U  properly  hi$  httmam  matmt 
that  is  the  tmbjeet  of  mil  this  honor  and  advancement;  and 
beinc  advanced  to  the  right-hand  of  ^Majesty,  it  is  becoiK 
an  c^jm-i  •>/  rr^rthip  and  adoration." 

S<\v:uilv.  he  is  obliged  to  deny  it :  "  Not  simply  as  il 
is  dos-h  A«vi  MaxI.  but  as  it  is  persoually  united  to  the  secoirf 
jnTS>.'U.  *ad  t-uthrvned  iu  the  supreme  glory  of  heaven." 

Sv>  tha:  here  again,  it  is  the  divine  person  not  the  hmm 
•-tritnr  th*;  is  worshipped :  although  he  admits  that,  ta 
Sv-nptitre,  it  is  the  human  nature  that  is  said  to  be  sdvanced 
to  V»\xl"s  right-hand.  AH  these  divines  seem  to  perccirt, 
that  to  vvusiitT  :he  human  nature  to  be  really  so  advanced, 
is  to  »S.Kish  the  jvpular  doctrine  of  intercession.  Hence, 
il"  we  eiik^iure  whether  they  really  mean  what  they  say,  whci 

*  Aaoc&^r  ct>aM>i«rtl>.'B.  ju»i3^  trom  not  considering;  Christ's  hsav 
««i'jrv  IV  S?  in -.XT.  tj  t!>«  x^lowia;.  It  is  alGnncil  that  there  is  s  paM 
ivru'hv'iv^ij  v-:"  ih*  liiviB^  Katarr  ia  the  kasAB,  bat  not  of  t)ic  hoatu  aslsn 
m  t^r  •.iti  ia« :  th^;  i»«  tikirnr  u  a  perfect  pericboresis  of  lite  diTiae  BStn* 
IK  lt<^  l^us^n  :  bji  li.iiie  Attnbaiifs  aiay  not  be  assi|:a«d  b<  ibe  bnass- 
Tbrrv  t*  «u4  X  ^-^t  ^nt:Siore»i:f  i>f  the  baatan  aatnre  in  the  diriK ;  ;^ 
bwHULB  atmbuliMF  nAi  &■:  UMO«d  to  cbc  diTtae  * 


CHAP.  VI. 


uan  is  god. 


373 


they  affinn  tlmt  the  human  nature  la  deified  and  an  object  of 
worship,  the  answer  is,  tliat  at^er  tUl  thev  do  not  mean  that 
it  18  the  iiamati  nature,  but  that  it  is  tbc  rfirintf /icrww* ;  and 
on  this  \»  fonnded  their  doctrine  of  intorcessiuu. 

So  jK-i-suaded  however  nere  the  early  writers,  though 
miiitakcu  in  tlic  mode  of  application,  that  the  texts  idluded 
to  did  refer  to  the  humnn  nature  of  Christ,  that  they  often 
flfiplied  the  words  to  onr  Lord's  incamntion,  thonj,'h  some- 
times, like  SwedtniboPff,  to  his  frlorificution. 

Thus,  in  the  tliird  division  of  the  BrticSc  npon  the  wonl 
aniMi  in  Suiccra  Thesaurus,  wc  read :  "  3.  Name  is  taken  for 
excellence,  greatness,  eminenee;  or  for  the  jfrcateat  and 
most  eminent  dijrnity.  Thus,  Phil.  ii.  9,  it  is  said  that  to  Christ 
ia  given  u  name  which  vt  abwe  tvcnj  name ;  andj  v.  10,  that 
at  the  ncme  of  Jems  etvry  knee  should  bow.  Here,  b^  the 
name  Jesus,  wc  are  not  to  understand  8ira|dy  a  word  eonsist- 
ing  of  certain  letters  and  syllables,  hut  the  dignity,  majerty, 
and  glon*  to  which  Christ  was  raised  aflfv  his  pa»s'mn.  What 
this  name  is  which  is  above  every  name,  Theodoret  teaches 
in  his  remarks  upon  these  words  of  the  apontU',  p.  330; 
namely,  that  the  vma  ia  nailed  the  Son  of  Ood.  His  worda 
are  as  follow: — 'even  to  the  dullest  uudcrstaudiug  it  must  he 
evident  that  the  divine  nattire  is  in  need  of  nothing,  and  that 
when  He  who  was  Ood  wait  made  man,  Ifc  was  not  exalted 
]*  who  before  was  humble;  bat  lie,  who  befoi-c  was  most  high, 
humbled  himself:  cunsequeutly,  He  did  not  then  receive 
what  Ue  did  not  possess  before ;  but  He  received  as  man 
what  He  before  ponaesied  as  Cod.  Some,  indeed,  interpret 
oamc  08  signifying  gh>ry ;  but  from  the  Kpistle  to  the 
Hebrews  I  deduce  a  different  meaning  of  the  words  of  the 
Hpostic :  for,  chap.  i.  3,  when  he  said  Me  aitlfth  at  the  rii/ht 
hoHfi,  he  gives  us  th<!  interprclatiuu  of  the  word  name ;  utid 
observTs,  v.  5,  for  to  which  of  the  anyels  said  Heat  any  time, 
TTiou  art  my  Son,  this  day  have  I  begotten  thee  ?  and  again, 
in  the  same  chapter,   /  mtt  he  to  Him  a  Father,  and  fje  shall 


374  UKPtATtOS.  CBAF.  TU ; 

be  to  me  a  Son.  Here,  therefore,  he  says,  that  wfan  He 
hmnbled  himself,  He  not  onlv  did  not  lose  what  He  poaaaed 
as  God,  but  that  ichat  He  foawetaed  at  God  He  received  a/**  «* 
man'  In  like  manner  ThcophTlact  alto  obscrrca, — '  vfaat  wu 
the  name  given  to  the  human  nature  of  the  one  Christ! 
It  was  that  of  Sou, — God !  For  the  man  is  the  Sou  of  God, 
according  as  the  angel  said,  that  holy  fhitiff  ichirM  shali  he  haen 
of  thee,  ahoQ  be  railed  the  Son  of  God.  Oixnitncniox  il» 
(p.  666)  observes, — '  What  is  the  name  which  is  given  to  Hin  J 
It  is  that  of  Christ,— Son, — God !  For  by  tbise  is  He  calM, 
when  He  was  in  the  Besh ;  that  is  to  saj,  the  man  a » 
called.'  Before  these  writers,  also  Kpiphantns  had  obwmd 
(Hereay  box.  p.  325],— 'and  He  piw  Him  a  nauie  uboK  ettrj 
name,  Sec.  This  was  nut  fulfilled  in  the  Deitv  before,  but 
now  in  his  pentonal  advent ;  for  by  his  incarnation  of  Muj 
He  received  a  uarae  whicli  is  above  every  uame ;  so  tbal. 
together  with  God  the  M'ord,  He  is  called  the  Son  of  God, 
8u?/  The  reason  for  which  Theodoret  was  not  disposed  ts 
understand  the  word  name  as  signif'^'in^  glory  was,  uu  uDOOotf 
of  the  Arians,  who  impiously  asserted  tliat  the  whulc  of  tbi 
verse  was  to  be  referred  to  the  divine  nature  of  Chiist;  s 
Chrj-Bostoni  alw  explains,  and  refutes  at  largo."  ffymSfTO.  , 
Bputtle  to  the  Pfulippimg,  pp.  41,  43.  ■ 

AVc  thus  see,  that  to  refer  these  versea  to  the  ditiif 
nature  of  Christ,  was  formerly  considered  to  belong  to  tW 
heresy  of  the  Ariaua;  and  thnt  these  Arians  were  oppoirJ 
by  the  early  writers,  on  the  ground  that  the  words  did  uol 
refer  to  the  divinity,  but  to  the  humanity. 

There  is,  however,  another  text,  the  last  wo  shall  addiuv, 
hearing  strongly  upon  the  dtrinity  of  the  hnmaa  naturr, 
namely,  that  in  wbieh  St.  Paul  says  of  Christ  (CoL  iiV 
m  whom  dweiMh  all  the  fulness  of  the  Goithead  bodily.  Ol 
this  subject,  in  Poole's  Sjmopsis  it  is  observed,  *'  aU  thefnlam 
^f  the  Godhead  bodily,  that  is,  the  Logos,  the  f^,  true,  sod 
perfect  God  J  whatsoever  of  Deity  bcloiigcth  to  the  Fathtr. 


\ 


CHAF.  VI. 


MAN    IS   GOO. 


375 


the  whole  Oeity  through  tlae  medium  of  the  IjOgoK,  not 
some  particular  portiou  of  Deity,  as  the  Gentiles  believed  iu 
the  caae  of  their  own  gods ;  nor  merely  y'xjla  of  grace,  ifc^ 
but  the  whole  will,  the  whole  majezty  of  God,  as  far  as  it  is 
manifested  to  us  in  the  Word.  Bodily;  this  coinmcntntora 
expbiin  varioualy ;  first, — by  the  union  of  the  dinnity  with 
tfce  corporeal  substance  of  Christ,  or  his  human  flesh;  not 
with  tlic  soul  only,  hut  iiUo  m  ith  the  Iwily ;  so  tlmt  we  may 
truly  say,  the  t/wa  Jcsua  is  the  Clirirt  God,  homineiu  Jcsum 
esse  Chrijituni  Deuai." 

Bloomfield,  iu  his  liecoisio  Synoptka,  obvervoa;  "We 
may,  I  think,  conclude  with  AiTiitby,  adopting  the  words  of 
the  Council  of  Aittiach,  thiit  the  body  bom  of  the  I'irgiu, 
receiving  the  whole  fulness  of  the  Godhead  bodily,  was 
immutably  unitctl  to  the  divinity  and  de^fietl,  which  made 
the  same  person  Jesuti  Christ,  both  God  imd  man.  Or,  to 
use  the  worda  of  Doddridge,  as  the  pnsitagc  contains  an 
cvidnnt  allusion  to  the  Schechinah  in  which  Uod  dwelt,  so  it 
ultimately  refers  to  the  adorable  mystery  of  the  union  of  the 
dirine  and  human  ntiturcs,  in  the  persiini  of  the  glorious 
Emmanuel;  which  makes  lliu  auch  an  object  of  our  hope 
and  confidence,  as  tlic  most  exalted  ereature  with  the  most 
glorious  endowments  could  never  of  himself  be.  Yet,  strange 
to  say,  moat  intrrjirrters,  for  the  last  century,  have  taken  vp 
expotitioiu  which  a/tjtrorimate,  more  or  /pjw,  lo  the  Arian 
kentj/,  or  even  that  of  Saeinuji  ftunself;  regarding  tiie  words 
as  merely  signifying,  that  God  hath  lodged  in  the  hands 
of  Christ  «  y?i/n«f*  o/ ,174/"/-*  to  be  conferred  njnin  men,  or  as 
only  referring  to  hi«  complete  knowledge  of  the  divine  will. 

We  see  then  the  fiu't  of  the  di\nnityof  Christ's  Inimim 
nature  plainly  a-ssertcd ;  by  none  more  plainly  than  by  St. 
Paul ;  and  yet  it  is  certain,  that  if  the  exaltation  spokcu  of 
in  bis  epistles  be  applied  lo  the  linman  nature,  nothing  tihort 
of  the  Arian  or  Sucinian  inteqiretation  of  the  passage  will 
allow  us  to  evade  its  force-,  and  if,  as  Dr.  Dloomfleld  asserts, 


an  KB»IATI03C.  CHAP.  VI. 

&vtBa  ix  t&c  bsK  «utMi,  vUle  proCeasing  the  diniut;  of 
C&Esc  SKve  BCTCtcWkB  adopced  Anan  or  Socmiui  riewi, 
^ia  wfH  Knivas  far  ic  For  vlioi  the  office  of  Christ  m 
hesicn  »  irgii'  wririi  to  be  that  td  pntyin^  and  intace£i^ 
Kr  as :  viusL  Ek  is  iipiueiited  as  sdll  pleading,  still  nhilHt- 
i:^  ^  vwcfta.  IK  «Eda  far  thcxr  siletit  ihetoric  to  prenil 
spm.  :ae  FK&er:  vhen  He  k  represented  as  m  |»octor, 
M^icar.  bvTvr.  aCsarBCT.  attorner-geaeral,  and  so  forth, — 
v^  «Ki  ft»^ir  omcave  these  ideas  to  be  conmstent  with 
She  i^a£icvaaai£  Bt^efCT^if  vhiA  St.  Pan]  qieaks?  Whm 
^^erefaEe  petsui»  •Mn'  thr  exahatioa  of  Christ's  hvmia 
xanrr.  ami  ssr  the  ^EakatioB  vaa  not  in  rdation  to  the 
Hcnv.  sac  dBh-  ia  irfasioM  to  Ae  office;  and  i^  after  aQ, 
^e  cAx  3«  SBCft  a»  «e  hane  Ken  it  dcsoribed  ;  can  it  ooanj 
■»  Ki  SILT  ^seac  iaen»  of  Ckrur's  exahaDim  7 

Ctnt^we  Sc.  FwTs  dmiipritMi  of  the  exaltation  of 
C^tcuc  v:ia.  :3if  aKwrnxs  piren  of  it  in  the  present  dar. 
iTwitr^hrr  Gm  dus  imA  kifUf  eimlUd  Warn,  tkai  at  tk 
vmtf  If  Jftaa  ivvry  OKt;  tmtmiJ  imr.  of  tUmff*  »  Antra,  mi 
fboRfs  n  ifgr:x,  ad  itHMpr  mmer  tJte  tmrtA :  ami  that  ermf 
T/iuTK  taunui  ."mptst  titC  J-tva  Ckritt  it  God,  to  the  glory  (/ 
^w>/  -ic  Tiz.iif'  CciZi^aK  also  S:.  John's  descriptioo: 
Atti  1  iK'tt-id-^  au  i  WtCT'i  tht  Diet  c/  weajr  ampels  roni 
£Mm£  r>*f  :cr-/4«r.  cuL  :br  invxt.  tmd  tJke  eiden;  amd  the  aaa- 
jv  If  :'bf^  v^a  Zi-*  :ta/a»eu  Tiakts  if»  tkemiamd,  amd  ttiomta»dt 
if  :  hflutieuBf.  tttyBut  vu'.i  *  ijmd  nice,  IVarUh/  i$  the  LaA 
rhAT  410  ttuat^  7i  'T'snw  gt.'wr.  s»J  ric^,  mmJ  leiadom,  ami 
A— »«^  L  cui  hnm/r.  oti  ./vj'O'  **^  bieatimy,  Amd  frrry 
.-■^•£i.-yry  i-hc-l  9  »  ta^BTV!*.  «u'  o«  fiii-  earthy  amd  mader  the 
rtn  K  an/  «N."i  e*  tr^  »  '^  ««.  «W  ctf  thai  are  n  ilAm, 
fcvv  .'  Mft^f/.  StKXOMtf,  eu  itintir.  *»d  yionf,  amd  power,  be 
fc-fc.-/  .rw#  txc  «<.T,--  i  vw«  :.i<f  tfc-v«e.  «W  ica/o  /Ae  /.«■£,  ^ 
rtr--  J=«if  --rt"'  -iw  -i*^  .''»■*  w«w  jwi  ^iMm.  Ajtd  the 
*>«"  /:w  .n"e^7  t-M:^  -^f-  o;*-«-  cW  wnb^ipt^  Him  tkd 
I* VI*    "'■''"   ■■--■^   r*tc  .-■>"" 


fUAP.   VI. 


MAX    IS   GOD. 


a77 


Compare,  we  wiy,  tlicjic  descriptions  with  the  following 
popular  illustration  taken  from  a  modem  puhlicatioii.  "Sup- 
pose one  of  you  were  coudemned  to  die,  and  were  going  to 
send  a  petition  to  the  king  for  your  life,  who  would  you  wish 
Hhoutd  cnrry  it?  The  rnvnt  imrihij  man  in  the.  whole  town, 
certainly.  Christ  is  the  most  worthy  being  in  the  universe, 
and  therefore  He  is  a  good  intercessor.  If  you  were  to 
B  petition  for  your  life,  who  would  you  desire  should  present 
your  petition  ?  a  stranger,  or  some  intimate  friend  of  the 
king;'  The  fiiend,  surely  :  you  will  «ay,  the  king  would  be 
more  likely  to  listen  to  his  friend  than  to  a  stranger.  So 
God  is  ever  well-pleaded  with  hin  dcitr  Sou ;  is  willing  to  hear 
Him  whcu  He  int<?rcede8  for  us.  History  informs  lis  of  a 
miin  who  wna  doomed  to  die  for  some  crime  which  he  had 
committed;  liis  brother,  having  lost  an  arm  in  defending  his 
countrj-,  came  forward,  held  up  the  stump  of  his  lost  arm, 
and  interceded  for  his  brother.  Tlie  judges  were  so  affected 
by  the  rtmembraneir  of  Jiis  past  services,  that  they  freely 
'Iwrdoned  the  guilty  brother  for  his  sake.  Tluw  is  Christ 
represented  as  sitting  on  the  throne,  with  his  wounds  yet 
bleeding  (Rev.  v.  6),  and  Intercoding  for  ua." 

Suehj  Iliclieve,  \v.  now  the  idea  of  intercession  popularly 
inculcated  by  divines.  But  what  is  there  in  all  this  which  a 
Socinian  or  Ariau  would  not  adopt?  or  rather,  we  much 
question  whether  many  «f  thcui  would  adojit  it,  and  whether 
tbcy  would  not  choose  some  more  dignified  illustration. 

It  is  true  that  the  foregoing  is  taken  from  a  work  intended 
to  convey  religious  iiiatructiou  to  children  ;  nevertheless  it  is 
the  exact  statement  of  the  modem  doctriiu?  of  intercession; 
being  repeated  in  Matthew  Henry,  Doddridge,  Bereridgc, 
Beyuolds,  &c. ;  and  I  have  quoted  from  the  chthVii  book, 
merely  to  show  how  childish  the  idea  is.  For  a  child  cannot 
understand  spiritual  things ;  its  mind  is  as  yet  but  natural, 
receiving  ita  ideas  only  through  the  impressions  of  the  (tenses. 
It  might  be  supposed,  therefore,  that  as  the  chiW  grew  up, 


378 


UEDIATIOX. 


cB^r.  vbl 


it  Tould  be  tAu^bt  to  pat  away  childisb  thin^ :  hj  do 
the  cxpeheacTil  throlugian  continaes  tu  inculcate  in  all  ciaaa, 
to  the  bust  mumcut  of  their  lives,  one  aud  tbc  same  idctL  N 
TCitheless,  no  persona  would  insist  on  the  diWnitr  of 
more  strongly  than  they.  Bnt  what  is  the  nse  of  insiatiBg  19a 
the  divinity  of  Chiist  as  a  specnlatire  doctrine,  and  pattisf 
(ortli  a  system  of  theology  in  whidi  He  is  practically  ttm. 
oeivcd  (if  as  a  mere  creature  ?  To  teach  as  an  abstract  tialh 
the  dirinity  of  Christ,  is  not  practically  to  teach  'Kit  diviuin. 
To  do  this,  we  must  put  forth  such  a  ^tcm  of  tbeulogr,  it 
■ball  lead  the  mind  to  infer  from  the  ideas  it  conreyB  that 
Christ  is  God,  even  were  it  not  expressly  assorted  as  ta 
abstract  doctrine ;  whereas,  in  most  systems,  no  one  wooU 
conclude  that  Christ  ii  God,  were  it  not  aaaertcd  to  be  t 
fundamental  article  of  faith.  Thus  the  diniiity  of  Christ  b 
a  subject  of  an  obscure  faith,  or  of  apccnlative  assent ;  lu 
merely  creaturely  nature  is  a  subject  of  comparuitTcly  plsis 
and  palpable  apprehension ;  henoe  one  reason  uf  the  pre- 
dominance of  the  lower  riews  over  the  higher.  Yet,  if  *e 
assert,  or  evt* n  prove,  that  Christ  is  Ciod,  and  hold  only  1 
system  uf  theology  which  might  be  maintained  witbMtf 
believing  in  his  divinity,  will  not  tlic  bare  speenlatirc  sascst 
bo  OTcrrulcd  by  imprcsaioas  of  a  stronger  and  more  de&iatr 
nature,  and  reduce  our  apprehension  of  Christ  to  the  nait 
level  with  that  of  those  who  believe  not  iu  lua  divinity  ? 

The  doctrine  that  Christ's  human  nature  is  not  divine,  b 
fbimded  principally  on  a  passa^  in  chap.  XT.  of  St.  Paal'i 
£pistlc  to  Corinthians.  7%en  comvlh  the  tnd,  when  He  ahal 
Amr  Jetirrrrd  mp  the  lamgdom  to  God,  eve»  the  Father :  uAm 
Me  9hmII  hove  pmt  ihm  mU  rule  mui  a//  authority  owIjmot'. 
For  He  wmst  rtiifm  tUl  He  hath  put  alt  enemiet  wufer  hit 
The  hst  ememg  that  akalt  he  detttro^d  a  death.  For  He 
fat  wU  thm^  mmder  kit  /ret.  BtU  ivheti  He  tnith,  all  thitft 
me  put  mmder  Him,  it  is  mamtfeMt  that  He  w  excepted^  whitk 
did  put  ait  thimfft  mder  Him.     And  tehen  ail  thiitgaahaBk 


§1 


i-UAP.   TI. 


HAS    18    COD. 


379 


I 


tuMued  unto   Uim,  then  shall  the   Son  also  hhnself  be  xubject 
mUo  Him,  that  (!od  nuiy  be  all  in  all. 

This  jiiutsti}^  is  cxpLaiacd  hy  Scott  as  follows  (Christian 
L^,  vol.  iii.  p.  337) :  "  Aa  if  lie  should  aay,  do  not  mistake 
me;  for  when  I  any  all  thiols  arc  put  under  Ilira,  my  mean- 
_  ing  w,  lUl  things  except  God  the  Father,  for  it  was  He  that 
ft  did  put  nil  thinp<i  under  Him ;  and  it  is  manifest  the  lie  who 
HgBve  Him  the  HUjicriority  oTer  all  things,  must  lumsclf  be 
'  superior  to  Him  ;  and  indeed,  considering  Christ  iw  inedia- 
turiiil  king,  Ho  is  no  morv  than  hist  Father's  viceroy,  and  doth 
only  act  by  deputation  from  Him,  and  rule  and  govern  for 
Him;  and  hence  the  Father  st^'lcs  Him  his  king:  Psalm 
u.  6, — Yet  have  I  net  my  king  upon  my  Imly  hill  of  Zion.  So 
that  now  Ho  is  subject  to  the  Father  iu  the  capacity  of  a 
viff'kinfj  to  a  mipcrior  sovereign  ;  and  whatsoever  lie  doth  in 
this  capacity.  He  doth  iu  his  Fathier"*  name,  and  by  his 
authority  ;  for  Tie  mediates,  as  for  mm  with  God  (in  doing 
whirh  He  ih  out  udvocat-c),  bo  lor  God  with  men,  (iu  doing 
vliich  He  is  uur  king.) 

"  Hien  shall  the  Son  also  himself  be  mihject  tmtu  Him  that 
put  all  thintfa  under  Him.  Why  then  shall  the  Son 
elf  be  siibject  unto  Him?  was  He  not  subject  to  Him 
before?  Yes,  doubtlcs-i  He  was;  and,  therefore,  either  this 
/Aen  roust  be  impertinent,  or,  then  He  aliall  be  so  subject  to 
Him  fljt  He  was  not  before.  Before,  He  was  subject  to  llim 
as  He  was  his  mediatorial  kiug  or  inceroy,  as  He  reigned 
under  Him,  and  by  his  aathority;  but  then  He  is  to  be 
snbjcict  to  Him  after  a  different  manner,  &c.  &c. 

"It  was  a-s  He  was  man,  that  lie  became  obedient  to 
death  ;  and  it  was  in  the  right  of  that  obedience,  that  (lod 
exalted  Him  to  his  me<liatonal  kiiij^dom;  so  that  now^  as 
Mediator,  He  not  only  reigns  in  his  humau  nature,  but  in 
right  of  the  pnssion  of  his  human  nature ;  his  mediatorial 
kingdom  is  the  purcliasc  uf  his  blood,  by  wliicb  He  both 
obtained  the  new  covenant  for  ns,  and  regal  power  to  execute 


XCSIATIOX. 


caiT.  HI 


it  apoD  Ds.  Wlkcn,  therefopc.  He  hfttb  executed  it  to  iht' 
fall  ^tt^  we  are  sure  He  viU  do  at  the  dav  of  judj^mcDt),  tiiu 
ngal  pover  q£  liu,  vhicK  He  purcliased  with  lua  blood,  mB 
erase;  as  having  fuHv  aceosnpUshpd  that  which  was  pna, 
and  intended.  And  now.  He  being  to  reign  no  ionzcrii 
right  of  the  anffainga  of  his  hnmaa  nature,  hi»  bunun 
nature  will  be  subject  to  the  Father  in  a  more  diJfcfniI 
manner  than  it  vas  before.  Before,  it  vas  subject  to  Him 
aa  amhoraed,  in  naM»derat»on  at  its  pasnon,  to  rdga  ftul 
ganwa  voder  Him;  but  then,  having  delivered  up  it>  m^ 
and  goremmcnt.  it  will  be  subject  to  Him  in  a  more  prinft 
e^mdt$ ;  as  the  presidents  of  the  Roman  Empire  vcfe  «ab> 
ject  to  Cesar,  while  ther  goremed  onder  him ;  but,  who 
thejr  rendered  back  their  cbar&cter,  ther  became  his  aab|ecti 
in  a  matt  prwwU  tlaiitm.  Kot  that  the  humanity  of  Cbat 
aUi  be  aoT  war  depreaaed  or  degnded  bj  his  dehTeriof  of 
Us  nediataml  kingdom ;  but  as  an  amhasMe/ior,  after  U  ii 
fiadit^cd  of  the  burden  of  hia  embajmr,  doth  still  ictao 
the  honor  and  dtgnitr  of  it ;  so  the  human  nature  of  Chriit, 
aitrr  He  hath  sarrmdcrcd  up  its  mediatorial  dominion,  sfaal 
still  remain  as  highlr  exalted  in  honor,  dignity,  and  heali- 
tnde,  as  erer  ;  and  angels  and  saints  shall  for  ever  render  to 
it  the  same  religions  respect  and  veneratiun,  aa  thef  did 
beAm  Ue  surrendered  it;  fur  it  shall  »till  remain  )iypoatatia8^ 
united  to  his  Godhead ;  and  m  Uud  sliall  ever  reign  b  il, 
though  it  skmit  mot /or  rrer  rtign  with  God." 

It  irill  be  ohAMred  here,  that  the  author  ^Kaks  d 
reUgious  respect  and  veneration  due  to  the  hiimnn  niitnn 
of  Chhst,  but  not  divine  wonliip.  Xo«,  as  wc  bare  KfSt 
that  the  human  nature  is  even  at  present  not  the  olficri 
of  divine  wor&bip,  beamae  not  filled  with  the  ftdnoa  ■/ 
Godhead ;  so  it  appears,  that  it  is  further  to  he  djitsrted  fm 
of  that  wliich  it  now  possesses ;  inasmuch  as  no  office  is  m^ 
kuigcr  to  be  assigned  to  it.  As  it  is  now  in  bomiii,  it  ■ 
invested  with  the  honor  of  riferoy  or  ofan^aMn^;  hut  after 


CHAP.  VI. 


MAS    Itt   UOI). 


3B1 


the  judgment-day,  it  is  merely  aw  cr-meeroif,  an  ex^mhaa. 
sador;  no  longer  being  in  an  official  cHpacitj', — no  longer 
exercising:  a  delegated  power,  but  subject  to  the  Father  in  a 
more  private  capacity,  as  the  president >i  qf  the  Roman  Empire 
toere  subject  to  Canur. 

For  our  part  aiich  cxpositionH  of  the  Bible,  proccwliiig 
firom  those  who  profess  to  oppose  Soclnianisni  aiid  Arianifim, 
exdto  in  iw  only  mingled  vexation  and  astonishment.  It  ia 
in  Tain  to  say  that  they  have  not  plunged  authors  into  end- 
lew  difticiiltica. 

For,  in  the  first  pince,  according  to  their  vieWj  the  human 
nature  of  Christ,  which  is  still  crejiturcly,  after  the  general 
judgment,  has  no  other  office  assigned  it  than  that  of  offer- 
ing prayer  and  praise  continually  to  Crod,  iu  the  capacity  of 
a  crentiire. 

Setrondly;  previous  to  the  judgment-day,  Christ  performs 
the  uQiee  of  suppliant  and  king ;  bo  that  supplicatiou  has 
to  he  reconciled  with  kingly  power.  We  have  seen  that 
theologians  do  not  agree  upon  this  subject,  nor  docs  there 
uppear  any  possibility  of  reconciling  them. 

Thirdly;  the  cnndiumi  of  a  nature  still  wounded  and 
bleeding,  has  tu  be  recuueiled  with  that  of  being  iuveitted 
vitfa  a  glory  above  the  highest  angels. 

Fourthly;  a  distinction  has  to  be  made  between  tlic 
veneration  and  respect  due  to  Christ's  human  nature,  and 
the  worship  due  to  hi»  divine  nature  ;  ho  that  while  we  make 
the  human  nature  an  object  of  reUgious  res|)eet  and  regard, 
we  take  care  not  to  make  it  an  object  of  worship,  and  so  fall 
into  what  has  been  fearfully  called  a  gross  idolatry. 

Fifthly ;  the  presence  of  Clirist's  humanity,  or  flesh  and 
bloodj  in  the  ftacrnments,  has  to  be  reconciled  with  the  local 
habitation  of  that  nature  in  heaven,  and  cousequcutly,  omui- 
prcKcncc  with  local  presence. 

Sixthly ;  wc  have  to  reconcile  the  idea  of  the  procession 
of  a  divine  nature,  such  as  the  holy  spirit,  &om  a  nature 


I 


382 


UeUlATJON. 


CBJir.  VL 


not  dt« 


such 


as  the  hamanity. 
Let  us  auw  turn 


to  uiother  view  of  tbe 


t^ine,  siicii  as  the  nomanity.     Such  are  only  some  of 
the  dillicuUies. 
Bubject. 

We  have  before  remarlced  upon  the  tcndencr  of  &i 
natunU  mind  to  think  of  others  from  person  mure  tluu  Sraa 
essence,  thits  to  make  personality  the  chief  couaidentiaD ; 
and  to  leave  out,  or  rcganl  m  subordinate,  es»entui  qiulitiei. 
Sucli  a  mode  of  thought  ttc  Imve  ohsert'ccl  tu  be  the  inrerw 
of  what  it  ought  to  be.  The  name  principle  of  the  nitanl 
man  influences  him  in  liis  ideas  of  God,  and  leads  him  ts 
place  the  personahtr  of  God  bdbre  his  essence ;  thus  to 
regard  the  tripermnality  ba  the  ehirf  doctrine,  and  the  triui^ 
of  essential  principles  lui  the  subordinate.  So  that  tfaeiiofr 
trine  of  the  Tripenouality  butt  come  to  be  considenxl  far  manf 
Bs  one  and  the  same  with  the  doctrine  of  the  Trinitr.  Hui 
error  it  is  wliieh,  in  the  present  raise,  lias  produced  all  the 
diflBculty  of  interpretation.  Let  us  only  think  of  the  Ddtj 
from  his  essential  qualities,  and  the  interprctatioii  of  tbr  pis- 
sage  in  question  becomes  comjiarativclT  easy.  Hooker  nth 
serves,  that  the  Father  is  Goodness  ;  the  Son  is  the  Word  or 
Wisdom ;  the  Holy  Ghost  is  Power.  Substitute  nov  tint 
principles  for  persons ;  for  instance,  Lo\'e  or  Qoodncss  for  tk 
Father,  and  the  AVurd  or  Wisdom  fur  tlie  Son,  and  tbc  pufy 
will  stand  thus : — 

Then  Cometh  the  end  when  the  Word  shall  have  dcHrEn' 
up  the  kingdom  to  God,  who  is  Lore;  when  tlie  Word  skill 
have  put  dowu  all  rule,  and  all  authority,  and  power;  fir 
the  Word  must  reign,  till  He  hath  put  all  things  nndrrlv 
feet.  The  hurt  enemy  that  shall  be  destroyed,  is  dcatk,  «k 
himself  hath  put  all  things  under  his  own  feet.  But  wfan 
the  Word  saith,  all  things  are  put  under  Him,  it  is  miaifat 
that  the  Word  is  excepted  tliat  did  put  all  things  luuler  DiA 
And  when  all  things  sKiUl  be  subdued  unto  the  Wtvd,  tkfi 
■hall  the  Word  also  himself  be  subject  unto  Lotv,  tiut  fot 
nil  things  under  llim ;  that  Love  may  be  all  in  all. 


1 


i 


CHAr.  VI. 


VAN    18   OOD. 


383 


I 


This  interpretation  may  be  illnstrat^il  by  another,  on 
similar  priiid|tlc8. 

No  man  can  come  unto  me,  except  the  Father,  which  hath 
tent  me,  draw  him,  John  vi.  44 :  i.  e.  No  mim  can  come 
unto  the  Word,  except  Love,  wliich  huth  dent  the  Word, 
draw  him. 

Again ;  Alt  that  the  Father  ffiveth  me  thall  come  to  me,  and 
Mm  thai  Cometh  to  me,  I  will  in  no  Ufise  cait  out,  John  vi.  37  : 
I.  e.  All  that  Love  giveth  the  Word  shall  come  to  the  Word, 
aii<l  him  that  cometh  to  the  Word,  tUc  Word  shall  in  no  wise 
cast  out. 

Again ;  As  the  living  Father  hath  seat  me,  and  I  live  by  the 
FaiheTy  even  so  he  that  tattlh  me  iihafi  liv^  hy  me,  John  \i.  57 : 
«.  e.  As  living  Love  hath  sent  \\u'.  Word,  and  tlie  Word 
Uvcth  by  this  Love,  even  so  he  that  eateth  the  Word  shall 
live  by  the  Word. 

In  all  these  cases  it  will  be  seen,  that  the  Father  implies 
a  prior  principle,  or  love ;  the  Son  a  snbordinale  principle, 
or  wisdom,  light,  the  Word.  The  object  of  the  Word  is  to 
bring  back  man  to  that  luve  from  wluch  he  hud  wandered ; 
and  when  this  is  universally  accomplished,  then  charity  or 
love  is  put  before  faith  or  truth,  truth  being  oidy  the  means, 
luve  being  the  end;  then  it  is  the  Word  is  seen  to  be  subor- 
dinnte  to  love,  faith  to  charity  j  and  hence  love  U>  be  all 
in  all. 

There  is  nothing'  new  in  tliis  interpretation.  It  is  only 
the  application  uf  a  principle  which  the  best  writers  of  the 
church  have  admitted  ;  it  is  only  reasoning  first  from  essen- 
tial qualities  instead  of  fnim  person.  Here  also  wd  see 
elucidated  the  true  principles  of  divine  intercession.  The 
Word  interceding  between  us  and  love.  The  Word  mediat- 
ing between  love,  which  is  a  consuming  fire,  and  man ;  for 
nutn  can  approach  Love  only  tlirough  the  Word. 

Now  St.  John  saw,  that  amidst  the  ciders  stood  a  Tiamh 
lu  it  were  slain.     This  Lamb  is  Christ  the  Word — the  living 


a&4 


MEDIATION. 


CUAr.  TIJ 


Word.     Bnt  it  was  as  it  were  slnin;  that  isj  the  Word  w 
deprived  of  tt»  life  :  and  how  can  this  be  done  ?     When,  Ukr 
tlie  Jews,  we  ao  dc^^milc  divine  TriMtom  to  the  lerel  of  the 
eensEiST  as  t«  take  away  frutn  it  all  spiritual  life  aiid  cunvcit  it 
into  a  mere  svstem  of  nnturaliam.    To  speak  thcrribn  of 
Christ  merely  as  to  lus  persou,  as  coneeived   by  the  natonl 
seiues;  to  imagiae  that  He  is  still  covered  with  wounds,  ui 
ns  the  second  person  of  the  Trinity  plcadinjr  his  merits  befocr 
the  First ;  to  imagine  that  no  trorsliip  is  due  to  bis  humanitr ;, 
that  his  kinf^him  shall  cease;  and  that  his  glorified  humtniin 
is  only  a  glorious  creature  ;  is  by  our  merely  natural  uotiDtii| 
to  bring  down  the  Word  to  a  system  of  natnralisra,  thus  'o 
deprive  it  of  spiritual  life;  tlitis  to  be  ourselves  the  sbiyen  d 
the  T^mb  ;  after  which  we  exclaim,  *  Behold,  tlie  office  of  tke 
Lamb,    to  staud  as   it   were  slmn  amid   the    elders  of  the 
church  V 

The  view  of  nietliation  and  of  intercession  then,  vfaidi 
we  Irnvc  here  pmposc<l,  is  one  perfectly  conaistt^nt  with  tkr 
divinity  of  Christ's  human  nature ;  and  couscquently  villi 
those  exulted  news  of  it  which  were  set  forth  by  the  apostk 
Nut  only  so;  it  is  a  view  which  is  founded  upon  the  na/ivraf 
Deity,  and  not  merely  on  hii  ptrttatalHy.  On  this  iobjccl, 
there  is  an  obscn'ation  in  Tiu-kfr^ii  Light  tff  Natvrt,  whii^  n 
cannot  help  qiiotiii;; ;  vol.  vi.  p.  flOH: 

"  I  am  apt  vehemently  to  suspect  that  the  prayers  of  oir 
church,  frequently  concluding  through  or  for  the  itake  nfJoM 
Christ,  ^ves  an  idea  to  many  persons,  that  God  has  no  ia* 
mediate  regard  for  us  at  all ;  hut  bestows  his  bicsiiingt,  poidr 
to  {^nttify  hi»  Son,  upon  those  to  whom  be  has  bappilj  taia 
a  liking ;  and  that  by  the  use  of  that  name,  we  may  Bia«f 
Him  to  do  a  thing  He  was  indifferent  to  before.  I  need  nsl 
take  pains  to  shew  how  repuguimt  this  notion  is  to  ummi 
aud  rntioual  faith  ;  neither  do  I  believe  it  waa  in  the  tboi^kto 
of  the  enm]uler»  of  our  liturgy,  Aor  designed  to  be  iueuIcstfJ 
iu  the  Scriptures.     1  own,  indecil,  there  are  scvend  eqn»- 


CHAP.  VI. 


MAN    IS   OOD. 


S8fi 


tiimis  which  swrn  to  liwk  strongly  that  wny,  and  pnrhapK  it 
might  be  uccetHtary  that  such  opiniou  shuuJtl  bv  cuuuived  at ; 
for  the  Jews,  who  looked  for  a  temporal  deliverer  to  rescue 
tliciu  by  his  might  and  prowess,  or  for  the  grtiBS-miuiIcd 
Gentilus,  who  cutild  take  their  apprehensions  of  the  Almighty 
only  from  th«  likeness  of  earthly  princes;  in  order  to  lead 
jthcm,  by  tlic  areuiic  of  their  own  coiiccptious,  into  au  expec- 
tation of  benefit  from  the  gospel,  , 

"  Rnt,  fur  liuch  m  have  cars  to  hear,  they  arc  told  ex- 
pressly, that  God  80  lorcd  the  world,  He  gave  his  Son  to  he 
^a  propitiation  for  our  sins  ;  so  the  redemption  was  a  joint  act 
i-of  love  in  the  Father  as  well  as  in  the  Sou.     And  He  is  all 
[  along  represented  a.H  the  God  of  love,  sending  his  sun&hinc 
taiid  his  rain  niHiii  the  just  and  the  n7ijiist;  long-suffering 
id  merciful,  ready  to  forgive,  unwilling  the  sinner  should 
risb,  but  that  he  should  return  from  his  evil  ways  and  live, 
being  his  chanicter,  there  is  no  doubt   He  is  always 
sady  to  give  lun  creatures  all  the  good  things  proper  for 
Lthcm,  and  consistent  with  tlic-  order  of  government  rcspcct- 
[ing  Ills  spiritual  natures  established  iu  perfect  wisdom,  of 
liis    own    mere    motion,   without    needing    an    intercession 
jiromptiug  ilim  thereto.      Jk-ifidcs  that,    however    we  may 
I  Undentnud  the  distiiictioiis  of  persons  iu  the  Godhead,  they 
[can  never  be  ima^ncd  so  difFcrcnt  in  temper  and  cliaractcr, 
[as  tliat  one  ahotdd  take  a  liking  to  objects  indifferent  to  the 
thcr,  or  one  ndioutd  importune  for  thingA  not  already  judged 
»per  by  the  perfect  wijidom  of  the  other. 
"  But  the  gospel  teaches  that  Christ  is  the  wny  and  the 
life,  for  no  man  eau  come  to  the  rather  unless  tliroujrh  the 
Son  :  He  came  from  God  to  direct  us  by  his  doctrines  and 
list  us  by  his  institntiuns,  and  goes  before  to  lead  us  by 
ja  example  iu  the  road  which  is  the  natural  avenue  to  the 
[idivine    blessings;    therefore    He    is    styled    the    Intercessor, 
[cdiator,  and  Agent  going  between  God  and  man.     But 
wc  must  travel  the  road  oun<clvcs,  or  nhall  receive  no 

c  c 


.  -^ 


MKOIATIOX. 


CBAt.  ^U^ 


benefit  fiRHB  tlie  iiilCfcetMon.  vliidi  operate*  no  oAcnrae 

tbu  bf  biuieu»S  "*  ■>>lv  ^  **7  >  '''^  <^*^^  ^i>  desth  u4 
pMaon  win  arail  odIj  SBcb  wbo  strire  to  imitiite  his  endo* 
Race  in  k  good  ohbi^  to  oroei^r  thn  lusts  of  their  fleah,  the 
fade  and  indnfanfa  and  nnrulT  patadona  of  their  hist, 
and  to  nbdae  the  canal  or  aeosoal  part  muler  ■ubitdja 
to  the  spiritual  or  ratioiial. 

"  Thcrcfare  1  apprdeod  we  are  not  wairanied  to 
that  Christ  vill  do  BBTthin^  for  tu  at  a  dtntance  in  beam, 
nor  otberwue  than  br  the  initrunientality  of  oar  ovn  porai 
towards  bringing  oar  hearts  into  that  frame  whidi  wof 
qubfy  them  lor  racepCion  of  those  bleaBtngs,  that  God  m 
bii  viadotn.  and  goodaess  has  prqnred  for  hia  cnatana 
And  hy  the  phnae  linmffk  Jena  drut,  is  to  be  VBdastoa^ 
that  we  hope  ta  obtain  the  things  we  sue  for  by  the  vsj  Be 
has  opened  to  na  for  arriring  at  them  j  aud  /or  Aw  mIt, 
■*"p**«  that  God  will  p\e  them  to  as  in  ooosidcration  of  on 
cnptogring  the  means  lie  has  ptit  into  our  bauds  fbr  >ttnB> 
ii^  than.  So  that  those  erpresakma  are  of  aimilar  ittpoft 
with  thift  cndi^  ene  of  the  seotcDces  of  the  Lard's  Pnjn, 
— lioqpTe  «•  ov  Impavei,  as  ve  foi^vc  thcnx  that  tnspM 
against  u^  or  aooMthing  in  the  nature  of  an  oath,  at  if  «c 
■hndd  sajr,  so  help  me  God  in  mv  present  wants,  as  I  AA 
ttavn  iuthftdlr  to  pene^ere  in  tlie  tenor  of  aentiacvt  ad 
coadnet  prescaibed  me,  and  arsil  myself  of  the  aids  ^iorici 
me  in  the  goopeL 

**  I  do  not  mean  to  conderon  the  literal  aenie  of  iatB^ 
CHBon  in  persons  who  cannot  nndersCand  any  other,  fir 
thgn  are  smv  — owy  oar  v^ar  of  as  fffot*  cono^f  mm  at  tit 
tmcient  Jtw  or  tKe  Gemtile ;  and  tu  there  is  meat  for  men  aai 
milk  for  babes,  we  mut  allow  eTerr  one  to  take  what  is  aat 
soitabk  to  hts  digestion;  therefore  I  would  not  wish  ^ 
bodr  to  distiirb  himself  that  he  cannot  fiiUy  enttt  lats  ite 
explanation  offered  above,  fur  whoever  appUes  to  hn  An» 
tions  with  the  purest  ideas  he  ia  capable  of 


CHAP.  VI. 


HAN    IS    UOU. 


387 


pcrfurmn  tlicm  woH  and  will  receive  all  the  benefitu  Brova 
them  {iromiscd  in  the  Scripture.     Bui  I   think   tlic  literal 
[•ease  ought  not  to  be  couuteuauced,  much  less  encouraged, 
in  whomsoever  is  susceptible  of  the  other ;  becaose  experi- 
ence testifies  into  what  mischiofa  it  bos  unwarily  led  nuinkind. 
[For  if  God  had  uo  bowels  of  compassiou  for  ua  aiuce  the 
[disobedience  of  Adam,  yet  might  be  moved  to  give  ns  eternal 
happiness  through  the  iutcrcesiuou  of  Ids  Sou;  the  Son  too^ 
after  we  had  forfeited   his  favor    by    actual  tmnsgrrcssions, 
might  rt-iustatc  iik  upon  the  recommendations  of  St  Hcter^ 
fOr  St.  Mary,  or  St.  Bcmict,  or  St.  Vedaat,  aiitu  Foster,  or 
some  other  prime  favorite;  but  if  we  happen  to  be  atrangera 
!  to  the  foresaid  saints,  still  it  is  likely  they,  in  imitation  of 
|thcir  Master**  example,  will  take  us  uudcr  protection,  if  we 
get  some  priest  or  holy  man  npon  eartli  to  present  our 
ition.     Thus  have  men  been  led  to  imagine,  that  in  the 
mrt  of  heaven,  as  in  some  Ttnlian  court,  points  arc  carried 
interest  and  favor ;  and  thus  religion  has  been  turned  into 
^an  infamous  trade." 

In  eonfirnmtiou  of  the  evils  arising  from  the  popular  vinr 
[of  the  auhjtx:t,  we  need  ouly  refer  to  the  last  quotation  from 
[Dr.  P.  Smith.    {See  note,  p.  SU.J 

It  is  to  he  hoped  that  nutburs  who,  like  the  former,  with 
|bo  much  justice  complain  of  the  gross  ideas  which  prevail 
ipon  thw  subject,  will  at  length  be  led  to  see  the  real  source 
the  eril.     For  if  it  be  "  gross"  or  "  damnable  idolatry" 
wonthip  the  human  nature  of  Christ,  because  that  nattu'e 
still  creaturely;  if  his  humanity  be  still  employed  in  offering 
acts  of  adoration  and  praise  to  Ood,  how  can  it  be  eon> 
sired,  as  Tcna  justly  asks,  that  it  is  not  employed  in  luits  of 
>nual  prayer?     The  foundation,  therefore,  of  the  degraded 
which  arc  entertained  of  Christ's  intercession,  is  laid  in 
degraded  ideas  which  arc  entertained  of  his  glori5ed  hu- 

Having  now  made  these  general  remarks  on  the  eridence 

c  c2 


MEDIATION. 


CUAt. 


chxiM 


of  Scnpture  iu  favor  of  the   DUiaity  of  Cliriat'&  htOBUPtfv 
we  shall  proccetJ,    further,  to  adduce  the  testimony 
church. 

Ou  tluK  Bubjcct,  however,  we  shall  be  brief ;  first,  bnauor 
we  have  already  been  obligod  iii  some  lueusure  to  allude  to  it, 
luid  next,  because  altbougb  tbc  divinity  of  the  hiunaiut;  hw 
beeu  allowed,  the  Hubject  has  occasioned  uo  little  contnmny. 

Wc  learn  from  PetaWus,  in  bi<i  work  on  the  Inc»niKtii 
(book  ir.  chap.  i\.),  that  the  doetrltie  that  in   Christ  Mau 
God,    ha-s    always    been    admitted  by  the   cutholic  chnrdk 
Hence  writers  have  applied  to  the  flesh  of  Christ  the  ttrm' 

ficari,  dcificari,  &e.,  ike.  Most  of  them,  however,  in 
these  tcmis,  appear  to  have  spoken  of  tbc  flr-sh  of 
when  upon  earth  ;  though  «ome  there  were  whu  applied  thrv 
to  the  gloriHeation  of  the  1iumaiiit\'  at  tbc  a»ceiisian.  Pnnlt- 
niis  Aciuileieusis  uiaiutaiued,  that  the  ruau  J asus  Christ  wm 
exalted  into  tjod,  so  that  Ood  and  nuui  became  oue  and  tW 
same;  fmrns  tt  idem  possibly  referring  to  person.)  Jmomi 
Daraasccnus  speaks  of  the  deification,  rcrbificntion,  and  cull* 
atlnn  of  the  flesh.  Grej^ry  Nysson  observes, — 'the  "ffcri 
which  appeared  iu  the  llesl^  is  the  same  with  llira  who  tu 
with  God;  but  the  flesh  was  not  the  same  wttli  the  Wari 
■whieli  was  with  God,  before  itself  became  chnnge<l  into  IV:M 
There  are  nuineruu!)  other  tcstiuouies  from  the  fiithen  U  * 
similar  kind,  although  there  were  endless  disputations  bs  tntk 
sense  in  which  the  terms  should  be  taken.  The  foUowtn^  ob- 
servntior,  however,  of  Petavins  expresses  exteniallr  tbe  4i^ 
trine  of  Svredetdiorg,  although  there  is  reason  to  suppose  thi 
the  words  were  not  meant  to  signify  it:  "  We  may,  Hkn- 
fore,  nse  with  propriety  the  following  expression,  mn  ■« 
made  God;  that  is,  this  boman  nature  wliich  is  in  Christ  br^ 
by  the  divine  operation  and  cfficac}'  of  the   Hot^  Spiiit^  e^ 

*  See  «bo  Ihe  Second  Uralian  ag&inil  ibe  Ariwii,  mtrnvafi  tb* 
Atlianuiui,  vol.  1.  pp.  3M,  C19;  Ed.  Colapie,  1680. 


CHAP.   VI. 


MAN    18    OOD. 


389 


I 


I 


be  cuiijuincd  with  the  Won!  atui  to  bo  God."  Ifnhnppilr  the 
doctrine,  even  when  mlmittcd,  was  generally  cvattwl  in  the 
manner  we  have  |Knntctl  out;  it  was  regarded  more  as  ameta- 
phy.sical  than  as  a  reli^Qu«  trutb ;  and  buuce  rather  gave  rise 
to  such  seholastic  questions,  as  how  far  one  substance  was 
convertible  into  another,  tlmn  exercised  any  prartical  inftn- 
once  upon  the  interpretation  of  Scriptuje.  Still  it  is  certain, 
that  among  some  of  tlic  Fathers,  the  divinity  of  Christ*!* 
humanity*  was  held  in  a  far  stricter  nenae  than  it  is  at  tlio 
prcsrnt  day  among  the  gcncTality  of  Protentaut* ;  that  some 
of  them,  aecording  as  they  were  faithful  to  this  doctrine, 
inclined  to  repiidia,te  the  grosser  ideas  of  Cbiist'B  mediation 
as  entertained  by  otbrrs,  althoufjh  oceawonally  they  were 
inconsistent  with  themselves.  The  doctrine  of  trniisubstantia- 
tion,  moreover,  which  was  sumetimes  maiutaiued  iu  immediate 
connection  with  it,  led  either  to  higher  ideas  of  Christ's  huma- 
nity', or  lower  idciis  of  his  diiinity,  aceording  as  the  mind  was 
disposed  to  be  sensual  or  spiritual.  The  only  constidernhlc  class 
of  Protestants  who  entertain,  with  minf^  Riiman  Catholics, 


Alliiuugli  llie  (lodrinv  of  Ulu  chuTtli  iu  ;ccut'r«l  ouh-  ii,  tliat  Ihc  liuciianily 
of  Cbrlai  U  nul  Ktrictl;  diTiDr,  hence  thai  Jl  it  nut  correct  tu  «pcak  of  IiU 
di«ii)«  liumaallj,  j«t  Sc.  AuK<i*liu  u*ts  lliii  ripreMton  in  Ihp  fnllciwing 
remukfible  pasMgc:  "  For  this  rraaon  al»A  He  ih  MMiniiirbelni-«o  Gocl 
ad  niJiii,  bpcaii!!*  Ho  i*  Outi  witli  l)i«>  Futlicr.  und  nutn  irith  mnn.  Tlir 
nuuhood  ii  not  mciiiator  tndrpcndrnlly  of  the  UoiHicad,  nor  ii  Gad  mGiliatur 
lDde[ientleatly  of  llie  buiQauUy,  llehulil  tho  nisiinrr  in  which  Cbriit  w 
MediaUr  I  lh«  diviniiy  iit  nnt  medialiir  wUh(*ut  ibc  bumanilj,  Uic  huaiKnity 
llsnolmedwtur  nilhoiil  the  dtvinily  ;  bnt  brtnrrn  thnlirinily  alunc  «Dd  tli« 
hummiiy  aloBe,  modialea  the  Humnii  Dimity  and  the  Oieint  ttumanUy." 
^&e.    Vol.  »ii.  p  262  ;  Tliirri  v<\.,  Vcn. 

f  We  n^  nwu,  bl^cau«F  ihe  rentier  may  tee  in  the  Manual  of  Becauua 

rttat  (!iiriiiii>  oublleties   tbc  divinity  of  Dirist's  buniaiiity,  ^len  when 

lUed,  is  often  explained  iiviny  in  lh«-  Cliurcli  of  Kuidp,  i»>iwiih»lniKlini; 

^.1h«  prufpMed  adoraiion  of  Die  eocharUt.     Tliittt  (ill  book  li.  tliap.  1.,  on  Ihe 

,  subjccl  of  L'biquily).  Itcvauuii  vbaerrea, — ihat  to  the  humituily  of  Cliri»t  is 

coiainunicalcdadivineaubfliKtciK-i^,  Ibal  this  dirine  aubsiBteoce  tsoniyrfta- 

lift,  and  thai  a  rfl«fjrt  divines  eabf  if  Ivncc  diM<«  not  inrliidr  pMfntiiilly  divine 

.  allribiile*. 


890  utuiiArton.  vaxr.  n. 

th«  more  exalt«d  conceptions  of  tlie  glory  of  Chritt's  faumu 
nature,  are  the  Lutherans;  nnd  their  testimony  In  hior  of 
the  diriuity  of  Christ's  hmnaiutT,  Swedenborg  not  mibe- 
qncntly  aUudes  to.  In  the  Libri  Sym^iici  of  Bruifetical 
Protestants,  it  ia  distinctlv  affirmed  thiit  the  hunum  natoit 
of  Christ  is  invested  with  all  the  attributes  of  di^iutf. 
"  Wc  repudiate,"  say  they,  "  and  cxnidcmn  ma  crroncoiu  the 
doctrine  that  Christ,  as  to  his  human  nature,  is  not  capafab 
of  omnipotenre,  and  of  fhc  othrr  propertic*  of  the  diriiie 
nature ;  nu  assertion  vliicli  persons  dare  to  make  ootitniy  to 
the  express  testimony  of  Christ,— j4//  power  i»  jmwn  /•  mr 
tti  heaven  and  ia  earth:  in  which  hJso  they  contradict  St 
Paul,  who  says  that,  in  Him  dwelUrth  all  Utc  fninem  ^  ih 
GoflAead  bodily."  Of  this  doctrine  of  the  di*-iuitj-  of  Cbrist** 
human  nature,  the  Iiuthcrans  affirm,  "  Rojictmiu  i^itnr 
atque  ffn^Tiiiwi  conseusn,  ore  &  corde,  damnamns  onMs 
errores,  qui  a  commemoratA  dortrini't  pifi  disscntiunt."  JhU, 
Among  the  errant  thus  condemned  and  rejected,  b  the 
following, — "That  to  the  humanity  of  CUrist  is  ipTcn  tk 
greatest  power  in  heaven  and  in  earth,  in  such  a  scnie,  tta 
it  is  a  {wwer  greater  and  more  ample  thnn  angeli  sad 
creaturely  beings  receirc,  but  has  no  communicution  vitk 
the  omnipotence  of  601I;  and  that  this  omnipotence  is  ovt 
imparted  to  the  human  nature.  Wlience  tbere  i»  fdgaerf 
a  certain  inienwdiate  power,  a  something  betirecn  the  tof 
nipotencc  of  God  and  the  power  of  other  ereiUnrcs,  gins 
to  Christ  as  to  his  human  nature,  and  in  rirtuc  of  hitcxit- 
tation ;  a  power  less  than  the  omnipotence  of  (tod,  brt 
greater  than  that  of  any  creaturely  beings."  Ibid.  Ttii  Ai^ 
trine,  which  is  the  one  commonly  rceeive<l,  the  l/uthcfU* 
say,  "  R^hiinua  ft  damnamua."  We  bynu  menjis  undertake  tt 
vindicate  all  the  views  which  the  Lutherans  btdd  upon  tki> 
subject ;  wc  simply  quote  their  testimony  in  proof  that  tk* 
considered  the  language  of  Scripture  to  be  too  pbuu  toattf* 
them  to  deiiv  the  divinity  of  Christ's  humanitv. 


I 


CHAP.   VI,  MAN    IS   OOU.  391 

Having  now  treated  of  this  doctrine,  as  proved  by 
Scripture,  and  confirmed  by  different  tcatimoiuctij  wc  next 
proceed  to  shew,  thirdly,  from  reasou,  that  the  human 
nature  of  Chmt  i-t  divine. 

In  doing  this,  it  will  be  desirable  Hrst  to  notice  the  ail- 
ment that  the  mediatorial  office  of  Christ  is  not  the  founda- 
tioQ  of  the  worship  due  to  Him,  becauee  thia  oflBce  b^an  in 
time  and  is  ultimately  to  ceaae;  whereas  Cltrist  was  God 
before  He  was  Mediator;  and  it  U  on  this  ground  therefore 
that  He  is  entitled  to  our  wontbip,  hut  not  as  Mediator. 

We  have  already  seen  the  low  ideas  which  hare  prevailed 
with  regard  to  Clmst's  mediatorial  works  and  oificc,  in  ^ 
neral,  and  it  is  only  consistent  as  long:  »«  thc*c  arc  enter- 
tained, not  to  regard  tliesc  works  as  essentially  dinne,  and 
consequently  a  foundation  of  divine  worship.  At  the  same 
time,  to  say  that  a  work  is  not  diviue  because  the  being  whose 
work  it  is  wiLH  divine  tifforc  he  wrought  it,  is  a  somewhat 
incompreheusible  argument.  One  would  naturally  have  pre- 
■umed  that  this  was  the  very  rcaaon  for  which  it  is  entitled 
to  be  considered  divine;  and,  as  such,  one  ground  of  di\ine 
worship ;  for  in  the  work  itaelf  ia  the  essentia]  dirinity,  con- 
Bequcutly  it  must  he  as  truly  divine  as  is  the  work  of  a  truly 
divine  being;  unless,  according  to  the  prevalent  theology, 
wc  separate  between  the  dirino  and  human  natures  in  such  a 
manner,  that  wc  conceive  there  ia  no  essential  communication 
to  the  human  nature  of  the  diiinc  properties.  In  which  case. 
Done  of  the  acts  of  redemption  wrought  by  the  human  na- 
ture are  divine;  whence  we  arc  led  to  this  conclusion,  that 
1  although  tie  who  is  Kedeenicr  ought  tu  be  worshipped,  yet 
He  ought  not  to  be  worsliipped  as  Redeemer;  and  this  not- 
withstanding that  there  is  no  such  distinction  made  in  the 
book  of  Ilcvelntions,  a]id  that  Christ  is  there  seen  to  be  wor- 
shipped a»  Redeemer,  and  ftecauM  He  is  Redeemer,  just  as 
truly  a&  He  is  worshipped  as  Creator,  and  because  he  is 
Creator. 


393  MEVunox.  cbap.  n. 

Certamlr  Chrbt  was  Gtid  A^Wv  He  vbs  Mediator;  tie 
we  tbereftire  tut  to  vonhip  Him  Awi— f  He  is  Mediate'' 
Is  He  not  n  his  mediatonal  voiks  God  atOl  ?  Are  they  not 
the  Godhead  manifested?  One  pnnc^nl  mediatoiial  work 
of  Christ  ciMisisted  in  His  raisn^  his  honiaiiitT  firom  tfae 
dead.  Who  could  do  this  bat  He  who  is  God?  Is  it  not  i 
work  then  not  impmtatirthi  bnt  aaemtialbf  dirine  ? — ai^  not 
the  kss  so  because  He  who  wroo^t  it  was  divine  beffxe  He 

WTMl^t  it. 

Besides,  if  we  worship  Christ  not  as  Bedeemer,  bat  onlr 
because  He  was  God  before  He  was  Bedeemer,  what  ii  thii 
bttt  to  worship  Him  only  as  Creator?  and  to  make  this  the 
onlr  ground  of  oar  wturship  ?  Well  may  Socimans  exdiim, 
that  if  some  Trinitanans  did  bat  understand  thenudreiy 
they  would  see  that  they  differ  from  them  only  in  language. 

M(HeoTer,  the  reir  same  objection,  upon  the  prindpla 
generally  received,  applies  to  the  wor^p  (^  Christ  considaed 
as  Creator,  as  to  his  worship  considered  as  Redeemer ;  fiv  if 
Christ  is  not  to  be  worshipped  as  Mediator,  but  onlr  became 
He  was  God  before  He  was  Mediator,  so  neither  is  He  to  be 
worshipped  as  Creator,  but  oaly  because  He  was  God  befon 
He  was  Creator.  The  creation  of  the  visible  umTerse  began 
with  time,  but  Christ  was  God  from  eternity ;  therefore  He 
is  not  to  be  worshipped  as  our  Creator,  but  as  that  which  He 
was  before  He  was  our  Creator.  Our  creation  is,  for  tiiis 
reason,  no  ground  of  our  worship  of  Him. 

Is  not,  however,  the  very  fact  that  Christ  was  God  before 
He  was  ^Mediator,  itself  a  proof  that  the  mediatorial  office  ti 
Christ  is  divine,  and,  as  such,  one  foundation  of  the  divine 
worship  due  to  Him  ?  The  objection  that  this  mediatorial 
office  is  to  cease,  and  that,  as  to  his  human  nature,  Christ  ii 
to  become,  after  the  general  judgment,  an  obedient  subjeet 
of  the  Father,  we  have  already  answered. 

We  now  proceed  to  shew,  more  directly,  that  the  huinsii 
nature  of  Christ  is  divine. 


CHAP.  VI. 


MAN    IS   aOD. 


393 


One  ar^mpnt  ngainst  the  dmnitj'  of  llie  human  nature 
ClirUt,  is,  that  humanity  has  n  form  ;  and  that  it  ih  iib- 
to  eonaiiler  a  human  form  to  be  dinne,  because  form 
implies  limit,  bouudiir^',  termination;  whereas  God  is  infi- 
nite aud  unbounded,  being  everywhere  equally  present.  To 
this  wc  reply,  that  if  we  cannot  attribute  form  to  God,  be- 
cause it  implies  limit;  so  neither  can  wc,  for  the  same  reason, 
attribute  anything  to  Him,  or  frame  any  conecption  of  his 
nature.  For  all  the  ideas  we  can  entertain  of  Ilim  neces- 
sarily imply  Umit,  inasmuch  as  the  ideas  themselves  arc 
limited,  being  those  of  a  limited,  finited  creature ;  yet  we  do 
not,  for  tliat  reason,  ceaic  to  consider  certain  periections  as 
bclongbig  to  the  dinne  nature.  None  but  an  infinite  being 
<sui  hare  infinite  and  therefore  adequate  ideas  of  himacif ;  all 
finite  ideas,  however  exalted,  must  have  form,  limit,  and 
boundary,  an  truly  ho  aa  the  senses  or  sensations  of  the  body. 
The  objection,  tlierefore,  derived  from  the  idea  of  form,  is  as 
applicable  to  all  intellectual  ideas,  however  abstracted,  as  it 
is  to  sensational  impressions.  Tjct  any  ideas  of  God  enter- 
tained by  a  creature,  however  intellectual,  however  abstrnrtcd, 
nay,  however  angelic  nr  spiritual,  be  pmbo<Iied  ;  aud  that 
embodiment  will  as  certauily  present  a  detinite  limitation,  a^ 
any  object  presented  to  the  senses.  The  objection,  therefore, 
derived  from  the  idea  of  form,  if  idlowed,  would  tend  to  de- 
prive us  of  entertaining  any  idea  of  the  Deity  whatever;  for 
thy  only  othor  ideii  we  could  eutertain  is  that  wliicb  is  foriu- 
Iom;  hence  indefinite,  indeterminate,  chaotic,  confused; 
which  is  nrtunlly  no  idea,  because  it  has  no  form  ;  and  that 
wliich  has  no  form,  has  no  quality;  aud  that  which  has  ueither 
form  nor  qiudity  is  n  nonentity. 

What  then  ?  arc  we  to  attribute  an  external  shape  or  figure 
to  God  like  that  of  tlic  human  frame?  The  answer  is,  if  we  at- 
tribnte  hiunan  properties  to  God,  why  should  we  not  attribute 
n  bumau  form  ;  when  this  form  is  only  the  form  of  tho«c  pro- 
perties, or  that  which  the  properties  assimic  when  they  arc  en- 


1 


tunox. 


eUAf.  Tl. 


wikkamd 


^at  Goa 


t?  Bat  it  is  npGed,  ire 


thoee 


identical  piopcrtk 
bni  onlr  br  ww  cf  maaio^  in  an  cmiocnt  Rnae.  True ;  nd 
««  in  like  mMmer  1^5*  that  neitber  daet  God  ponmw  tfa 
h^BBB  fan,  except  far  wwj  of  nnalogf  in  ui  eminent  Kue. 
Bat  tU«,  it  viD  be  Mid,  is  nfter  aO,  oolj  to  deny  to  Hns 
tUs  bnman  form ;  ve  answer,  it  no  moro  denicB  to  Him  tkii 
linman  fcno,  tiian  the  attzibat»n  to tbe  Deityof  Love,  Vi>- 
dnn,  and  Paver,  in  an  ^i«m»«t  aane,  ia  a  denial  dial  He 
liiiiiiiiiii  Iboae  attzibatcs.  God  is  Lora  a^d  Wiadna  OMa- 
tiaOr;  conaeqagntlr  tber  can  be  ascribed  to  Htm  rancbauai 
trahr  than  to  man ;  for  tfae  aame  leason  God  is  fimn  itadf ; 
mkkk  can  tibttrfwe  be  aaoibed  to  Hun  mud  move  pofccti; 

Boi  it  is  replied,  infinitB  kwe  and  goodaeaa  arc  not  a  cod- 
tiaJirtiua  in  terms ;  bat  an  infinite  form  is  a  contjadictioa. 
Uadodbtodlf ;  if  vc  oonoeire  of  tbat  form  as  finite,  bat  not 
a  «e  eonni^e  of  it  as  infinite.  Bat  it  ia  aaked,  how  on  «« 
coucgi»e  an  infinike  fin  ?  and  we  answer,  how  can  we  eoa- 
oeire  an  infinite  ({inditT  t  Anr  ideas  of  it  we  cajs  fnune  sn 
finite;  as  nUMh  limited  and  boanded  as  our  ideaa  of  &m, 
figon^  erahape; 

StiO,  it  is  reipfiad,  we  can  csonceiTe,  withoat  coatmfie- 
tion.  tbe  finite  attributes  of  lore  and  wisdom  as  less  and  ksi 
finitrd ;  conacqnentlj  mate  t-w^fwg  to  infinitr ;  bat  we  caa* 
tMt  conceiTT  so  of  ftcas.  We  lepk,  Aoald  this  be  the  eue; 
or,  if  we  hare  not  so  learnt  to  ooooeiffe  erf*  form,  sttll  «t 
mar  and  ought. 

Tlie  otgectkm  appKed  to  the  idea  of  fonn.is,  that  it  iD- 
Tolres  limit  and  booiMlaiT.  It  is  erident  howetcr  Aot,  ia 
Aia  caae,  wben  we  so  think  of  form^  we  think  of  it  in » 
ference  tonuUeextenBon,  magnitnde,  or  space.  WhoMi 
Ood  bas  no  sneh  *«♦— — ■«—j  or  SMgnitode,  nor  can  i^ara  It 
aitzihatod  to  Him ;  fiv  He  was  bdiiiv  space.  The  ftnlt  hm 
in  onr  ooaoBftiea  of  fonn,  is  cuctlr  the  same  as  we  haw 


i 


MAN   II   OOP.  395 

before  pointed  out  in  refcreoce  to  eternity.  Infinite  form  is 
no  moro  visible  fonn  cxtonilcd  ad  infmitmn,  than  eternity  is 
time  esteuded  ad  infinitum;  or  diviue  love  aud  wisdom  tlie 
same  with  human  love  nnd  wisdom  iufinite  iu  quantity. 

God,  it  is  aiiid,  cunjiot  have  form  because  He  in  omnipre- 
sent. But  in  this  case  does  not  the  idea  of  presence  involve 
that  of  extension  thraughont  space  ?  Yet  there  may  be 
presence  without  extensioo,  and  cousequently  omuipreBcncc 
without  nnivcnial  extension ;  aud  when  we  have  Attained  to 
this  idea,  we  shall  then  scu  that  there  may  bo  form  witliout 
extension  in  space.  A.  cause  mny  be  an  umversaUy  pre- 
sent as  the  cfl'ect;  but  yet  the  cause  need  not  he  universally 
extended  like  its  effect.  The  spirit  of  man,  for  inittance, 
ij  in  his  whole  body;  but  yet  that  spirit  has  not  exteusioii 
in  our  visible  spa^e  Hke  the  body.  It  has  a  human  form ; 
but  yet  tliat  form  is  not  in  space ;  uor  is  it  bounded  by 
the  external  figure  of  the  body,  in  such  a  way  that  the 
form  of  the  spirit  coincides  with  the  form  of  the  body,  like 
two  equal  and  similar  geometrical  figures. 

Many,  we  know,  deny  that  the  spirit  of  man  has  any 
form  ;  but  who  are  they?  Ofiteu  the  same  with  those  who 
deny  that  Uod  could  assume  to  himself  a  human  nattire,  and 
hence  a  human  form.  The  objection  ia  of  th<!  same  kind  in 
both  caiKs,  and  springs  from  the  same  source;  namely,  tbc 
difficult^'  which  the  nntitnil  man  hits  in  raising  his  ideas  above 
mere  space  ;  and  iu  conceiving  of  form  and  substance  inde- 
pendently of  -matcriftl  things.  As  Priestley,  for  instance, 
maintained  that  God  had  no  human  form,  so  he  maintained 
tbat  the  spirit  of  man  Jiad  no  liumaTi  form ;  for  he  coidd  en- 
tertain no  other  idea  of  form  than  that  which  is  entertained 
by  the  natural  man,  as  Implying  such  magnitude  aud  space  as 
•re  perceptible  to  the  bodily  senses;  which  is  mere  naturalism. 
Maintaining  thu»  that  (Jod  luis  no  fonn,  and  upon  the  same 
principlen,  that  the  spirit  ha.^  no  form ;  and  as  such,  perceiv- 
ing that  wliat  has  no  form  is  not ;  he  came  to  the  cuncluston, 


1 


396 


MEDIATIOX.- 


cB^r.  %ui 


m 


that  there  is  tio  */wrr/  of  man  :  that  trhnt  la  commoni 
gjtirit  U  material :  lieuce  that  at  dcatU  mau  ceases,  olthou^ 
again  called  into  existence  by  miraculous  power.  The  bum 
reasomng  in  regard  to  the  Deity  is  mloiited  b^  Athdati 
and  Deist.'^ ;  who  conceiTiug  that  God  hns  iia  form,  aiid  tbd 
what  has  no  form  is  not,  arc  led  either  to  deny  the  cxiflt* 
cnce  of  a  Ood,  or  to  re-solre  the  Divine  Being  into  the  n 
Tcrsal  extension  of  the  ph}'sical  forces  cf  UAtiue  ;*  of  whidi 
they  speak  coIh;ctivcIy  as  nn  nU-periiadinff  powr.  We  tL 
sec  the  real  ori[pn  of  the  objectioa  that  (Jod  boa  no  form; 
that  it  ia  the  same  with  that  which  originates  the  theorr 
that  the  spirit  of  man  has  no  form ;  that  is  to  aay,  ■  mac 
priiiriplc  of  naturalism  ;  and  that,  in  this  respfvt,  both 
Socinians,  and  all  others  who  deny  Uod  to  have  a  form^ 
tually  agree. 

But  it  is  said,  form  cannot  be  conceived  of  without  fp«f. 
Cerlaioly,  if  we  imagine  to  ourselves  a  mundaiio  form,  wf 
must  also  imagiiie  to  ourselves  a  muudaue  space  ;  bene*,  u 
t}ie  spirit  of  man  has  a  form,  though  not  material^  ao  it  bw 
magnitude  and  t^pacc,  yet  not  that  space  and  mngnitndr 
which  belong  to  material  things.  Hence  it  cannot,  in  prl»- 
tion  to  things  material,  l>c  denominated  great  or  small,  uO 
or  short;  no,  oor  even  in  reference  to  time,  either  uldor 
yonng;  and  as  this  is  the  case  with  regard  to  man's  ^drit, 
in  its  relation  to  matter,  so  also  is  it  the  case,  in  a  io^iiB 
di^ree,  with  regard  to  the  Almighty  Spirit,  in  his  itbrtiaii 
to  creation.  Hciiec  we  see  the  error  into  which  the  AnUinv 
pomorphites  fell.  They  were  right  in  conceiving  of  God,  ■* 
St.  Paul  says,  as  possessing  a  form,  but  they  were  growH 
wrong  in  the  notions  which  they  conceived  of  that  farm,  Mfi 
which  were  merely  those  of  the  natural  mau. 

Bill  it  will  be  said,  if  God  has  a  form,  it  is  only  the  km 
which  we  attribute  to  Tlim  by  reason  of  the  Umltstioa  o/ 
our  own  ideas.  Tlmt  it  is  only  the  infinite  Itnitcd  or  Somi 
*  Eves  thf  pli)'Hi«nl  forces  of  Mturc  hmrt  m  fans. 


CHAT,  VI. 


MAN     IS    tlUO. 


397 


I 


bj  the  crcfttnre,  so  a*  to  become  in  »nme  deffrcc  apprchcii- 
eible.  "We  answer,  the  form  wliicli  God  Iia-i  is  an  lufiuitc 
form,  aiid  not  tlic  fimtc  form  which  w  attribnted  to  Him  and 
under  which  we  apprehend  Him.  Tlie  higliext  nngcl  cannot 
•ee  God  as  He  is,  couscquently  caiiuot  see  liin  irifmite  form 
as  it  is ;  nevertheless  he  sees  God,  and  sees  llitn  io  a  human 
tana.  Tliis  form,  however,  is  no  more  the  iufinite  funo, 
than  the  perfections  whic}i  the  augcLi  behold  are  his  infinite 
perfections;  both  arc  indeed  infinite,  hut  both  ai'e  mani' 
Tested  under  a  finite  form,  accommodated  to  the  apprehen- 
sionii  of  the  iingelii;  othcrflrisc  neither  wa»dd  be  apprehensible, 
but,  relatively  to  the  conception  of  the  augel,  would  be 
non-existent.  Thus  the  appcarimcc  of  the  divine  form  to 
the  angel  would  be  no  more  the  divine  form  as  it  is  in  itself, 
than  the  mimifcstation  of  the  divine  perlcctions  to  the  angel 
would  be  the  same  with  the  di^Hne  perfections  as  they  are  in 
thcmselvea. 

It  is  the  want  of  perceiving  how  there  can  be  an  infinite 
form,  and  couseqiieatly  how  tliat  form  can  be  divine,  that 
confirms  many  in  the  idt-a,  that  our  Savior,  in  his  mediatorial 
character  or  human  form,  cannot  he  divine.  If,  however, 
this  form  he  inlinitc,  anil  henco  dinuc,  it  foUoMs  that  our 
Saviur  in  his  mediatorifd  charnctcr,  and  hence  in  his  human 
form,  is  divine.  This  being  the  case,  all  those  views  of 
intercession  which  arise  from  conceiving  ilim  to  be  still 
aprinkled  with  mnterial  blood,  tttill  exhibiting  his  wounds 
to  the  Father,  utill  receiving  new  revelations  from  the  Father, 
fttill  pleading  his  own  nicrit)i,  and  humbly  supplicating  for 
his  people, — all  these,  1  say,  must  be  banished,  as  merely 
those  of  the  natural  man ;  and  we  must  regard  liis  human 
nttture  na  divine,  hence  as  the  form  of  God,  the  express  image 
of  bis  substance,  the  fulness  of  the  Godhead  bodily,  whose 
name  is  above  every  name,  and  at  which  everj-  kucc  must 
bow,  whether  of  things  in  hc-avcn,  or  things  in  earth,  or 
tilings  under  the  earth  ;  so  that  every  toiiguu  tnust  confess 


■KOIATIOK. 


OBAr. 


tbat  Urn  Hainan  Form  is  dnine,  to  the  gloiy  of  tlie  fvAtri 
who,  in  il,  maki^  hinisclf  knun  ti  to  nuukiad. 

The  adrantage  to  be  derived  from  this  view  of  tbe  lutijiiBC 
in  which  ve  contemplate  God  as  possessed  of  a  dirinr  fam, 
b  the  following;  it  is  equally  opposed  to  tha  gross  oooe^ 
tious  of  the  Anthropomorpliites,  aud  to  the  vb^uc  mod  tnde* 
finite  ideas  of  God  maintained  by  those  who  dechum  Him  to 
poiresi  no  form :  thus  it  is  equaUy  opposed  to  the  Jiiih  fiiiiti 
abstractions  of  the  rationalist,  and  the  sensual  conocptioo* 
of  the  naturalist.  It  famishes  to  a  good  man  a  ckmr  idea  gf 
the  Deit>-f  so  far  as  the  idea  extends ;  while  at  tbe  same  tuns 
it  not  only  does  not  interfere  with  his  spiritnality,  eCendty, 
and  immensity,  bat  epables  as  to  entertain  far  mare  tne  aai 
exalted  conceptions  of  them  than  wc  otherwise  oould.  Aad 
this,  we  presomc,  gives  a  complete  answftr  to  those  who 
would  object  to  us  tbe  doctrines  of  Authropomurplusm  ua 
the  one  hand,  or,  on  the  other,  of  mere  rationalistic  tt 
VBguc  mystical  nodons.* 

"God,"  sa}-8  Swedenborg  fDmne  Love,  art.  385),  "m 
not  to  be  thought  of  from  space.  His  human  bodr  cuuwt 
be  thought  as  great  (ur  small,  or  of  any  stature,  beeanse  tlw 
also  is  of  space.  ^Vn  intelligent  person  cannot  deny  in  hia- 
sclf,  but  that  in  God  there  is  km  and  wisdom,  that  there  ii 
mercy  and  clemency,  that  there  is  goodness  and  trath  itait, 
because  they  are  from  Him ;  and  forasmuch  as  he  caaail 
deny  that  these  things  are  in  God,  neither  can  he  deny  t^ 
God  is  a  man ;  for  no  one  of  them  can  exist  ahatractsdlj 
from  man,  for  man  is  their  subject ;  and  to  separate  tbia 
from  their  subject,  is  to  say  that  they  do  not  exist.  Tfaiafc 
of  wisdom,  and  place  it  without  man,  and  then  let  me  sik 
is  it  anything  ?  can  you  oonceiTe  <tf  it  as  of  some  etbtml 
principle,    or  as  of  some  principle  of  fire?      Yon  cuMi 

*  See  Owea'a  Wotk«,  toI.  viii.  clup.  UL;  also  lol.  xair.  f,  Wi 
Bfilne*'*  Bud  of  CoatroTcra^,  Lettrn  37,  36  i  TlUotooo's  Sobot,  W,  «• 
tbe  Spjrit«ality  of  Ui«  Divuie  Katara. 


< 


CUAf.  VI. 


iLAS    IS   UUU. 


399 


imless,  posnbly,  as  existing  in  those  principles;  and  if  in 
them,  it  ratist  then  ho  a  form,  find  siicli  bj*  man  Imth;  yea, 

I  it  must  be  in  every  form  of  man's,  not  one  must  be  wanting 
in  order  that  wisdom  may  be  in  it ;  in  a  word,  the  form  of 
irifidom  i.i  man ;  and  forasmnch  as  man  is  the  form  of 
irifidom,  he  is  aluo  tUu  form  uf  love,  mercy,  clemcuey,  goodj 
and  truth ;  because  these  act  as  ouc  with  wisdom/' 

Tliis  brings  us,  lastly,  to  the  question  how  the  aeknow- 
ledgmcnt  of  Chriat's  human  form  to  be  di\'ine  is  to  the  glory 
of  Ood  the  Father;  or,  in  the  terms  of  our  propaiition,  it 
leads  us  to  shew  the  eSect  which  tliis  doctrine  produces  on 
Chriatian  morality  arid  worship.  With  regard  to  the  term 
g^oryj  we  consider  it  an  cxpreHsire  of  the  light  of  divine  wis- 
dom. We  hare  before  shewn  t)uit  the  Father  is  love ;  benee 
ftnytliing  done  to  the  glory  of  God  the  Father,  is  anything 
done  which  shall  diffuse  among  his  creatures  the  light  of  his 
wisdom  wi  proceeding  from  eternal  luvc;  thus  making  those 
creatures  nmre  wise  unto  salvation,  having  more  of  love  to  tJod 
and  to  each  other ;  in  fine,  trantiforniing  them  into  the  image 
Mid  hkcness  of  the  Redeemer.  How  then  docs  the  belief 
that  the  humanity  of  Christ  ia  divine  produce  thin  effcet  ? 

The  answer  idj— we  have  already  said  that  the  humanity 
of  Christ  consists  of  the  two  principles  of  love  and  wisdom, 
which,  when  in  act,  are  in  power.  The  glorified  or  divine 
humanity  is  the  same  with  a  glorified  or  divine  love  and 
wisdfim.  From  this  and  no  other  source  can  the  mind  re- 
ceive divine  illumiaation;  hence  from  this  and  no  other  source 
can  it  sec  the  nature  and  consequences  of  the  doctrine  of 
the  mintculous  conception  nrof  dinuity  as  the  essential  soul 
of  Christ's  humanity ;  hence  also,  the  divinity  or  diWne  wis- 
dom contained  in  the  word  of  God.  To  deny,  therefore,  the 
divinity  of  Christ's  humaitity,  la  to  reject  the  only  source  of 
light  from  above,  and  to  substitute  in  its  place  a  wisdom  leu 
than  divine,  which  can  never  lead  us  to  acknowledge  a  wis- 
dom truly  divine.     The  con3ec|ueuce  must  shew  itself  in  a 


400  UBDIATION.  CHAT.  VI. 

low,  degraded  view  of  the  character  of  Christ,  hence  of  tbr 
interpretation  of  Sciipture,  hence  of  the  nature  of  ChriitiiB 
morals. 

The  difference  betreen  these  two  kinds  of  theoli^  van 
well  be  illustrated  br  a  quotation  from  one  of  the  Tracts  pro- 
ceeding from  the  Oxford  school.  The  writer  expresses  him- 
self as  follows : 

"  If  we  wish  to  express  the  sacred  mystery  of  the  inor 
natiou  aectuately,  we  should  rather  say  that  God  is  mas, 
than  that  man  is  God.  Not  that  the  latter  proposition  is  not 
altogether  cathoUc  in  its  wording ;  but  the  former  e^tresm 
the  htstuiT  of  the  economy,  if  I  may  so  cah  it,  and  confiui 
our  Lard's  personahty  to  his  divine  nature ;  making  his  min* 
hood  an  adjtmd .-  whereas  to  say  that*  man  is  God  does  the 
contnu>*  of  both  these ;  leads  us  to  consider  Him  a  man  per- 
simally,  with  some  vast  and  unknown  dignity  superadded, 
and  that  acquired  of  course  after  his  coming  into  existeaoe 
as  man." 

It  bein^r  then  declared  that  the  whole  essence  of  modoi 
thook^  consists  in  this,  that  God  is  man ;  that  the  divine  ii 
human :  that  inlinite  perfections  assume  finite  perfecdcKU : 
iutiuito  truth  tiuite  truths:  infinite  wisdom  finite  wisdom; 
it  is  obnous.  that  the  whole  tendency  of  this  theol<^  ii 
dv^wuwanl.  Tbojv  is  none  upward ;  since  man  is  not  God, 
tho  maiihtx^  docs  not  ascend  to  the  Godhead,  the  human  ii 
not  c\alt<\i  to  the  Divine,  for  this,  it  appears,  would  mislesd 
us  :  iuAsmtich  as.  in  our  views  of  the  character  of  Christ  u 
man.  it  would  load  us  to  consider  Him  a  man  persooiUv, 
with  st>mo  vust  aud  unknown  dignity  superadded;  and  thit 
art^uinNl,  oi  ^xnirse.  after  his  coming  into  existence  as  man. 
What  follows  m>m  this?  "The  Incarnation,"  says  the  wri- 
tcT,  "  was  not  a  conversion  of  Godhead  into  flesh,  hot  t 
takiuiT  of  the  manliood  into  God.     A  mystery  indeed  lesnh* 

•  I'omptrv   lV*r*oi  on   »H.  4.  Ht  mftrH,  wilh   Owen,  toI.  lit.  p-  !*. 
pivl«<v. 


CHAP.   VI. 


uan  is  OOD. 


401 


I 


from  this  view,  for  certain  attributes  of  divimty  and  of  nian- 
bood  seem  incompatible,  and  tlicrc  may  be  some  revealed 
instances  in  our  Lord's  history  im  earth  of  /«»»  than  divine 
thought  and  ojteration."  Introduction  of  Jiationa/istie  Prineipiea 
into  lieliffioH,  p.  ■\G. 

The  conclusion  Li  unnvoidable,  and  here  the  grand  secret 
of  modern  theologj'  is  rcrealed.  How  much  of  what  our 
Savior  said  is  of  leas  tlian  ditHne  thought,  vc  arc  not  told ;  nor 
are  we  told  Jiow  many  of  the  things  He  did,  are  of  tvnt  than 
dirinc  Iteration ;  no  rule  is  furnished  for  drawing  the  dis- 
tinction ;  no  limit  is  aasigned  to  wliicb  it  ia  to  be  extended  ; 
the  gate  is  left  wide  open  for  any  one  to  enter,  how  far  it  Ja 
not  said;  for,  undoubtedly,  iis  the  writer  observes,  acciirding 
to  the  common  views  of  t)ic  liypontatical  uuiou,  certain 
attributca  of  divinity  and  manhood  seem  incompatible,  that 
is  to  iiay,  the  divimty  cannot  be  conceived  aa  being  witliin 
them,  or  thoy  cannot  he  conceived  aa  interiorly  dinnc.  Hence 
aUu  a  modem  theologian,  in  some  other  respects  of  dcnerved 
repute,  in  like  manner  observes,  **  All  the  acts  of  our  Lord 
Jesus  Christ  that  were  physical,  or  merely  inttHectvat,  were 
bflcts  of  his  human  natun^  alone,  being  necessary  to  the  »u\i~ 
ce  of  a  human  nature ;  but  all  his  moral  acts,  and  all 
the  moral  quaUtics  of  complex  acts,  or,  in  other  terms,  all 
that  Tie  did  in  and  for  the  execution  of  his  mediatorial  office 
and  work,  were  imprcwwd  with  the  cwscntial  dignity  and 
moral  value  of  liis  divine  perfection."  Sacrifice  and  Priest- 
hood of  Jesag  Chriift,  by  Dr.  Pye  Smith,  p.  70. 

Here  we  have  the  acts  of  our  Lord  dinded  into  four  kinds, 
'neat,  inietlectual,  moral,  and  mixed  or  comple-r.  Of  these, 
moral  alone  are  said  to  pertain  to  the  mediatorial  office, 
and  ore  impressc<l  with  the  essential  dignity  and  value  of  hii 
divine  perfection ;  that  is,  possess  within  them  an  inherent 
^  divinity.  But  this,  it  is  said,  in  not  the  case  with  the  merely 
HphynoU  and  mteJieetual  acts ;  both  of  wliich  must  therefore 

r      ~ 


D  0 


4Q2  HKDlATlOli.  CHAr.  TI. 

it  19  an  inqnttant  qnestkn,  what  thae  acts  are,  wludi  m 
merdr  {Anical  and  imttOeetmml,  and  vhich  are  thus  eichM^cd 
firom  tbe  enential  diTinitT,  notrithstanding  the  miraculoBi 
oraioeptkni.  Fw  beie  again,  we  aee,  ia  a  portion  of  on 
Savimr's  life  oMuidacd  to  be  not  divine ;  and,  as  snch,  cqjia- 
ble  of  iu  true  intopretation  by  any  Arian  or  Soduian. 

In  like  manner  Chamock  obaerves  (CkriMi  Cntdfied^  p. 
180;  Afiyiew  Trmti  Soeiet^t  e£titm} :  "  In  regard  of  thii 
near  amjonction  ^of  the  divine  aith  the  human  nature),  tk 
Gxidhead  of  Christ  did  influence  ereiy  mediatorial  action.  I 
do  not  take  in  all  the  actions  oi  the  homau  nature,  that  bad 
■0  rofttt  to  Au  BiedSa/ioa,  any  more  than  aa  they  did  r^ 
to  the  sustoitation  of  faifl  human  nature,  as  his  eating,  drink- 
ing, sleeping^  kc" 

Here  again  ve  aic  told  that  only  some  of  our  SaTior^i 
acta  Tere  mediatorial,  the  others  not,  consequently  not  eawo- 
tially  divine;  and  «e  hare  shewn  bow  even  the  mediatoriil 
acts  are  conaidacd  to  be  not  divine.  Hence,  thonj^  Uk 
divine  and  human  natures  are  said  to  be  inseparably  united, 
the  union  is  not  universal,  but  paitisl,  affecting  only  tk 
mediatorial  works ;  which  themselves  again,  though  not 
essentiallT  divine,  require  to  be  distinguished  from  the  siinpk 
physical  and  inteUectual. 

Such  are  the  notions  which  proceed  from  writers,  who  aD 
the  time  profess  to  oppose  Sociniaus ;  nav,  as  in  the  fint 
instance,  from  one  who  complains  of  the  degraded  ideal 
which  many  form  of  Christ,  while  they  profess  to  believe  it 
his  divinity.  Is  not  the  very  source  of  those  ideas  to  be  fmind 
in  the  fact,  that  they  regard  the  divinity  and  humanitr  ■• 
incompatible,  because  the  humanity  is  not  divine? — thtf 
oousequently  there  are  instances  of  our  Lord's  histoiy  « 
earth  aa  of  less  than  divine  thought  and  operation?  AiaA 
what  is  the  effect  of  such  an  admission,  but  to  leave  opca 
the  fountains  whence  emanate  those  reiy  thoughts  whidi  tbr 
writer  so  justly  condemns  ? 


caAF.  rt. 


UAIU    IS   nOD. 


41)3 


That  God  »  Mon,  saj's  tl»i»  writer,  expresses  tlie  history 
uf  economy.  But  Goii  thus  became  man  at  thc.incania- 
tion ;  the  ascension  is  equall^v  n  part  uf  tlie  economy ;  and  as 
at  the  incarnation  God  descended  to  man,  ao  at  the  ascension 
man  ascended  to  God ;  the  economy  thus  consisting  of  two 
princtpa]  divisions,  dcsceusiun  and  ascension ;  descenaiou  by 
which  the  di^-ine  becomes  human,  nscnmion  by  which  the 
hamau  becomes  divine.  "What  is  the  consequence  of  exclud- 
ing the  Utter  part  of  the  cwmomy  ? — that  tlic  human  does  not 
become  dirine ;  hence  that,  inasmuch  as  by  reason  of  the  hy- 
poatAtical  union,  human  attributes  become  ascribed  to-  God, 
God  ia  so  conceived  to  bcMtmc  man,  ua  to  be  no  longer  (^kid. 
TTie  ascension  of  »iich  a  manhood  to  dinnity  is  impoBsible, 
the  divine  being  no  longer  conceived  as  in  the  human  ;  hence 
the  attribntcs  of  the  two  are  incompiitible,  there  ia  no  ana- 
logy between  them;  and,  instead  of  the  doctrine  of  incarna- 
tion, we  are  supplied  with  tlie  doctrine  of  adjunction.  To 
supjMjsc  thul  such  a  mau  is  God,  is  to  consider  Uim  n  man 
pcrsoDally  with  some  vast  and  unknown  dignity'  superadded, 
not  indwcLliug,  and  that  acquired  of  course  idler  his  coming 
into  existence  as  man.  That  God  h  man,  therefore,  ex- 
presses, npon  these  principles,  the  doctrine  of  adjanclion; 
that  man  m  God,  the  doctrine  of  superaddiiwn  ,-  whereas  that 
God  is  man,  cxprtisscs  the  doctrine  of  the  incaraaiioa, — tliat 
num  a  (ind,  tlie  doctrine  of  the  Mce/mon.  Is  not  the 
■writer's  own  doctrine,  therefore,  the  source  of  the  errors  he 
80  justly  de])recates  ?  'i'hat  man  is  God,  is  a  doctrine  catholio 
in  its  wording,  the  writer  admits,  but  only  in  its  toording; 
not  ui  reality,  but  in  aemblance  only.  The  shadow  of  the 
doctrine  is  retained,  the  substaoce  has  departed;  the  truth  is 
TAnished,  the  words  remain,  (tod  having  been  conccircd 
to  become  man  so  as  to  be  no  longer  God,  no  wonder  that 
He  is  spoken  of  as  a  man  to  which  the  diriuity  is  an  external 
a^%met  or  Kttpenutdiiion.  In  this  case,  nothing  can  be  more 
consistent  than  to  speak  of    Christ    as   a  mail  only ;    and, 

D  D  2 


404  MEDIATION.  CHAT.  Tl. 

thoogh  professing  to  believe  in  the  external  adjonctioa  of  hii 
divinitr,  to  contemplate  bis  words  and  actions  aa  those  ouh 
of  a  man. 

Let  us,  however,  consider  this  subject  more  pazticnliilT, 
in  reference  to  the  remarks  of  a  very  celebrated  diriiie. 
**  Being,  br  reason  of  the  incarnation,"  sajs  Bishop  PearsoD, 
(art.  ir. ;  StrfftredJ,  "  it  is  proper  to  say,  God  it  man,  it  fiil- 
loweth  unaroidablr  that  vhaUoever  belongeth  to  the  hmm 
nattm  may  be  tpoken  of  God;  othenrise  there  would  be  ■ 
man  to  whom  the  nature  of  man  did  not  belong,  which  not 
a  contradiction."  Here  then  we  see  the  reason  of  the  d(»- 
trine,  that  God  is  man,  it  teaches  that  whatsoever  bekmgetb 
to  the  human  nature,  may  be  spoken  of  God.  This  is  tbe 
downward  tendencv  to  which  we  have  aUuded ;  the  attriba- 
tion  vi  merely  natural  properties  to  the  Divine  Beii^. 

On  the  other  hand :  "  Being,  br  virtue  of  the  nmc 
incmmation.  it  is  also  proper  to  say,  a  man  is  God;  by  the 
santc  necessity  of  consequence  we  must  acknowledge,  that 
ttli  tMe  rsteHtial  attributes  of  the  divine  nature  may  be  tnJf 
sfioken  of  that  mam :  otherwise  there  would  be  one  troly  sod 
l>r\*|x*rly  Givi.  to  whom  the  nature  of  God  did  not  belong; 
whit'h  is  a  clear  repugnancy-." 

\Vc  now  see  the  reason  for  which  this  does  not  eiprwj 
the  histori'  of  the  txx>nomy ;  for  which,  though  catholic  in  ia 
«v>r«liu^,  it  )$  uot  so  in  idea.  For  this  mode  of  exj»esaioa 
saxors  tAt  much  of  the  doctrine,  that  the  human  nature  ii 
divine ;  inasmuch  as  it  leads  us  to  acknowledge,  that  all  (if 
<r.venjUt{  cltrifmtf*  (/  the  dirine  nature  may  he  truly  ^ken  if 
thitt  imtm."  The  merely  carnal  man  has  no  objection  totbf 
tirst  form  of  dAtriuc.  because  in  this  case  he  can  impute  to 
GvhI.  witliout  any  heresy,  whatsoever  belongeth  to  the  humiB 
naiurt'.  Wo  haxosccu  that,  in  this  case,  his  doctrine  is,thit 
(i\h1  is  jk^  n\»u  !is  to  be  no  longer  God ;  the  manhood  ii 
tix«mM<^/  bv  ii».xl.  it  is  itfipended  to  Peity,  it  is  ad/'otned  to  God; 
but  tnxl  is  uot  in  man :  that  which  is  m  man,  are  the  gifti 


CHAP,  VI. 


MAN'     IS    OOD. 


405 


and  graces  of  the  llnly  Spirit,  tlw  ('Haciitisil  jiropertiea  of  the 
tU^inc  uaturu  uut  being  commaiiicatecl  to  the  humau. 

Hcticc  the  second  form  uf  cxprcKsion  dues  not  suit  him ; 
however  catholic  in  ita  wordiug,  it  docs  uot  cx.pn9S8  tlit.*  hiatuiy 
ttf  the  economy  ;  niiy,  a  belief  in  it  is  positively  ixyected.  lu 
the  person  of  Christj  Iho  hunmu  nntiirc  and  the  divine  na- 
ture, t}ic  ouc  as  fiuitc,  the  other  as  infinite,  are  considered 
to  "be  as  diverse  firom  each  other,  as  the  gold  and  the  chy  of 
Nebiiehiuhieiuinr'H  image. 

Tlic  doctrine,  then,  that  man  m  God,  being  virtuiJly 
rejected,  and  God  being  coueidered  to  be  man  only  because 
adjoined  to  mau^  and  not  in  man  Hit  an  es»e»tial  soul  -,  as  u 
conscquenee  of  this  doctrine,  also,  inasmuch  as  it  follows 
unavoidnbly,  tliat  whatsoever  bclungeth  to  the  human  nature 
may  be  spoken  of  God ;  it  may  be  well  to  trace  further  tlte 
influence  of  these  principles  upon  modem  theology. 

A  modem  writer  believing  that,  tu  Christ,  God  is  man, 

thns  dcscrihos  the  chftracter  of  the  Savior.     "  Jesus  Christ 

was,  in  aninc  rc»pectit,  the  nin»t  bold,  energetic,  decided,  and 

eou8  man  that  ever  lived;  but,  in  others,  He  was  the 

Jcwt  flexible,  submissive,  and  yielding  j  for  the  real  sublimity 

<jf  eounige  the  spectacle  of  tliis  deserted  and  defenceless  suf- 

r,  coming  at  midnight  to  meet  the  betrayer  and  his  band, 

^fax  cxcee/ls  tliat  of  Napoleon  urging  on  his  eohmjus  over  the 

I  bridge  of  Lodi,  or  c%eu  that  of  KeguluK  returning  to  his  choing. 

"  He  sought  solitude,  lie  slinmk  from  observation ;  in 

feet,  almost  the  only  enjoyment  which  He  seemed  really  to 

■love,  was  Iuh  lonely  ramble  at  midnight  for  rest  and  prayer. 

It  is  not  surpi-iKing  that,  after  the  heated  crowds  and  exfaauiit- 

ing  labors  of  the  day.  He  should  love  to  retire  to  silence  and 

aeclusiou,  to  enjoy  the  cool  aud  balmy  uir,  the  refnsihing 

less,  aud  all  t!ic  beantie*  aud  glories  of  michiight  tuuoiig 

lie  aolitudoi  of  the  Gahscan  hills,  to  fiud  there  happy  cora- 

|inniiio»  with  his  P'ather,"  dec.     Trucia  for  the  Timet;  Intro- 

I  durtioH  of  HationahMic  Pr'mripiea,  pp.   46,   &c. 


406  MEDlAnON.  CHAP.  Tl. 

Where  Bi  the  dmneh^  spiritual  chazacter  of  theie  idai? 
ostainh-,  in  tlie  ideas  there  is  none,  became  there  is  Done 
in  die  dianct^.  1^  diviiie  nature  being  not  within  u  a 
•ool,  but  withoot  aa  an  external  adjnncL  And  as  thb  dm- 
mxj  is  not  in  the  man  Cbzist  Jeso^  ao  it  cannot  be  in  & 
Sqqitnrea,  vfaidi  testify  of  Him.  Let  ns  otmipaTe  theaeoontf 
tIuc^  is  given  oi  ibeae  tro  br  different  wziten.  B  ii  hU 
«f  the  Sarior ;  **  He  endentlr  obwrved  and  easjoyed  nstint 
nme  are  manr  aQosions  to  his  aobtary  valka  in  the  fiddi^ 
■ndoD  the  moontains,  and  br  tlie  sea  aide;  bat  the  patai 
endenoe  <€  his  lore  liv  nature^  is  to  be  aeen  ia  the  maav 
in  vhich  fie  qieaks  of  its  beauties.  A  man's  met^Atiti  n 
dimwn  from  the  sources  vith  which  he  is  nnst  fiunihar,  s 
whi^  interest  him  most.  ...  He  ofaserred  ererTthiiig,  aal 
his  imi^ination  was  steted  with  an  inexhmnstible  si^^rf 
images  drawn  from  ercrr  sooroe;  and  witb  Uiese  HeiDiB- 
tzated  and  enfiuced  his  {oinctples  in  a  iw«Tii»*-r  aHogetha 
onparaDeled  by  any  writings,  sacred  and  pra&ne." 

Now  what  is  the  exdamation  of  the  Oxford  Tractnin 
upon  this  subject ?  "So  Ikis  it  the  asha  io  be  gktn  m 
citiJdrfm'*  mtat .'"  In  this  we  cordially  join ;  and  it  is  no 
tittle  cousiLklation  to  find  that  God  has  at  length  raiaed  ap 
th*»e  in  the  choidi,  who  begin  to  discover  tlie  open  uts- 
nlism  of  such  a  theology.  This  phenomenon,  for  so  it  ii, 
we  ivgard  as  the  harbinger  of  brighter  days.  But  let  u 
t'uuuine  the  <^iaracter  of  the  Scriptmes  acocvdiiig  to  the 
same  principle. 

It  is  |u\>fes3ed  that  the  Bible,  as  the  word  of  God,  is  ti- 
spired  by  the  Holy  Spirit, — that  Spirit  which  ovoshadoved 
Mary  and  bestat  the  humanity;  now  why  shoold  it  be  thon^ 
luiiwmly  to  speak  of  Christ  as  using  common  figures  of  Ifa^ 
tone  aiid  eicrdsing  the  cvdinary  powers  of  imagination,  vhes 
ii  is  not  only  esteemed  not  unseemly,  but  highly  orthodoi,  to 
attribute  the  $«me  to  the  Holy  Spirit  ?  for,  in  the  interpnt*- 
tton  of  Sonptuif,  dlTiues  speak  c^  the  hyperboles,  met^>bor*' 


caxT.  VI. 


VAU    IS   OOO. 


407 


I 


I 


figures  of  rhetoric,  oriental  imagery,  and  ao  forth,  as  used 
by  the  Holy  Spirit  in  his  addresses  to  our  poetical  taste  aud 
natural  itnaginRtiun,  jiist  in  the  same  way  as  others  do  of 
our  Savior.  The  wholo  schumo  of  theology  is  no  far  cou- 
Bistcut.  For  if  the  Scripture*  teutify  of  Clirint ;  if  thiil  Clirist 
be  a  man,  not  Imving  the  dinuity  as  an  inward  soul,  liut  as 
an  outward  adjunct ;  if  the  word  of  God,  as  dictatetl  by  the 
Holy  Spirit,  hna  no  divinity  as  on  inward  soul ;  there  can  be 
no  impropriety  in  conceiving  Christ  to  speak  only  as  a  man, 
and  the  word  of  God  to  be  the  word  of  man  ;  nay  further, 
in  conceiving  both  the  Sanor  and  the  Spirit  to  indulge  in 
the  powers  of  natural  imagination  ;  in  the  one  case,  the  ima- 
gination of  the  man  to  which  tiic  divinit}*  was  an  adjunct, 
in  the  other  case,  the  imagination  of  the  prophet  assumed 
to  itself  by  the  Spirit.  And  when  this  is  admitted ;  when 
for  children's  meat  is  thtm  giren  only  ashes  j  why  need  wc 
be  surprized  that  habit  should  become  a  second  nature,  and 
that  a  relish  should  be  contracted  for  the  ashes,  and  a  nausea 
for  the  meat  f  the  meat  being  the  wisdom  of  the  natural 
man,  the  ashes  being  tipiritual  truth ;  the  former  l^ing  sound 
and  orthodox,  solid  aiid  suhstautiid ;  the  latter  nnaound  and 
heretical,  mystical  aud  visionary.  Such  then  is  the  state  of 
tbc  larger  portion  of  the  church  in  the  preiteut  day ;  such 
the  secret  of  the  outcry  against  the  spiritual  inteqiretations 
of  Swedenborg. 

It  is  indeed  generally  a<;know lodged,  that  the  word  of 
God  is  accommodated  to  our  apprehensions ;  that  is,  has  con- 
dcmccnded  to  the  natural  mind  of  man  ;  but  tlits  it  has  done 
only  with  the  view  by  this  means  of  elevating  the  mind.  In 
like  manner,  we  believe  that  Jehovah  condescended ;  heticc 
we  as  fiUly  receive  Scripture  in  its  lowest  and  most  literal 
sense,  as  we  ftilly  believe  that  the  THvinc  Being  coudeecendcd 
and  took  upon  Him  our  nature  in  its  lowest  estate.  But 
while  we  believe  that,  in  the  word  of  Goil,  divine  wisdom 
has  clothed  itself  with  the  ideas  of  the  natural  man,  as  the 


-•06  MEVIATIOX.  CHAP.  Tl, 


Phriae  Vame  fW*****  Mmf  W  viA  our  flesh ;  ao  we  bdieic 
TSK  f:  ■ai  Boc  »  dodie  itself  as  to  cesae  to  be  dirine  vndom, 
■XT  ^x<F  tltiB  God.  ia  becoming  man,  cemsed  to  be  God. 
Bus  as  ifae  ^irins  Word  became  flesh,  in  orier  to  dwell  amoif 
Txt.  To  bLLumtt  nshit  to  ns,  and  to  bring  nigh  to  the  Mml  la 
emesxsalh  £nae  power ;  so  the  written  Word  was  so  writtcs, 
a>  u  bff  ^OMSttd.  br  the  nse  of  natural  ideas,  to  the  mind  of 
Oe  =iir=nl  ran,  in  onkr,  throngfa  this  medium,  to  faring 
aexr  to  lim.  and  render  accessible,  the  divine  wisdom  in- 
wardiT  eontained. 

A^dMcsfa.  tfaerefaie,  in  the  Old  Testament  and  in  the 
ewpeis^  there  was  this  essential  dinnitr  before  Christ  ascended 
to  uae  Fsxher.  jet.  had  it  not  been  fcv  his  aacensoa,  n 
ciNiU  ux  haw  perceiTed  it,  because  the  Holy  Spirit  would 
not  have  descended.  The  derent  of  /Ae  Ho/y  Sjnrit  was,  cod- 
seqwBth-.  the  cxowning  act  c^  the  great  work  of  redemptitn, 
aad  BOC  tit  rmdjuiom :  the  eialtation  of  Christ's  person,  snd 
not  his  abasement. 

He  who  abide*  oulr  in  the  sense  of  the  letter,  0*1011% 
«i?OT  5bcK  a:  the  crocifision.  To  him  the  IIolv  Spirit,  the 
Ui:a:  iv^z:  Clirisr"*  porified  hnmanity,  is  not  yet  come,  be- 
cause he  i^.vs  sot  yet  perceive  Christ  to  be  glorified.  HU  ii 
the  bap::*=i  01"  John,  a  theology  extending  but  little  farther 
tiuin  the  moral  precepts  of  religion,  conversion,  repentance, 
the  first  elements  of  Christian  doctrine,  all  beyond  which,  if 
attempted  to  be  understood,  is  either  a  profound  mpteiy, 
or.  il  plain,  is  ^uch  because  it  is  sensualized,  natundized, 
and  earuallied.  Hence  the  church  becoming  camal,  not  spi- 
ritual, it  »-as,  as  Orison  call*  it,  only  the  camal  or  coipoml 
l^>spel  that  would  suit  its  taste.     Thus  he  observes  ; 

"  This  we  ousrlit  to  understand,  that,  as  the  law  was  ■ 
shadow  of  px'^  things  to  come,  so  is  the  gospel  as  it  is  under- 
st^Kvl  bv  the  geuenUity.  But  that  which  John  calls  the 
everlasting  i^wpel.  and  which  may  be  more  properly  ctiW 
the  spiritiuil.  iustnicts  the  iuteUigeut  vcn-  clearly  coDceminr 


CIIAF.   VI. 


MAN    18    GOD. 


409 


the  Son  of  God.  Wlicrcfore,  the  gospel  mmt  be  Uuglit  both 
,'C(Hporeal]y   mid  ^iritiin]]y;  anil,  wlu-ii  it   in  necessary,  wc 

mxiHt  preach  the  corporeal  gospel ;  sayiiig  to  the  carual,  tliat 
"we  know  nothing  but  Jesus  Christ  nnd  llim  crucified.  Hut 
-iFhcu  the   pontouH  Hfo  fuiinil  confirmed  in  spirit,  bringing 

forth  fruit  in  it,  aud  iu  love  with  he»vcnly  wisdom,  we  inust 

impart  to  them  the  liogos  returning  from  his  hodiijr  atate,  in 

that  He  wiw  iu  the  beginning  with  Ood. 

"  There  are  who  iiartiike  of  the  Ijogoa  which  was  from  the 

beginning,  the  Logo»  that  was  with  God,  aud  the  Logos  that 
God :  aa  Hoiteo,  Isaiah,  and  Jeremiah ;  and  any  others 
'that  speak  of  Him  as  the  Ijogoa  of  God,  and  the  Logos  that 
■  wo*  with  Him;  but  there  arc  othera  who  know  nothing  but 

Jesus  Christ  and  Him  crucified,  the   Logos  that  was  made 
i ;  thinking  they  have  every  thing  of  the  Logos,  when 
jthoy  acknowledge  Him  occordiug  to  the  flcah.     Such  is  the 
i  multitude  of  those  who  are  called  Cliristiaus. 

'  The  great  mas;*  or  body  of  Iwlicvers  are  in.structod  in 
Ithc  shadow  of  tlic  Logos,  and  not  in  the  true  Logos  of  Oodj 
[vhich  in  in  the  open  heaven."  IVtlton  on  the  New  Teitatnent, 
111.312. 

That  Origcn's  ideas  on  this  subject  were  far  from  being 

always  clear  and  correct,  we  readily  admit  j  but  that  he  had 

glimpses  of  a  higher  order  of  scripture  truth,  and  beheld 

its  divine  wisdom,  though  afar  off,  there  seems  little  reason  to 
Idonht.     We  shall,  however,  here  subjoin  a  higher  testimony 

tbou  that  of  Origcn — we  mean  the  testimony  of  Swcdeuborg. 
"  The  Word,  in  its  htcral  sense,  is  in  its  fulness  and 
[jpower;  for  there  are  three  senses,  according  to  the  three  de- 
vgrccs  of  altitude  in  the  world ;  a  celestial,  a  spiritual,  and  n 

natural  sense 

"  The  Lord  came  into  the  world  and  Baanmed.  the  humanity, 
.  that  He  might  put  lilmself  iu  power  to  subjugate  the  helU, 
<  and  to  reduce  all  things  to  order,  as  well  tu  the  heavens  as 
[upon  earth.    This  human  He  supcriuduced  over  his  former 


410  MzviAnox.  CH&r.  ti. 

liBBSB.  Hie  bsBSB  wUdi  He  Mqiauidiiced  in  the  vorid 
««»  fifcr  t^  hoxaa  «f  «  maa  in  tbe  wqkU  ;  nercartfafdeMCMk 
of  ilt^  ins  drrinr;  tkodate  infinitefy  tnmsoQodiiig  tk 
finiXF  liiinn  ct  aneds  ■nd  men ;  aod  fiKaamm^  ai  He  fiillT 
^upfied  his  taamal  human,  even  to  its  nltunatea,  tharfoR 
He  rase  Kain  vith  his  wbcde  bodr,  differently  from  in 
■na.  Bt  t^  ■iiiiiiiciiiii  of  ihis  human.  He  ixiveated  himdf 
wiih  divine  aajofoaatet,  not  aatr  to  subjugate  the  hdh 
and  to  radncr  iht  bencns  to  ctder,  but  also  to  hold  fte 
befit  in  a  ataxe  <d  mbji^aiion  to  eternity  and  to  mnt 
mankind.  Ibis  power  is  meant  br  his  aitting  at  the  n^ 
band  oi  tbe  pover  and  might  of  God.  Forasmnch  as  tk 
Loid,  br  die  aammpticHi  of  the  natural  human,  made  Ion- 
fclf  diTine  truth  in  uhimates ;  therefise  He  ia  called  tk 
\rard,  and  it  is  said  that  the  ^aid  was  made  fieah ;  and  £- 
Tine  truth  in  nhimaies  is  the  Word  aa  to  ita  literal  lenie; 
this  He  made  >»iiw^  far  the  fdlfiUing  of  all  tbingi  of  tk 
Wwd  cukconine  himself  in  Moset  and  the  prophets.  ^ 
ertanr  man  i$  his  ovn  ^ood  and  his  own  truth  :  and  min  ■ 
man  fitHn  no  other  ground  ;  but  the  Lord,  by  the  assnmptitiB 
of  the  natiir&l  human,  is  divine  good  and  divine  truth  itseif; 
or.  what  is  the  same.  He  is  divine  lore  and  divine  wisdon 
itself,  both  in  first  principles  and  in  ultimates ;  hence  it  ii 
that  in  the  angelic  heavens  He  appears  as  a  sun,  after  ia 
coming  into  the  world,  with  more  powerftil  raja  and  in  grata 
splendor  than  before  his  coming.''  Angelic  tflselom  coatm- 
htff  Dhrinr  Lore,  art.  '2'21. 

.\ccordingl_v,  when  the  mind  of  Bishop  Bereridge  n 
withdrawn  from  the  degraded  ideas  suggested  by  the  popobr 
doctrine  of  Intercession,  how  worthily  of  an  enlighteaeJ 
mind  docs  he  write  tipon  the  glory  of  the  Savior. 

"  Whensoever  I  think,"  says  he,  "  of  my  blessed  Sanr. 
the  Sun  of  Righteousness,  I  apprehend,  or  rather  by  the  m 
of  faith  I  behold  Him  in  the  highest  heavens,  there  shiniaf 
in  gtor^'  and  splendor  infinitely  greater  than  any  mortal  en 


CUAF.   VI. 


MAN    IK    U<)1>. 


411 


I 

I 
I 


can  bear;  invested  with  utiprctnc  majcstr,  honor,  and  au< 
thority  over  the  whole  creation.  I  behohi  llim  there  Bur- 
Tounded  witli  an  imtuntentblc  company  of  holy  aiigels  a»  eo 
mitiir  fixed  stara,  aiut  of  glorilicd  Huints  as  planetii  enlightened 
by  Uim ;  all  his  satollitca  or  scnuitta  waiting  npon  Him, 
ready  upon  ol)  occasions  to  reflect  and  convey  ttis  bcui^ 
inflncnoes  or  favors  to  his  people  upon  earth.  I  see  Him 
yonder  by  his  own  light.  I  behold  Him  displaying  his  bright 
beam.4,  nnd  diH'nsing  his  tight  round  about  over  his  whole 
church,  both  that  which  is  triuiu])tiant  in  heaven  and  that 
which  is  militant  here  on  earth  ;  tliat  all  the  members  of  it 
may  nee  nil  things  belonging  to  their  pojice.  I  behuKl  Him 
continually  sending  down  liis  quickeniug  Spirit  upon  those 
who  are  baptized  into  and  believe  in  his  lioly  name,  to  re- 
generate them,  to  be  a  standing  principle  of  a  new  and  divine 
life  in  them.  I  behold  Him  there  manifesting  himi^ielf,  and 
causing  liis  face  to  shine  upon  thotio  who  look  up  to  Him,  ho 
U  to  refresh  and  cheer  their  xpirita,  to  malcc  them  brisk  and 
lively,  and  able  to  run  with  patience  the  race  that  is  set  before 
them.  I  behold  Him  there  coutiuually  issuiug  forth  his  Holy 
Spirit  to  actuate  and  influence  the  administration  of  his 
word  and  sacraments,  that  all  who  duly  receive  them  may 
thereby  grow  in  grace  and  be  fruitful  in  every  good  word 
and  work.  I  liehold  the  Sun  of  Uightconsnrss  shining  with 
so  much  power  and  clticac;^'  upon  his  church,  that  all  the 
good  works  winch  are  done  in  it,  though  imperfect  in  them- 
selves, do  notwithstanding  H[>pear  throtigli  Him  an  gooii  and 
zighteoas  in  the  sight  of  Ood  himself,  and  arc  aceordingly 
Tewmrded  by  Him.  In  short,  as  the  sun  was  made  to  rule 
and  govern  the  day,  so  I  behold  the  Sun  of  Bigbteousne»s  as 
gOTcming  his  church,  and  ordering  all  things  both  within  it 
and  without  it,  so  a.s  to  make  them  work  toti:Ptlipr  for  the 
good  of  those  who  love  God,  till  Hu  hath  brought  them  all  to 
himself,  to  live  with  Him  in  the  highest  heai'cns,  where  they 
aho  sliall  by  his  menus  nhine  forth  a»  the  whh  in  thr  kingdom 


413  MEDIATION.  CHAP.  TI. 

^  tkfir  Fatka-  Jitr  enr.  Matt.  xiii.  43."     Bevtrufy^t  PHntf 
Tha^ktt,  p.  380,  24mo  edU. 

Wlvn  Dean  Sheriock  also  allowed  himself  to  think  of  the 
TTuiitT  moe  firom  essential  prindplea,  than  &om  sepante 
pencmalities,  hor  neaiir  does  he  ^iproach  to  the  doctrine  d 
SvedenbcH;^  npcm  the  subject  of  Intercession ! 

*'  11,"  sars  he,  "  we  will  ctmnder  things  anght,  we  i]iill 
find  that  there  can  be  no  other  advocate  with  the  Father  trat 
the  Son,  bnt  his  own  eternal  and  begotten  wisdom.  Win 
a  man  intereedet  with  lumaelf,  it  is  done  by  reflecting  on  kn 
own  mind,  and  examining  the  reasons  and  motiTes  Iw  findi 
there  to  {utr  and  spare,  and  to  do  good ;  that  is,  ^  Att  r^ 
tritdom  amd  huncledge  of  hauelf,  wtdch  in  the  Godhead  b 
the  Son,  God'M  refler  knowledge  of  hinueff,  or  hit  begcttiK 
witdomj  that  Divine  Aiyof  or  Word,  which  Philo  r*n«  tbe 
iifX^ftvf  or  High  Priest :  for  let  us  consider,  what  it  u  to 
intercede  with  God,  and  what  kind  of  intercession  is  cob- 
sistent  both  with  the  sovereign  authority  and  soTereign  goo^ 
ness  of  God.  \a  infinitely  wise  and  just  and  good  Bemg 
cannot  be  mored  by  mere  entreaties,  nor  by  the  bare  intereit 
and  favor  of  the  advocate,  for  this  is  weakness  in  men,  and 
therefore  cannot  be  incident  to  the  di\-ine  nature.  Now,  if 
you  set  aside  entreaties  and  importunities  and  favor,  then 
can  be  no  other  advocate  with  the  Father,  but  his  own  etenui 
tcisdom.  It  is  Am  otm  wisdom  that  must  atone  Him,  tfait 
must  reconcile  Him  to  sinners,  that  must  obtain  pardon  ind 
all  other  blessings  for  them :  for  if  this  cannot  be  done  wisek, 
God  cannot  do  it ;  and  therefore  his  own  wisdom  must  do  tB 
this,  for  no  created  wisdom  can.  But  God  loves  his  own 
wisdom,  his  only-begotten  Son,  and  therefore  wisdom  is  a 
powerful  advocate,  and  must  pre\'ail  with  the  Father.  So 
that  the  Son's  intercession  with  the  Father  is  so  iai  baa 
being  incongruous  or  inconsistent  with  his  being  God,  tbii 
the  dirine  nature  can  admit  of  no  other  advocate  or  inter- 
cessor, properly  so  called.     To  intercede  with  a  never-failing 


ICHAf.  VI. 


UAN    IS   OOD. 


i13 


■effect  nnd  supoesa,  is  an  nd.  of  (inwer  rihI  aiithoritr,  and  for 
God  to  make  a  creature-advocate  and  mediator,  is  to  ^ve  a 
creature  authority  over  himself,  which  cannot  be;  for  it  ia  a 
dcba<trment  of  tlic  diriue  nature,  and  a  rejiroacb  to  the  divine 
wisdom,  as  if  God  did  not  bottrr  know  how  to  dispose  of  liis 
grace  and  mercy  than  any  creature  does.  For  creatures  to 
pray  to  God  for  themselves  or  others,  as  humble  aupplicants, 
)8  part  of  the  worship  which  creatures  owe  to  Ootl ;  but  to 
intercede  with  the  nuthority  of  a  mediator,  is  above  the  imturc 
and  order  of  creatures ;  and  God  cnu  no  more  give  this  to 

f'tMj  creature,  than  lie  can  commit  bis  own  eoverei^t  power 
und  authority  to  them  :  but  bis  own  eternal  wisdom  can  in- 
tercede  with  authority ;  for  orif/hai  mind  and  wisdom  timti 

^yield  to  thtt  inter cess'to/is  of  his  own  ttervai  wisdom;  which 

:1a  not  to  submit  to  any  foreign  autbority,  but  to  his  own." 
yindicalion  of  the  Doctrine  of  iht  Trimty,  p.  182. 

But  fiere  wc  hIiuU  lie  cliargcd  witli  the  Sabellian  heresy ; 
for  he  wiio  intcrccdo-H,  c-aiinot  be  the  fiamc  with  him  to  whrni 
the  intercesHiou  is  made :  and  how  can  God  intercede  with 
liimself  ?  Such  is  the  objection  which  many  will  urge.  And 
yet  the  Holy  Spirit  is  »aid  to  intercede ;  for,  says  the  apostle, 
T%e  Spirit  itself  tnaieth  intercession  for  its.  Ilom.  viii.  26.  Now, 
Sociuians,  who  deny  this  Spirit  to  be  God,  object, — the 
Spirit  ia  not  God,  bec^itisc  lie  luakctb  intercession  witli  God, 
and  God  cannot  intercede  with  himself.  Yet  wliat  is  the 
reply  of  the  orthodox,  tripersoualist  ?  "  But  it  is  a  matter  of 

t'&ct,  that  He  (God)  has  actually  done  thij;  therefore  it  ia 
wicked  and  false  to  say  tlmt  He  e^innot.  For  God  reconciled 
the  world  to  himself,  and  it  was  done  by  intejTcssion." 
Divinily  of  the  Holy  Ghost,  by  Hev.  IV.  Jonex,  of  Sayland. 

If  now,  notwitbstaudiug  all  that  liaa  been,  stattd,  any  one 
should  still  be  inclined  to  impntc  to  these  vieirn  the  her<!iiic8 

l^of  Sabcllius,  Eutj'chesj  Apolliuarius,  or  auy  other  person  ; 
'we  entreat  him,  for  his  own  sake,  to  ponder  wcU  the  follow- 
ing remarks  of  Swcdcnborg. 


414  MBBIATIOX.  CBAT.  TI. 

^  AB  maA  mpihir  Dk  tkings  whidi  exist  in  the  spintal 
vorUaBdin  tfacBatnnl  vorid,  coexiat  fixmi  discrete  de^rea 
ad  « tfe  aae  tine  from  cootmnoiu  degrees,  or  fimn  6»- 
peea  of  alritilr  and  dc^reea  of  latitode;  that  «**"*—*■ 
vhiek  eoBBats  of  discrete  decrees  b  called  a^itude,  and  tktf 
wlddb  eoBBiia  of  coatniaans  degrees,  is  called  latitude:  tidi 
siiBarif  vidi  lopect  to  tihe  i^kt  of  the  eye  does  not  dianp 
their  doMHiiatitaL.  ^Hthont  a  knowledge  of  these  dtgtat 
»«*^^  can  be  knom  ooooaning  the  differcsice  betveen  tk 
tkree  htaiqia,  nor  dw  diftience  between  the  love  and  iraAm 
fif  the  an^fk  tha^  nor  Ae  difference  between  the  best  lai 
h^  in  which  dicT  ai^  nor  the  difference  between  the  xtiiiai> 
phcm  which  sHznNind  and  contain  them.  Moreover,  wfthal 
a  knovled^  of  these  degrees,  nothing  can  be  known  ooa- 
ceming  the  diffidence  of  the  interior  &calties  of  the  mind  ii 
men :  therefiae  neither  any  thing  coaceming  their  state  uti 
nftaMSliiMi  and  legeneration ;  nor  of  the  difference  of  the 
exterior fiKakiei,  whii^  are  of  the  body,  aa  well  of  angebii 
men:  and  nothing  at  all  of  the  difference  between  spiiituatul 
nanual,  and  therefive  nothing  of  correspondence ;  yea,  nothing 
of  aar  djffnenee  of  life  between  men  and  beasts,  or  of  tk 
difference  between  the  more  perfect  and  the  imperfect  besttt; 
nor  «»'  the  diffoenoes  between  the  forms  of  the  TegetiUr 
kinsd^Hn,  and  between  the  materials  which  compoM  tk 
mineral  kinsdnn.  From  which  consideTations  it  mar  appctf. 
that  they  wbo  are  ignorant  of  these  degrees,  cannot  from  nr 
iadsment  see  causes ;  they  only  see  cffef^ts,  and  judge  of 
causes  frvmi  them,  which  is  done  for  the  most  part  from  is- 
ductiim  continuons  with  effects ;  when  nevertheless  canses  A 
not  produce  effects  by  continuity,  but  discrctehr,  for  a  etrnt 
is  one  thing,  and  an  effect  another ;  there  is  a  difference « 
between  prior  and  posterior,  or  as  between  the  thing  fonniaf 
and  the  thing  formed."  Jm^eHc  Witdom  eoneeniit^  the  ikiv 
Lor*,  art  185. 

Again :  "  From  these  few  considerations  it  may  ^T* 


Qaw.  VI. 


MAN    IB    aOU. 


415 


that  lie  who  doth  not  know  anything  of  diBcreto  degrees,  or 

degrees  of  altitude,  neither  can  know  anything  of  the  state  of 

I  nun  ftA  to  hia  reformation  and  regeneration,  which  arc  cffcctcA 

by  the  reception  of  divine  love  and  di\iue  wiRdom  from  the 

Ixird,  and  by  the  conAcqueut  openiug  of  the  interior  degrees 

of  his  mind  in  their  order :  nor  can  he  know  imything  of  the 

i  influx  tlirougli  the  heavens  from  the  Lord,  nor  anything  of 

[the  order  into  wHch  he  was  created :  for  if  any  one  think  of 

[these  things,  not  from  discrete  degrees,  or  dqn't'Eis  of  nltitude, 

it  iJom  continuous  degrees,  or  degrees  of  lulitude,  Iheu  lie 

gnot  ace  anything  of  them  hut  from  ctfecta,  and  nothing 

3m  causes,  and  to  see  irom  effects  alone  is  to  see  from 

['fidlftcics,    from    whence   proceed    errors,    one    after    anofher, 

■which  may  he  ho  mnltipUcii  by  inductions,  that  at  icngth 

enormous  falsities  may  be  called  trutlis."    Ittid,  art.  187. 

"  Again :  "  I  do  not  know  wEiether  any  thing  bas  been 

iluiuwu  heretofore  of  discrete  degrees,  or  degrees  of  altitude, 

[tut  only  of  continuous  degrees  or  degrees  of  latitude ;  and 

f(A  not  any  thing  of  cause  in  its  truth  can  be  known  without 

|,»  knowledge  of  degrees  of  both  kind:* :  therefore  wc  shall 

it  of  them  in  tbia  part  of  the  work  throughout ;  for  the 

id  of  this  work  is,  that  causes  may  he  dijicovercd,  and  from 

lem  cfTecta  may  be  seen,  and  thereby  that  darkness  may  be 

'dispelled  iu  which  the  nian  of  tlie  church  in  involved  with  ru- 

ipcct  to  God,  and  the  Lord,  and  in  genera]  with  respect  to 

lings  divine  wbich  are  called  spiritual.    This  I  can  declare, 

jat  the  augelti  are  in  sadness  by  reason  of  the  darkness  ])re< 

ralent  upon  earth :  they  say  that  scarcely  auj-wherc  hght  ifl 

Laeeii,    and  that  men  seize  upon  fallacies  and  confirm  them, 

^ nod  thereby  multiply  falsities  upon  falsities,  aiid  to  confirm 

im,  devise,  by  reasonings  grounded  in  falscs  and  in  truths 

falsified,  such  figments  a^i  cannot  be  dispelled  by  reason  of  tbc 

darkness  that  prevails  iu  respect  to  causes,  and  ignorance 

coDceruing  truths :    they  principally  lament  the  coufirma* 

tioTis  concerning  faith  separate  from  charity,  and  justification 


416  MEDIATION.  CHAP.  T]. 

thereby  j  also  the  ideas  concerning  God,  angels,  and  spirits, 
and  the  ignorance  of  the  uatare  of  love  and  wisdom." 
Ibid,  art.  188. 


CHAPTER    VII. 


THE  TIME  OF  THK  END  OF  THE 
CATHOLIC  CHURCH. 


*Ah»  wmii  Hi  W4I  coac  hub,  H«  mhiut  thi  cnr,  mv  wirr  d»w  rr."— 


"We  Iiavc  seen,  that  right  n|iprchensions  of  God  are  the  basis 
of  all  truo  religion,  aiifl  that  so  far  a»  these  ai*  confused  or 
natrue,  so  far  lurv-  also  nil  the  (loctriiies  founded  iipoit  them; 
in  which  case,  little  or  no  unauimity  in  regajd  to  tliem  can 
I  Ik  expected.  In  illustration  of  tliis  principle  we  have 
seen. 

First,  the  early  introduction  of  Tritheism  into  the  church, 

in  coiiHe([uence  of  the  division  of  the  moral  perfections  aad 

I  the  personality  uf  God.     How,   by  some,   Uod  and  Christ, 

God  and  his  Son,  have  hccn  regarded  as  two  betnijs,  and 

the  Holy  Spirit  fiK  a  titird.     How  the  unity  uf  God  has  been 

'described  by  some  as  a  specific  unity ;  bow,  by  others,  the 

I  doctrine  of  one  numerical  substance,  having  tlirec  person- 

^^itie)(,  has  been  easily  merged  into  Trithcium ;  how  diffimlt 

|Dr  impossible  it  has  been  to  avoid  it ;  how  those  who  could 

loC  receive  the  orthodox  doctrines,  have  declared  the  wliole 

ibjpct  to  be  unintclli^hle ;  how  these  differences  have  given 

to  distress  in  t!ic  minds  of  the  pious,  and  cncoumgcd 

lixni,  Socinianism,  and  Infidelity. 

We  have  seen,  Sfcnruity,  how  merely  natural  propcrtiea 

«mc  to  be  attributed  to  God;  and  bow,  in  all  ages  of  the 

KB 


418 


TBI   TIUB   or   TBE    CKD   Or 


COAT. 


diurcli,  the  doctrine  of  De^uBianinn  has  more  or  lea 
railed,  luid  been  received  u  a  catlioUc  doctrine. 

IVc  have  seen.  Thirdly,  bow  the  doctrine,  that  in  Chrbl 
Ood  is  maa  and  man  U  God,  has  eomc  to  be  denied,  It; 
reason  Uiat  the  divinity  latent  in  the  humanity  Ium  beat 
denied;  heucr,  hor  the  doctrine  of  tlie  uiirHcnlooacoBce^ 
tioa  or  of  the  incarnation,  has  come  to  be.  though  ntamiull; 
trtuned,  fK  rirtnallr  rejected. 

We  ba¥e  seen,  Fotprthty,  how  the  doctrioc  of  the 
ment  hu  been  based  upon  the  division  of  the  periecti< 
the  Ddtv,  and  the  attribatiou  to  Him  of  merelv  naon) 
pawioM  and  |»n>pcrties ;  how  it  has  been  resolved  into  the 
doctrine  either  of  Pacification  or  of  Satiafnction,  dcdand  bj 
some  to  be  cathobc,  and  by  others  to  have  no  foundaiioB  i 
Scripture. 

We  hare  seen,  jyUJ^  bow  the  manner  in 
death  of  Christ  was  effioctoQs  to  the  forgivenesa  of 
been  deeUrcd  to  be  tmknowu ;  how  the  efficacy  of  Uil<  diMb 
has  come  to  be  denied ;  and  how  those  who  iirufossed  to  dov 
up  the  mratcnr  have  faOcn  into  the  loweiit  natui^isnu 

We  have  seen,  Sirtkhf,  bow  all  worship  has  been  dmeJ 
to  Ckiist  as  Mediator  ,  and  how,  in  consequence  of  the  » 
jectkm  of  the  divinity  of  his  humanity,  cither  Sirriniasr*, 
or  AiiaBini,  or  a  cnnfiwacd  ignorance  of  the  entire  aaliBi 
has  pcvrailed. 

The  offda*  of  the  process  of  di^neratioa  in  the  chvdh 
^tpean  thcacfiire  to  be  the  following. 

First,, — a  love  of  astf  and  of  the  world  usurped  the  {iatf 
of  the  love  of  God  and  of  the  neighbor.  The  love  of  sdf  s 
the  lore  of  our  own  will  and  affectwu  as  good,  and  ef  <n 
own  understanding  and  thon|;hts  as  true ;  while  the  lo*t  ^ 
God,  on  the  other  hand,  is  the  hive  of  Ate  goodnea  aadrf 
Au  truth  onlv.  Sdf-lor^  therdbre,  phuau^  the  fcuoAW 
and  troth  of  the  omtniv  above  that  of  the  Creator,  it»  on 
maturely  affectioBs  and  thon^rta  have,  in  praoaM  of  tin*. 


muulh 

ioBi  on 

nstsn) 

Qiotfae 

vidffdbj 

danq^^i 

rsi^^W 


CM  AT.  VII. 


TRK   CATHOLIC    CBVKCfl. 


419 


come  to  be  nttributcd  to  t!io  Creator.  But  as  God  is  one, 
and  a»  the  tjualiticH  of  the  creuture  separated  from  Him 
are   mnltifold  and  ndversc  one   to    the    other,    hence   have 

I  arisen  strife  and  divisioD  as  to  which  were  the  gootl  and 
true.  Though  one  part  of  the  church  diiTeretJ  &om  tlie  other, 
yet  all  fi^precd  more  or  less  in  n  principle  of  naturalism  ;  and 
MB  this  principle  regards  the  external  fintt,  and  the  iiitcnial 
PI  KCond  or  as  none,  the  crtemal  idea  came  to  be  the  main 
•abject  of  controversy,  the  internal  being  comparatively  dis- 
regarded. Tliia  evil  being  once  established,  all  the  other 
consequences  naturally  foUon-cd;  and  every  doctrine,  occord- 
j  ing  a*  it  was  understood,  came  success; rely  to  be  a  subject 
of  dispute;  while  that  good  or  love  which  in  the  eoscnce  of 
truth  had  vanished. 

Nor  has  the  church  in   general,    1   believe,    under  her 

present  ciraim  stances,  any  hope  of  the  disputes  being  ter- 

miuated.     Occasionally   they   seem   to  die  away,    but  oiJy 

Lirith    renewed  vigor  to   reappear.       The   Bame   discussions 

occur  over  and  over  again,    upon  Sahellianism,    Tritheism, 

[•nd  Arianiflm ;  the  same  upon  the  doctrine  of  satisfaction, 

'Impntntion,    repentance,    justification   by   faith,    and    ^od 

rvorksj  the  iiame  upon  iircdestination,  baptism,  transubstan- 

I  tUtion,  and  every  other  doctrine ;  qnestions  which  are  no 

more  settled  now  than  when  they  first  originated.     Hence 

we  arc  reminded  of  the  observation  of  a  late  divine, — "  I  sec 

I  the  unprofitableness  of  controvcr<n,-,  in  the  case  of  Job  and  bii 

[fiiends;  for  if  God  had  not  interposed,  and  they  had  lived 

[to   this  day,    they    would    have    continued    the    dispnte." 

Newton'a  iVorkt.     May  we  not  pray  that  God  should  inter- 

I  pose  I  Ought  we  not  to  rejoice  to  hear  that  He  has  ? 
Now  the  way  in  which  wc  believe  the  Lord  hath  inter- 
posed in  settling  these  disputes,  is  by  removing  the  causes, 
namely,  the  pritkciptes  of  mere  naturalism  which  bad  perverted 
the  church ;  and  by  a  restoration  of  the  churcli  to  a  truly 
^irituai  character.  This  wo  believe  to  be  done  by  the 
I  Be2 


420 


TUC    TlUr.    UT  THt:    END   OF 


cu*r.  VI 


manifestation  of  a  more  purr  niicl  spiritual  theologr,  *1 
vill  ultimately  give  rbc  to  a  new  era  in  the  Christian  woriA' 
Thi»  lUviue  iiitL>q)OHition,  however,  tlid  not  take  place  bB 
the  fulness  of  time,  or  until  the  allegetl  catholic  church  b^ 
oome  to  its  end. 

AV'c  shall  here  suggest  a  few  reasons  for  which  the  caithiibr 
church,  as  such,  ncverthelcw  doi^s  not,  an<l  will  uot,  bdicw 
that  it  has  come  to  its  end.  lu  the  accancl  place,  we  afcil 
fldd  some  rcmarkahlc  tesrimouie*  in  cadence  of  the  end  of 
the  catholic  cliiirch.  Aiid  liuttly,  we  shall  subjoiii  tbr 
iutcrpretnttou  of  the  twenty-fourth  chapter  of  I^latthe*  u 
given  by  Swedenhorg. 

First,  we  will  suggest  a  few  reasons  for  which  the 
church  dor-s  not  and    will   not   believe  that  it    has 
it8  end. 

^Before  toucliing  immediately  on  this  uubjcct,  we 
premise    the  following  observations.     The  catliolidtT  of  a 
church  is  the  catboHcity  of  truth;  an  indiviilual,  so  Jarisk 
holds  cathohc  truth.  If  liia  life  be  coufonuablt:  to  it,  ii  • 
catholic ;  and  in  this  point  of  view  is  distiuguifthcd,  in  Ui 
character  iih  a  uiomber  uf  the  church,  from  his  cliaractcf  ■ 
a  private  indiridual,   'Frne  intcrprctatious  of  Scripture  pna 
in  this  case  by  an  individual,  arc  not  private  inter^M-etaQoui, 
but  cathohc,  by  reusuu  of  their  truth  ;  catholic,  not  becaW 
tlicy  arc  cvcrj'where  received,  but  because    they  an  cmy* 
where   true.     It  is  not  the  church  that   makes  a  (tortiw 
cnthoHe,  but  the  doctrine  that  makes  the   church  catUfe 
If  it  were  only  the  church  that  makes  a  doctrine  athofc 
then,  in  order  to  ascertain  what  doctrine    is    cuthulic.  ^ 
should  have  only  to  refer  to  what  doctrine  the  catholic  churtk 
has  received.     But  where  it  is  beUeved,  that  it  ia  lalhilir 
doctrine  that  makc^  the  church  catholic,   then  wc  harr  fi 
to  determine  what  the  church  h(ui  rcaiived,  but  wlut  d» 
doctrine  is :  and  hcucc  ixoni  the  catholicity  of  the  doetnrf^ 
to  determine  the  catholicity  of  the  church. 


CHAP.  VII 


TUK    CATIIDLIL'    CIIVKCH. 


421 


Newton,  for  iostance,  wa«  only  a  private  iiidiviJual,  but 
we  are  not  therefore  to  rcptrtl  liis  intrrpretiitions  of  tiaturc 
as  private  ittt«rpretatioii8 ;  tliey  arc  cattiolic,  because  tbej 
»re  everywhere  true ;  and  so  far,  therefore,  he  was  not  a 
private,  Init  a  ciitliolic  expositor  of  the  trutlis  of  nature. 

It  is  admitted,  however,  eveu  by  some  who  maiutaiu,  in 
the  most  rigid  manner,  the  catholicity  of  the  present  church, 
that  tlicy  apply  this  term  to  tlic  docirines  only,  not  to  the 
initrprctalion  of  Scrijjture  /frojj/iecr/.  They  atiinit  tliat  there 
are  yet  no  such  interpretations  of  propheey  as  Hre  truly  and 
properly  catholic.  "  Thougli  tfie  fatliers,"  say  they,  "  th  not 
eontetj  to  tw  the  inierpretation  of  prophery  iintk  t/u^  same  err- 
tainiy  ax  Ihnj  runvnj  it/ictriw: :  yet,  in  jiroportion  to  their 
agreement,  their  persoual  ehtiractcr,  and  the  general  recep- 
tion at  ibc  time,  or  the  authority  of  the  8ourec«  of  the  opi- 
nions tbey  nxv  stating,  they  are  to  be  reatl  with  deference; 
for,  to  aay  the  least,  they  arc  as  likely  to  be  rif^ht  as  com- 
mentators now, — in  soTiic  respects  more  so, — because  the 
iiiterpretatiou  of  propheey  has  become,  'm  these  times,  a 
■natter  of  controversy  and  part)'.  And  passion  and  prejudice 
have  so  interfered  with  soundness  of  judgment,  that  it  is 
difficult  to  say  who  is  to  be  trusted  iii  it,  or  whither  a  private 
ChrutioH  tiuiy  not  be  aa  good  an  exponior  as  thme  by  v^hom 
tfte  office  has  been  aaauiaed."  Times  of  Antichrist,  p.  2 ;  Or- 
ford  Tracts. 

In  his  character,  therefore,  merely  as  a  private  indi- 
vidual, though  he  had  no  other  claims  to  our  notice, 
Swedenhorg's  interpretations  arc  entitled  to  connidcratiou. 
L/ct  us,  however,  first  lie^*  the  iiiteqiretations  given  by  ou 
iudiridual  of  the  »llcge<l  catholic  church. 

"  TVuit  day  shall  not  come  except  tfiere  nmuf-  a  falliut/  away 
firtt.  Hero  it  \»  said  that  a  certain  frightful  ai»ostuey,  and 
the  appearing  of  the  man  of  sin,  the  son  of  perililinn,  t.  e. 
as  is  commonly  called,  Antichrist,  sluiU  precede  the  coming 
of  Chriat.     Our  Savior  seems  to  add  that  it  will  iramcdiatdv 


4B 


TBB  nuz  ur  TUX  EKD  or 


CBA?.  TU. 


ineede  Him,  or  that  his  oomtDg  will  fiiUow  don 
fa;  lArr  spemktn^  oT  biae  prophets  and  fidsc  Chrnti  dwviif 
si^ns  and  voiulen,  iniquitr  abooadiug't  and  tore  vasiag 
t^  and  tbe  Uke,  He  adds,  fThm  ye  thali  »te  ali  tk-tt 
tkiHgt,  inew  Ukat  it  i*  ntar^  rsem  at  the  doon.  Agaiai,  ht 
my$,  Wka  ye  <ia//  at*  Ur  mkemmatiem  nf  detobOiom  timi  m 
the  Aojy  flaee^  them  IH  then  that  be  im  Jmdem  fie*  imlo  tk 
mtmdmmM.  Indeed,  St.  Paul  inpliea  this  also  vhen  hr  mn, 
tint  Antkhnat  ahaU  be  dotroved  bj  the  bnghtuen  d 
Chriaf  ■  cammf ."    Hid,  p.  3. 

In  comidenBg  Uk  appbcation  of  this  pnipbecj  to  tte 
ctttbfJic  chordi,  vc  would  obsenre  that,  however  tbe  dtnidi 
may  admit  that  then  wUl  be  a  falling  away,  it  u  not  likf^ 
tbat,  as  betog  catholic,  it  should  admit  that  it  faaa  biki 
awKjr ;  for  then  tt  woold  admit  that  it  is  not  caitbolic,  whici 
VDold  be  a  eontndictioD.  But  as  the  catholic  rinnk 
bebeves  that  as  such  it  will  continue,  so  also  ms  nvh  it  wil 
alwin  eontioue  to  call  itself  catholic.  Let  what  rnxj 
it,  stiUf  notvithstandiag,  cmthohc  it  will  call  itaetfl 

KaT  farther ;  even  if  as  catholics,  we  conudered  tint 
Boroc  future  time  the  chuirh  will  faD  awav;  yet  it  is  to  br 
remembered  that,  even  then,  the  church  will  coutiaue  to  call 
itself  catholic,  and  tbe  mcfflbert  of  that  church  will  tm- 
tiuue  to  maJT^tain  that  tfaojT  arc  cstholics;  and  the  «^tl>iJiw 
of  the  present  day.  tfacrefore,  would  be  to  the  catlmlia^ 
that  future  age  not  cmthoUca,  but  misbdievera.  The  drank, 
however  corrupted  even  in  ftttore,  will  never  aa  a  dmcL 
throw  off  \xa  character  and  profeti  itself  not  to  be  the  charefa ; 
on  the  contrary,  when  assailed,  it  will  more  rAmcatiy  thn  enr 
declare  itself  to  be  the  diurcb,  the  true  dmich,  the  cathoir 
chtirch,  the  chnreh  built  upon  the  fiinndation  of  the  prupfatV 
and  apoatlca.  If,  thcrcfoire,  the  i^urch  bcbcrea  in  tbe  ipot- 
tolic  doctrine  of  a  falling  away,  it  will  always  believe  that  tbr 
fidUng  away  relates  not  to  ttaelf,  but  to  others ;  ur,  if  t« 
itself,  that  the  apostacy  is  not  present,  but  to  comr ;  thtf 


It  wd 

^t*m 


OHAF.  Vti.  THE    CATHOLIC    CJlUBCn.  423 

the  prophecies,  when  applied  to  its  present  state,  are  wrongly 
intcrpretftl, — intcrprptcil  by  private  individuals,  uot  by  the 
diuicli,  wbicb,  considering  itself  to  be  catliolic,  will  uot 
condemn  itself.  Thus  thu  future  is  ever  future,  never 
present,  and  wimt  ia  uJvays  yet  to  come,  never  is.*  Why 
docs  a  man  say  he  will  rtipeut  at  some  future  period?  simply 
because  the  period  is  fiihire ;  when  that  future  comes  to  be 
prencnt,  it  only  brings  witli  it  a  promise  for  tu-morrow.  So 
with  regard  to  the  falling  awHv  of  the  church;  the  church 
may  believe  that  in  fttture  it  will  fall  away ;  but,  when  that 
future  comes,  to  wliat  purpose  is  it?  Tlic  prophecy  ia 
rie<ilarcd  to  be  yet  unfulfilled,  and  to  apply  to  Mmc/uture 
still ;  and  ro  on  without  end,  till  the  wliolo  prophecy  is  vir- 
tually nidlilied  by  the  church  at  the  very  time  that  it  is 
realized.  It  is  our  dutVj  the  church  may  say,  to  be  always 
on  the  look  out;  but  this  very  principle  may  render  it  insen- 
sible to  ibt  dan^r^  for  alwarit  looking  to  what  is  to  come, 
and  never  cotiseiuiui  of  that  which  in,  it  ultimately  ha]>))eiis 
that  the  thief  is  busy  inside  the  house,  while  the  watchman 
is  on  guard  without,  Thiu  a  member  of  the  catholic  church 
writes  as  follows ; 

"  It  is  quJtet  certain,  that,  if  such  a  persecution  has  becu 
foretold,  it  has  not  yet  come ;  and  therefore  it  ia  to  come.  We 
may  be  wroug  iu  thinking  that  Scripture  foretells  it,  though 

•  It  isotiaervi-cl!  by  ii  mixlrtn  niillioi,  "  Tho«r  wriu-r*  ur  jirtdcbcrs  who 
put  Dir  ihe  advent  uf  Iho  Lord  Jcbub  Iu  ft  rcmotG  pf  mchI,  di>  ut  lvn»l  iprak 
djreclly  custrary  to  the:  tcupn  and  tenor  at  (he  New  T»Luncnt,  which  «terj- 
wbvTckwpB  tc  In  view.  ThAitArguuicnls  forsodoJiigt  if  guuil  for  uBjUitog, 
will  be  {;iHid  until  doiiJDMlitjr  i<*i-lf  nrrirc;  nnil  tlie  rhurch,  nccordiDK  to 
them,  will  b«  BJ  wroDg  in  taking  up  tliiB  hope  nod  cKprrtHlion  caitcrl;  i>ii 
llio  Torjr  eveninK  tx'l'nre  (h^  acCuhI  «!r«a(  itanlf,  as  it  b  Run'.'  Such  Argii- 
nsaUdo  indeod  load  men  to  cry,  Where  it  the  promae  of  hu  eomimgr  (2 
PcL  iii.  4,)  luid  thcrt'fon)  tbrir  trndrncy  i*  to  expuve  thLiu  lu<  ibi.'  perdition 
of  the  unuadly."  EUmenti  of  Prvphtticat  lHt€rpTtlution,  by  ike  Ret.  J.  W. 
HdmiJm,    Vicar  rtf  Ctarthrtt' ,   Rtf^ford,    p.  12. 

t  In  (tic  Mqncl  i(  will  itr  kcq  ttial  ihv  umr  writer  adauu  IImI  U  ta  ■•! 
qnlt*  Mttnin. 


I 


•I£4  THE    TIME    OP    TBE    END    OP  CHAP.  VU. 

it  has  been  Utt  omimcHi  belief  of  all  ages  ;  but  if  there  be, 
if  if  tliUfatmrT:  so  that  ererr  generaticm  cS  Chzistiaiu  should 
be  on  the  watch-4over  ioohmg  tmtf — nsT,  the  mace  and  man 
as  time  goes  aa."     Ibid. 

What  then?  will  not  the  dinrch  be  erer  looking  <fA, 
because  evo-  catholic  7  ThtHigfa  it  believe  the  danger  to  be 
imminmt  or  impending,  ret,  after  all,  it  is  only  immineDt— 
onlr  impending, — erer  at  hand,  bat  erep  coming.  Hence  tbe 
sanw  writer  observes : 

"  Next  I  oba^re  that  signs  do  occur  from  time  to  time, 
DOC  to  enable  ns  to  fix  the  daj,  for  that  is  bidden,  but  to 
shew  ns  that  it  is  eomimg.  The  world  grows  old, — the  eirth 
is  crumbling  away, — tbe  night  is  &r  spent, — the  day  is  at 
kamdj — the  shadows  begin  to  more, — the  old  forms  of  empire 
which  have  lasted  erra*  since  Christ  was  with  us,  heare  tai 
tremble  befixe  onr  ctcs,  and  nod  to  their  fall.  Thej  are  they 
which  keep  Chiist  from  ns, — He  is  behind  them.  Wben 
they  go,  Antichrist  will  be  released  from  that  which  lettetb ; 
and  afker  his  short  but  fearfdl  season,  Christ  kv//  eoau," 
Ibid,  p.  49.     Again  : 

"  An  Antichrist,  whoever  and  whatever  he  be,  is  to  eome, 
— marvels  are  to  evate, — the  old  Roman  empire  is  not  extinct, 
— the  denl.  if  bound,  is  bound  but  for  a  season, — the  contest 
of  good  aud  evil  is  not  ended.  I  repeat  it,  in  the  present 
state  of  things,  when  the  great  object  of  education  is  sup- 
pv.>sed  to  be  the  gftting  rid  of  things  supernatural,  tchett  trr  an 
bid  to  iamgh  ami  Jter  at  frrrythiRg  irt  do  not  see,  are  told  to 
account  for  evervthiug  by  things  known  and  ascertained,  and 
to  ass«y  every  statement  by  the  touchstone  of  experience: 
1  must  think  that  this  vision  of  .\ntichrist,  as  a  supematunl 
p».iwcr  to  fjiHf,  is  a  great  proridential  gain,  as  being  a  couater- 
IKUso  to  the  e\nl  tendencies  of  the  age."     Ibid,  p.  26. 

Thus  may  catholics  look  to  the  present,  so  far  as  it  U  > 
sign  of  s^»uiethiug  to  couw.  But  suppose  the  period  who; 
nh»t    IS    '!•!'•    to    .viuc    -ihoulil  have   arrive<l  ;    what    will   !)<■ 


CUAP.   VII 


TIIK    CATBOLlt;    CHt'RCtl. 


425 


tlic  rca-'«oinng  of  the  catholic  churcb  tfien  ?    Let  us  hear  it 
then  spooking. 

"  The  ouly  really  strong  claim  which  caii  ho  mutle  on  our 
belief,  is  the  clear  fulfilment  of  the  prophecy.  Did  we  sec 
hJI  the  marks  of  the  prophecy  satisfnctorily  aiiswereil  in 
the  past  histyry  of  the  church,*  then  we  might  dispense 
wilU  authority  in  the  parties  setting  the  proof  before  iw." 
Ibid,  p.  16. 

But  the  church  is  CJitholJc ;  and  how  can  the  catholic 
choreli,  as  hucIij  see  that  it  has  not  been  catholic  ?  To  sup- 
pose that  it  could,  would  be  to  suppose  that  it  came  to  a 
conclusion  contrailiKtory  to  its  premises.  Hcginniiig  the 
examination  uu  the  pnuciplc  that  it  is  the  catholic  church,  it 
cftunot  so  interiiret  events  as  to  nay  that  it  is  not.  Such  an 
interpretation,  acctirtUngly,  the  catholic  church  does  not  givcj 
because  it  does  not  see  it,  or  understand  it  as  such.  The 
hnnil-writing  on  the  wall  may  he  seen,  bnt  the  interpreta- 
tion relatesf  to  others.  Upon  its  own  principles,  tlierefore, 
the  catholic  church  never  eon  aee  the  ap]ilication  of  the 
prophecy  to  itself.  Some  other  meaning  must  be  given  to 
the  events  different  from  the  one  which  dignificN  the  present 
fulfilment  of  the  prophecy  in  itself.  Thus,  as  in  the  cjwe  of 
tbe  Jews,  the  buildings  of  the  temple  will  be  admirul  to 
the  last — defended  to  the  last. 

TIjc  only  way  in  which  tlie  catholic  churcb  could  be  led 
to  see  the  fulfilment  of  the  prophecy  in  its  past  liistory, 
would  be  by  beginning  to  abate  her  confidence  in  herself  as 
bcnng  catholic, — or  by  abating  her  claims  t^  catholicity. 

*  "It  is  iilainEf  dtfcUred  llint  '  ii»nr  uf  ttii:^  wii'k«cl  aJkniJ  un«tenlBii<l ;" 
bnl  ifllic  circuiusinncf^s  wcro  lo  bt  Rnch  At  miiM  produce  g^ncrnl  convlclion, 
then  the  iu«jiiiiDii  uuit  bv  u  ubviuus  tu  lUv  nicked  u  t<j  (be  righlwuM.  Il 
•eraw,  how«*rr,  to  be  fiM  mrltittd  « lurrcby  Ih*  Lnnl  t»l(*»  llie  wi*e  of  this 
world  In  thHr  onn  crafliovvK,  ihat  wliiLat  \\\ry  «re  drspiaing  nhjtl  apjiciint 
to  th«in  ADly  foolUhneBi,  Xbey  arc  nflen  (hcmsoliee  uDconicioUBly  hvlping 
fanvard  ib«  fglliiiMiit."  Unokt't  KUmrilt  </  Prvjtltrtitai  /■(cryrrtaJMN, 
p.   167. 


426  TBB   TIKE   OF   THE   BXD   OF  CHAP.  Til. 

Bat  we  mold  obwnre,  ae>ii>*  that  atthoai^  it  ii  and  tint 
tbe  cathofir  dmcdi  does  not  pretend  to  ^re  catholic  expoa- 
tioBs  of  pn^ihen-,  but  odIt  of  eath<dic  doctrine  ;  atill,  thin^ 
■he  does  not  jretcnd  to  give  eqwaitinu  of  the  pn^iheda 
poshing,  it  voold  seem  that  she  does  so  negatiTcly.  Fv 
cadubcs  man-,  as  private  indiridnals,  interpiet  prophen'  ii 
sadi  a  sense  as  a^iean  best  to  their  own  jodgment,  but 
antr  pnmded  ther  do  not  so  interpret  it  as  to  be  kd  to 
the  eonchuioo  that  the  chuich  is  not  catliolic  It  is  not 
ahofcCher  tme,  thezefare,  that  the  church  does  not  dam 
cathohotT  in  the  interpretatiMis  of  fxopbecy.  Potitinlr, 
she  does  not, — negarirdr,  she  does;  she  must,  consisteDtljr 
with  her  own  principles. 

**  Manj,  indeed,"  san  a  modem  writer,  "  who  alloT 
that  it  is  proper  to  study  fulfilled  pn^hecr,  do  not  intod 
to  pt  the  Ml  extent  of  the  admisscxi  which  th^  make: 
via.  ther  do  not  ^^vore  of  making  the  iq>plication  of  it  to 
tAar  mrm  time»,  even  though  the  things  predicted  be  ac- 
complishing before  their  ^es.  THct  hare  no  objectioD  to 
consider  pn^hecies  which  ther  presume  to  have  been  accnn- 
phshed  some  two  or  three  centuries,  or  two  or  three  thoassod 
years  back ;  but  when  ther  come  to  be  urged  with  thur 
thin^  which  apparently  belong  to  the  age  in  which  we  lii?, 
they  deprecate  the  presumption  of  such  a  use  of  propbecr 
as  warmlr.  as  ii  some  one  had  affected  to  offer  them  tn 
oracular  interpretation  of  what  was  untiiifilled."  Bncb't 
Etfment*  (/  Prx^etical  Imterprttath^  p.  7. 

Hence,  not  only  will  she  herself  not  admit  such  a  kind  of 
iuterpretatiou :  but  she  will  endeavor  to  constrain  othen  lo 
do  the  same ;  at  the  very  time  that  her  own  language  is,—! 
falling  awnv  is  coming. — as  members  of  the  church  we  ought 
to  be  on  the  look-out, — signs  are  abroad  that  Antichrisi  l- 
to  come,  that  marvels  are  to  come,^we  are  bid  to  get  rid  d 
things  superuatural,  to  laugh  and  jeer  at  everj-thing  wc  do  vt 
sec. — infidelity  is  abroad, — the  end  of  all  things  is  at  hand 


CBAF.  VII. 


THE   CtTHOLtC    CHUttCll. 


427 


.  .  .  .  "  Surely  it  is  profitable  to  think  ubout  it,  though  wc  be 
quite  mistaken  in  the  detail.  For  instaucc,  after  all  it  may 
not  be  a  persecution  of  blood,  and  death,  but  of  crt^t  and 
tubtleltf  oniij ;  not  of  miracles,  but  of  nattu-al  wonders,  and 
poircrs  of  hiiman  skill,  human  ncqttirementH  in  t/te  hand  of 
the  devil:  Satan  may  adopt  the  more  alaniiiiig  weapon  of 
deceit;  be  may  hide  him»clf ;  he  may  attempt  to  seduce  u« 
in  bttlo  tbiugSj  and  w  to  move  the  church,  not  ^  at  oiiee, 
but  by  little  and  little,  from  lier  true  position,  ft'e  do  believt! 
he  lias  done  much  in  tfiia  way  in  the  course  of  the  last  few 
centuries.  We  believe  he  has  moved  ewi^  part  of  the  church 
thU  way  or  that  wny,  but  tome  way  or  other,  from  the  tntth 
eu  it  ia  in  Jenus,  from  the  old  faith  on  vhich  it  was  built 
before  the  division  of  the  east  and  went.  It  is  lis  policy  to 
split  us  up  and  divide  as ;  to  dislodge  us  gradually  from  off 
our  roek  of  strength.  And  if  there  is  to  be  a  persecution, 
pcrhapH  it  will  be  then  ;  tluni  |>frbapK  when  we  arc  all  of  iw 
in  all  parts  of  Christendom  sf>  divided  and  so  reduced,  so  full 
of  schism,  80  cloee  upon  heresy ;  when  we  have  cast  our- 
aelves  ujKin  the  world,  and  th^end  fur  protection  upon  it. 
Bud  have  given  up  our  independence  and  our  strength; 
then  he  may  burst  upon  iis  in  fury,  as  far  as  God  allows 
liim. ....  But  all  tliese  things  are  in  (iod'a  hand,  and  God's 
knowledge,  and  there  let  us  leave  them."  Tracts  /or  the 
7}Hie», — Antirkriat,  p.  51. 

Considering  tlic  tiuarter  whence  the  statement  comes, 
tiiia  is  going  very  far,  approximating  very  nearly  to  a  full 
coniessioa ;  very  nearly,  we  say,  but  nothing  more — there  is 
xoom  for  retreat.  Fur,  however  faithless  one  portion  of  the 
church  may  be,  or  even  the  whole  eburcti  for  a  time? ;  )iow- 
mer  it  may  thus  for  a  scaBoti  fall  auay  from  what  it  had 
previously  received  as  truth,  stiU  there  is  to  be  a  tendency 
to  return  to  her  alleged  catholicity  ;  and  in  this  cfl.<ic  the  one 
great  evil  she  attempts  to  rcmovo  will  be  that  of  ibiibeliel'  in 
Iter  own  catholic  claims,  and  of  t)elicf  in  her  own  catholic 


m 


■liS^  TMK    nSE    or    THE    END    OF  CBAF.  Til. 


So  doc  ^F  viD  hnfTiw  her  &ithfulness,  in  tbis 
&1XC.  M>  cmss  IB  RCvnm^  to  her  fonner  pretensioiis,  or 
F  ^bffts  to  waaataaa  them ;  not  for  a  momad 
tis  Am  m  ho*  TOT  alleged  catholicity  is  to  be  found 
^i^intipsmapko£hetfaAksaaeaaj — diat  if  she  be  catholk, 
ic  VBtX  za.  her  tradts^  but  in  her  onxs. 

Tk^  iKaehi  iwkrd,  we  are  justified  in  conduding  from 
dvr  LcnTs  pcopfecy  concmiin^  the  temple.  For  what  ra 
che  bcfjfns  of  vhieh  not  one  stone  was  to  be  left  upon 
nsjtUba  ? — luc  tte  oatwatki  ci  the  temple ;  not  the  eitenul 
«af^  tsd  saxa  of  the  comts ;  not  anr  edifices,  chambers,  or 
fcaZLfy  isi  adrentinoBf  oruin ; — no,  not  these,  but  the  temple 
hseif.  dte  vczr  jwrfaa  jaarfonm,  the  glory  of  all  natioiu: 
t&e  my  ark.  die  mefcr-.seat,  the  dienibim,  nay  the  tcit  )h 
cc'  G<kL  vidi  aU  its  aacred  mysteries, — all  irere  to  become  die 
pr«T  cc  dke  spocler;  the  dmrch — the  apostoHcal  church— the 
cadwuc  fhnrch — the  temple  oi  the  Lord — the  temple  d 
Clutsr  *  fccdr — is  incense,  altars,  candlestick — all  were  to 
ct^ase.  and  the  de^i^ation  was  to  come — in  what  manner  r 
C'.-'C  wi;ii  <?cr»ani  obserrarion,  bat  as  a  snare,  overtaking  all 
wi-e-  ill  ttlt  secure,  and  still  erring  out,  '  Lo!  here  is  Chii-t; 
K? '  :hi;r^  is  ChrUt :' — ■  Master!  see  what  great  buildingsaft 
hcrv  ! " — -  The  temple  of  the  Lord,  the  temple  of  the  Lwd 
arv  we!" 

Thtre  i*.  howeTer,  one  more  reason  for  belie^'ing  ii 
piv-babl^?,  ihat  when  a  prophecy  is  fulfillc^d,  its  fulfilment 
shotijvi  uot  be  seen  by  the  catholic  church,  and  this  is  derired 
from  the  prinoiple  of  naturalism. 

For  ii  a  svstem  of  mere  naturabsm  has  corrupted  Chris- 
tian doctrine,  it  must  operate  also  in  the  interpretation  o( 
tlie  pn^iphix'ies.  so  as  to  assign  to  them  the  lowest  aud  m«t 
external  mcauiuir. 

Thus  St.  Paul  says,  the  man  of  sin  is  to  sit  in  the  tem- 
ple of  t'lOil.  A  modem  writer  interprets  the  prophecy  «* 
uu':miug.  thiit  a  temple  of  stone  aud  mortar  is  to  be  boih 


cn\e.  vif. 


TIIK    CATUULIC    CHt'tlcn. 


429 


at  Jerusalem,  and  that  some  inilividtial,  who  is  the  man  of 
sin,  is  litcrn]]y  to  j^o  and  sit  iu  it. 

Another  modom  writer,  rcganlinpf  the  opi^ning  of  the 
book  mentioned  ju  the  Ajjocal^vpac  us  the  commencement  of 
the  latter  daj-o,  believes  that  the  roll  of  the  Jcwiah  law  dcpo- 
Mtwi  in  tiie  temple  at  the  time  of  iU  ileirtniction,  and  after- 
wnnLi  carried  off  to  Rome,  is  still  in  tlie  Vatican ;  and  that 
ita  disejavcry  and  oijciiiiif;,  perhaps  by  some  nntitinarian,  at 
DO  distAiit  perio<l,  will  be  the  signal  for  the  closing  of  the 
dispensation. 

Unt  I  need  not  enumerate  ail  the  externa)  si^is  whieli 
arc  awaited  by  those,  who  seem  to  believe  that  tlie  kinjifdom 
of  (fwi  eom(!t}i  witli  nbservatiou.  Certain  it  is,  that  if  per- 
Boua  luuk  fur  thuse  Higus,  and  du  nut  eonslder  the  church  to 
have  come  to  ita  end  before  their  appearance,  the  most  griev- 
ous corruptions  may  have  stolen  in  upon  the  chureh,  the 
darkest  dpirituai  desolation  may  have  overtaken  it,  and  yet 
the  ehurcli  may  be  cousiilciwl  to  be  true  and  catholic,  be- 
cause these  ima^ucd  external  si^^na  have  not  yet  appi.'arcd. 
But  it  will  I)p  said,  that  all  prophecij'  wliicli  has  been  hitherto 
fulAUed,  has  hnvn  fiiltilled  literally ;  and  therelurc  we  hare 
reason  to  expect  that  the  prophecies  yet  to  be  fulfilled,  will 
receive  a  literal  accomplishment. 

Tu  this  wc  reply,  that  the  objectitm  comes  with  but  little 
force  fnim  those  who  do  not  believe  in  the  popular  ideas  of 
tbc  alleged  literal  fulfilment  of  the  prophocies  since  the  early 
Ages  of  Christianity.  In  this  case,  all  the  prophecies  literally 
fidHlii-d,  they  must  consider  to  refer  to  events  at  or  before 
that  period ;  and  the  last  of  these  would  be  the  destruction 
of  Jemsalcm  and  of  the  seven  ehurchea  of  Asia.  But,  is  it 
not  certain,  that  these  and  uther  places  iu  the  Ciblc,  were 
typical  or  representative  ?  Is  not  this  the  reason  for  which 
the  pmpbecica  were  literally  fulfilled  in  them  ?  lint,  is  any 
interpreter  prepared  to  say,  that  modem  towns,  countries, 
Bod   kiogdoma  arc  representative?     If  he  is  not,  can  he 


tfO  rac  Tna  of  nn  wxm  or 


CBJir.  Til. 


viEk  «cBik  namm  imaat  ^poa  Ac  Hterml  inteipretitkn  of 
lie  Tr^cdvew:  &r  if  he  did,  Tonld  it  not  be  nqnishe&it 
ife  dor  ctf  BabvioB  jkndd  be  reboih  in  all  ite  giorr,  ^ 
3B  k=BS  fknkl  nxnat  ibar  knar  pride  and  trraainr, 
^ad  i&K«Ji  ^abi  be  onxdnovn,  in  order  to  fulfil  ^ 
HifiiiiLj-rf  Af  Jul  erf"  Babrion  ?  If  then  ve  are  not  to  look 
fe  i«irWr  visbfe  BabrloB,  vhr  thoold  we  lo(^  for  anotlKr 
««EUe  JqiT— icM  ?  vhr  not  look  far  the  fnlfilment  at  pro- 
flHvy  ia  ikMi  vhkh  both  these  sonified  ?  namely,  Babrfai 
t^  ^sBstk  xhtf  &Ils,  and  the  Xer  Jenisalem  the  dmrd 
if  naaei  np  ^sin.  Bnt  if  we  so  interpret  ^opheef, 
w  need  not  vait  to  Ke  whether  the  ancient  Babrloi 
iS  be  le^xih.  and  ^ain  eome  to  its  end ;  hot  we  mmt 
■btthu  theze  k  anr  state  at  the  chnzch  biAt 
n»the  dfuiydoa  of  Babrloo. 

We  hone  afarBdr  sen  a  few  of  the  iUostrationB  derini 
(torn  ^  niMiJMtiiM  of  aame  of  the  {nincipa]  doctrines  rf 
4e  tachofif  ehnrch.  we  now  prooeed  to  direct  testimonT. 

la  frmif&in^  these,  it  sbookl  be  bcme  in  mind,  that, 
fcr  lite  ratMEts  ve  have  mentioned,  the  chorch  as  sncli,  b 
K<  !i{^e>r  ro  tesc^  asainst  itself.  If  therefore,  while  thr 
MsrJttog^  of  conndls  mar  be  quoted  to  prove  the  chorcli  to 
be  caib^>5c.  we  do  not  quote  tbem  to  testiiy  against  Hi 
estfaoiidn'.  the  reado"  will  imdostand  the  reason.  In  like 
manixT  wbere  tbe  dmrch  is  divided  against  itself,  it  is  not 
ro  be  exprned  that,  in  genial,  one  portion  of  the  tiaoA 
shonM  tesdA-  against  itself,  bowerer  it  mar  against  u- 
ocber.  Henof  the  testimonT  we  furnisb,  must  be  dhsc  or 
less  called  in  question  br  those  to  whom  it  refers. 

It  may  be  said,  that  notwithstanding  tbe  alleged  genenl 
deseneracy  of  the  chnrch,  there  have  been  throughout  sD 
ases  men  of  enlarged  and  pioos  minds,  and  this  indeed  nutj 
be  granted  without  supposing  that  the  chnrch  has  tbCTcforr 
not  come  to  its  cad.  We  may  giant  likewise  that,  in  the 
present  age,  thoe  are  signs  c^  still   greater  improrenieit. 


CHAP.  VII, 


TUE   CATHOLIC    CHURCH. 


431 


and  of  the  dlflfiiaioii  of  ^onrral  rclipiim.  But  wliat  then? 
Is  it  uot  universaliy  iillowecl  tliat  there  are  si^is  also  of  a  uew 
<wdcr  of  things  ?  Of  chaDgca  in  the  intellectual  and  moral 
of  society  which  the  world  has  yet  uever  witueiRied? 
that  Mplrit  of  inrjuiry  abroa^l,  that  thirst  of  kuowledge 
which  oft«n  apjjears  t>u  |tenloiiB  tu  existinj^  principles,  solely 
the  result  of  the  eflbrts  of  the  church  ?  Or  rather,  LaTe 
not  the  changes,  even  in  the  church  itself,  themselves  re- 
sulted from  changes  iu  the  times,  ia  the  spirit  of  age,  thiit 
is  to  say,  in  the  minds  of  tnpn  V  If  so,  this  new  ordtT  of 
Ettings  is  not  merely  a  development  of  the  old ;  rather  old 
thirifj^  arc  passing  away,  and  al]  things  arc  becoming  new. 
The  old  order  of  things,  or,  in  other  wonla,  the  old  dispeu- 
satiou,  ui  waning  to  its  close ;  the  new  order  of  thiugs  or 
the  new  dispensation  is  as  gradually  dawning.  Perhaps  no 
miracle  could  produce  a  greater  chiuigc  in  the  general  state 
of  society,  tlian  wc  sec  gradually  produced  by  the  diffiiBion  of 
knowledge.  Tliis  ilitTusiuii  renders  men  disconteuted  with 
old  ejiplicatiouH ;  a  diacuntent  which  otteii  arises  not  from 
m  love  of  novelty,  but  from  a  perception  of  previous  error 
and  inconsistency,  wliich,  when  denominated  sacred  mystery, 
wan  received  iu  a  spirit  of  blind  faith ;  a  spiiit  which  must 
be  destroyed  before  an  cnhghtened  faith  can  come  in. 
Agaiiiflt  a  faith  so  bliud,  but  which  is  not  faith,  the  newly 
awakened  tliirst  of  knowledge  is  carrying  on  a  warfare. 
This  general  thirst  of  knowledge  ia  one  sign  of  the  new 
order  of  things ;  it  docs  uot  beloug  to  the  old ;  it  cannot 
Emalgamatc  with  it ;  the  two  cannot  agree ;  the  one  mititt 
doatroy  the  other.  The  improvements,  therefore-,  which  ape 
I^Mcing  place,  do  not  belong  to  the  old  order  of  thing*,  but 
to  the  new. 

Passing  on  to  tlin  tmtimony  to  be  adduced,  we  stiall 
obiierve,  that  it  is  natural  for  individual)!,  luidcr  the  pressure 
of  present  troubles,  to  magnify  existing  evils,  to  indulge  in 
the   language  of    dcspoudcucy  or  despair;    while,    aAcr  a 


i 


432 


THE   TIKI   OP   THE    END    OP 


CBAP.  III. 


time^  the  douds  may  ilisnppcAr,  and  there  mof  retnrii  a  pir* 
ti«l  gleam.  In  establishing,  therefore,  cndcooc  of  the  bll- 
ing  mwwcf  erf  a  prafessedlr  nnireraal  ehnrch,  the  rvidena 
itadf  should  be  as  universal  as  the  church  prafesteitDtK; 
giren  not  by  one  author,  but  by  niaoy, — uot  ia  one  age,  bcs 
in  alL  It  is  obTioiu,  howerer,  that  to  do  thi»,  voald  fill  t 
Tolame,  mppodng  such  erideace  to  exist.  Wc  can,  tfaoi- 
forp,  onbr  pirc  a  skctrh  of  it,  in  conformity  with  the  geocnl 
plau  uf  the  vork.  In  fumiahini;  vliich^  if  the  languge  rf 
one  pact  of  the  church  against  another,  or  agunst  itidC 
Aould  Bfftmr  to  be  too  strong,  it  will  be  remembered,  titf 
the  present  writer  has  no  power  to  alter  it ;  and  if  to  Mq^ 
the  ^eturcs  should  appear  to  be  ovemTought,  the  rciderii 
requested  to  bear  in  mind,  that  the  ubject  in  intradadBg 
them  will  be  fully  gained,  if  tie  is  led  to  regard,  the  defcctiaB 
of  the  catholic  church,  from  the  time  of  the  Council  of  Xitr, 
sin^ily  as  po*$ihle.  In  euch  a  state  of  mind,  he  vill  nut 
proceed  to  the  interprcUtious  given  by  Swcdenborg  witb  k 
predisposition  to  beheve  them  impossible. 

These  remarks  we  gladly  conclude  with  our  Lord's 
ance,  that  at  the  time  of  the  end  his  t'aitlifid  people  Ml 
Dot  entirdy  hare  eeaaed;  that  although  iniquity  tbaU 
abound,  and  the  lore  of  many  almll  wax  cold,  yet  that  noK 
there  shall  be  who  shall  endure  unto  the  eud :  tlutrefixe  n 
willitt^y  add  the  following  obserr&tion. 

**  To  whatever  causes  we  are  lo  ascribe  that  dircniCT  rf 
opinion  which  distracts  the  world, — how  pcrplcung  mem 
the  present  con^tntion  of  tilings  may  be,  or  for  wfaabntf 
reasons  it  has  pleased  iuliiute  wisdom  to  place  ua  in  a 
of  trial,  iuErmity,  and  imperfection,— «ne  general  truth 
universally  be  subscribed  to;  namely,  tliat  with  respect  buih 
to  fiuth  and  practice,  /Ae  Lord  hioweth  thna  thai  mrt  Air,  ui 
will  hereafter  acknowledge  them  accordiugly." 
BamptoH  Lectures,  1787.     End. 

We  now  proceed,  in  the  sccoud  iJaoe,  to  offer  it  fe« — 


intki 

a«ar«V 

!  shall 


CHAF.  VII 


THR   CATUOLIC   L'llUBCU. 


488 


TKSTIMOXIKS   10  TIIK  KND  OF  THB  THrRCn. 

1.  Early  Chtrch. 
)WEN  say 8 : 
"  *  The  church  in  tins  worW  is  shaken  with  divers  tempta- 

'tions,  as  with  showers,  floods,  and  tempests,  yet  fnllcUi  not, 
because  it  ia  built  on  the  i-ock  (PetraJ  from  whence  Peter 
took  liis  name.  For  the  rock  is  not  called  Vetra  frotn  Peter, 
but  Peter  is  so  called  from  Pelra  the  rm^k  ;  as  Clirist  is  not 
*o  called  from  Christian,  but  ClinBtinn  from  Christ.  There- 
fore said  the  Lord,  L'pon  this  rock  will  I  builtl  my  ehurcli ; 
because  Peter  had  said,  Tliou  art  Christ,  the  Son  of  the 
living  God.  (fpon  this  rock,  whicli  thou  hnst  confessed,  will 
I  build  my  church.  For  Clirint  himself  wsw  the  rock  on 
which  foundation  Peter  hiniscU'  «as  built.  For  other  founda- 
tion can  no  man  lay,  save  that  which  is  laid,  which  is  Jesus 
Christ.' 

"Against  iliis  rock,  this  foundation  of  tbe  church,  the 
person  of  Christ,  antl  the  fiiith  of  the  church  cuuceming  it, 

I  j;rcat  opposition  hutb  been  made  by  the  gates  of  hell-     Not 

[to  raculion  the  rage  of  the  pagan  world,  endeavoring  hy  all 
effects  of  violence  and  cruelty  to  cast  the  church  from  this 
fouiutatioii ;  all  the  hcrenics  wherewith  fix>ni  the  beginning, 
and  for  some  centuries  of  years  ensuing  it  was  pestered,  con- 
in  direct  and  immediate  oppositions  unto  the  eternal 

^trnth  coneemins;  the  person  of  Christ.  Some  thnt  are  so 
esteemed  indeed,  never  prctcndtMl  unto  any  sobriety,  but 
were  mere  effects  of  dclirant  imngiuations  ;  yet  did  even  they 
also  one  way  or  other  derive  from  an  hatred  unto  the  person 
of  Christ,  and  centred  therein.  Their  beginning  was  early 
in  the  church,  even  before  the  writing  of  the  Gospel  hy  John 
or  his  Revelations,  and  indeed  before  some  of  Paul's  epistles. 
And  although  their  bejanuing  was  but  small,  and  seemingly 

I  contemptible,  yet,  being  full  of  the  poison  of  the  old  serpent, 
they  difruseU  themselves  in  various  shapes  and  forms,  until 

[there  was  nothing  left  of  Christ,  nothing  thnt  related  nnto 


<v  rai  EXD  or 


atlvHCKB%  fiffae  or  kamm,  not  llieur 
■E>^  BOt  lii  fOM^  nor  Uw  union  of  his 
tkal  VH  not  oppraed  md  t^MiilteJ  bjr  tkem.  E■p^ 
>  aoan  m  t^  gwr^  had  aaUtied  the  Bomn  cmpR 
bnt,  aad  n  ovaed  br  the  ralen  of  it,  the  wkA 
tw  far  Miae  ^es  6Bed  witb  aproan,  confonon,  id 
I  dbocifcn  afaooi  the  penon  of  Christ,  Aroo^  tb 
ommA  Offamtiamm  Bade  themmto  bjr  the  galea  ef  fad. 
lUAcr  kad  tibm  AarA  ujr  leiC  from  theae  oooffiob  fer 
ikaat  tR  h^Aed  5«n.  Bat  aear  that  period  of  tine,  Ot 
paw  «f  tr^  hmI  religion  beginning  nnmanallr  to  daw 
iHoa^  ne  aatnrd  prafeuon  of  toeni,  ^*'^ti  took  ailintu^ 
1»  aaha  ^at  haioc  and  dBrtractam  of  thp  cfaurch,  br  mpcr- 
ititiw,fcheaqAip,  and  fwiftawnewt  of  life,  vbich  br  bAi 
of  ia  lai  aHraqa  against  ibe  penon  of  Christ,  or  the  doctnv 
SI  tiala  coaocnuB^  it< 

'  b  vaaU  be  a  tedioaa  work,  aoit  it  may  be  iwt  of 
pnfl  arta  Aem  vho  ate  ntterlv  unacquainted  with 
aa  Inf  pait  aad  gone,  whcreiii  they  soem  to  hare  no  cv- 
eenuKM,  to  gitv  a  ygimtfi  of  the  several  heresies  wfaorh* 
voe  made  agaiart  this  rock  and  foondatioB  of  tk 
aato  thoae  who  hare  inquired  into  thenoonhif 
it  voidd  be  altogethar  uaelen :   lor  alauMt  naf 
page  of  than  at  fint  Tira  proenta  the  readen  vitk  ■ 
nfirnf*"  of  loaK  ooe  or  moic  of  them.     Yet  do  I  atemi 
avfid  that  the  wenr  ordinajj  sort  of  Christians  sboahl  at  tad 
m  gemati  be  anjuainted  with  whst  hath  passed  in  thii  p^ 
raalBSt  about  the  penon  of  Christ  from  the  begmninp.    f» 
fian  Hv  two  thing!  reUting  therctuito,  wberem  thdr  fiid 
n  pcathr  concenMd.     Ftar»  fint,  there  is  cridcaoe  gin 
thaoB  anto  the  tmth  of  tfaoee  prediotions  of  the  Seri|Mi 
wberan  thb  &tal  apostacy  from  the  Imtb,  and  ofipoalia 
unto  the  Ldffd  Christ,  are  foretold :  and,  Kcondly,  u » 
ueat  inalaaoa  of  Us  pover  and  faithfulness  in  the 
laent  and  coa^aest  of  the  gates  of  bell,  in  the 


XtOM 


CHAP.  VTI, 


THE   CATHOLIC    CHUKCII. 


435 


I 


of  this  oiip^^sitiun.  Diit  tht-y  linve  been  all  reckoned  up,  nnd 
digested  iuto  methods  of  time  and  mntttr,  by  many  learned 
men  of  old,  aud  of  late,  so  that  I  shall  not  In  this  occaaiona] 
dincoiu-ite,  represent  tbem  unto  the  reader  again.  Only  I 
aholl  pive  a  brief  account  of  the  ways  and  means  whereby 
they  who  mtaiiieil  the  profession  of  the  truth,  contended  for 
it  unto  a  conquest  over  the  pernicious  heresies  wherewith  it 
waa  opposed. 

"The  defence  of  the  truth  from  the  beginning,  was  left 
in  charge  unto,  and  managed  by,  the  guides  and  ruler*  of  the 
church  in  their  several  capacities :  and  by  the  Scripture  it 
was  that  they  discharged  their  duty,  confirmed  with  apos* 
toUuil  traditiuu  cuttsoriant  thereunto.  Tliis  was  left  in  charge 
unto  tbeui  by  the  great  apostle ;  Acts  xs.  28 — 31 ;  1  Tim.  vi. 
18,  14;  2  Tim.  il  1,  2, 15,  23,  24;  iv.  1 — 4:  and  wherein 
any  of  them  failed  in  this  duty,  they  were  reproved  by  Christ 
himself;  Uev.  ii.  14,  15,  20.  Nor  were  private  bclicvcw,  in 
their  plac^»  and  capaciticjt,  cithejr  unable  for  this  duty,  or 
exempt  from  it,  but  discliarged  themselves  faithfully  therein, 
according  unto  commHn(lmc>nt  given  uuto  them ;  1  John  ii. 
20,  27;  iv.  1—3;  2  John  viii.  8,  9.  All  true  bclicveRi  in 
their  several  stations,  by  mutual  watchfulness,  preaching,  or 
vritiug,  accurdiog  unto  their  cails  anil  abilities,  effectually 
used  the  outward  meaus  for  the  presenation  and  propagation 
of  the  faith  of  the  church.  And  the  same  means  arc  still 
■ufficient  unto  the  same  ends,  were  they  attended  unto  with 
oonscicucc  and  dihgenoc.  The  pretended  defence  of  truth 
with  arts  and  arms  of  auotber  kind,  bath  been  tJic  bane  of 
Teligion,  aud  lost  the  peace  of  Christiaus  beyond  recovery. 
And  it  may  he  observed,  that  whilst  this  way  alone  for  the 
preservation  of  the  truth  was  insisted  on  aud  puraned,  that 
^nlthough  iunumerable  heresies  arose  one  after  another,  and 
BOmetimcs  many  together,  yet  they  never  made  any  great 
{vogretw,  uor  arrived  unto  any  such  cousi^itcncy,  as  to  make 
a  stated  opposition  unto  the  truth ;  hut  the  errors  themselves 

p  v2 


■^i  raa  timi  -am  rmi  es»  99  crat.  tii. 

mm.  Tier  Mifiors^  •1111  at  Tiexaac  ■rtcan,  vliidi  appeucd 
fa-  I  izne  v^iie.  hue  -Ranaint  awxr.  AAnvanl  it  ni  mt 
s,  -T^K3.  10^ '•nr*  SUE  Tii~inii  it  ~fcr  iinnai  wMTn  of  hcrfiifi 

~  ?ir  JO.  wM.~m  i£  zme.  ^ga.  ihe  povs  ai  the  Bonm 
-an:  raminfTiicg  sui  kucccUod  imto  Christiinn- 
"jginr.  miQ^  •w^xr  -wat  ixeti  en  fcr  this  end,  nameh',  dv 
XK  IE  'ma.  MaiLJiTiues  x  '■xisiujq*  sad  ochers  as  ther  ciBed 
nrnwrT^  irsu^  wii  a  mzud  powr,  puth-  ciril,  nd 
-▼xa.  Rsoecc  nro  the  aDthwitT  ti  tk 


■jinnerm^   bul  "^ac  nicaimrdua  ia  the  cfaun^  whidi  bc^ 
~rnfg   11   ~ie  JTK  3ik^  •:£      T^b  nT  was   begim  in  tlie 
*--  jHiii=I  iE~  Nii:?.  ▼aer^m  liE&msh  there  was  a  determinttkB 
fc  -3e  njKTTie  ammannig  ^  penon  ai  Otnst  then  in  »pt^ 
'^ua.   BUL  amameiL  is  lao  hS»  diriae  nature  therein,  l^ 
-vpnior  moj  '3^  '.nu.  vet  «adiT  evils  and  inoonreniencei 
-fmsmra  'zi^rran.      Tic  :aiaireeiarth  the  Cuth  <^  Chriadu 
m^m  syrad^  7,'  w  ?w»:c»*m£  iato  the  anthcMity  of  men,  ud 
IS  iiru.*a-  X  n-T  fiun;.  w^;irir  to  be  bid  on  what  was  decreed 
'jr  -at  iicier*  tit;™  issecitJeiL  than  on  what  was  clearh" 
"naiTir   zt  "fitf    S.~.zCTZ7es.      Beside*,  being  necessitated,  u 
riir-    -ruifETi-.    r:    -iiriaiz.   tbeir   coDceprions   of   the   diniif 
lanr^  .£  rirst.  -j.  w.tc*  eirber  not  used  in  the  Scriptnie,cr 
■v-ii-'sie  *cn-'T".*ai:i<;ii  =:.ro  ria:  porpoee  was  not   determioed 
TJtfr^'ji.    .wa>a.ii  w'^  ri^ir^  unto  endless  contentions  ibcwi 
TJcm       TV   «,-rwsLi*  ■±ie=iiefTes  could  not  for  a  long  seiwD 
jj£— ^    i^*:tz£  liestwlvM.  wbetber  wtj  and  i^xsxrayif  weir  of 
rii.'   siziii   «jrii^"a^-'c  or  no.  both  of  them  denoting  esseore 
ir,'i  <--:''<r-ir.':y  :  cc  -ritfclier  ther  differed   in  their  signifio 
Tac  .  :i"  .r  TJiifT  oi-  wbereia  that  difference  lav.     Athanwin* 
1:  fr«:  i^jTzi-x.  -ienr  to  be  the  same.  Orai.  5.  cott.  Ariu^ 
rtf    -V»-«"    -i  -I'Ti-r*.     Baal  denied  them  so  to  be,  or  tin.' 
tlicv  w;Tsf  '-lifvi  u.-Ti.i  the  same  purpose  in  the  Council  of  Xirt. 
K^-%^    T>.     T-'C  lik.t-  iiiffen?Qoe  immediatelr  fell  out  betwam 
ihc  lirwaasAcd  Latios.  about  'hTpostasis'  and  'penoni  ' 


for  tbu  Lutiua  rcmlered  'Uypostasis*  by  'substantia/  and 
'pcrsonn'  by  iTfaVomov.  Hereof  Jerome  complains,  iu  his 
epistle  to  l)juiinsu»,  that  they  required  of  him  iu  the  east  to 
ocm^ieu  '  tres  hj-postasM,'  and  he  would  only  acknowlnlge 
'  tres  pcrsonas/ i^yjw/.  71.  And  Austin  gives  an  aecount  of 
the  same  differeucc,  De  Trinitate,  lib.  v,  cap.  8,  S>.  Atlmuasiiia 
endeavored  the  composing  of  tlti-s  difference,  and  in  a  good 
meBsure  eflcctcd  it,  as  Gregory  of  Kazianzen  afllmiB  iu  Ids 
D  couccrniu>;  tm  praise.  It  wuh  done  by  liim  in  a 
lod  at  Alexaudriii,  in  the  first  yciu*  of  Julian's  rcigu.  On 
thii  occasion  many  contests  arose  even  among  them  who  all 
pleaded  th(;ir  adhereneti  unto  the  doctrine  of  the  Council  of 
'Sice.  .\n(l  an  tlic  subtle  Ariana  nuule  incredible  lulvantagc 
hereof  at  tirst,  preteudiug  that  they  opposed  uot  the  Deity  of 
Christ,  but  only  the  expression  of  it  by  hfioouirioi,  so  iiftcrwiu^l 
they  countenanced  themselves  in  coining  words  and  terms  to 
express  their  minds  with,  which  utterly  rejected  it.  Hcnci: 
wen;  their  iftotoujisf,  irffauTiof,  i^  ouk  evriiv,  and  the  like  names 
of  blasphemy,  about  which  the  contests  were  fierce  imd  end- 
leu.  And  there  were  yet  farther  evils  that  ensued  hereon. 
For  the  curious  and  serpentine  wits  of  men,  tiiiding  them- 
selves by  tills  means  set  at  liberty  to  think  and  discoui'se 
of  those  mysteries  of  the  blciwcd  Trinity,  and  the  person  of 
Chriitt,  without  nuwh  regard  unto  plain  dti'iuc  testinumies,  in 
such  ways  wherein  funiiing  mid  sophistry  did  much  bejir 
Bway,  began  tu  miiltipty  such  uew,  curious,  and  fiiise  notions 
ftbout  them,  especially  about  the  latter,  aa  caused  new  dis- 
turbances, and  those  of  large  extent  and  long  continuance. 
For  their  suppression,  couueUs  were  called  uu  the  neck  of 
another,  irhertwiin  commonly  new  ocauituis  of  ditfcn^iiecA  did 

IMxiaCy  and  most  of  them  niannged  with  great  scaudal  unto 
Christian  religion.  For  men  began  much  to  forego  the  pri- 
mitive ways  of  opposing  cn-ors  and  cxtingiu-shintr  hen-sies, 
betaking  themselves  unto  their  interest,  the  number  of  their 
fttty,    and   prcvalcncy   with   the    present   emperors.      And 


I 


or 


09 


CBAf .  f  U.  I 


'ftflsBl;  Miaaist  itCaurtMilliiu|ilii,  tliefinl' 
Mi  tkit  at  Cbakcdon,  that  the  truth  far  tk 
af  it  £d  penfl  (fix-  in  mux  otben  it  IwppawJ 
qnte  othaaise),  jet  did  ther  alwan  give  cocsiaons  mito  im 
■■KHitaei,  sDd  em  mntniil  fastre<d^  among  the 
MBS  01  the  ChfiitiKU  people.  And  greftt  cmibwli 
then  woe  SMong  aae  of  them  vho  pretended  to  bebetr 
the  mmt  trad^  whe^er  st»di  or  mch  a  cooncil  ahoold  be 
ttaimd,  thai  >i  pbialr,  vhcUicr  the  church  shonjd  moln: 
it*  finth  into  fikdr  anflwritT.  IW  strifes  of  this  nature  aboot 
tte  fat  J^lMMm  coimcil,  and  that  at  Chalcedon,  aot  to 
■eatiiMi  ^baa  Tfaercm  the  Arians  prevailed,  take  up  a  paeA 
pvt  of  theercfcBMtical  stoffTofthow  days.  And  it  csaoot 
he  denied  bat  that  aone  of  the  principal  persons  and  aMCB* 
Uiea  vho  adheTcd  onto  the  tnith,  did  in  the  heat  of  oppott- 
tioa  imso  the  herews  of  other  men,  fall  into  nnjustifiablF 
exoesB  thcaaehes."  9farJtM :  Apottacy,  raL  xii.  pp.  10— 1& 
Aftm :  *'  We  may  in  the  next  pUee  inquire.  What  ira»  the 
itate  uf  the  chunjiea  after  the  ending  and  finishing  of  tk 
sacral  records,  and  the  death  of  the  apostles,  with  aU  o(kt 
penons  dirindr  inspired  ?  Here  some  would  hare  ua  befin* 
that  all  things  irere  vdl,  at  lea&t  for  a  long  Beason,  and  mm 
that  they  are  «o  to  this  rery  daj.  All  that  waa  bdioTCd  aa^ 
practiaed  among  them,  must  be  esteemed  almost  ma  aacned  la 
the  gospel  itself,  and  be  made  a  part  of  the  ride  of  onr  fiuUi 
and  wonhip.  It  seems  those  ven-  churches,  whieh  dunaf 
the  days  of  the  apostles  aud  whilst  they  wore  under  Adri^ 
Kpection,  were  so  prone  to  mistakes,  to  fuUow  their  own  iaa* 
ginatiowt,  or  comply  with  the  in\'entions  of  other*,  jta,  ia 
sundry  instances  ao  as  to  apfietatize  firom  the  moat  i^ivt- 
ant  doctrines  of  the  gospel,  were  all  on  a  soddm,  on  no  otbff 
adf-antage  but  t)cing  delivered  &om  apostolieal  care  la^ 
ovursight,  so  changed,  established,  and  confirmed,  that  thcf 
declined  not  in  anything  irom  the  trutli  and  rule  of  tkr 
gospel.     For  my  part  I  piiy  as  great  a  respect  aud  rrraaa 


unto  tlie  primitive  churches  of  the  first,  second,  aud  third 
centuries,  as  I  think  any  man  living  can  justly  do ;  but  that 
they  did  in  nothing  decline  from  the  grace,  mystcrv,  truths 
or  mle  of  the  gospel,  that  thoy  gave  no  lulniittaiicc  unto 
vain  deceits  afler  the  tradition  of  men,  aud  the  rudimcnta  of 
the  world,  there  arc  such  cindcnces  unto  the  contrary,  as 
none  can  IkeUcvo  it>  but  thuoe  vho  have  a  great  mind  it 
should  be  so,  aud  tlicir  credulity  at  their  disposal.  1  shall 
therefore  briefly  iucinire  what  was  foretold  that  would  ensue 
among  those  churches,  and  what  came  to  pass  aucordiugly. 

"The  apoatlo  Paul  tells  the  ciders  of  the  chtircb  of 
X^iemtB,  that  ^e  km-tv  that  after  hia  departure  i/rievom 
Wthe*  wouid  enter  in  antotig  t/tem,  not  gpnring  the  fiock ; 
Acts  XX.  29.  Though  he  compare  them  to  devouring  wolves, 
yet  are  they  uot  bluudy  per«ecutont  by  eiLterual  force  that  he 
doth  intend.  For  that  CKprcssiou,  shall  enter  in  among  you, 
denotes  an  admission  into  the  society  and  eonvenie  of  the 
church,  under  pretence  of  the  same  profcswou  of  religion. 
They  are  therefore  heretics  and  scdiioers  who  lay  in  wait  to 
deceive  ttu'uugh  vuriuus  ideights  aud  cunning  crafliuess, 
being  uot  (whatever  they  pretended)  really  of  the  church,  uot 
of  the  Qock  of  sheep,  no,  not  iu  profession,  but  devouring 
wolves.  The  »ame  persons  are  intended,  who  by  Peter  are 
calleil  false  teiichers,  such  iaa  should  prtv'thj  bring  in  dam- 
naiie  heitsies,  dvnyiug  t/te  Lord  (hat  bought  them.  2  Pet. 
iL  1.  But  the  apo-itlc  adds  moreover  in  the  next  place,  AUo 
qf  jfour  own  »ek'r»  ultaU  nten  arise  sjteakitig  ptnvrae  thingt, 
to  draw  awatf  diitcipifs  afttr  them.  vcr.  30.  I  do  not  think 
that  the  apostle  in  that  expression,  aijio  qf  ymtr  otcn  jw/if/t, 
intended  precisely  any  of  those  who  were  then  iK-rsonally 
present  with  him,  or  at  Icaat  it  ia  not  ncccaaary  that  we 
abould  so  judge ;  but  some  that  were  quickly  to  succeed  iu 
their  room  and  oflice,  arc  inteuded.  And  all  tlic  pcn'cree 
I  things  which  they  would  teach,  being  contratUctory  to  the 
I    doctrine  of  the  gospel,  contained  some  degrees  of  apostacy 


440 


TUB   TlUC   OF   THE    BKD    OF 


ciur.  VII.' 


iu  them.  That  they  prerailed  in  this  attempt,  that  tk 
church  van  learened  and  infected  by  them,  h  evident  ftm 
hence,  that,  not  long  after,  tliat  church  ia  charged  by  av 
Savior  to  be  fallen  in  ituiidry'  things  from  \t»  6nt  putitjr. 
iter.  ii.  4,  ^.  So  he  assures  Timothy,  that  the  time  *oM 
oome  (and  that  speedily,  as  appears  by  the  prtascnption  be 
makes  for  ib  prcrcntton),  2  Tim.  iv.  1,  2, — Thai  nt^n  tevali 
not  aubare  somut  doetrme:  imi  after  Ikeir  oten  htsis  slbmU 
Aap  ip  to  themudvfs  teuchers,  having  itching  ears,  vAcralf 
thqf  tAouid  be  tHrned  /rom  the  tnUAy  and  tunud  mii» 
fabtet.  ver.  3,  4.  A  plain  prediction  of  that  defection  fran 
ei-aii^Ucal  truth  and  piiritv  which  wm  to  befal  the  cburtlu, 
and  did  so.  And  this,  witli  the  danger  of  it,  lie  doth  mm 
vehemently  urge,  as  from  a  spirit  of  propbecry  (1  Tim.  vr, 
1,  2)^  Now  the  Spirit  upeaketh  eTprestIt/,  that  tM  t/ie  Uikr 
timet  tome  shall  depart  from  the  faith,  gtrittt/  heed  to  iv- 
ditemff  tpirits  and  doctrine*  of  devtht.  By  that  phrase  d 
speech,  the  Spirit  tpeaUth  Azynvjs/jr,  the  apostle  andtr- 
standx  not  a  plain  dtitinct  revelation  made  thereuf  unto  lun- 
sclf  alone,  but  tliat  the  infallible  Spirit  of  God,  wbstlif 
himself  and  the  rest  of  the  apostles  were  guided,  did  era; 
where  testify  the  same.  It  is  an  expression  not  unlike  thtf 
he  useth,  Acts  xx.  23, — ??;<>  Holif  Ghotit  tcHmeMttA  im  eetff 
eH$;  that  is,  in  all  places  those  who  were  divinely  inqpini' 
agreed  on  the  same  prediction. 

"  And  I  judge  the  apostles  did  cvcr^'whcre  by  joint  ccb- 
aent  acquaint  the  churches,  that  after  the  gocpel  had  bca 
reccircd  and  professed  for  awhile,  there  would  ensue  a  nnta- 
hie  apo«tacy  bom  the  truth  and  wonhip  of  it.  So  Jude  tdb 
tlicm,  rer.  17,  18, — That  the  apostie$  (^  our  Lord  JtmM 
VhriM  totd  thrm,  that  m  the  tatter  dayt  tAerv  akmUt  k 
modtent  who  waik  after  their  hearth  luxt*.  This  all  tk 
apostles  agreed  in  the  prediction  of,  and  warned  all  tfte 
churches  cxmceming  it.  St.  John  exprcMeih  it,  1  Epit- 
ehaj)  iv.  3, — ThU  i*  (hat  gpirit  of  Antichrist  iphtreqf  yo«  imt 


i 


I 


VHAV.   VII. 


inn  caTUULic  ciirucu. 


•141 


htard  thai  it  ghouM  com*'.  ITc  upcak*  of  the  coming  of 
Autichrist,  uud  tliercnitlinl  au  aiioHtiicy  frum  the  faith^  na 
that  which  they  had  beeu  fully  iustructcd  in.  And  the  apos- 
tle Paul  inentioncth  it,  as  that  which  not  only  they  were 
forewarned  of,  but  also  nccjuaintetl  M*ilh  sumu^  partioiiliirH 
conceniiug  it,  which  it  wh«  not,  it  nmy  be,  convenient  in 
those  days  to  mention  puliUcIy  for  fear  of  offence ;  them 
mtut,  saith  he,  be  u  faUtng  away,  ox  ut  apostacy  from  the 
faith,  under  the  It^ading  of  the  miiB  of  sin ;  ami,  suitK  he, 
rrmtttiber  ye  hqI  thai,  when  I  was  yet  with  you,  I  told  you 
ihae  things,  and  new  ye  know  what  withholdelh.  2  Thcsa. 
ii.  3>  2,  6.  lie  had  both  told  them  of  the  apostacy,  and  also 
acqnnintcd  them  with  oue  particular  ahout  it,  which  he  ynW 
not  now  mention.  Thi»  being  the  great  tcittiniony  of  the 
Spirit  of  Uud  in  those  days,  that  the  visible  church  should 
no  fall  away  from  the  faith ;  one  of  tlic  chief  ways  whereby 
Satan  brought  it  to  posa  was,  by  the  advanciti;;  of  a  contrary 
revelation  luid  principle,  namely,  Tlmt  this  or  that  church, 
the  Church  of  Korac  for  iitstaucc,  wan  infallible  and  inde- 
fectible, and  could  never  fall  awny  from  the  faith.  By 
this  nie-an:*  lie  obliterated  out  of  the  minds  of  mcu  the  former 
vrarniiigit  given  by  the  Spirit  unto  the  clmrclica,  »o  rendering 
them  secure,  detcatiug  the  ends  of  the  prediction ;  for 
hereby  he  not  only  led  men  initcusibly  into  the  greatest 
a|>ustiu,'y,  but  taught  tbt-ni  to  adhere  invincibly  unto  what 
they  had  done,  mid  with  the  highest  confidence  to  justity 
thenwelvea  therein.  But  all  those  and  many  other  warnings 
did  the  Jloly  Ghost  give  coucemiug  the  defection  from  the 
mystery  of  the  gospel,  which  the  church*^  would  in  sucoccd- 
ing  times  fall  into ;  which  being  neglected  by  secure  pro- 
fessoi-8  wlulat  their  faith  was  weakened  and  undermined  by 
inniunerable  artifices,  issued  in  their  apostacy.  For  these 
things  being  thus  expressly  foretold  by  the  Spirit  of  God 
himself,  we  may  briefly  inquire  into  the  ei-cnt  of  the  pre<lic- 
■    tions  mentioned,  and  whether  indeed  they  came  to  pass  or  no. 


412 


THE   TIME    ur   TUe    RHD   OV 


VUAt.  1 11. 


'*  An  account  in  g^nwml  of  the  stato  of  the  chnreh  Aa 
the  days  of  the  apostles  we  hare  given  us  by  HcgrsipiM^ 
who  livnl  in  the  next  Hge  after  them,  as  Itis  words  itre  n- 
corded  by  Euttchius,  lib.  iii.  cap.  20.  Relating  the  maitrr- 
dom  of  Simon,  the  son  of  CIcopas,  he  adds,  '  Unto  that 
times  the  church  continued  a  pure  and  iucormptcd  nrgin; 
those  who  emlcavurcd  to  corrupt  the  role  of  saving  tratk, 
where  any  such  were,  lying  hid  in  ob»curity.  But  after  tfait 
the  holy  comi}«ny  of  the  apoBtles  came  to  their  stn-eral  etuV 
and  tltat  ^'ueratiou  was  past  who  heard  the  divine  wisdon 
with  their  own  cars^  a  conspiracy  of  wicked  error  br  the 
seductions  of  tboee  that  taught  strange  doctrines  began  u> 
take  place ;  and  where  none  of  the  apostles  were  remainiBf:, 
ihtj  b^an  to  set  up  their  science,  falsely  so  called,  witli 
open  face,  against  the  preaching  of  the  truth.'  Wc  hatv 
ah-endy  seen  that  there  were  many  declensions  in  the  dm 
of  the  apo&tles  themselves;  hut  as  they  were  jealous 
all  the  churches  with  godly  jealousy  (for  having 
them  to  one  husband/  they  took  care  to  present  them  as 's 
chaste  virgin'  unto  Christ ;  the  words  which  liegeflppai 
alludes  unto),  and  thereon  watched  against  all  ways  uA 
means  whereby  as  'tlie  tterpcut  bcj^ed  Eve  through  ha 
subtlety,  lest  their  minds  should  be  corrupted  fh>m  the  shd* 
plicity  that  is  in  Christ,'  by  the  traching  of  other  doctrina 
than  what  they  had  received  from  them,  as  Paul  spaki. 
2  Cor.  xi.  2 — 4),  so  by  their  wisdom,  dihgence,  and  wafcefc- 
fulness,  they  were  for  the  most  part  soon  redooed  from  thea 
wanderings,  and  recovered  &om  their  mistakes.  Ucnoe  thii 
holy  man  pnmouuccth  the  church  a  pure  vii^n  doling  Cb 
days  a£  the  apostles  and  their  inspectioii,  at  leut  oon^ac*- 
tively  as  to  what  cn.iucd  thereon.  For  immediately  after,  W 
acknowled^etli  that  they  were  much  corrupted  and  dcAMt 
that  is,  falleu  uS  from  '  the  simplicity  that  is  ia  Chhil,'  ia> 
tending  prohnbly  those  very  things  wherein  after-ages  w^ 
them  their  example.      For  things  quickly  came  nnlo  titf 


CIIAF.  VII.  Till:    CATHOLIC    CUUILCH.  443 

•tatc  in  the  MTorlil,  and  which  yet  vrith  the  mort  continuctli 
therein,  tlmt  lueu  desire  no  f^reater  warranty  for  their  prac- 
tice iu  religion,  than  the  shadow  or  appeariuicc  of  anything 
that  vas  in  use  or  prci'aikd  amotif;  those  chiircli(!«,  tliongh 
themftclvcji  tlicrcm  went  u&  evidently  iioin  ttio  nimplicity 
that  is  ia  Christ. 

"This  account  and  unquestionable  testimony  we  have  in 
general  of  the  accomplisliment  of  the  predictions  before 
mentioned,  conceminf;  a  declension  that  was  to  ensue  from 
the  power,  ptiriLy,  unil  liiniplicity  of  the  gospel,  iiut  what- 
CTcr  is  here  intended,  it  must  be  looked  on  as  the  Tcry  be- 
^nning  and  entrance  of  the  apostacy  that  ensued,  which  can 
■carce  be  taken  notice  of  in  comparison  of  that  excess  which 
it  quickly  proceeded  unto.  In  particular,  the  parts  of  the 
sacred  predictions  mentioned,  raay  be  reduced  nnto  four 
heads.  1.  Men  from  among  thet/igehes  gjwaking  petrer$e 
thinffs.  2.  (irievoufi  wolves  entering  ia,  not  nfioring  the 
Jlock.  3.  Weariness,  and  not  enduring  of  rtmnd  doctrine^ 
but  turning  the  mind  unto  fables,  and  from  the  truth. 
4.  A  gradual  secret  roysterious  work  of  a  general  apostacy 
in  the  whole  visible  church.  And  it  might  be  easily  dcmou- 
strate<l  by  instances,  hovr  alt  the^e  had  their  particniar  nc- 
compUshmcnt,  until  the  whole  apostacy  foretold  was  formed 
and  completed.  \Vc  may  give  some  short  remarks  upon 
tliein  all. 

"  1.  It  cannot  be  denied,  but  that  many  of  the  principal 
teachers  in  the  first  ages  of  the  church  after  the  apostles, 
especially  among  those  whose  writings  remain  unto  poste- 
rity, did,  in  a  neglect  of  the  gospel  and  its  simplicity,  em- 
brace and  teach  sundry  things,  pcn-ersc,  curious  and  coutniry 
to  the  form  of  wholesome  words  committed  unto  them; 
whilst  for  anything  that  appears,  they  were  not  so  duly 
conversant  in  evangelical  mysteries  with  reverence  and  godly 
fear,  as  it  was  their  duty  to  have  been.  It  is  known  how  in- 
fltauoei  hereof  might  be  multiplied  out  of  the  writings  of 


i 


4U 


THE   TIMK    or  rBC    KNO    OP 


Cttxr.  vfi. 


Justin  >Iartvr,  Ircnieiis,  Clemens,  Origcn,  Tatumiu,  Atlv- 
nagoraa,  Tcrtiillmii^  I.ai:taiitius,  mid  others.  But  I  sball  not 
reflect  vith  auy  seventy  ou  their  uanies  aad  meiDories  «b« 
contiiiiicd  to  adhcm  unto  the  fimdamcutal  principles  of 
Christiun  religion,  though,  what  by  viirioufl  speculaboos 
what  by  philojiophical  prejudices  aud  notions,  by  wrested 
itUcf^orical  vxpusitious  of  Seripttire,  by  opinions  openhr  Uw 
and  cootntdictory  to  the  word  of  God,  they  mueh  cormptnd 
and  debased  the  pitre  and  holy  doctrine  of  Jesiu  and  lu 
apostles. 

"  2.  The  *  giievous  wolves'  foretold  of,  who  were  to '  ijofl 
the  flock,'  1  look  on  as  heretics  in  their  vtiriuUH  kintU.  Aad 
on  this  nccouut  it  would  sccni  to  exceed  all  belief,  what  mnt- 
titudes  and  shoals  of  all  aorta  of  persons  fell  off  from  tW 
mystery  and  truth  of  tlie  gospel,  after  they  hod  been  dedind 
unto  them  and  professed  hy  them  ;  which  i«  a  fiill  cunfiznift* 
tion  of  the  assertion  before  laid  down.  Bnt  they*  nun  tB 
general  be  reduced  uuto  two  heads  : 

"  (1).  Of  those  who  in  a  re^:ardlessnesa  and  contend  of 
the  guspel  which  tlicr  had  received  and  prufesHcd,  fell  awi} 
into  foolish  extravagant  heathenish  imngiiiatioiis,  tmioteUi* 
gible  endless  funcies,  for  the  most  part  (tia  is  snppoHait 
Bccompaaied  with  wicked  practices,  whereby  althongb  \hpj 
would  retain  the  name  of  Christiantt,  they  conjpletcU'  nfl 
ahtiututely  fell  oil' from  Christ  and  his  gaspcl.  Such  wcietkt 
Gnostics  in  all  their  branches,  and  uudcr  their  sctcthI  l^lpel■ 
lationSj  Miirciunites,  Alanichees,  and  others  lUniosc  innmnf- 
rablcj  with  whose  names,  me,  opinions,  and  cour*ic  of  tin*. 
Kpipbanins,  Austin,  mid  Pliiliutrius  have  filled  up  that 
catalogues.  It  may  be  said,  they  were  all  of  tbem  fuwau 
of  so  great  abominations,  thiLt  they  deserve  no  conadentiia 
Btiiong  siicli  14^  own  C^hrit^tiiiii  religion.  Rut  the  gre*iErtk 
abominations  were  wtiich  they  fell  into,  the  more  wild,  km*- 
less,  and  wicked  were  their  imaginations,  consideriBf  tk 
multitudes  of  professed  Christians  which  fell  into  Cheir^  tl> 


CIUl*.   VII. 


TIIK    CATHOLIC    CHURCH. 


445 


more  rffoctiial  is  the  tcstimonv  thoy  give  unto  tlie  truth  of 
our  asacrtiou.  For  were  there  not  an  iiicx[)rcssil>lc  {jronciicaa 
in  the  iniodii  of  men  to  relinquinb  the  mystery  of  the  goapcl, 
was  it  not  promoted  by  unutterable  folly  and  secret  enmity 
ngaitist  the  truths  would  it  have  been  possible  that  so  early 
iu  the  church,  taking  date  immediately  from  the  decease  of 
the  apostles,  sueh  multitudes  of  profe^M'd  Cbri^tiaiui  nhouli) 
openly  renounce  tliosi-  narrcd  truths,  for  such  noxious 
foolish  iniaKinntions  ?  These  arc  they  who  are  expressly 
prophesied  of^  that  they  Hhould  '  bring  in  danuiable  horesics, 
denying  the  Lord  that  bought  them,  bringing  on  themselves 
awift  deutraetioH ;  many  following  their  peniieious  ways,  hy 
reason  of  whom  the  way  of  truth  was  evil  spoken  of.'  2  I'et. 
ii,  I,  !l.  For  fill  their  iuipious  opinions  and  praetiw*  were 
by  the  tieathen  objected  unto,  and  cliargc»d  on  (vbristian 
religion,  m  is  evident  in  Origen's  reply  to  Celsus,  among 
others;  and  so  hy  reason  of  them  'the  way  of  truth  was  eiil 
spoken  of.' 

"  (2).  There  waa  another  sort  of  heresies^  and  so  of  real 
apostaey  from  the  mystery  of  the  gospel,  whose  authors  and 
followers  yet  pretended  an  adherence  unto  and  profession 
thereof.  And  these  may  he  reduced  to  two  heads  :  [1.]  Con- 
cerning the  person  ;  and,  [2.J  concemiiig  the  grace  of  Christ. 
Of  the  first  Hort,  the  principal  and  most  prevalent  was  tlint 
of  tlic  Arians,  in  denying  his  Deity;  the  latter,  that  of  the 
Pelagians,  iu  opposing  his  satisfaction,  merit,  and  grace. 
The  first  of  these  was  poured  out  ns  n  flood  from  the  mouth 
of  the  old  serpent,  and  bare  all  before  it  like  a  torrent ;  the 
latter  inainuntcd  itself  an  poison  into  the  vcrj'  vitals  of  the 
church.  The  iirst,  as  a  burning  fever,  carried  present  death 
with  it  and  before  it ;  the  latter,  as  n  gangrene  or  hectical 
distemiier,  insensibly  contiumed  the  vital  sjiirits  of  religion. 
In  the  tir»tj  we  have  a  most  woful  evidence  of  the  instability 
of  professors,  and  their  readiness  to  foregi»  the  saving  mre- 
terieii  of  the  gospel.     For  in  little  more  than  half  an  age 


446 


THE   TIMK   OP   THB    FM1»   OF 


CHAT. 


sfter  its  first  rise,  tlie  genpnUitv  nf  ChrifltiiuM  in 
bishops,  [)rie!rts,  anil  people,  fell  under  the  power 
in  their  public  confessions  renounced  and  denied  the  tror 
etemnl  Deity  of  the  Son  of  Uod.  For  himng  obtained  tbr 
patronage  uf  some  emperors,  as  Constaatias  and  Vala% 
and  the  sufira^  of  innumenihle  prelates,  who  jointly  pro- 
moted this  heresy  by  force  and  fraud;  almost  the  wbdt 
world,  oa  to  outward  profession,  was  for  a  aeaaon  led  into  tiiii 
apostacy,  wlici'ciu  some  whole  nations  (aa  the  UoUu  aaA 
Vandals)  contimicd  for  sundry  ages  afterward.  And  forthe 
latter,  or  Pclapauism,  it  secretly,  subtly,  and  gnulBaDr 
so  insinuated  itself  into  the  minds  of  men,  that  for  thenb- 
stance  of  it,  it  continues  to  he  no  small  part  of  that  relipa 
wliich  the  generality  of  Christians  do  at  this  day  prafa, 
mnd  is  yet  upon  a  prevalent  progress  in  the  vorid.  *na  ii 
the  second  way  of  the  ajHuttacy  of  profcswra,  which  was  fen- 
told  by  the  Holy  Ghoat,  vrliich  so  came  to  pass  as  that  tke 
wounds  which  Christianity  received  thereby  are  not 
unto  this  day. 

"  3.  Anotlier  way  waa,  that  men  should  grow  '  weuy  ( 
sound  doctrine,'  and  not  being  able,  for  the  reasons  sAob 
ward  to  be  inttisted  on,  to  eudure  it  any  longer,  sbosU 
hearken  after  fables,  and  be  turned  away  from  the  tntfk 
And  this  uo  less  eminently  came  to  puss  than  any  of  the 
former.  About  the  third  ceutury  it  was  that  monkish  &Ub 
began  to  be  broached  in  the  world.  And  this  tu^rt  of  mOL 
instead  of  the  doctrines  of  the  grace  of  God,  of  jostifiortiaa 
by  the  blood  of  ('hrist,  of  faith  and  repentance,  of  new  oht- 
dicuce  and  walking  before  God  according  to  tbe  comBuA 
of  Clirist  and  rule  of  the  gospel,  which  men  gnnr  wavy  of 
and  could  not  well  longer  endure,  filled  their  minds,  and  » 
tisfied  their  itching  ears,  vith  stories  of  dreams  and  rtans. 
of  angelical  persons  in  themselves,  of  setf-ioTenUsd  dnr 
tious,  of  inicommandcd  mortifications,  and  a  thouaand  0<br 
foolisli    superstitions,      JJy    such    fables  were    iiiiiiimmMr 


tut  tae 
i»y« 


CBAr.  VII. 


THE   CATHOLIC    CHUKCH. 


447 


I 


souls  turned  from  the  truth  and  simplicity  of  the  goapel, 
thinking  that  in  these  things  alone  religion  consisted,  de- 
apiaing  the  whole  doctrine  of  our  Lord  Jesus  Christ  and  his 
apostles  in  comparison  of  them.  These  are  particularly  pro- 
phesied of  and  decliired,  I  Tim.  iv.  1 — 3.  By  the  hj-pocrisy 
aud  lies,  fabulous  utories,  and  doctrines  of  dcvilx  of  this  sort 
of  men,  the  body  of  the  Christian  people  was  so  leavened 
and  infected  with  the  belief  of  vain  delusions,  and  the  prac- 
tice of  foulinh  HUperstitiou!*,  that  little  or  nothing  waa  left 
aound  or  wholcaome  among;  them. 

*'4.  Lastly,  the  secret  working  of  the  '  myitery  of  ini- 
quity/ in,  under,  and  hy  all  these  ways  and  other  artifices 
iuminiemhir,  which  the  subtlety  of  Satan,  with  the  vanity 
the  miiLds  and  luttts  of  the  huarts  uf  men  made  use  of, 
wrought  out  that  fatal  apostacy  which  the  world  groaned 
under  and  was  ruined  by,  when  it  came  unto  its  height  in 
the  papacj'.  Tlie  ris^e  and  progress  of  this  catholic  defection, 
the  ways,  means,  and  defjrees  of  its  procedure,  its  aucccssfiil 
ftdva:ice  in  several  ages,  have  been  so  discovered  and  laid 
open  by  many,  so  for  as  the  nature  of  so  mysterious  a  work 
is  capable  of  a  discovery  in  this  world,  that  I  nhall  not  need 
to  repeat  here  any  instance  of  it.  In  brief,  the  doctrine  of 
the  gospel  was  so  depraved,  and  the  worship  of  it  so  far 
csorrupted,  that  the  waters  of  the  sanctuary  seemed  like  the 
river  Jordan,  to  run  and  issue  in  a  dead  sea,  or  like  those  of 
Egypt,  to  be  turned  into  blood,  that  would  >icld  no  refresh- 
ment unto  the  souls  of  men.  So  was  that  prophetical  para- 
ble of  our  Savior  fulfilled,  Luke  xix.  12— 15.  &c."  Ibul, 
vol  xvii.  pp.  353—301. 

Milmax  says  : 

"  But,  in  fact,  the  theological  opinions  of  Christianity 
naturally  made  more  rapid  progress  than  its  moral  iufluence. 
The  former  had  onlv  to  overpower  the  resistance  of  a  religion 
which  hail  already  lost  its  hold  upon  the  miml,  or  a  philoso- 
phy too  speculative  for  ordinary  understandings,  and   too 


44S  TBE   TIMS   or   TBB    ENV   OF  CHAF.  VII. 

wDwriActory  for  the  more  cnrious  and  enqnirii^ ;  it  had 
omlr  to  enter,  as  it  were,  into  a  vacant  place  in  the  mind  tf 
man.  But  the  man!  inflnenoe  had  to  contest,  not  onlj  wiA 
the  natural  dlspocitioas  of  man,  but  witih  the  baiharism  ttd 
d^nared  manncra  oi  ages.  While,  then,  the  reUgion  of  tfae 
world  underwmt  a  total  change;  the  chnrcbrose  on  the  nuM 
of  the  temple,  and  the  ptmti&cal  establishment  of  Pagania 
became  giadnallT  extinct,  <»  suffered  violent  suppression ;  the 
nranl  rertdatian  was  fio*  more  slow  and  far  less  com[^ete. 
With  a  large  pcMtion  of  mankind,  it  must  be  admitted  tfat 
die  religion  itself  was  Paganism  under  another  Sam  md 
with  different  appellations;  with  another  part,  it  was  ^ 
rehgioD  pas^velr  received,  without  anr  change  in  the  monl 
soitiments  <sr  habits ;  with  a  third,  and,  perh^ts,  the  mm 
considerable  part,  there  was  a  transfer  of  the  passions  and  the 
intellectual  activitv  to  a  new  cause.  They  were  completer 
identified  with  ChiistianitT,  and  to  a  certain  degree  acCnstid 
bv  its  principles,  but  th^  did  not  iqiprehend  the  beantifid 
harmony  which  subsists  between  its  doctrines  and  its  monl 
periection.  Its  dogmatic  pohtr  was  the  sole  engrossing  sob- 
jeci :  the  unity  of  doctrine  superseded  and  obscured  all  oth« 
cousideratioas,  even  of  that  sublimer  unitr  of  principles  snd 
effects,  of  the  loftiest  views  of  the  divine  nature,  with  the 
purest  conceptions  of  human  virtue.  Faith  not  only  over 
powered,  but  discarded  from  her  fellowship,  lore  and  peace. 
Everywhere  there  was  exaggeration  of  one  of  the  constitDent 
elements  of  Christianity ;  that  exaggeration  which  is  the  in- 
evitable consequence  of  a  strong  impulse  upon  the  hnman 
miud.  AATierever  men  feel  strongly,  they  act  violently.  The 
more  spoeularive  Christians,  therefore,  who  were  more  in- 
clined, in  the  deep  aud  somewhat  selfish  solicitude  for  their 
own  salvatiouj  to  isolate  themselves  from  the  infected  mw 
of  maiikiml,  pressed  into  the  extreme  of  asceticism;  thf 
moiv  pntctii-al,  who  were  earnest  in  the  desire  of  disseminat- 
ing the  blessings  of  religion   throughout  societv,    scmpW 


CHAF.  VII. 


THR    CATHOLIC   ClUtRCtl. 


449 


little  to  press  mto  their  Bcrvice  whatever  might  advance  their 
cause.  With  both  extrcmea,  the  dogmatical  part  of  the  reli- 
preduininated.  The  monkish  believer  imposed  the  same 
severity  hjkjii  the  aberratioiis  of  the  mind  as  wi>oii  tlie  appe- 
tites of  the  ImmIv  ;  anrl,  in  general,  tbose  who  are  spvert"  to 
themselves,  are  both  diKpused  and  tliiuk  tlicmselvcs  entitled 
to  enforce  the  same  severity  on  others.  Tlic  othrr,  as  his 
sphere  bccatnc  more  extensive,  wa.s  satiatied  with  an  adhesion 
to  the  Christian  creed,  instead  of  that  total  cliangc  of  life 
demanded  of  the  early  Cliriatian,  and  watched  over  with  such 
jealous  vigilance  by  the  mutual  superintendence  of  a  small 
•ociety.  The  creed,  thus  become  the  sole  test,  was  enforced 
irith  all  the  passion  of  intense  zeal,  and  g'uarded  with  the 
mont  subtle^  mill  siTupidous  jcalousj'.  lii  proportion  to  the 
admitted  importHitec  of  the  creed,  men  became  more  sternly 
aad  excluaivel/  wedded  to  their  opinions.  Thus  an  au- 
tagonist  principle  of  eselnsivcness  eo-cxistcd  with  the  most 
comprehcnMive  ambition.  While  they  swept  in  converts  in- 
riminately  &oia  the  palace  uud  the  public  street  j 
hile  the  emperor  and  the  lowest  of  the  populace  were  alike 
admitted  on  little  more  than  the  open  profession  of  alle- 
giance, they  were  satisfied  if  their  allegiance  in  this  respect 
■waa  blind  and  complete.     Hence  a  for  larger  admixture  of 

uman  passions,  and  the  common  vulgar  iaceutives  of  ac- 
tion, were  infused  into  the  expanding  Christian  body.  Men 
became   Christian^i,  orthodox  Christians,  with  little  sacrifice 

if  that  which  Christianity  aimed  chiefly  to  cxtirpBtc.  Yet 
after  all,  this  imperfect  view  of  Christianity  had  probably 
Bome  effect  in  concentrating  the  Chrisrtian  community,  and 
lioldirtg  it  together  by  a  new  and  mori!  iiidittsulublc  bond. 
e  world  divided  into  two  pfirties.  Though  the  shades  of 
Arianism,  perhaps,  if  strictly  decomposed  of  Trinitarianbim, 
irere  countless  as  the  rnri-ing  powers  of  conception  or  cxpres- 
'itnon  in  man,  yet  they  were  Koon  consolidated  into  two  com- 

iBCt  maoses.     The  scmi-Ariaus,  who  approximated  so  closely 

O  0 


^Tbi 


] 


4fi0 


THE   TIME   or    TSB   END   or 


ca^r.  VII 


to  the  Niceue  creed,  were  foroed  bide  into  the  xdjuo  hoAf. 
Tlieir  6qc  distinctions  were  not  seized  by  tbeir  adrcnahai, 
or  bv  the  genenl  body  of  the  Chiistiuu.  Tbe  bold  and 
dectsire  dcfinitiTcucaa  of  the  Athanaainn  doctrine  nrimittrJ 
less  discn;tiuu ;  aiid  no  doubt,  tbou^h  political  Tiaaatada 
had  some  inBacDCc  on  tbe  final  establisUineut  of  tbcir  doc- 
tzines,  tbe  more  iUitemte  and  leas  imaginatiTe  West  was  pv- 
disposed  to  tbe  Athanaaian  opinions  bj  ita  natural  repagnBEl 
to  the  more  va^ue  and  dnbioos  tbeoiy.  All,  howerer,  wm 
enrolled  under  one  or  the  other  standard,  and  tbe  fBtj 
which  triumphed,  cTcnrually  would  rule  the  wbole  Chratiu 
world. 

**  Even  the  (ends  of  Chrisdanttjr  at  tbi&  period,  tltfo^ 
with  the  few  more  dispasnonate  and  renaonitig  of  the  F*gBi 
tber  might  retard  its  progress,  iu  some  reapocta  amtiibated 
to  its  advancFment ;  thc^  antite<]  iu  brpaking  up  th^t  tdcfid 
stagnation  which  brooded  orer  the  gcuend  mind.  It  ^n  s 
new  otgect  of  excitement  to  the  popuLar  fccUag.  Tbe  kt> 
emu  and  ignorant  populace  of  tbe  large  citiea,  which  kmai 
a  new  ahmeut  iu  Christian  faction  for  their  mntinoui  ud 
sangninaty  outbursts  of  turbulence,  bad  alinoct  been  betar 
left  to  sleep  on  in  the  passive  and  uudestructive  qoiel  rf 
Pagan  indifference.  Tfaey  were  dangerotia  allica,  mois  tkn 
dan^rous  'ntal  to  the  purity  of  tbe  goapel."  Haton/  if 
ChriMtianitif,  \o\.  iii.  pp.  4 — 7. 

"It  was  the  consummate  excellence  of  Chrutianity,  ikri 
it  blended  in  apparently  indissoluble  onion  religioiu  Mil 
raoml  perfectioa.  Its  eveotiaL  doctrine  waa,  in  its  psn 
theoiT,  inseparable  frtm  hnmBe,  virtuous,  and  rharitiM' 
dbpositioa.  Piety  to  God,  as  He  was  impersooatBd  ■ 
drat,  worked  out>  as  it  seemed,  by  spoutaneoaa  eaof? 
into  Christiau  beneficence. 

"  But  there  has  always  been  a  strong  propenxity  to  fr 
turb  this  nice  balance;  the  dogmatic  part  of  rebgiaa,  lb 
province  of   faith,    is  constantly  endeavoring  to  set  iariT 


CBAP.  VII. 


THE   CATBOUC    CliUftCII. 


4fll 


apnrt,  and  to  maiutain  a  separate  existence.  Faithj  in  tMe 
limited  sense,  Jispircs  to  he  religion.  Thisj  in  geiicml,  takiw 
place  soon  after  the  first  uutburat,  the  strung  impulse  of  new 
and  absorbing  reUgioiis  emotions.  At  a  later  period  morality 
attempts  to  stand  alone,  without  the  sanction  or  support  of 
rcligiou.1  faith.  One  half  of  Christianity  is  thus  perpetually 
striring  to  pass  for  the  whole,  and  to  absorb  all  the  attcntioDj 
to  tlie  ncplectj  to  (ho  disparagement,  at  length  to  a  total 
aeparatiou  fbam  its  heaven-appointed  consort.  The  multipli- 
cation and  subtle  refinement  of  thculugic  dugmai^,  the  en- 
groesiug'  interest  excited  by  some  dominaut  tenet,  eifpccially 
if  they  arc  asi^ociated  with,  or  embodied  in,  a  minute  and 
Tigorous  ceremouial,  tend  to  satisfy  and  lull  the  mind  into 
complacent  acquiescence  in  its  own  religious  complctcno.ss. 
But  directly  religion  began  to  consider  itself  something  apart, 
something  exclusively  dogmatic  or  exclusively  ceremonial,  an 
acceptance  of  certain  truths  by  the  belief,  or  the  discharge 
of  certain  ritual  observances,  the  transition  from  separation 
to  hostility  was  rapid  and  unimpeded.  No  sooner  had  Chris- 
tianity divorced  morality  as  its  inseparable  conipunion  through 
life,  than  it  formed  an  unlawful  eouuectiou  with  auy  doioi- 
nant  passion;  aud  the  ytringe  and  unnatural  union  of 
Christian  faith  with  ambititiuii,  iirariee,  cruelty,  fraud,  aud 
even  licence,  appeared  in  strong  contrast  with  its  primitive 
harmony  of  doctrine  and  iuo'ard  disposition.  Thus  in  a  great 
degree,  while  the  Iloman  world  became  Christian  in  outward 
worship  and  in  faith,  it  remained  heathen,  or  even  at  some 
pcrimU  worse  than  iu  the  better  times  of  heathenism,  as  to 

.benehccnce,  gentleness,  purity,  social  rirtuc,  humanity,  and 
This  extreme  ^iew  may  ajipcar  to  be  justified  by  the 

'general  surrey  of  Christian  society'.  Yet,  in  fact,  religion 
did  not,  except  at  tlie  darlci^st  pcri<HU,  so  completely  iusulatc 
itself,  or  ao  entirely  recede  from  its  natund  alliance  with 
morality,  though  it  admitted,  at  each  of  its  periods,  much 
rhich  was  irreconcilable  with  its  pure  and  original  spirit. 

G  G  2 


9 


4BS  TBI   TIME   or   TSB   tHO   or  COAP.  Til. 

Hence  tbe  win^aA  fJiMiitoi  of  its  aoesiU  and  politick,  m 
TeQ  IS  of  its  pewonal  iwfcienctt.  'Die  tuiou  uf  CUristiaiutT 
witb  numadiisti^  with  sacerdotal  dominatioii,  with  the  aoE- 
taij  spirit,  Titli  Ae  spiritual  autocncy  of  the  paparr,  vith 
dw  advaDeemenl  at  one  tomt,  at  another  iritli  the  reprwiion, 
of  tie  ImaMa  nnnd,  had  each  their  darker  aod  Imghtar  ade; 
■id  were  in  snceessioa  (however  ther  departed  from  the 
primal  and  ideal  perfectaan  of  Christianitr)  to  a  nrtam 
extent  beneftriily  becawe  appanrntlr  almoct  necenar;  to  tk 
aodal  and  intdbeturi  defdopnicDt  of  mankind  at  eackiw* 
tacniar  junctore.  So,  for  inttance,  military  Cfariftiaai^, 
wUdi  gRv  not  of  the  inantahle  inoorporation  of  the  tout 
aad  OKUi^'  of  the  barbarian  conquerors  with  the  amlimcsti 
mad  fBeKngi  of  that  age,  and  whicli  finally  produced  ehinli?, 
■as,  in  &ct,  the  sahstitntioB  d  inhtunanitr  for  ChmtiM 
gmAaatm,  of  the  lure  at  glory  for  the  lo^-e  uf  peace.  Td 
wm  Aia  indispenahV  to  the  pieau lation  of  Christiafli^ 
is  it*  eontat  with  its  new  eastern  antagonist,  t'nwariike 
duMtinuty  vonld  hare  been  trampled  under  foot,  and  lia«* 
faecu  in  danger  of  total  extermination,  bjr  triamphant  3f«- 


**Tel  wm  when  its  preniling  cliaxacter  thus  rtoodn 
the  BOat  fiivct  contrast  with  the  spirit  of  the  gospel,  tt  m 
Dot  f  .rrhr-  that  the  creed  of  Christianity  in  its  prinaij 
was  anhremUT  accepted,  and  a  profound  deroboa 
tW  Christian  mind,  there  was  likewise  a  ooortatf 
nttder>^rowth,  as  it  wen.  of  Christiau  feetiiiga,  and  croi  if 
ChfHtian  viitnea.  Xothmg  €(mld  contrast  more  stiBBftetr, 
Ibr  ilaarr.  than  St.  Loom  slaughtering  Samccns  and  ba» 
tica  nth  hit  leworaclcas  sword,  and  the  Savior  of  npnlwsJ 
bv  the  Lake  of  Gahlee ;  yet,  when  this  dominant  spint  J 
the  i«e  did  not  inoocnpj  the  wfaofe  sonl,  Che  aeU-deui  tb 
puritr,  em  ^  geotleneas  of  snch  a  heart  boic  atiB  ■■• 
answerabk  testiauaj'  to  the  genuine  influeucv  of  CluM>iaaLt|^ 
Oar  flliliiliiw  haa  carried  us  ^  berond  the  boundBoes  (f 


CHAP.  VII. 


THB   CATHOLIC    CllUHCU. 


453 


our  history,  but  already  tlie  great  characteristic  distiuctiou 
of  later  Christian  history  had  begun  to  be  developed,  the 
severance  of  ('hiiatinu  faith  from  Christian  love,  the  pas- 
sionate attachment,  the  stem  and  remorseless  maiiiitciiancc 
of  the  Christian  ciTed,  without  or  with  only  a  partial  practice 
of  Christian  virtue;,  or  even  the  predominance  of  a  tone  of 
miad,  in  some  respect*  absolutely  inconsistent  with  genuine 
ChrlBtianity.  While  the  human  mind,  in  general,  became 
more  rigid  in  exacting,  and  more  timid  in  departing  from, 
the  admitted  doctrines  of  the  church,  the  raoml  sense  became 
more  dull  and  obtuse  to  the  purer  aad  more  evanescent 
beauty  of  Christian  holiness.  In  truth  it  was  so  much  more 
easy,  in  a  dai'k  and  uuroasoitiug  nge,  to  subscribe,  or  ut  least 
to  render  passive  submission  to,  certain  defined  doctriues, 
than  to  work  out  those  doctrines  in  their  proper  influences 
upon  the  life,  that  wo  deplore,  rather  than  wonder  at^  this 
substitution  of  one  lifilf  of  the  Christian  religion  for  the 
whole.  Nor  arc  we  astonished  to  find  those,  who  were  coq- 
stantly  violating  the  (irimary  principles  of  Christianity,  licrcely 
resenting,  and,  if  they  had  the  power,  relentlessly  avenging, 
any  riolatiou  of  the  integrity  of  Cliristian  faith.  Heresy  of 
(pinion,  wc  have  seen,  became  almost  the  only  crime,  against 
which  excommunication  pointed  its  thunders :  the  darker 
and  more  baleful  heresy  of  uncliristiau  pasuons,  which  as- 
sumed the  language  of  Christianity,  was  cither  too  general 
to  be  detected,  or  at  bent  encountered  with  fticblc  and  im- 
potent remonstrance.  Thus  Christianity  became  at  the  same 
time  more  peremptorily  dogmatic,  aud  less  influential ;  it 
assumed  the  supremo  dominion  o%'er  the  wind,  while  it  held 
but  an  imperfect  and  partial  control  over  the  passions  and 
affections.  The  theology  of  the  gospel  was  the  rehgion  of 
the  world  ;  the  spirit  of  the  gospel  very  Car  from  the  ruliug 
influence  of  mankind. 

"  Yet  eveu  the  theology  maintained  its  dominion,  by  in 
some  degree  Hccummodating  itself  to  the  human  mind.     It 


1 


454 


TSE   TlUe   OP   TBE    CND    OP 


COAF. 


»»— —  to  E  certain  degree  mythic  in  its  chancter,  and 
tkoiHe  in  its  foriD. 

"  Now  had  commenced  what  maj  be  called,  nather 
mieaMMtably  nor  unwarrantably,  the  mytliic  age  of  Clint- 
ttaaitjr.  As  Chrutianitr  worked  downward  iuto  the  lower 
dassei  of  society,  as  it  received  tlic  rude  and  ignorant  har- 
banana  within  its  pale,  the  general  effect  could  not  bat  be, 
that  the  age  would  drag  down  the  religion  to  ita  lerd,  latte 
than  the  religum  elevate  the  age  to  ita  own  lofty  standinL" 
aU,  pp.  527— 631. 


4 


2.  SchoiaHie  Theology. 

Owen  sars : 

**  If  the  truth,  at  any  time,  be  entertained  by  a  son]  ahw 
mind  is  nnhnmblcd,  and  whose  affections  are  unmortified,  it 
is  a  tronhlcaomc  inmate,  and  will,  on  the  first  occasion,  br 
parted  withal.     It  is  true,  we  ought  to  employ  the  ntraost  d 
ma  rational  abilities  in  the  inTcstigation  of  isucred  truth ;  bdl 
yet,  if  therein  we  follow  the  eondnct  of  our  own  minds,  £*• 
ing  perhaps  into  subtleties  and  niceties,  forsaking  a  hxoAk 
dependaoce  on  the  teachings  of  God,  it  may  be  under  apfR* 
henaiona  of  singular  wisdom^  we  betray  oujselTcs  into  xmBom 
fioily.      This    was   that  which  corrupted  all  the  endeann 
of  the  schoolmen,  and  left  them  in  the  Kcight  of  their  iwpi^ 
ries  to  wax  Tain  in  their  imaginations.     The  way  of  hiadfag 
spiritual  things  in  a  spiritual  manner,  in  the  words  wVA 
the  Holy  Ghust  teacheth;  that  is,  not  with  curious  saWi 
reasonings  and  inrentions  of  camal  unsanctified  minds,  ktf 
with  that  c^-idcncc  and  plainness  in   ar^mcDtatioa,  suIa' 
practically    to   affect    the    minds  and  consciences  of  an 
which  the  Scripture  gireth  us  both  example  and  rule  fv,  «M 
desptsad  by  thcmj  but  they  rainc  to  the  study  nd  s«i«( 
things  with  their  minds  stuffed  and  prepossesMd  widpl^ 
knophical  notions  and  conceptions,  with   sopbtsnuL  distii^ 
tions,  and  rarioas  expreacious  of  the  serpentine  wits  ci 


CBAr.  VII. 


THE   CATHOLIC    CntTRCH. 


465 


which  they  mixed  with  diviuity,  or  the  doctrine  uf  thfi  Scrip- 
lure,  wofully  corrupting,  debusiug,  and  perverting  it  thereby. 
Most  of  their  dispatea  were  such,  as  had  never  had 
foundation  nor  occuslun  in  the  world,  if  Aristotle  had  uot 
inTcntcd  some  ould  Icriua  and  distinctions  remote  from  the 
common  understanding  and  ren.soii  of  men  wiser  than  him- 
•elf.  To  inquire  into  divine  revelation  with  a  holy,  humble 
frame  of  heart,  waiting  and  praj-ing  for  divine  teaching  and 
illiiminatiou  of  miud,  that  thcmselvcii  might  he  made  wise 
in  the  knowledge  of  the  mysteries  of  the  gospel,  and  able  to 
instruct  others  in  the  knowledge  and  fear  of  God,  it  never 
came  into  their  minds.  But  being  furnished  and  pufled  up 
with  a  conceit  of  their  own  sagacity,  philosophical  ability, 
and  difiputing  facutty,  harneiised  with  syllogisms,  distinc- 
tiona,  aoliiticmst,  and  most  ])rcpOHtcroiw  mtrthods  of  craft, 
they  cmnv  with  bohhicHs  on  Christian  religion,  and  forming 
it  to  their  own  imaginations,  dressing  it  up  and  exposing  of 
it  iu  foolish  teriris  of  art,  under  a  Homblanee  of  wondrous 
subtlety,  they  wholly  corrupted  it,  and  drew  ufl'  the  minds 
of  men  from  the  simplicity  of  the  tnith  as  it  is  in  Christ 
Jeaus.  Not  one  article  of  religion  did  thin  proud,  self-con- 
ceited  generation  of  men  leave,  that  (vrhethcr  tbeir  conclu- 
ROUS  were  true  or  false  about  it)  any  man  could  come  to  the 
understanding  of  it,  who  had  not  been  a  better  proficieut  in 
the  school  of  Aristotle  than  of  Christ.  To  IwHeve  and  teach 
the  doctrine  of  tlic  Scripture,  though  with  sound  reason  and 
judgment,  and,  in  the  way  of  the  Scripture,  to  affect  the  minds 
and  consciences  uf  nion,  without  their  philoHophical  notions, 
niceties,  di»tinetiou»,  whereby  they  had  caned  a  corrupt, 
depraved,  monstrous  image  uf  ail  things,  and  the  knowledge 
of  them,  was,  among  them,  to  be  a  heretic,  or  a  blockhead. 
By  the  pride,  confidence,  and  pretended  subtlety  of  these 
men,  wu-s  religion  totally  corrupted,  nud  the  fountains  poi< 
soued  from  whence  others  sought  for  the  waters  of  the  sane- 
tvar\'.      Even  what  was  left  of  truth  among  them  was  so 


-136  THE    TIIIK    or    THE    END    OF  CHAP.  Til. 

debued.  lo  drrerted  of  its  nadre  bemTcnly  ^orr,  beantr,  and 
majesty,  v^s  laideTcd  so  deAnmed  and  unsaited  unto  that 
H«rn«al  li^t  wlioan  altMK  it  can  be  asefaUr  discerned,  ai 
to  lender  it  ahogether  nsdess  and  inefficacknu  nnto  itt 
pffcper  ends.  Xor  are  wc  era  in  more  danger  to  sobdnd 
oMwebes  fimn  under  the  teachings  of  God,  than  when  ve 
lean  unto  our  ovn  understandings  in  our  inquiries  into  sja- 
ritoal  thii^s^  so  as  to  forget  that  humble  lowly  frame  of 
heart  wherein  altxie  we  are  meet  to  be  taught,  or  to  leani  ia 
a  dae  manneT.  And  thb  is  cme  war  whereby  men,  throng 
Ar  innate  pride  of  their  nunds,  are  obstructed  in  the  recm- 
i^^  and  ^HmmipJ  onto  the  lefinqniahment  of  erangdial 
tnolH."     tTprb,  tqL  iriL  |^  426—128. 

3.  Oim*i^  Borne. 
OwEX  sars: 

~  Faitzal  apostacT,  is  eicrr  crime  against  the  gospel  whicfa 
partakes  of  the  nature  of  the  other  [or  general  ^mstacy]  inn? 
nae^asazif  or  desrw.  And  whaterer  doth  so,  makes  an  uices- 
SA.X1  ro«ani«  £he  guih  of  '  crurifdng  the  Son  of  God  afresh, 
acao  r'iTtin^  H:a  un:o  open  shame.'  For  it  is  in  his  gospel  and 
ciuTvr.  kjo^ie  whenfin  He  can  now  suffer  from  the  sons  of  mro. 
Wifs  3kny  lairortant  principle  o(  erangelica]  truth  is  forsaken 
jo^d  r>f:^>c3oec.  espei'ially  when  many  of  them  are  so ;  when 
tbe  ruve  os"  iybedienoe  which  the  gospel  prescribeth  is  habitu- 
ally crtTjifvWxi  ;  when  men  behere  otherwise  than  it  teacheth, 
aa<i  hvr  oi;}:erwT^  than  it  reqoireth .:  there  is  a  partial  apos- 
nk'T  frve.!  11.  wboise  piih  and  dan^r  answers  the  degrees  sod 
cioftsurv^  which  in  each  kind  it  proceeds  unto. 

"  AiXvi  :his  is  ihar  which  we  may  charge,  yea,  which  the 
l>\rv;  Chr.s:  in  his  word  doth  charge  on  erery  nation  under 
hc*»vu  whciv  the  swspcl  is  pubUdy  professed.  Menareipt 
:o  jrU-asc  :hriiis«'lvos,  to  appiwTe  of  their  own  state  and  ct»- 
*v.:kmi.  wheivm  thcT  hare  framed  nnto  themselres  rest  and 
sstisiJK'TsoiJ     Ctiiurhcs  content  ihemselres  with  their  ourrod 


CHAP.  VII. 


TUB    CATHOLIC    CIIUBCll. 


4fl7 


I 


order  and  admini«tmtions,  especially  where  accompanied 
■with  secular  advantnges ;  and  cuiitenil  ficrcclj-  that  all  is 
well,  and  the  gospel  sufficieittly  complied  witlxal,  whilst 
their  outward  constitHtion  ia  prMcrvwl,  and  their  laws  of 
order  kept  iimolatn :  uhoiil  thttsc  is  the  world  filled  with 
cndlc-ss  digladiations,  wherein  the  most  aim  at  no  more  but 
succi-wi  in  their  especial  coutests.  Only  a  few  remain  who 
fruitlessly  complain,  that  under  all  these  conflicts,  the  glory, 
'power,  and  purity  of  Cliristian  religion  is  lost  in  the  world, 
id  it  is  known  that  the  Judgment  of  Christ  concerning 
churches,  na  unto  their  good  or  bad  spiritual  estate,  is  oft- 
timos  very  distant  from  their  own  concerning  themselves. 
It  was  not  only  fur  their  sakes,  but  a*  a  warning  unto  all 
others  in  hU  ages,  that  it  is  entered  on  an  ererlastiug  record, 
that  when  the  churcli  of  Laodicea  judj^d  and  declared  with- 
out hesitation,  that  she  was  '  rich,  increased  in  goods, 
and  wanted  nothing;'  the  Lord  Christ,  the  Amen,  the  'true 
and  faitlifiil  witness/  pronoiuicetU  her  *  poor^  and  blind,  and 
wretched,  and  niiscrahlc."  That  things  at  this  day  arc  in  no 
better  a  condition  in  many,  in  most  churclies  in  the  world, 
IB  too  endcnt  to  be  denied  >vith  any  pretence  of  rever- 
ence to  the  word  of  God ;  and  it  will  be  afterward  made  to 
appear. 

"Certainly  the  Ijord  Christ  may  say  to  the  churches  and 
nations  ainon<;  whom  liis  immn  is  yet  owned  in  the  world, 
what  God  »aid  of  old  concerning  that  of  the  Jews,  then  his 
only  chunrh ;  /  had  pianied  thee  a  noble  vitu;,  whoiiy  a  rit/ht 
twd;  hmv  tfitm  art  Ihott  tunurd  into  th«  degenerate  plant  of  a 
tti/rf  vine  unto  me?  Jer.  ii-  21.  Yea,  to  most  of  them,  as  in 
another  pliicc ;  How  u  the  faitl\ful  city  become  a  harlot  ?  it 
VMU  fttU  of  judgment ,  rigkteotuines*  lodged  in  it,  Imt  now 
imtrderer*.  Thy  Kthnrr  tit  t}erotae  drosK,  t/ig  unne  mired  with 
vtater.  Isa.  i.  *Z\,  TZ.  The  greatness  of  the  evil  complained 
of,  the  secret  mystery  of  its  accomplishment,  the  unrea> 
eonablcnesHj  folly,  and  ingratitude  of  the  fact,  the  strange- 


I 


J 


4BB  THE   T1H8    or   TBC    CKD   Or  CBAF.  m. 

«■■  of  tfae  ereot,  makes  tbe  complunt  to  be  fiarniod  nt» 

a  wAtmt  of  adminboo.     Aiul  indeed,  if  a  man  be  aUe 

to  eOBsder  the  nature  of  Uie  eospel,  with  the  benefits  am- 

aHOBBated  tboein*  unto  maukuid,  be  cauuot  but  be  «l»- 

■a^ed  to  find  tbe  genenlhr  of  them  to  be  so  soon  vary  of 

it,  and   MS  rea^  on  all  octasionB  to  relinqniah  it ;  ftr  a 

iitaBC    0otT  aad  bkaipd    inunortoUtv   are    attainable  anil; 

ibiirbj.  Ki  all  that  tnic  freedom,  tntnr)nillitT,    peace,  nd 

bknedasB  vhcnof  our  nature  in  ibis  life  is  capable,  irekf 

■o  other  nwww  oommnnkable  onto  tbe  m>u1s  of  men.    Ia 

bne(  whateiei  k  of  adruita^  in  anj  gradooa  CDinnimn» 

lioB  bmm  God  onto  us,  witJamt  wluch  ve  arc  nothing  bat  tkt 

wtrr  want  and.  most  auiIigBant  prodnct  of  sin  aud  mbwir,  it 

it  aU  ooafiaed  unto  tbe  gospel  and   tbe  contents  tben^ 

WWnfac  tbe  carekwness  of  men  in  neg^vctiug  of  it,  tkir 

m  ilB  rtHmqwAmtat  as  to  its  principles  and  obk 

mxf  srcU  be  expressed  as  God  dutb   in  tbe  isftfi* 

of  tbe  ■poeCacr  of  tbe  Jewish  Cburcb,  Jcr.  n.  11, 

13:    Uatk  m    mOim  etwyrrf  Uieir  gods   which   orr  frf  » 

gt^T     Bti  m9  peofk  iMA  ehmped  that  gUrf  >r  ^ 

wMA  dMi  m^pnfit.    Be  mtmmhed,  O  ye  Aaonw,  af  Ok 

m^hthmriUf  tfrmd:  ht  ye  vof  deetUatt,  tmth  tke  t^ 

Yet  tb&s  is  it  and  do  otbcrvisc,  as  vc  shall   afVerward  ust- 

§mt,  Maasv^thBgeaanhtjaftbem  that  are  called  Ckmtitw 

■aOewaiU. 

~  TW  Cbnrch  tf  Bone  Tiotaillf  pleads  an  cxemptuo  fa* 
this  cbai;^  br  nrtae  of  specia]  pmilege.     Not  w  iwoad 
of  tftriimn  giaoe  unto  their  minds  and  wilk  ^ 
it  lad  al  that  bdoogs  unto  it  alwaya  in  satiap  UA 
vbenin  slone  a  compliance  vitb  tbe  fs^ 
;  bat  sn  outward  pmilege  of  indefcctibiUtjr,  kcc|>iV 
in  tbo  state  the  sospcl  requiretb,  they  know  not  im. 
t  as  it  vere^  wbe^ar  tbcj  will  or  no. 
"  But  dure  is  no  pwtj  or  society  of  men  tmdcr  ham 
tbe  iwUaiaty  of  msttcr  of  £net  to  the 


V 

I 


CUAt.  VII. 


THK   CATHOLIC    CHURCH. 


459 


I 


that  cau  vith  less  violeiice  unto  common  raodestjr  make  nsc 
of  tbis  preteuce.  So  when  tlie  Jews  of  old  were  charged  by 
the  prophets,  of  apostacy  from  the  law  and  the  obedieuoe 
which  it  required,  with  threats  of  destriictioa  for  tlicir  sins, 
they  warded  themselves  from  a  cutn-jction  of  guilt  aud  four 
of  puniahmcut,  by  an  uiireaaouable,  yen,  outragcoiw  confi- 
dence in  church  privileges,  tbea  not  only  appropriated  but 
confined  unto  them,  cr^ang  out,  '  The  temple  of  the  Lord, 
The  temple  of  the  Lord,  The  temple  of  the  Lord  arc  these;' 
this  tlicy  thought  sufficient  to  repel  the  charge  of  tlic  pro- 
phets, to  vindicate  their  imiocency,  and  aocnre  their  jjcace. 
The  reply  of  the  prophet  uuto  them  will  equally  serve  iu  both 
cases;  Bekold,  ye  tmat  in  lying  icords,  which  rannot  pro/it. 
Will  ye  steal,  murd*n;  aud  mmmit  aduiiery,  and  sufear  faSxfl^, 
and  bum  incense  unto  Baal,  and  walk  nfttrr  other  t/ods  whom 
j/e  knouj  ni)t ;  and  rtnne  and  gland  b^are  me  in  this  house  v^hick 
i$  called  by  my  name,  and  gay.  We  are  delivered  to  do  all 
thexe  abominations?  Jer.  ni.  8 — 10.  A  plea  of  innot'cncy 
■nd  ho])e  of  impunity,  under  an  evident  guilt  of  the  highest 
immomlitics,  and  the  vilest  of  supcrstitionit,  do  equally  parti- 
(apatc  of  folly  aiid  impudence. 

"It  is  fallen  out  with  this  Church  of  Rome  somewhat  in 
like  manner  as  it  did  with  him  from  whom  she  falsely  pre- 
ids  to  derive  her  womlerfid  privilege  of  indefectibility, 
when  our  Lord  Christ  foretold  that  all  men  tihould  for- 
sake Him,  be  alone  with  the  liigheHt  confidence,  and  in  a 
aiugular  manner,  undertook  the  contrary  for  himself.  But 
mil  the  prerogative  wKieli  he  pretended  unto  issued  only  in 
this,  that  whcu  all  the  other  disciples  forsook  their  Master 
and  fled,  according  to  Ins  prediction,  he  (done  forsook  lum 
BSid  denied  him.  And  that  impossibility  of  failing  which 
■fhu  church  appropriates  unto  itself  a»  its  singular  and  in- 
oommunicablc  privilege,  hath  possibly  been  ii  means  of,  but 
assuredly  is  accompanied  with,  a  peculiar  apoetacy  above  all 
othiCT  churches  in  the  world."    fVorkt,  vol.  xvii.  pp.  338 — 341 . 


-aBl*  rsE  nnc  or  mK  C3n>  op  chap  til 


Of  prafeanon  of  the  trntti,  wiU 
rmaimt  ■m&^se  is  n,  sad  tikmg  pleasure  in  nnzigfate- 
nuraoft.  Gm  -vil  Bot  al«m  mffia-tlie  gospd  to  be  proiti- 
aoec  Tt  £r^  l&e^  csvBSrKiBre  in  their  wickedness,  but  wiD 
nnsisaLtr  ^k  ike^  vp  vaSD  sodi  ddoskms,  as  nhrXi  6ood 
3£SL  wan  3iOiB  oyea  apattaeT  fiom  it. 

-^  T&n  vas  de  preM  caaie  cf  tiiat  general  and  ahnort 
aaiaaif  igiwiacr.  4m  «a>  in  the  worid  bef<»e  the  refonu- 
"EUK.  *&>  ^0^  of  the  Chmtian  petqile,  by  sach  means  lad 
■m.  <wa.  ^iimiiMi  at  AaO  be  aftoaaitl  declared,  voe 
£9t>vx  -w-s^T-.  — °— ',  Ticked,  and  obstinate  in  an.  Tlie 
camkBDtfi  hontf'  hc  IcA  an  leooid  in  the  vritings  oi  naaij 
3£  Tltmr  oan.  Aad  in  vain  it  vai  fiir  any  to  attempt  to  n- 
AKT  a^K  Ktf»  a  cvAnin'  imto  tlw  gospel,  espedilh 
rmyjfi'rir**'^  the  Most  cf  thtirgnides  vere  no  less  iniieeted 
•^m^  TJMMwiw-i.  dnaorton  vai  afanost  the  only  penca, 
ac  JEHK  he  «a»  the  Most  eminent,  who  set  himself  in  hit 
mniMn  »  ffiCK.if  it  were  pcnnble,  theriaiug  tide  of  imiNetT 
U)£  -v3SAr3»»  amofis  aD  soits  c^  persons.  But  instEid 
sT  ixT  fiKOHB^  li$  fac^  endeaTors  ended  in  his  own  baniib- 
mfTL"  u>£  oa&i^  AH  decrees  and  orders  of  men  undertook 
TJaf  ru^r-.iESf?  <^  pcbhc  sinning  against  bim,  and  to  he 
TT  'W»iir«,-e¥.  tbeie  remained  bat  two  ways  of  deafinj 
wrn,  Tiif  KTsflr^ihr  of  men  in  such  a  condition.  The  one 
was.  a:wr-ir7j  to  the  advice  of  the  apostle,  to  trnit  owj 
tr-  jHiTiiC-wr/'-sai  --•*■  2  Tim.  iiL  5',  so  learing  tbem  ontrf 
xht  •*-i"^--vg'  c^  the  church :  the  other  was,  to  accommo- 
~tr:f  •isirty^  =iiro  their  temper  and  lusts,  whereby  &  &« 
>-.-'  ir-rvar»:3oe  c«"  ChristianitT  might  be  preserved  amons 
:h-:ci.  -Viii  the  seneamfcy  of  their  leaders,  preferring  their 
i:;:«-r«;   rttLW  ihedr  duty,   the  latter  way  was  chosen  aal 

"  Hencv  were  <^tinions  and  practices  invented,  advanced 
an^i  taken  into  lehgkm,  that  might  accommodate  men  in 
their  iustj^  or  give  countenance  and  pretended  relief  uiitc> 


CBAP.  VII.  TDK   CATHOLIC    CUDHCR.  461 

them 'who  were  reaolvftd  to  live  in  tlicir  sins.  Such  were 
auricular  confession,  penances,  absolutions,  commutations 
of  all  sorlj),  inisHHticJil  sacrifices  for  tlic  living  and  tlin  dead, 
tlie  chiircL's  treasury  of  merit  and  power  of  jiardou,  suffrage 
and   help  of  saints,  especiallv   pnrgatory,    with   all   its  ap- 

"  Hereby  was  the  apostacy  completed ;  for  men  being' 
grown  canial  and  wicked,  there  appeared  no  way  to  keep 
them  up  unto  the  profession  of  the  gospel,  but  by  the  cor- 
rupting the  whole  doctrine  and  worship  of  it,  that  their  hiats 
might  be  some  way  acconiniodateil.  To  this  end,  extenial 
things  were  substituted  in  the  room  of  thungs  internal,  hav- 
ing the  same  names  given  unto  them  ;  crclesiastieal  things 
in  the  room  of  things  spiritual;  outward  oftices,  orders,  and 
multiplied  sacraments,  with  their  efficacy,  by  virtue  of  the 
work  wrought,  in  the  place  of  real  conversion  unto  God, 
purity  of  heart,  with  strict  imivcrsal  holiness  ;  disciplines 
and  corporeid  severities,  in  the  room  of  evimgdical  repent- 
ance and  mcrtili cation.  Nor  could  the  lusta  of  men  have 
po*»il>ly  a  higher  acx'ommodation,  whilst  any  pretence  of  re- 
ligion was  iKHTKMiuy  to  be  prcsened.  So  formerly  did  wick- 
edness of  life  lead  the  w«.y  into  apostaey  from  the  truth. 
And  the  whole  of  the  papal  apostacy  may  be  reduced  unto 
these  two  heads  :  First, — an  acwmimodation  of  the  doctrine 
and  wonthip  of  the  gospel  unto  the  carnal  minds  and  lusts 
of  men,  with  the  state  of  their  cunsciciiceii  that  ensued 
thereon :  and.  Secondly, — the  accoramodatioit  of  the  lusts,  • 
ignorance,  and  su]>enitition  of  men,  unto  the  interests  and 
worldly  advantage  of  the  pope  and  his  clergy."  Jdid,  vol. 
xrii.  pp.  394,  395. 

CuoLY  says : 

"The  Ruppression  of  the  Scriptures  has  been  the  unqiiCH- 
tionable  characteristic  of  the  Papal  polity  for  a  thousand 
years.  In  every  countrj'  where  it  possessed  uiiluenee,  I'opery 
invariably  succeeded  in  extinguishing  the  national  use  of  the 


•itt  THK  nm  or  tbb  end  of  chap.  ni. 

Biblr-  I*  WOT  eoantiT  where  the  Befcmnatioii  enlightened 
de  fopalatr  i^nacaziee,  hs  fint  effivt  ina  to  give  the  Bible  to 
tke  peofit.  This  tu,  and  i^  vniffHrmlr  the  point  of  itroggte, 
nt  acknovledsed  dtadnctkn,  the  mfn^ripg  feature  cf  the 
OBSest  besreen  ProcestanttBm  and  Popeiy. 

~  TtTwds  the  end  of  the  aerenteenth  centnrv  the  Ne* 
Tcsanent  vas  ODoe  a^ain  offered  to  France,  yet  not  far  the 
ofaBoxact^  hands  of  Protestantism.  Pere  Qnesnel,  a  piieit 
«f  tiic  OnCQVT,  nambted  it  into  the  national  tongue,  accom- 
jmanim^  the  text  vith  'moral  reflections.'  It  thus  one 
^MBgA  oae  of  daar  own  teadios  to  the  people.  Qoesnd 
hot  his  wwk  is  still  regarded  by  schdm 
tar  its  SdehtT.  The  French  Church  contunw- 
Tiaknth-  njected  this  final  offer.  Qoesnd  vn 
fcnvd  to  ir  horn  his  eoimtiT,  and  take  refuge  under  the 
afctltei  of  Protestantki  in  Hdland,  where  he  died,  in  exile. 
Hit  vixk  was  — *>-—t^«*J  by  the  Pope  :  and  the  occswa 
«a»  akcB  of  dedaring  e^ieciaih'  and  for  ever  the  princqdei 
c£  Koaar  on  the  soppression  of  the  Scriptores. 

-  By  lae  weB-known  Rescript,  the  Bull  *  Unigenitus'  rf 
iri-S.  ^e  E*asai*T  pronoonced  the  following  proposiriwB 
errr*Lteii  tmcn  the  notes  c£  Quesnel,    to  be   ktretical  and 

-  ■  Taa:,  it  is  o^cAil  and  necessary  for  all  persons  to  kwff 
Tie  Scr.rturei^' 

-  •  Taar.  the  leading  of  the  Scriptures  is  for  ctctt  btdv.' 
■  •  T^ai:.  the  sacred  obscurity  of  the  Word  of  God,  is  no 

reasoa  for  the  iaitr  to  excuse  themselves  firom  reading  it.' 

-  •  Thi:.  the  Lord's  day  ought  to  be  sanctified  by  Chri*- 
t^an*.  i:i  r«kiiai  pious  books,  and  above  all,  the  Scriptuits.' 

"  ■  Tha:,  it  is  »  great  mistake  to  imagine  that  the  kno»- 
ledje  of  the  mysteries  of  religion  ought  not  to  be  impsrtnl 
to  wvmen.  by  the  reading  of  the  sacred  books.' 

"  *  That,  to  wrest  the  Xew  Testament  out  of  the  hin^ 
of  Christians,  is  to  keep  it  doeed  up ;  by  taking  from  the« 


cnAP.  VI]. 


THE   CJkTHOLIC   CHUKCH. 


463 


the  meaus  of  understandiug  it,  is  no  otlier  than  to  close  up 
the  mouth  of  Christ  as  to  thcra.* 

" '  That,  to  forbid  to  ChristiaoB  the  reading  of  the  Holy 
Scriptures,  capccinlly  of  tho  gcwjwl,  is  no  other  than  to  forbid 
the  use  of  light  to  the  ehildren  of  light/ 

"  '  That,  to  deprive  tlie  unlearned  people  of  tlie  comfort 
of  joining  their  voices  with  the  voice  of  the  whole  chiu-ch,  is 
a  custom  (xintrary  to  upostolicitl  practice,  and  to  the  design 
of  God  t' 

*'  Such  were  the  truths  which  Pope  Clement  TX.  in  the 
boasted  hght  of  the  cightccnih  century^  and  iu  the  face  of 
Enropc,  by  a  solemn  act  of  his  council,  and  in  the  lofty 
assuinptiun  of  infallibility,  announced  as  ' falsespealcing, 
hlanphemous,  iiod  /ureiicaf.*  Aud  to  thin  the  well-under- 
stood and  formidable  menace  was  subjoined,  that—'  The 
fiuthful  in  Christ,  of  both  sexes,  shall  not  presume  to  hold 
any  of  those  propositions,  under  penaity  of  the  cermuret  of 
ihe  cintrch.' 

"  This  is  decisive.  Tliis  decree  has  never  been  abrogated ; 
and  until  it  is,  popery  must  acknowledge  itst-lf,  alike  by  \\» 
jwturc  and  its  practice,  an  enemy  to  the  projmgntiuu  of 
the  Scripturea.*'  Nevi  Ititerpretat'ton  of  the  Apocalypw,  pp. 
aS7— *W. 

Palmek  says: 

**  As  to  the  sanctity  of  doctrine  in  the  Kaman  church,  it 
may  be  observed,  without  denying  that  good  works  are  re- 
quired in  theory  by  their  church,  that  it  is  much  to  he  feared 
holiness  is  but  little  rctjuired  or  followed  iu  practice  among 
them.  It  is  certain  that  there  arc  many  doctrines  aud  prac- 
'ticcs  common  iu  their  cunimuniun,  which  tend  to  injure 
Christian  sanctity  and  morality,  as  our  theologians  have 
,  proved  in  the  case  of  purgatory,  indulgences,  repentance  at 
the  point  of  death,  attrttiuu,  auricular  confessiuu,  cxpiatuty 
znassc*,  the  distinction  of  mortal  and  venial  sins,  the  doctrine 
of  probability,  opus  operatutn,  equivocation,  mental  reserva- 


nm  or  -ras  mxo  or 


cKar. 


wmfaip  af  nintsaadi 


We  know  tkat  Mme  of  tfaeir 


iben  reject  aoitf  I 


is  fanJ  ia  Ikew  tlungs,  bat  tlMy  «re  bdd  and  pnctiad 
ntf  OBmn  bf  udMn,  mhI  Ac  H^man  cfaurditt  Iiztt 
r  jtt  taken  anr  cCectul  steps  to  comet  the  aboia 
iBMBg  thoo.      And  vken  we  cone  to  viev  the 
brea  of  lUwiMirfi,  vc  ne  bni  too  bttle  smnctity.    Etco  tf 
the  Wfimwiig  ^  la«  eentnij,  tkingi  bad  ptootmlea  to  mA 
a  kaetk.  Au  tke  karaed  Van  Espcn,  profeww  of  omn  Iot 
a  At  mitfiii  cf  Loaraim  declared,  that  'thedtK^lnH 
flf  tke  tbuA  i»  m  mllaiMfd,  tkat  acanxlj  a  vestige  ranw: 
Mid  aD  fnta  of  noes  kave  so  pmailod  emys-lirrc.  ud  m 
«  abodMl;  tbat  tWr  are  R^uded  aa  moMmg:   md  ik 
people  driak  ia  iadqnitr  like  water.*     This  depknaUa  itM 
«f  aaaMtality  has  wxc  tbat  tin>e  been  rendered  stiQ  woca. 
Withoat  AifMiBg  AaC  there  are  nuny  good  men  tmmf 
then,  it  Mr  be  asKited  as  a  raaner  of  pabtic  nototiet^-,  tbC 
the  ibie  of  maaik  ia  lU  orders  of  socictT,  in  the  P^— 
chHHhct  of  Italy,  S|Miii,  FnetngBl,  and  France  is  iiama- 
atiilf  dfgradfd  tad  ooen^t ;  and  vluu  ia  wone,  tUt  ^ 
fOT  petws  whose  fives  are  spent  la  tbe  moot  iiifiinmi 
vices,  an  aaadKsaa  in  thdr  aitendancc  oo  all  the  ofceadf 
Ihe  ehiHih;  tkt  they  are  ooDstant  at  conJeanoo,  coniMni- 
Cite  at "— *— .  and  then  lefcrt  to  their  luiud  habits,  vidai* 
SBT  3cwe  flf  oawp«Bction  for  the  pmfimatioDs  of  vbidi  tbr 
have  been  paDtv.    The  banditti  of  the  Abruui  ue  rcoiui- 
able  fcr  attencioo  to  their  derotirau.     The  liarioU  sad  m- 
saans  of  Spn  confesi^  cwmnnninrtp,  and  rctttra  to  tbar 
ana.    Is  Iiflsad  it  has  beea  obserrefl,  that  muxdefcn  kar 
bv^ueativ  been  feond  aarifoous  in  all  the  sewien  of  tka 
religion.     ETCfyvbere  aO  the  extemal  signa  of  an  anhtf 
devotiosi,  ewn  to  tean,  an*  founJ  onitod  with  a  tjttaaitk 
Boral  deimvity.     I  aik,  can  that  be  a  Mntud  or  whuloM* 
•jvtem  which  teaches  men  to  look  with  indifference  oo  ai: 
and  muss  there  not  be  something  wrong  in  a  mode  of 


CHAP.  VII. 


TII£    CATHOLIC    CIIUHCII. 


466 


instruction  which  can  Icnxl  to  sucli  dctostahlr  profanations  ? 
It  is  a  melancholy  hnt  a  certain  truth,  that  in  no  pnrt  of 
the  world  do  the  crimes  of  assassiuation,  robberj',  murder, 
adultciy,  suicide,  rebellion,  so  fearfidly  abound,  as  in  those 
countries  where  the  Roman  churcli  hohls  sway.  Such  is  the 
nctual  sanrfihj  of  this  chnrch  in  too  many  of  her  members  ; 
it  certainly  places  her  btiueath  hutli  the  Oriental  and 
the  Briti«!i  churches."  TrtatUe  on  the  CItwch  of  Citrist,  voL  i. 
pp.  291— 2U3. 

"  h\  coDclusioD,  then,  it  may  be  affirmed  certainly,  that 
the  churchea  of  the  Roman  obedience  form  only  a  part  of  the 
catholic  church  of  Christ ;  that  tlicir  authority,  institution, 
sanctity,  &c.,  are  by  uo  means  superior  to  those  of  other 
churches ;  and  that,  in  several  respects,  they  are  even  inferior 
to  the  rest  of  the  catholic  church.  The  picture  drawn  of 
their  position,  by  Gregorj'  XVI.  in  his  encyclical  letter  to  all 
the  bishops  in  1832,  i.s  truly  deplorable,  though  it  embraces 
^but  a  part  of  the  evils  which  afilict  that  church, 

**  'We  speak,  vcnemble  brethren,  that  which  ye  behold  with 

'  your  own  eyes ;  which,  therefore,  we  deplore  with  united  tears. 

An  unrestrained  wicltedncss,  a  shameless  science,  a  dissolute 

flicentiouancts,  are  trlumplmut.    Tlic  sanctitj*  of  holy  tilings  is 

despised,  and  the  majesty  of  divine  worship,  which  jiosscues 

such  RTcat  power,  and  is  of  so  great  ncccaaity,  is  blamed,  pro- 

[laiied,  (iorided  by  nicked  men.     Hence  sound  doctrine  is  per- 

[Tcrted,  and  errors  of  all  kinds  arc  daringly  diaseminatcd.     The 

flaws  of  sacred  thinga,  the  institutions,  the  vcn,*  holiest  disci- 

pbne  are  not  safe  from  the  audacity  of  those  who  speak  un- 

Tightcously.    Tbirt,  our  see  of  the  most  blessed  Peter,  in  which 

Christ  laid  the  foundation  of  his  church,  is  most  gricTously 

(■«Mdle<l;  and  the  bonds  of  unity  are  daily  more  weakened  and 

yken.     T[ir.  divine  aulhority  of  the  church  is  impwgiied,  and, 

;r  rights  being  torn  away,  she  is  subjected  to  earthly  ron- 

lions ;    am!  reduced  to  a  hose  servitude,   she  in  most 

njostly  exposed  to  the  hatred,  of  the  i>eople.     The  obedience 

n  a 


466  THX   TIME   or   niK   END   Of  CHAP.  Til. 


dar  to  lukapi  if  infiii^ed,  and  their  lights  are  traaqttei  <m. 
Ife  ■cartfiriw  mad  acLot^  leamuid  in  «  dretdfhl  nunner 
vic^  mer  ^td  mamatrtmt  rpinmmt,  by  whidi  the  catholic  &itli 
i»  BO  hm^o*  »^'*— *  Mocdr  and  br  mining,  bnt  a  hwrible 
and  brpi«*  var  it  nov  openh-  vaged  against  it.     For  when, 
W  thr  iwtnKtaan  and  piamfjp  cf  the  teachen,  the  minds  d 
n:^h  art  cnmqiied,  the  destractkm  c€  religion  is  vast,  ud 
tfe  TzJesi  etmfhem  tf  waermls  becoanes  general/     He  after- 
vaid»  aZAd»  ti^ie  to  the  (^unkms  of  the  reforming  partr  ia 
de  Pifi^Ttii  ctmdi.     *  It  voold  be  nnlawftil,  and  altogetbcr 
amxsae^  to  ihat  reject  with  vhidi  the  laws  aS  the  chord 
art  so  be  reccned.  to  condemn,  br  an  insane  lore  of  judgbg 
ilir  ^^^*^rft»*^  saocxiaoed  by  her;  which   includes  the  ad- 
KiaiAzsDca  cf  saocd  things,  the  mk  of  morals,  and  die 
ncxis  flc  ihe  cfcmth  and  its  ministers;  or  to  represent  it  n 
iuscue  u  cotain  pnnc^dei  (tf  the  rights  of  nature;  orto 
pnnManr  i:  doectiTe  and  inqierfect,  and  mbfect  to  tkeaal 
mopuerau.     As  it  is  ontain  —  that  the  church  was  tsu^ 
br  J<^!=:3  C::n*3.  to-  ...  it  is  eridently  absurd,  and  most 
iz."zrt:i:^  *o  her.   to  put  fiHward  a  certain   restoration  « 
-fflftr'L^f.yt.  S5  acvessaiy  to  provide  for  her    security  tai 
zzt^Tcsx  ;   *s  II  sie  ctmld  be  supposed   liable   to  defect  or 
i>S*<T:nT3.'C.  V  T  citijer  evils  of  that  kind ;  by  which  attempt* 
^i>?  :^i.-oT»:.-vrs  r.ive  it  ia  view,  to  lay  the  foundation  of  a  net 
*KMUfs  i%ti:i:*:i:'»,  tnd  that  what  St.  Cyprian  detested  mt/ 
vW"j.r .    -.fv'-r    thsl  what  is  diviDC,  maif  become  a  Awwi 
rt*.".-*,' .  .  .  ■  -Vzi  here  we  wish  to  eicitc  your  constaDcy  6r 
ivliiT J-.  ii:*:-«  a  n;v«  shamefiil  conspiracy,  formed  agaiiul 
oac-n^-3u  ctiirjfcT-.  wijch  you  know  everr  day  to  become  wort 
^cTjCtccz.'..  Sl^=io  evca  of  the  ecclesiastical  order  uniting  wiik 
Tr.-e  HJ.tc  »>AnJi»nod  philosophers  of  our  age  ;  and  who,  fiif- 
CtriK-.".  *'C  ".htU-  character  and  office,   carried    away  by  tbf 
b;.'U:.i:*Kr.;curs  cf  pieasure,  hare  proceeded  to  such  a  pitch  irf 
i;iv:*A\  :h*:  :.i  some  places  they  have  dared  to  address  public 
a«.i  ivitt-raicvi  jwtitions  to  princes,  to  destroy  this  holy  dis- 


TBE   CATHOLIC    CBCaCB. 


467 


ciplinc*  Such  h  the  state  of  the  Roman  church ;  foil  of 
infidelity,  immorality,  division,  uneasincM!,  innovations,  en- 
slaved by  the  civil  jiowera,  a:icl  rent  internally  by  Janftcuism, 
heresy,  schism,  anil  indifference.  If  she  alone  constituted 
the  catholic  church,  Christianit}'  would  indeed  be  at  the 
lowest  ebb,  and  the  gates  of  hell  would  almost  have  prevailed 
against  it."    llfid,  pii.  2!>E)— 302. 

"  In  tracing  the  existence   of  infidel  principles  in  the 
Roman  churchos,  I  iitidcrtake  a  truly  painful  task ;  but  white 
I  moat  deeply  lament  their  existing  comlition,   and   with 
fervent  sincerity  prny  that  the  spirit  of  irrclipon  may  no 
longer  continue  to  devastate  them,  I  ana  obliged  to  state 
these  facts  in  consequence  of  the  rash  and  arrogant  vnimtings 
of  Romisli  theologians,  who  pretend  that  tlu-ir  cliurclics  are 
united  lu  the  true  faith  and  in  holy  practice,  to  a  degree 
iuDparallelcd  by  any  other  Christian  community.     The  British 
and  the  Oriental  churehe-i  arc  represented  as  devoid  of  fixed 
jind  settled  faith.     We  aloue  arc  suppose<l  to  be  troubled  by 
the  presence  of  heretics  or  iufidKls,  while  the  Roman  church 
is  to  bear  away  the  palm  of  immovable  faith  and  invariable 
ortlindoxy.     It  is  a  certain  fact,  that  mniiy  of  the  worat  infi- 
dels in  the  last  century  uere  members  of  the  Roman  churchy 
'  "tiuA  they  received   its  aacramcnt^,   and  even   officiated   n* 
,  ministcn  at  ita  altars.     W'itliout  speaking  of  the  infidet 
'publications  of  sevenU  French  clcrgj-,  such  as  the  Abb^s  de 
,  la  Haume,  de  Marsy,  ike,  during  llic  middle  part  of  that 
Ecentiuy,  it  is  lufficieDt  to  remark  that  Voltairb  himself  wa>, 
during  his  whole  life,  a  member,  and  even  a  communicant 
hi  the  Roman  church!     Vcs; — he,  whose  unceasing  cry,  ai 
applied  to  our  divine  and  cvcr-hlcssed  (rod  and  Savior,  wna, 
i£crasaer  Vinfame!  was,  horrible  to  relate,  a  communicant  of 
the  Roman  church.     In  1754  he  received  the  eucharist  at 
Colmar.     He  again  received   it  in   1761,  'precisely  at  the 
I  tunc  when  his  corre«|KuuIcu(-e  and  hla  writings  had  the  most 
^marked  taint  of  irreligiou.'    lie  again  commuuicatcd  in  1768, 

u  ii2 


4es 


T8K  TIHI   Of   TU  IXD    OF 


ca^r. 


m  Mr  dmrk  oa  tbeft.  At  thenmetimek 
to  f  Alemhot,  with  reference  to  bii  oomiBiiiaaa  tt 
r,  'tint  lie  hid alnadjr  dooe it  43^,  aud,  ^J^or God, 
d»  h  again.'  In  1769,  bedng  31,  be  rmmrf  tit 
■■  6vm  the  cart  of  Ftrncj-,  and  deUvercd  him  a  de- 
m  wludi  be  said  that  '  he  oved  it  to  truth,  to  liit 
•ad  to  piety,  to  dedan  that  be  had  never  cc«od  to 
■ad  to  pnctiK  tie  eaihoTtc  rtKgitm  profcsMd  in  the 
....  that  be  had  Ihed  nod  wi»hcd  to  die  in  tfar 
of  all  dte  laws  of  the  kingdom,  and  in  the  caJJafr 
rtS^m^  fte.  In  1778  be  sunt  fur  the  Abbe  Gaotluer,  wd 
Vgaed  a  vritin^  in  which  he  declared  that  *  be  had  on- 
fani'  to  thi»  ecclesiastic,  *  and  wished  to  die  iu  the  aUkk 
nSfmm^  ftc  In  fine,  he  was  buried  in  the  Abbey  of  Scd- 
B^Ka  in  Chmpagne.  So  that  VoUaiif ,  aioidst  all  his  mob 
OB  nfigjoo,  and  while  acnudlT  engaged  in  a  wur  of  citeraii- 
nation  against  Chrwtiaiiity,  lired  and  died  in  the  oamaaam 
of  the  Boaian  cbaich ! 

"  Hii  f*Mwplf  ms  not  lost  on  his  followers.     Anm^ 

Ibe  infidd  aaoodation  of  the  '  lUtuninati'  we  Iram  that  ib9« 

woe  ciurs,  priesta,  and  ooe  who  wiw  raised  to  ^k  ilyMBa 

■i  tke  Gumtm  ekmrdL    Canltual  de  Hhennc  was  wuiwtat 

with  d'Alenbcft  and  the  infidel  philosopheans,  and  ww  ip- 

poard  to  share  their  sentiments.     And  vho^  I  mmU  ak 

wne  tboK  aiai,  TsUe,^-rand  faiahop  of  Autun,  De  Siviaatf 

Vtners,  De  Jarante  c^  Orieana,  the  infiunotis  Oobel  faiihif 

of  Lydda  and  afiervards  of  Puis,  Miruudet  of  Babrba, 

Onr-Venon.  Liudet,  LaUnde,  Scfcnin,  Chabot,  MsHieii,  M*- 

raOea^  Tome,  PelletieTj  Tliiliault,  MUit*c,  Hearuutin,  Hi^M 

Lefeasier,  FanisMt,  and  the  other  const  itutional  bishops  *** 

renounced  thi^  fimctions,  sent  to  the  Revolotionan'  C* 

nmtion  tbeir  letters  <^  orders,  mitns,  and  episcopal  ona- 

mentsy  and  dediired  that  there  ouf^fit  to  bo  no  wofsh^litf 

that  of  re*Mm,  liberlr,  and  c^imlity  ?    Wlio  were  iboeB 

I  say,  but  bishops,  or  at  least  priests,  of  the  Roann  dwrEk* 


CHAP.  VII.  THE    CATHOLIC    CllORcn.  469 

They  hiul  received  iu  that  church  their  ordinations.  Tliey 
had  imbibed  iu  her  communion  the  principlca  of  infidelity, 
and  though  they  were  partiznaH  of  an  institutioD  which  was 
nnder  papal  censure  (the  constitutioTinl  church),  they  were 
not  excommuairaU'd  up  to  the  period  of  their  open  apostacy. 
A  multitude  o(  priests  followed  the  example  of  these  bishops. 
Infidel  and  Jacobin  priests  and  bishops  were  also  found  in 
Italy.  The  infidel  pticHt  Ocddcs  was  of  their  cummutiion 
in  Eughuid,  and  if  wc  place  any  reliance  ou  the  uuiversjd 
opinion  of  those  who  have  travelled  iu  France,  Spain,  Por- 
tugaj,  Italy,  and  Germany,  there  are  numbers  of  infidels 
not  only  amon^^st  the  laity,  l)ut  the  clergy  of  the  Roman 
commmiiuii  in  those  countries.  Facts  of  this  kind  repeatedly 
stated  and  never  denied,  couviiice  uh  that  there  are  large 
nnmbcrs  of  unbelievers  in  the  communion  of  those  churches ; 
and  it  is  well  kuuwu  that  especially  among  the  higher  orders 
of  Romanists,  in  England  and  Ireland,  infidelity  is  hut  too 
common.  Jae[>biniHm  and  infidelity  have  been  ho  closely 
connected  from  their  birth,  that  Roiuautsm  itself  may  well 
tromhlc  for  its  faith  in  Trcland  and  England  :  the  priuetplcs 
■  closely  united  in  every  other  part  of  the  lloniau  Obediuuce, 
inot  be  separated  in  these  countries.  That  they  are  not, 
to  fact,  wc  Imve  the  most  serious  reasous  to  apprehend,  Irom 
the  reckless  manner  in  which  even  piiesta  of  that  society 
have  employed  in  controversy,  all  the  arguments  of  infidels 
and  Sociuiana  against  the  Holy  Scripture,  the  Divinity  of 
Christ,  &c.  And  their  pertinacity  in  upholding  false  and 
ridiculouB  minielcs,  shews  a  eurclcssncsH  for  tlic  genuine 

I  miracles  ou  which  Christianity  is  founded. 
"  But  the  irreligion  of  members  of  the  Human  churches 
•inks  deeper  even  than  direct  infidelity.  There  is  a  still 
lower  depth  in  which  they  arc  plunged  ;  and  I  shall  here 
avail  myself  of  the  testimony  of  the  Abbe  La  Mennais,  in  a 
work  written  many  ycara  jigo,  while  he  was  yet  of  the  highest 
reputation  iu  the  Kunian  church.     In  the  riffhih  oililion  o( 


a 


adiffagmjc   aa  to  dntui  ad 
lore  of  iikMiiie  and  of  gold,  fay 
em  be  obtained?     AD  is  bo^ht, 
',  rc^iaa,  opmium,  <hgaitws 
a  nst  aliipwTBA  of  lO 
/  . .  .  ■  Atheiim/  nid  Ldbnitc/  will  W 
cAict,  indiScrence  whtcb  maidMi 
tor  geamnm  ladiffiEfenb  fap 
it  ii  BoC  even  doubt,  far  doidit 
inUlaUtiBS  anppoaci  a  pmim 
it  b  a  mtonatic  ignomice,  a  roluntajr  ikfp 
ia  the  Udeaaa  aad  atenlc  montfer  iriuA 
AU  yhilnainiliip  thcotiea,  all  dofltinai 
aad  Hwipprwed  in  tkia  dfnwiy 
ftAil  aijstnn^  becomk  auioit  m- 
tke  nane  of  tolerance,  s  oe* 
He  ohaerTCft,  ibiit  '  thu  attle  M 
ii  BM  of  the  aigna  br  vliidi  vl 
dnk  last  vmr  aBBOoneed  br   Jesni  Chnrt: 
ymtie  Som^MmtometA,  MlNeJkdJmlk 
Sarit  if  tbe  avM  pHtnie  cf  irr^poD  ia  tii 
Sat  Him  |Jbm  tbat  be  speaks  of  that  cfaadk 
be  indntM  trader  the  terms  be  emfiajt 
the  atatenent  of  one  indiiidnaL    iti 
Vr  ^B  f  Ulri  ktter  of  the  bultop  of  IW*. « 
af  kb  eaby  into  hij  diooesCf  where  it  k  ai 
to  the  fiirflfPf*"  uid  disdain  of  imliffiiiiim 
Ae  gieit  woBfl  of  the  church,  or,  to  la^ihf 
of  die  Uohr  Scnpturei,  her  dcspoate  vaod; 
"  Druiariti  rirt  flnp  tjti'  "    For  what  cmn  we  OfipaK  ta  A* 

itote  of  thii^  ? We  know  wdl  the  remedj  for  htSf 

■ahifaii,  hat  the  remedjr  far  this  epidemic  xnaladr  ^^  ■■■^ 
win  ahal  find  it?'    lUs  eril  thcmforc  affiict*  the 
church  benplf.     It  ii  not  nrntfy  found  amouj^  hcri 


i 


CBAP.  VII.  TUP.   CATHOLIC   CHURCH.  4?! 

ries :  it  in  within  Iicr  own  boHom.  And  in  fine  it  is  so  great, 
that  eveu  tlie  }ie»d  of  the  llomau  cliurcU  Iihh  been  coiupclted 
to  lay  open  the  oondition  of  fais  commumty  to  our  view. 
Gregory  XVI.  in  IWi'Z  lulclrcssed  an  encyclical  letter  to  all 
the  patriarchs,  primates,  archbishops,  and  bishops  of  his 
Obedience,  in  wliich  the  following  remnrkithle  pEusagc  occurs: 
*  We  come  now  to  another  most  abundant  catue  of  evils  with 
which  we  grieve  to  ace  tfie  church  abided,  tliat  is  to  say, 
indifference,  or  that  perverse  opinion,  which,  thrrm^h  the 
JrnndR  of  wicltcd  men,  /lai  herortte  comiaon  fvenjwhere,  that 
oteniiU  salvation  can  be  obtained  by  any  profession  of  faitli, 
provided  the  momU  be  correct  and  honest.  But  iu  a  case  so 
dear  antl  eridcnt,  you  will  ciisiiy  erpe/  from  the  people  com' 
tniited  to  your  care  this  most  destructive  error,'  &c. 

"  Whatever  may  be  the  criU  atfccting  our  branch  of  the 
catholic  ehurch,  wc  cannot  but  feel  {»rateful  to  Divine  Pro- 
vidence, that  infidelity  and  iudifTereuce  scarcely  exist  amongst 
US;  and  that  oa  soon  aa  they  are  planted  by  some  rnHh  and 
iiupioujs  men,  they  dry  up  and  wither  away.  There  is,  at  this 
moment,  more  of  evident  religious  zeal  in  the  British  empire, 
than  in  any  other  part  of  Europe ;  and  this  arises  entirely 
fiwm  the  vigor  of  a  healthy  faith  in  our  branch  of  tlic  catholic 
church,  which  triumphtt  amidst  a  thousand  cliiKcultica."  Ibid, 
pp.  31-1 — 350. 

In  the  Oxi'ORD  Tracts  it  is  said : 

**  III  tliat  great  and  famous  nation  which  is  near  us,  oucc 

l^reat  for  its  love  of  Christ's  ('hurch,  aincc  memorable  for 

deeds  of  blasplicmy,  which  leads  me  hero  to  mention  it,  and 

now,  when  it  should  be  pitied  and  prayed  for,  made  uiilmp- 

^lily  our  own  model  in  too  many  respects, — followed  when  it 

should    be    condemned,    and   admired  wheu    it  should   be 

excnscd.'^in    tho  capital  of  that   powerful   and   celebrated 

nation,  there  took  place?,  as  we  all  well  know,    witliiu  the 

I  last  fifty  years,    uu  open  a|K>stacy  from   Christiauity ;    not 

I  from  Cliristianity  only,  but  &t>m  every  kind  of  worship  which 


I 


TBE    TIME   OP    THE    END    OF  CHAF.  Til. 

ittapm  ay  Medcc  or  |Hcteiice  of  the  great  trntb 
tf  r£s»-  AtWiM  w«s  afantntefy  professed ; — yet  in  spate 
rf  da<>.  h  fleoBs  m  omtndictHU  in  terms  to  skt  it,  a  certiii 
SKT  tf  v^Hifc^  and  that,  as  tiie  prophet  expreaaea  it,  'a 
tSM^aat  avnkip,'  wa  introduced.     Obsore  what  this  was. 

"^  I  aar.  ikcT  awwred  on  the  tme  hand  Atheism,  lltej 
pRvmied  ^QB  *a  HnhiqipT  man,  vhfim  their  proceedings  had 
ivceii  vpoa  the  church  ai  an  archbishop,  to  come  bdin 
ia  |ivb2ic  aaddedare  that  there  whs  no  God,  and  tint 
W  hMl  hidcTtD  tan^  vaa  a  &ble.  They  VTOtenp 
civr  dr  h«iJ  phrri  that  deadi  was  an  etonal  sleep.  The; 
comi  -At  ihMtht.a,  thnr  adied  and  desecrated  the  gold  and 
nrncr  jokt  htkagmg  to  them,  taming  these  sacred  ioitni- 
maecs.  £kr  Beiifanar,  to  tiie  nae  of  their  impious  revdlin^; 
;3KT  £nKd  mock  ptocrjaaotta,  dad  in  prieatly  garments,  aad 
■u.  ^ '.  ne  Hn Af  hrmna.  Thn*  annnlled  the  divine  ordinaoee 
X  MiiiMt^  rescirii^  it  into  a  mere  dril  contract  to  be  made 
UK  &SBOCCVC  SI  pieasDR.    These  things  are  but  a  part  of 

-  Or  lif  -iiijer  band,  after  having  broken  away  &oni  iD 
r«crsir:  •trvircs  Gi>i  and  man,  they  gave  a  name  to  the 
r;cp:':»fcS  scaK'  itseii  into  which  they  had  thrown  themselvw. 
Uii  iixlTii  r:.  tL«:  vwy  negation  of  religion,  or  rather  thai 
rsttl  *=■£  rnzj  VjasjAeiny.  into  a  kind  of  God.     Thev  called 

—  L:i.lin.  asi  ''^^^  oi'^nsil/y  wMshipped  it  as  a  divinitr.  h 
^;cJi  ijrj.is:  ^e  iucwdible,  that  men  who  had  flung  off  ail 
^:-;;t,-c  ii':cji  S?  a:  the  pains  to  assume  a  new  and  seiueles 
w.Ts^.:r  c£  ibesr  own  deviiing,  whether  in  snperstition  or  ii 
— <.vii^".  wrcv  DC*  events  so  recent  and  so  notorious,  .\fter 
jV..^«,^  .(j^  I^-^  ind  SavicHr,  and  blasphemously  declaiinf 
iv."  r,-  "rv  *:=  imjosttw.  they  proceeded  to  decree,  in  tbf 
rv-Vl:?.-  isstziV'T  erf  the  nation,  the  adoration  of  Liberty  tnc 
v^..-jA.«r  Aj  i:.Tin:Tief :  and  tbey  appointed  festi\-al3  besides 

—  ■jtX'i.T  ^■«"  K<~3»>n.  the  Conntiy,  the  Constitution,  and  lfc< 
\  — 7-;;^^.      F'ir^ihT-  tbev  determined  that  tutelary  gods,  e^n 


CHAP.  Vil 


TBE    CATHOLIC    CUDBCU. 


473 


men,  may  be  cnnonizecl,  consecmtecl,  and  irorshipped ; 
they  cnrfjHod  in  the  luimbcr  of  these  Home  of  llic  moat 
notorious  infidels  and  profligatcft  of  the  last  centiiry.     The 
remaius  of  the  two  principal  of  these  were  brought  in  solemn 
99ion  into  one  of  their  churches,  and  placed  upon  the 
altar  itself;  incense  wna  offered  to  them,  and  the  assem- 
bled multitude  bowed  down  in  worship  before  one  of  them 
— before  what  remained  on  earth  of  an   invetexate  enemy  of 
Christ! 

"  Now,  I  do  not  mention  all  this  u  considering  it  the 
fulfilment  of  the  prophecy,  aor,  again,  as  if  the  fulfilment 
when  it  comes  will  be  in  this  precise  way,  but  merely  to 
point  out,  what  the  course  of  uvcntH  has  shewn  us  in  these 
latter  times,  that  there  are  wajti  of  fuUllliug  aacred  aunounce- 
xncnts  that  seem  at  first  sight  contradictory, — that  men  may 
oppose  everj'  existing  worship,  true  and  false,  and  yet  take 
np  a  worship  of  tlicir  own  ixoia.  pride,  wautouness,  policy, 
superstition,  fanaticism,  or  other  reasons. 

"And  further,  let  it  be  remarked  that  there  was  a  ten- 
dency in  the  infatuated  people  I  have  spoken  of,  to  introduce 
the  old  lloman  democrntic  worship,  as  if  further  to  xhewux  that 
Rome,  the  fourth  monster  of  the  prophet's  Tision,  is  not  dead. 
They  ct-ch  went  so  far  as  to  restore  the  worship  of  one  of  the 
Roman  di>Tuities  (Ceres)  by  name,  raised  a  statue  to  her, 
and  appointed  a  festival  in  her  honor.  This  indeed  was 
iucousisteut  with  exalting  themselves  '  above  all  that  is  called 
Ood;'  but  I  mention  it,  as  I  have  said,  not  as  throwing 
light  upon  i\iv-  prophecy,  but  to  shew  that  the  spirit  of  old 
Rome  has  nut  passed  from  the  world,  though  its  name  is 
almost  extinct. 

B         "  Still  furtlicT,  it  is  startling  to  observe,  that  that  former 
apostate  iu  the  early  times,  tlic  Emperor  Julian,   he  too  was 

^   engaged  in  bringing  back  Roman  Pagauism. 

■  '*  Fvu-thcr  still,  let  it  be  observed  that  Antiochus  too,  the 


f-t  TMK   nXX   or   TKK    KSB    OF  CKIT.  TU. 

tke  i^gsB  ■^B'Jiip  upon  tkn, 


H  tikst  Pftgani^  dkonldenrhe 
by  Mithurilj  lor  anr  Imt, 
jon  and  a  lial^  vet  it  isbrka 
ifftrian^o,  beftve  thenart 
wimA  I  fcnc  itfaied  IDl  W^  voold  not  kne 
hoBL  dbia^  a  Ki^iB  (■■  ifiot,  bcfive  diat  period,  vlw  hi 
ea^EESaEot  Hck  a  pMtrHtam  apfvaiiaiatioii  to  P^aniim  m 
acEaofi^  Go^  raKr?=  Qifbrrf  rinM<^  toL  v.,  na  8S, 
fD.  21— SI. 

Bisaor  Ht«»  «nr>: 

«=Wkea  df  iiAumti*  k*d  tlinm  off  aD  respect fardr 
pofai  dov.  avi  voe  far  regulating  the  fiuth  of  Chiistiui 
br  tk?  Saocd  Saiptara^  it  suD  remained  a  question,  m 
wmts  ji'—irfr  siair  Stiyftpgi  litmU  be  imifrpreted.    The  toir 
flC  "iSie  cfc^zr^  <;)cakins  br  her  sdraobnen  and  modem  doc- 
tcr*.  w^5  gz^nastlh-.  and,  ■■ithoot  much  ceremonr,  rejertei 
Bx:  t^  iiiijers  (^  the  {vimitiTe  church  were  still  in  grot 
rep-zte  tssoas  PrutesUmts  themsetres ;  who  dreaded  Dothiof 
ao  morii  as  the  impotatioo  cf  noTchr,  which  ther  saw  voaU 
be  fkj^RKd  oa  their  <^union$,  and  who  besides  thooght  it  too 
pvcsxcci^iz  to  tni$t  entiielr  to  the  dictates  of  what  was  called 
tW  pnr>sie  ipir^.    The  Church  (^  Borne  arailed  herself  with 
destaritr  <^  this  prejudice,  and  of  the  distress  to  which  Hu 
Processant  partr  was  reduced  br  it.     The  authority  of  tfeof 
aotnent  and  venerable  interpreters  was  sounded  high  bj"  tht 
caihobc  writers :  and  the  clamor  was  so  great  and  so  pojm- 
lar,  that  the  Protestants  knew  not  how,  consistentiT  witk 
their  own  principles,  or  even  in  mere  decencr,  to  decline  tli* 
appeal   which  was  tbus  confidently  made  to  that  tribantl 
The  reformers,  too,  piqued  themselves  on  their  superior  tiili 


,  CHAP.  VII. 


TUB   CATHOLIC    CUUBCU. 


475 


in  ancient  literature,  and  were  ashamed  to  have  it  thotight 
that  tliL-ir  udvcrsurics  cuutci  have  luiy  advantage  against  tlicm 
fin  a  dispute  which  uraa  to  be  carri(^  on.  in  that  quarter. 
Other  couBidcrations  had,  perhaps,  tlicir  ircight  with  parti- 
cular churches ;  but  for  thc&e  rensoiiti  chiefly,  all  of  them 
fonrardly  claitcd  in  with  the  proposal  of  trying  their  cause  at 
the  bar  of  th»  ancient  church :  aud  tlium  shil^ng  their 
ground,  maintained  heucebrtb,  nut  that  the  Scriptures  were 
the  8o!c  rule  of  faith,  but  the  Scriptiura  a*  irUerpreted  by  the 
•imitivc  falliera. 
"  When  the  state  of  the  question  was  thus  changed,  it 
-was  cany  to  see  wtiat  would  be  the  issuo  of  so  much  indiscre- 
tion. The  dispute  wiw  not  only  carried  ou  in  a  dark  aud 
remote  scene,  into  which  the  people  could  not  follow  their 
learned  champions,  but  was  rendered  infinitely  tedious,  aud 
indeed  interminable.  For  those  early  writings,  now  to  be 
considered  as  of  the  highest  authority,  were  voluminoiis  in 
tliemselvcs ;  aud,  what  was  worse,  were  composed  hi  so  loose, 
•o  declamatori-,  and  often  in  so  hyperbolical  a  strain,  that  no 
certain  sense  could  be  affixed  to  their  doctrines,  and  any- 
thing, or  cTcrything,  might,  with  some  plausibility,  be  proved 
from  them. 

"  The  inconTcnicnce  was  sensibly  felt  by  the  Protestant 
TTorid  ;  and,  after  a  prodigious  waste  of  industry  and  erudi- 
tion, a  Icamcil  foreigner  at  length  shewed  the  inutility  aud 
the  folly  of  pursuing  the  contest  any  further.  In  a  well- 
considered  discourse,  On  the  Um  of  the  Fathers,  he  clearly 
erinced,  that  their  authority  was  much  less  than  was  gene- 
rally supposed,  in  aU  points  of  religious  controrersy ;  aud 
that  their  judgment  was  especially  inconiiietcnt  in  Mow 
points  which  were  agitated  by  the  two  parties.  He  evincc<l 
this  conclusion  by  a  variety  of  unanswerable  arguments ;  and 
chiefly  by  shewing  that  the  matters  in  debate  were,  for  the 
most  part,  such  as  had  never  cnteretl  into  the  heads  of  those 
old  writers,  being  indeed  of  much  hiter  growth,  and  having 


wiBtf  nevcF  ooonnB'cd ;  huvuiiu  tMir 
mght  be  made  to  look,  tbl 
of  the  ooutnncrBi&b* 


hath  recavcd  hmI  p^ 

loi^ni  m  oppontiou    nnto  fofuj. 

Si  SB  thm^fa  a  siocere  Aod  efleetBl 

vi  aatntthapea  the  finrt  refiMmalkm.    BtHttii 

«»  eoMe  t»  pMi^  that  vhit  thnngh  their  own  rapine  aq^ 

aQ  Uuoga  invisible  and  ctmL 
the  afatih,  ^pamnce,  larinw,  and  arctcU 
m  refiffOB  of  «Me  of  those  that  ■bouM  iaitraa 
iihiT  fully  tgnorant  of  thrn- 
of  that  tdi^oa  which  they  looouM 
to  fnfea.  So  hath  it  been  ainuMt  in  as  i^ 
after  pnrfbwion  became  iiatioaal.  Mtaj  afl 
le  of  tte  Beans  of  iaalnction  which  thry  bic 
Ait  Bcaaa  ih  an  eSectua]  mcmsun.  'Sat,  * 
br,  caa  there  be  an  iaftaiiee  giveu  where  thcR  bth 
aeffoeii  cmrc  taken,  or  at  least  safficieal  prpriaw 
■a^  far  the  im^itliun  of  the  boilv  of  the  people  in  all  latn 
of  it.  Iifcilher  ■  tfait  ordmanr  coarse  of  the  nittiitiy  aftitk 
k  paoMHt  in  the  raU,  safioent  to  this  purpose.  On  Mf 
■SB  who  knows  anjihing  of  the  gospel,  or  of  the  nstoft^ 
SKtt  wiA  respect  nnto  spiritnal  things,  onoe  suppose,  tia 
the  nailing  of  pnyers  nnio  a  people,  or  the  rabeaisaf  of  • 
avnoB  wi&oas  seal,  Hi^  poWi  or  evidence  of  eonpawi 
tm  the  soab  of  men,  accDOnpanied  with  a  l%bt,  vnin,  vvft^r 
cawcnaliMi  (as  it  is  «ith  uanv),  should  answer  the  tf^ 
tofial  paMem  of  lajing  the  foundation,  and  then  caRjaf 
on  (tf^  me*  by  amtinnal  instruction  unto  perfectian  ?  fte 
(m  also  fruoa  other  reasons  obrious  unto  all  imftrii 


CH.\r.  vti. 


TUE    CATUOLtC   CIICRCH. 


477 


ohscnori)  it  is,  tliat  'darViiess  cover*  the  earth,  aiid  thick 
ilarknctis  tlic  people ;'  ignorance  prcriuling  ou  aU  aorts  of 
men.  Some  will  not  Icaru,  sonic  have  nune  tu  teach  them, 
some  are  engaged  in  the  purauit  of  scnsnal  lusts  and  %'anities, 
some  swallowed  up  in  the  love  of  and  cares  about  the  things 
of  the  world,  fen-  in  any  age  have  been  conscientiously 
diligent  in  tlic  things  which  arc  of  eternal  concernment  nuto 
them. 

"This  wa,i  thaf  which  facilitated  the  papal  apostacy,  firom 
whence  it  took  itH  rise,  and  by  which  it  received  its  progress. 
Tho8C  who  would  on  the  motives  mentioned  be  accounted 
Christians,  and  which  it  was  the  interest  of  the  prntcndrd 
preaiilent»  in  religion  to  have  so  esteemed,  being  profoundly 
iguoranl,  they  tipNt  accc^mmoflatcil  the  practices  of  religion 
Innta  their  carnal  superntitious  minda,  and  then  gradually 
led  them  into  all  errors  and  fables.  For  they  were  blind 
and  knew  not  whither  they  went.  So  were  the  imi>ortant 
trutliH  of  the  gospel  ubanduneit  fur  monkish  dreams,  fur 
lc^ud.1  of  foolish  lying  miracles,  and  other  hcathcuish  au- 
pentitiona.  It  was  by  iguorauec,  I  say,  printnpaJlVr  that  the 
people  gave  themselves  up  unto  the  power  of  seducers, 
rhich  enabled  the  architecta  of  the  Koman  apostacy  to  carry 
ithem  into  opinions,  ways,  and  practices  suited  unto  tlieir 
•ecular  interest.  And  so  sensible  have  they  been  of  their 
adrantage  hereby,  as  that  some  of  them  have  commended 
iguurance  as  the  moat  useful  qualification  of  the  people  in 
religion. 

"  We  may  therefore  well  fix  this  as  another  cause  or  occa- 
•ioii  at  least  of  apostary :  when  men  are  ignorant  of  the  re- 
ligion which  themselves  profess,  as  to  ita  doctrines,  and  the 
principal  grounds  of  them ;  where  they  are  like  the  Sania. 
ritans,  w}io  understood  ni>t  their  own  rt^ligious  worship  which 
tliey  liiwl  received  by  tradition,  '  OtU  worsJiipped  thvy  knew  noi 
what,'  Jolm  iv.  '2,2;  they  are  no  way  able  to  defend  tfacm- 
■elvua.  against  the  least  impressions  of  seducers.     Tb^  may 


478 


TIU   TIMC    or   THI    BND   Ot 


coxr.  ¥| 


pM  en  IB  tke  oU  tnck  of  •onK>  formal  outward  dntia, 
if  an  me  meets  tbcv  in  their  iray,  it  ia  easy  for  him 
tnm  them  oat  of  k.  So  the  i|MMtl(^,  shewing  the  dau^  tlitf 
vere  ia  becaoae  of  apostatica]  aeduccra,  he  Mnn* 
of  Adr  ipuuiatioa  to  be  /Ac  imctiM  mUei  Utg 
ilcniy  fftty  taew  aU  tktnfft.  1  John  ii  19,  S^ 
27.  Had  tfaejr  not  been  tangfat  and  instructed  in  the  triith, 
ther  oonld  not  at  sndi  a  season  hare  peraerem)  iu  the  pn>- 
tmmtm  ef  tlw  faith.  Tei^  Bndi  persona  arc  very  fodr  to 
AnUt  that  then  u  Bomethiiig  vortby  their  crauidetatiaD  ia 
what  ia  pnpoaed  tmto  tlwn  br  the  most  cormpt  aedtumi 
■hereaa  the;'  bare  realhr  found  nothing  in  what  tlicfflueha 
haae  a*  lo^  pwifa*<td.  Ftvr  no  man  can  find  any  real  hat- 
it;  profit,  oradnaSBKein  thai  alitTCof  he  ia  ignomtt.  8b 
it  ia  and,  that  ■ome  by  good  worA  and  /air  wpeeekeM  <Ai 
dtemt  the  htmit  pf  tie  mmfk.  Rom.  xri.  18.  EvevrtUaf 
Aet  ay  hath  a  ptaasiUe  pretcDce  and  sppcaranre  nato  fo- 
aoM  vadcr  that  cftmctcr,  ao  as  that  tfaer  are  apt  to  be  ttkta 
with  it.  Henoe  is  that  adrice  of  the  ipMlk 
who  design  cstabltsbment  in  faitli  and  eHu; 
Bniknm.  Ar  Ml  HtiUm  im  aadrrrf  mwtfiy ;  hotrbal  a*  M&r 
At  ye  I  Ail*  in.  AntiaaNrimtanAvfe  yeawn.  1  Cor.  iJv.A 
iAmi  yaarSt  vaif  «r*^;  Be  fe  €t>mpleie,  fieifect,  vrO  ia- 
ilnKled  ia  ftm  minds,  ftdlr  initiated  into  the  doctrime*  </ 
the  go^piL  Sa^  the  apoatk  calls  TUcnvf .  prrfeH  laea.  1  Car. 
it.  7 ;  Heb.  t.  14.  IVae  who  in  oppontioa  bcRunlo  an 
children,  that  is.  weak  and  igBoraut,  will  alao  be  nneertat 
tmi  nulabte.  Ther  will  be  as  children  /oamf  to  maifn. 
wiA  tvtrj  mimd  ^  doetrime^  by  the  ttti^lU  tf  ■■ 
tw^Hmtm,  mitntg  tkty  tie  iu  teaii  te  Arwm. 
B|ih.  IT.  14. 

"  l^cv  kc  aoDe  cnftr  papd  enuamries  oone  anoof  tto 
aort  rf  feof^  awl  kt  then  ooofidnitly  tell  them,  that  tfeiv 
neithor  hn«  nor  enr  will  haee  any  benefit  br  the  rdKp* 
^^  pnAn ;  and  that  ther  hare  no  eridenoe  or 


CUAP.  Vil 


THK    CATHOLIC    CilUttCU. 


479 


of  the  tnith  of  it;  they  tell  tliem  no  more  but  what  they  will 
know  to  lie  true,  if  oiiec  they  take  it  into  eonaideration.  for 
whereas  they  have  aeemeil  to  he  always  learuiug,  by  resorting 

|tocharch,  and  tlic  Hku  outward  mcatis  wherchy  religion  is 

sell,  yet  they  never  came  to  tlw  knimledge  of  the  truth. 

lercfore,  when  by  auy  nmRii»  t  hey  are  put  unto  a  jftimd, 

^  and  are  forced  to  consider  themselves,  they  are  amazed  to 
find  how  little  it  is  that  they  believe  of  the  religion  which 
they  urofrs-H,  or  know  of  the  ground  of  •what  they  would  be 

.thought  to  lielieve. 

"  Let  such  persons  add  (as  they  will  not  fail  to  do),  that 

'  with  them  of  Rome  is  full  a88iu':uice,  that  none  ever  mistook 
the  way  who  nccompaniwi  them  that  arc  of  the  old  relipon 
which  their  furefalheni  professed  so  many  iigOM  before  this 

'  uew-faugledueita  came  up,  wbieh  hath  filled  all  things  with 
confimon,  disorder,  sects,  and  dinsions ;  whercaH  before, 
all  were  of  one  mind  (which  was  the  most  plausible  argu- 
ment of  paganism  against  Christ iauitj),  every  troublesome 
personal  circunistaiico    of   their   present    condition,    makes 

,thcm  inclinable  to  believe,  that  it  may  be  as  they  say.  Let 
them  tcU  them  moreover  of  the  power  granted  unto  the  priest- 
Iwod  of  their  church  to  pardon  uU  sorts  of  sins ;  of  the  efTec- 

Itoal  intcrccssiun  of  saints  and  angels,  among  whom  they 
may  choose  out  particuhir  patrons  and  guardians  for  thcm- 
wjlvus;  of  the  mercy,  grace,  goodness,  power,  and  interest, 
in  heaven  of  the  blessed  Virgin,  all  continually  exercised  in 
the  helmif  of  Catholicii ;  of  the  miracles  that  are  daily  wrought 
among  them ;  of  the  wondrous  sanctity  and  devotion  wliicli 
Bome  iuuoug  them  have  attained ;  they  begin  to  think  thai 
there  is  somewhat  in  these  tilings  wliich  they  can  feel  or  sec, 
whereas  in  their  own  religion  tbey  can  understand  little  or 
nothing  at  alL  Tlie  great  tilings  of  the  gospel  are  strange 
^  things  unto  them  ;  they  neither  do  nor  can  understand  them 
H  by  all  the  diligence  they  think  meet  to  use  in  this  case.  But 
H  the  things  now  proposed  unto  them  have  the  nature  f>f  tales, 


480  1HB   TIMK   OP   TBB   BKD   OP  CBAF.  TU. 

viiidi  the  mind  c€  man  is  accostMned  unto,  and  apt  bodi  to 
RcoTe  and  retain.  And  it  is  not  imaginable  how  easr  a 
tnnditicHi  vill  prore,  from  a  religion  whereof  mea  knmr 
litde  or  nothing  at  aO,  mito  that  whidi  at  one  view  {ffcaoiti 
nnto  their  &ndei  and  senses^  all  Aat  they  need  believe  or 
do^  diat  ther  mmr  be  etemalh-  happy. 

"  Siq^iose  one  of  another  swt  come  among  snch  penoo^ 
and  at  once  call  them  oS  from  the  profession  of  that  idi- 
gioB  whidb  they  pntrad  unto,  confidently  requiring  them  to 
attend  whc^  nnto  a  light  within  diem,  vhich  will  be  their 
guide  and  direct  them  nnto  God.  They  find  by  natural  a- 
penmce  that  there  is  acmie  muii  light  within  them,  as  ^ 
which  he  seems  to  [fff^mse  nnto  than ;  for  there  is  so  in  all 
men,  as  the  apostle  declares,  even  the  /^A/  qf  comtaata 
mtrmtimf  or  ercmna^  m*  imfo  m  or  (Arfy.  Rom.  iL  14,  13. 
Hanng  tbere^ixe,  by  reason  of  tiieir  ignorance,  no  experiem 
ct  any  pow«r  «■  e£5cacy  in  that  religion  which  themadm 
|av£ns.  they  begin  to  think  there  is  a  reali^  in  what  is  pio- 
posed  ODto  them,  and  so  are  ea^y  inveigled.  For  there  ■ 
DO  secuntr  of  his  constancy  for  one  moment  when  a  trial  or 
temptarion  »hall  befal  him,  who  hath  not  light  or  koowled^ 
enough  CI  the  troth  to  <riTe  him  some  inward  experience  of 
the  t'£v"ai*y  trf  what  he  doth  profess. 

"  But  it  is  no  way  necessary  to  insist  any  longer  on  thtf 
which  is  so  evident,  both  in  matter  of  &ct,  and  in  the  reaacmi 
i\t'  it.  An  s^->$tary  from  a  traditional  profession,  of  those 
truths  which,  inde^  men  understand  not,  is  easr,  and  in  a 
time  oi  tomptarion  anaroidable.  In  all  ages  multitudes  han 
thus  ivnshcd  tor  want  of  knowledge.  For  such  peraons  are 
o.cstirattf  *.■>;  liclVnoe  against  any  external  cause  or  means  d 
lit'ttvtiov..  They  have  nothing  in  their  minds  to  oppose  to 
lorvv.  iii^ihini:  unto  seductions  or  fraud,  nothing  to  the  exam- 
pifs  of  pvAt  Icatiors.  nothing  to  conflict  with  the  superstitioB 
I't  their  own  ui:ai'.s.,  and  will  therefore,  when  wind  and  tide 
suits  the  di'siini,  comply  with  any  £air  pretence  for  a  revolt. 


CHAr.  VII.  THE   CATHOLIC    CUUBCU.  -ISl 

"  And  heroin  licth  no  smftU  part  of  the  danger  of  the 
public  profession  of  the  Protectant  religion  among  us.  By 
whose  defect  principally  Gocl  knowSj  but  it  is  incredible  how 
stupidly  ignorant  multitmles  are.  Such  there  are  who  know 
no  difference  in  religion,  whilst  the  same  nnmcs  of  Gwl  and 
Christ  arc  commonly  UHi:;d,  anil  the  annie  places  frcqucutcd 
for  worship.  Yet  will  tlua  sort  of  men  shew  great  zeal  and 
earnestness  agniust  popery  and  other  heresies.  None  more 
forward  to  revile,  contemn,  and  prosecute  them  to  their 
power,  as  ready  as  Mahometans  nre  to  persecute  Christijins, 
!  or  Papists  sincere  believers,  aud  that  on  the  same  grotuids. 
tBnt  if  at  any  time  they  are  put  unto  a  stand,  and  ncccwi- 
I  tated  to  give  an  account  tuito  tlicinsclvcs  of  the  reason  of 
their  own  retigiou,  what  it  is  they  belie*e,  aud  why  they  do 
[■no,  their  confidence  will  fail  them,  and  like  unto  men  fallen 
j-into  cross-paths  and  ways,  they  will  nut  know  what  to  do.. 
And  on  such  occasions  they  arc  the  readiest  of  nil  men  in  a 
L  kind  of  shnme  of  themselves,  to  give  up  the  religiou  which 
Hthcy  have  professed,  for  any  other  whercia  it  is  promised 
H  they  shall  have  more  skill,  and  by  which  they  may  liave  Kome 
^  benefit,  as  it  is  pretended,  whereas  by  their  own  they  have 

I  had  none  at  all. 
"  Whatever  therefore  is  amongst  us  or  elsewhere  an  occa- 
sion of  ignorance  among  the  people,  it  dutli  expose  them 
unto  a  fatal  defection  from  the  truth.  If  those  upon  whom 
it  is  incumbent  to  inatruct  them  in  the  knowledge  of  the 
trutlis  and  mysteries  of  the  gospel,  are  unskilful  or  negligent 
in  the  discharge  of  their  duty,  they  do  what  lieth  in  them  to 
I  give  them  up  bound  hand  and  foot  to  the  power  of  their  spi- 
ritual  a*lver8aiics.  And  they  will  be  found  chargeable  with 
no  less  guilt,  who  lay  obstructions  in  the  way  of  others  who 
"would  willingly  labor  in  the  instruction  of  them  imto  their 
power.  A  man  would  think  from  lUl  circumstances,  aud  all 
indications  of  the  present  inclinations  of  the  minds  of  men, 

tit  were  the  chief  interest  of  all  that  reallv  love  the  pm- 
^ 


Ti3»  or 


RMO    OP 


CHAr.  Til 


to  fttMwrt  its  pToCnson  from  •{foetanr,  tv 
tfacRVBto.  That  this  will  be  done  dTetti. 
■t  a  — ■—*■— ^1  uutructioa  of  them  in  the  tnitk 
tt>  be  pnfand,  with  their  grotmdB,  xeeaoni^  aai 
n  faad  «■  mm^aMtitm,  as  thnt  it  dMcrrn  ne  eD»> 
:  it  n  bat  to  boiU  cuUcs  in  the  air,  to  vspfom 
dal  aea  wiD  be  kefiC  eonstant  ia  the  profeaaum  of  rdipn 
br  «mt»ani  Isn^  the  ofaservwce  of  ejEtemal  forms,  and  tlv 
of  tome  pawn*  by  it,  wherein  tber  vc 
Ther  wiD  not  be  ks  1  say,  when  a 
AeD  bc^  thna.  There  is  no  other  meaua  that  is  ^i; 
of  GmAy  or  m  latiotial  in  itself  for  the  attaining  of  this  cad|, 
lat  ti^  thaee  whs  asv  m>  coocerued,  do  what  in  thea  ba 
fOHBiBr  to  iMtniet  the  people  in  the  truths  enoDan^nf 
of  the^  onta  abe&Dce  br  their  owu  example,  and  to  fih- 
nil  with  then  who  hare  the  tame  deaign  to  be  msmlaaf 
wi& IhcB  thona.  But  to  err  oat  of  the  irreat  dan^^f 
in  the  gniwth  of  poperr,  and  at  the 
enlr  tn  be  ae^^eat  themsclyea  in  the  gnat 
the  real  effoctaal  knowtoilge  of  it  onto 
aoali  «f  BCB,  bat  also  to  lajr  needless  obstrticTtiona  in  tke 
wan  ct  olhn^  who  wonU  idncerely  endeavor  so  to  dciy  a 
wm  aaaeDoaitiUt  aalesian  in  rehpon.  Either  we  are  not 
m  Mraart  in  oar  picteaded  seal  for  the  truth,  and  our  fas 
at  &e  laeialeanr  «f  popor,  or  we  botierc  not  that  initnfr 
tian  ia  tha  traA  ia  the  oohr  mfeans  to  prcscn-c  men  in  tW 
■mM  fiaftssion  of  it,  whid  is  to  rrnotmcc  the  gospd^  aod 
an  latiaaal  niiili  iiTinii  tlirrcwithal ;  ur  we  are  hiftamni 
hf  othv  tlni^  whic^  we  fiv  More  esteem  than  etai^dMBl 
tratt,  awl  Ae  pwitr  of  reiipon. 

**  Tte  reCoraMtion  of  the  church  consisted  prindpallr  ■ 
the  dehwnDce  of  the  people  from  darkuaaa  and  igMnav 
And  if  through  oar  aogteet  thejr  ahouM  be  rednced  S|^ 
into  the  same  state  and  oooditionf  they  wmild  be  a  mlT 
prey  for  the  p>|»cy  to  seise  upon.    The  advico  of  the  tffoA 


otWV 


CHAP.  Til. 


THB    CATKOI.tC    rift'RCR. 


4M 


as  to  Uie  duty  of  all  gospel  ministcrn  ami  oflGecrs,  in  such  a 
Beason  as  wc  are  fallen  iuto,  is  that  alone  whicli  will  preserve 
ua:  2  Tim.  iv.  1^."  HVA»j  vol.  xvii.  pp.  416 — 422. 

"  God  may  be  forsaken  by  men  in  one  way,  and  He  may 
righteously  forsake  them  in  another  ;  for  instancy  under  the 
profession  of  the  truth  men  may  give  up  themselves  unto  all 
imgodlinrsa  and  unrighteoiisn(^H<i,  unto  a  flagitiou!i  course  of 
in  all  abominAtions ;  so  holding  the  truth  captive  in  un- 

^righteonsncM.  Tn  this  case  God  ofttimcs,  in  a  way  of  punish- 
ment, givea  men  up  uuto  an  apoHtacy  from  the  trutli  whicJi 
they  have  profcMed,  to  shew  that  He  will  not  always  have  it 
prostituted  unto  the  lusta  of  men.  So  the  apostle  spcaka 
expressly,  2  Tbess.  ii,  10 — 12.  Although  they  received  the 
truth  in  the  profession  of  it,  yet  they  loved  it  not,  they 
yielded  not  obedience  unto  it,  hut  took  pleasure  in  sin ; 
therefore  God  ordered  things  so,  that  they  should  reject  the 
truth  itaelf  also,  and  believe  lies  uuto  their  own  dcatnictioti. 
Herein  at  this  day  lies  the  tlanger  of  a  total  and  ruinous 
apoftacy.  Multitudes,  the  generahty  of  all  sorts,  the  body 
of  the  people,  do  yet  anacnt  unto  and  profoas  the  truth ;  hut, 
alas  t  what  arc  the  lives  aud  conversations  of  many  under 
that  profession  ?  How  do  all  manner  of  sins  abound  among 
ua  ?  The  profession  of  the  trutb  by  not  a  few  in  the  greatest 
dishonor  and  disparagement  that  can  be  cast  upon  it.  The 
best  service  many  can  do  it,  is  by  forsaking  it,  and  declaring 
that  the  bebef  of  it  is  inconsistent  with  their  cuned  wicked 
Ihrcs.  And  may  wc  not  justly  fear,  lost  such  pcntons  should 
■poedily  bo  given  up,  by  one  means  tir  other,  to  '  strong 
delusions  to  believe  a  be,'  unto  their  just  damnation  ?  And 
on  the  other  hand  also,  God  sometimes  givea  men  up  to  sins 

I  and  wickednesses  in  practice,  because  of  the  rejection  of  the 
truth  which  they  have  received.  So  He  dealt  with  them  who 
likod  not  those  notions  of  truth  which  they  hail  mncerning 
Him,  his  being,  and  his  providence,  from  the  bght  of  nature. 

tBom.  i.  28.     And  so  He  usually  deals  with  all  apostates.     If 

ii2 


4S4  TBB   TIHB   OF   THE    END    OP  CHAT.  VII. 

they  will  forsake  the  tmtfa,  they  shall  forsake  righteoosDest 
and  hofiness,  which  are  the  proper  fruits  of  it,  and  be  given  np 
unto  all  abominable  lusts  and  practices/'  Ibid,  pp.  446,  417. 

Melaxcthox  sars : 

*'  The  church  of  God  in  this  life,  as  a  ship  in  the  irares, 
is  ahran  in  a  stwm  of  many  afflictions.  But  now,  in  this 
sidh-  (dd  age  of  the  wwld,  it  is  more  disturbed  than  &r. 
metir.  Oftcai,  with  groans,  we  pray  the  Sou  of  God,  the 
judge  of  all  men,  to  come  right  quickly  (on  Taxtara)  to 
triumph,  and  to  bring  the  whole  church  into  the  open  pt- 
smce  of  Ae  eternal  lather,  where  God  will  be  all  in  all  the 
saints."     Letter .-  Brituk  MofftLnae,  vol.  xriii.  p.  489. 

MOSHEIM  saT7 : 

"  It  was  d^tknahle  to  sec  two  churches,  which  had  disco- 
^^ered  an  equal  degree  d  pious  zeal  and  fortitude  in  thruwing 
off  the  despotic  yoke  of  Rome,  divided  among  themseho, 
and  Kving  in  discords  that  were  highly  detrimental  to  the  in- 
terests of  rebgion  and  the  wdfiwc  of  society.  Hence  sercnt 
cminom  divines  and  leading  men,  both  among  the  Lutheniu 
and  Cahinists.  anxiously  sought  some  method  of  uniting  the 
twv>  chuivhcs,  though  divided  in  their  opinions,  in  the  bondi 
rt'  CKrlsciau  ohjrirr  and  ecclesiastical  communion.  A  rom- 
ivren:  kiK^wle«lge  of  human  nature  and  homan  pasaom 
s«*rrwi  to  ix'rsaado  these  wise  and  parific  mediators,  that  a 
|vrft\~:  uaitl^ni'JtT  of  religious  opinion  was  not  practicabk-, 
aiui  :fc»:  :;  would  be  entirely  extraTagant  to  imagine  thtt 
e^thor  v>l'  ti^^a?  communities  could  ever  be  brought  to  embnre 
uuin-rsiliy.  and  wirhvMit  limitation,  the  doctrines  of  the  other. 
"n-.eT  u:*.:e  it.  thervibre.  their  principal  business  to  persuade 
thvve.  whv^se  spirits  were  inflamed  with  the  heat  of  contro- 
wrsy.  th*;  the  fvtnts  in  debate  between  the  churches  were 
nv»t  ess«.'Knil  to  true  religion  :  that  the  fundamental  doctrine 
o.t"  Chri*ti»ii;tT  weie  rweivwi  and  professed  in  both  com- 
i«\iuior.s ;  aad  that  the  difference  of  opinion  between  thf 
i\v.i^;".HUUg  parries,  turned  ather  upon  points  of  an  abstrw 


CUAF.  VII. 


Tlltv   CATKUUC   ClICRCII. 


485 


aiid  uicomprclionsible  nature,  or  ujion  matteraof  iudiffcrfiiice, 
which  did  not  tcml  to  rciiiler  mankiud  wiser  or  better,  and 
in  which  the  interests  of  genuine  piety  were  in  no  respect 
concerned.  Those  who  viewed  tluiigs  iu  this  puiut  of  hglit, 
were  obligcrl  to  acknowledge,  (hat  the  diversity  of  opinion 
wan  h,v  iiu  means  a  miltiuient  roasun  fur  the  sepamtiijii  of  the 
churches,  and  that  in  consequence  they  were  called,  by  the 
dictates  of  that  gospel  which  they  both  professed,  to  live 
not  only  iu  the  mutual  exurei»e  of  Christian  charity,  but 
also  to  enter  into  the  friLtenial  bonds  of  chnrch  communion. 
The  greatest  part  of  the  reformed  doctors  seemed  disposed 
to  acknowledge,  that  tlie  errors  of  the  Lutherans  were  not 
of  a  momentous  nature,  or  of  a  pernicious  tendency,  and 
that  the  fundmncntal  doctriuea  of  Christianity  bail  not  un- 
dergone any  remarkal>lc  alteration  iu  that  communion ;  and 
thus  on  their  side  aij  iuiporlaut  step  was  made  toward  jk.-jlc'u 
and  union  between  the  cburctuw.  llul  the  ipajority  of  the 
Luthenm  doctors  declarcdj  that  they  cuuJd  not  form  n  like 
judgment  with  respect  to  the  doctrine  of  the  reformed 
churches;  they  maintained  Ujjiaeiously  the  importance  of  the 
points  which  divided  the  two  communions,  and  atlirmed,  that 
a  conaidernble  part  of  the  controversy  turned  u^wu  the  fun- 
damental principloi  of  all  rcUgion  und  virtue.  It  is  not  at 
all  surprising,  that  th(;  opiiosite  party  branded  this  stcadinosa 
and  constancy  with  the  epithets  of  morose  obstinacy,  super- 
cilious arrogance,  and  the  like  odious  deiiominatiuus.  The 
Lutherans  were  not  behindb»nd  with  their  adversaries  in 
acrimony  of  stj-le;  they  rocrimiuated  with  vehemence,  and 
charged  their  accusers  with  iustJinccs  of  misconduct,  diAereut 
in  kind,  but  ccjually  condcmnable.  They  rcpro«che<l  them 
with  having  dealt  disingenuously,  by  dii^uiniug,  under  anibi- 
f^ous  expressions,  the  ii-al  doctrine  of  the  reformed  churchee; 
thc)'  observed  farther,  that  their  adversaries,  notwitliNinndiug 
their  cousummate  prudence  and  cireumspeetiou,  gave  pliuu 
proofs,  on  many  oceasiouN,  tlmt  their  propensity-  to  a  recon- 


the  efaBichei  aroae  finm  vievs  of  primt 
a  led  fcr  tbc  public  good."    £ccir- 
ibfopy,  ToL  r.  pp.  888^  389. 

IB  tiMoloey  and  morati^  did  not 
a  ^int  of  eoncQvd  in  tiie  Lnthenn  church,  m 
to  heal  aaciait  dhrisianftT  or  to  prercnt  or* 
om  the  cQutraiy,  waa  involved  in  tb 
and  tnninh*,  dnxini;  tha  vUr 
!  «f  ttia  aattanr  (sTn.)^  V"^?  by  the  coatrovernoi  tltf 
ita  aMst  emsnent  doctors  and  piutly  br  the  ia- 
■eal  of  nokut  rcfanucn,  the  fanatical  prediedoH 
,  the  rash  Boeasorea  of  tnnondfla^ 
l«  eprad,  anong  the  people,  singular  notioi* 
fSm  Ac  ■osK  part)  estratagaot  opinions.     The  eatitn> 
dnided  the  Lutheran  docton  maj   be  lufol 
■**■«*■«*  iwE  to  their  different  impartaaff 
aa  aeae  of  ftea  inrolTrd  the  whole  cfanxdk  b 
dboord^  wh3e  odien  were  leas  genaral  in  tkir 
.  dfeets.    Of  the  fanner  than  there  were  two  ooa- 
mtenoea^  Aat  gafc  afanadaat  exenue  to  the  polcmie  tikito 
of  the  Idi^efan  dmnes  daring;  the  greatest   part  of  tJkn 
aetttaii ;  tnk  tikear  tanwd  npon  the  religiona  ayttaaa  tte 
arc  ftmetwBx  known  sndcr  the  denonunations  of  Sfmerrtvm 
lad  rirfi—     Nothing  oontd  be  more  amiable  than  tfaa  fna- 
Aat  ffBK  nam  to  the  fiwmer,  and  nothing  oaoie  R^ 
i-worthf  than  the  design  that  was  pnpoed 
bjr  the  Utter.     The  SnieretistB,  aniinatcd  with  that  fralevl 
lofe  aad  that  paeifie  spirit,  which  Jems  Christ   had  so  ofto 
recoMeodeJ  m  tke  pccoUar  characteristici  of  his  traft  &■ 
cipfe^  naod  their  wannest  endearois  to  promoto  uniai  ■>( 
ranoord  laait  duistians ;  and  the  Pietists  hail  iniilimlitidl^ 
in  view  the  icstontiott  sad  adnneement  of  that  hiditaai  mi 
xixtoB,  wUeh  had  uuftiad  so  nradi  by  the  inftneaw  of  fie» 
tiona  BHUuvn  on  the  one  hand,  and  by  the  tnrbnleBt  ipial 
of  controtirn'  oa  the  other.    'Hiesc  two  great  and 


1 


cu.ir.  VII. 


THE    CATJIULIC    CULIICH. 


487 


virtncs,  that  gnve  rise  to  the  projects  anil  effbrttf  ol  tlii:  two 
onlcrs  of  persons  qow  mentioned,  were  combnted  by  n  third, 
even  a  xeal  for  muiutaiiiiug  thu  truth,  aitd  prcsorviug  it  from 
all  mixture  of  error.  Thus  the  love  of  truth  was  unhappily 
found  to  »tmid  in  opposition  tu  tbo  \ovc  uf  union,  piety,  and 
concord ;  and  thus,  iu  the  prexciit  critical  and  corrupt  state 
of  human  nature,  the  unruly  and  turhulcut  pas&ions  of  men 
can,  by  an  egregious  abuse,  draw  the  worst  con»equenceB 
from  the  best  tlilng;s,  and  render  the  most  exeellnut  prin- 
ciples  and  news  productive  of  discord,  coul'iisioti^  and  cala- 
mity."   I6id,  pp.  266,  '267, 

"in  (jcrmauy,  the  Irequent  controversies  between  tlic 
Lutherans  and  Caiviuists,  aud  also  betweeu  thctn  and  the 
Catholics,  had  cherished  and  kept  up  that  spirit  of  free 
inquiry  which  originally  produced  the  reformation.  In  the 
diacuaaioii  of  doctriniil  poiiitx,  and  in  briiifpng  them  to  the 
test  of  Scripture,  writers  of  dilferent  capaeities  ami  dis- 
positions i^ve  Kuch  viu-ie<l  inter^tretatiunii,  that  many  readers 
were  perplexed  and  confounded,  and  began  to  doubt  whctlicr 
any  doctrines  had  ever  been  revealed  to  mankind.  Some 
protcstant  authors,  havini;  seduced  themiic1vc«  into  »cepticitm 
in  the  solitude  of  tlieir  closets,  pnipagatcd  their  doubts  among 
the  people;  still  prcteudiug,  howcvor,  to  be  wcU-wishcn  to 
the  cause  of  rclijfinn.  Other.**  openly  ventured  to  recommend 
reason  an  a  substitute  fur  religion."  Ibidf  vol.  vi.  pp.  262,  263. 
Warbpston  says ; 

"  ^Fhen  the  Son  of  nmn  coineth,  sJuiU-  Ht  J'uui  faUh  on  tlir. 
irih?  This  is  one  of  those  fittal  >i.tKiL9  expressive  of  the 
latter  fortunes  of  the  Christian  church,  as  foretold,  iu  the 
•acred  writings,  amongst  the  signs  of  the  second  comiug  of 
the  Stm  of  Man,  And  with  this,  many  other  of  those  aigtin 
now  conctirring,  M?em,  in  the  opinion  of  serious  men,  tu 
iJ  jioiut  out  tu  us  the  near  approach  of  that  awful  period ;  the 
H  completion  of  the  utorai,  and  the  rcnovatiou  of  Uie  natuitil 
■    syatcm  of  things."     H'orkM,  vol.  ii.  p.  251. 


tffr  TMI    nSE    or    TIE    EXD    OT  CHAP.  VII. 

-^  Boc  I  mm  aKOdyiCe  tbe  nlqect  of  the  second  head  I 
annu  a>  ^peafc  to  ia  s^part  and  expbdutioQ  of  mv  text ; 
wiuA  vm.  s&at  ife  ftpriimig  of  tiie  present  times  ampty 
4iwif»  j»  track.  tkatafasMfaf  ^in^v/y  is  the  true  cane 
«^  £^  Mr  ^  B*^  iv  the  Christian  &ith  i*  waxed  ctM:  or 
iif  oac  graerai  AdfectMM  from  Christianity  which  has  nor 
iae£  :fciuag.hii^  aO  orden  and  degrees  of  meo. 

A  xDoe  ^eaenl  viev  of  the  state  erf"  things  is  aknc 
:  s>  enisBce  thn  tnth.  Whm  was  there  so  great  i 
■fe**"™  ^OB  the  le^ion  of  our  fixe&tibeis  ?  And  whea 
ai.  jtaSs^c  iak^uit  »  mndi  aboand  7  The  estimate  of 
:ae  -p""g>«  of  itioml  vice  is  indeed  bard  to  make.  Bat 
^Ua  WK  tmr  he  ajsmcd  oC.  that  vhen  rice  stalks  trinmpbant, 
ami  ^[^c^ac  t&euise ;  when  ^idogies  are  made  f(v  the  ns- 
•^inai.  V"**"^^  lovhi^  &om  private  vices ;  and  irhen  it  ii 
raeoi^  moOsaed  thic  ^ovemmait  cannot  be  carried  od 
'vxauoc  tar'^ftim  :  «e  mn*  be  assoied,  that  rice  has  spread 
Toxt  senenZT.  and  has  taken  deqier  root,  than  vbile  it 
^ot^i^^  a^-tc  i:i  cb^iDse, — ^vhile  it  denied  its  parentage,  isd 
irxintxii  v  Sf  vehsed  to  rirfme. 

~  Se  ▼«  iaTe  a  saiw  evidence  of  the  tnith  of  mr  teit. 
W;  nffi  \az  j,x4  abcct  os,  and  consider  who  have  beca  the 
m^-iic  AHuros  pcv^ofaiors  of  infidehtr  throughout  this  present 
^--nijizT-  izti  wio  hav?-  been  their  most  devoted  followers: 
j:it£  w;  siill  iai  :Lk  both  have  been  as  notorious  (whether 
1:1  i,:ici  ssts,'cs  cc  ia  low  for  vice  and  corruption,  as  for  the 
7f  :.-f-;j-*Jj-  rinzn.T7Je*  of  unbehef  So  that  there  was  sinill 
ixrjrr  ."£  V'~  ~  =i;s:aken.  when  we  saw  a  man  glorying  in 
";.s>  --j.-uii:';'^  ro  wsKi'jJe  that  he  was  a  roffue  upon  prinapit, 
:i.i:  --A.  i  y-yt^-r'— I'g^r ;  as  on  the  other  hand,  when  we  hcanl 
jt  zzxL  ~^:ics&  tjs  iisSeiiei  of  the  rehgion  of  his  countrv,  that  he 
was  s  .'//-t;!'*'  i^rrv.  whether  in  a  public  or  in  a  private  stadon. 

E^vn  CTt"^  ".eainiini  and  superiority  of  parts,  the  bert 
^\".:-:v,  iitx:  :o  >*njtV,  against  iufidclity  ^and  what  has 
:r.   tSk.*;  **.V'-Lrvv:  :i;c  ceneniliiy   of  exalted  geniuses  agsins 


CHAP.  Vll. 


TUE    CATUULIC    CJIURCU. 


4S9 


this  coiitngion)  if  uahap[iLIy  juiucd  vitli  a  very  corrupt  heart, 
have  not  hccn  of  force  sntficieiit  to  guard  racn  ngainst  this 
evil.  So  much  has  their  present  ease  and  the  silciiciDg  of  a 
damorouA  coniiciciicc  got  the  better  of  all  the  convictions  of 
reason. 

"  To  this  it  mpy  be  objected,  that  many  wicked  men  have 
profciwcd  the  highest  regard  for  religion  :  as,  on  the  other 
hnnd,  some  unbelievers  have  been  vcrj'  moral  men. 

"  Both  these  assertions  will  descnx  to  he  consirlercd. 
There  is  no  (jucfltiou,  but  that  through  various  Htagcn  uf 
wickcdueas,  so  rational  a  religion,  in  which  men  have  been 
brought  up  and  educated,  will  stick  closely  by  them.  Hut 
the  horror  of  tliis  state,  which  the  constant  upbrnidings  of 
couiKicncc  niu<it  occasion,  makes  them  naturally  fly  for  case 
and  pespitc  from  their  torraenla.  If  grace  abounds,  thqr 
will  be  fuubled  to  Hhake  off  their  victa.  If  the  worM  pre- 
Yoila,  they  will  chooac  to  part  with  their  religion.  Distracted 
by  such  contrary  impulses,  it  will  not  he  long  ere  they  part 
with  one  or  the  other :  and  the  over-abouudiag  of  wicked 
pk  enconrfigiis  worldly  men,  in  general,  to  mKke  a  wrong 
ICC.     This  is  the  condition  of  the  first  stages  of  life :  hut 

nt  being  a  very  unnatural  atatc  (men  naturally  pursuing  case) 
we  may  he  sure,  it  will  not  continue  long.     Whenever  thcrc- 

[fore  an  old  determined  veteran   in   vice  perse\-eres  in   the 

ijwKyfafWon  of  a  religion,  which  denounces  the  most  dreadful 
aeuteuec  on  hiK  per»evcrmiee  in  iiiiigiiity,  and  pretends  a  .r^^a/ 
for  Mm  religion,  we  may  safely  prouoimcc  liim  to  be  a  con- 
Bunimatc  hypocritt!.  And  if  wu  attentively  consider,  wo  fihall 
never  be  at  a  loss  tu  account  for  the  trouble  he  gives  himsclt', 

'  iu  putting  on,  and  still  wearing,  so  luixardous  a  mask.     We 
shall  find  it  to  he  either  his  proffssion,  his  station,  his  con- 
I,  or  some  lower  jmrtonal  interrM,  that  obliges  him  to 

fprofcaa  his  attachment  to  religion.  Or  if  ha]ily  these  marks 
be  difficult  to  find,  there  arc  others,  which  never  fail  to 
hctray  this  species  of  hypocrisy.    Such  as  these,  this  pre- 


TBM  TIME  or  TOK  mno  or 


CHAr.  Til. 


ti  mil  111  itiBgiowwt  whnjt  imkcs  the  fnith  to  be  Uk  ant 
^amg  witfc  vInt  happens  to  be  the  eMablUk*d,  He  thenlbR 
joiBs  Tith  the  mi/  ^n^i  to  dimnnge  all  inquiries  into  Dirtli. 
and  is  the  first  to  Atay  and  penecutc  the  tnqairer.  And  0 
■todi  fior  the  nSgiom  of  the  haintval  anncr. 

"Am  to  the  other  part  of  the  objoction,  that  mmrmk- 
Uewrt  kave  Aerm  waorai  mten.  This  will  amount  to  no  norr 
than  an  exttfdom  to  e  gaterai  raJlr,  which  sajBf  that  ml» 
beveri  are  comnKNilj  wicked  men.  And  the  caiuei  wfaitk 
pmdooe  the  exception  are  easily  accounted  for. 

"  Unbelief  has  of  faOe  beoome  ao  ftahionable,  that  tti 
■dvocatea  hare  formed  and  bahioncd  it  into  a  kind  of  a^itea, 
and  mpportcd  and  adomed  it  with  all  the  artn  <if  aophbtn 
and  false  reasoning ;  so  tliAt  it  would  be  no  womlcr  if,  hm 
and  ther^  a  moral  man  of  oool  appetitea  oud  enieeUnl  na- 
aon,  seduced  by  specious  appcanmoeSf  should  chanee  ts  Ak 
credit  to  this  miserable  philosophr.  This,  joined  to  a ' 
of  doing  honor  to  a  loet  (so  much  and  justjy  spoken 
hj  sober  men,  for  the  immoralities  of  its  pnifeason),  bbm 
potaiblr  prodncc  a  taoral  Fyeethinifr.  But  sueh  a  pheaa- 
menon  is  extremelT  rare;  so  rare,  that,  of  all  our  leadosii 
infidelity  (and  EugUnd  has  producrd  o  greater  mm  Am 
almost  rU  the  world  bendes),  we  hear  but  of  one  or  ti» 
who  crcr  passcil  for  bouest  men.  And  the  man  who  had  tkii 
luck,  though  he  got  the  character  of  tempcnuooe,  jaMit^ 
candor,  diarityt  in  his  commerce  with  tlio  workl,  yet  its 
well  known  to  all  who  have  seen  his  writing*,  that  ta  ik 
management  of  oontroversy  ho  has  knowingly  violittid  kolk 
truth  and  charity. 

"  On  the  whole  then,  vc  cannot  but  conclude  with  the  ten. 
tliat  beemue  qf  the  abovuding  ofiniqaits,  the  love  qfmmf,  ft 
our  holy  faith,  Aas  KXLnrti  coi<t."     fbi/t,  vol.  x.  pp.  280— SS& 

The  Ajibe  BAaai^EL,  speaking  of  the 
the  French  rcvohition,  observes ; 

"  As  the  conspiratont  (against  Christianity)  adnaoa^i 


r 


CUAP.  VII. 


TDB   CATHOLIC    CHUBCll. 


491 


I 


their  aria  of  seduction,  their  hopes  are  daily  heightcued  by 
some  iieur  suecess.  Tlicy  were  already  such,  that  u  few  yeara 
after  the  Eucycbpcdta  Iiad  first  appeared,  wc  find  lyiUeuibert 
confidently  writing  to  Voltaire,  *  Let  pliilosophy  alone,  and  in 
twenty  years  the  Sorbonne,  however  ranch  Sorbonue  it  may  be, 
will  outstrip  Laiisanuo  itself.'  That  is  to  say,  that  in  twenty 
yenrs  time  (and  this  was  written  21st  Jidy,  1767),  the  Sor- 
bonue would  be  as  iucrcdulouB  and  Auticliri^tiau  as  a  certain 
niini<«tcr  of  Lnnsanne  (Voltaire  himself),  who  fiimishcd  the 
most  iiiipioiu  articles  tliat  arc  tu  be  found  in  ttic  Knej'clupedia. 

"Soon  after  Voltaire,  improving  on  D'AJcmbcrt,  says, 
twenty  years  more,  and  God  wiU  be  in  a  prttty  pligfU  .'  That 
IB  to  say,  twenty  years  more,  and  not  an  altar  of  the  God  of 
the  Christiaus  shall  remain. 

"Eyerythiug  indeed  seemed  to  forbode  the  universal 
reign  of  impiety  throughout  Europe.  The  district  which  had 
fallen  in  particulur  to  Voltaire,  was  making  such  an  awful 
progress,  that  eight  years  after  he  writes,  that  not  a  single 
Christian  toaa  to  bt  found  from  Geneva  tt>  Berne.  Everywhere 
clae,  to  use  hia  oxprctMions,  the  wnrfd  wan  twipdrinff  wU 
t^pace,  and  even  so  fast,  that  a  general  revolution  in  ideat 
threaimed  ail  arotmd.  Germany,  in  partieulnr,  gave  him 
^rcat  hopes.  Frederick,  who  as  carefully  watched  it  as 
Voltaire  did  Switzerland,  writes,  that '  philosophy  was  begin- 
ning to  penetrate  even  into  snprmtitinii!)  Bohemia,  and 
into  Austria,  the  former  abode  of  miijcrstition/ 

"In  Russia  the  adepts  gave,  if  anytliing,  still  greater 
liopos.  This  protection  of  the  Scythians,  is  what  consolon 
Voltaire  for  the  persecutions  which  befel  the  sect  elsewhere. 
He  could  not  contain  himself  for  joy,  when  ho  wrote  to 
lyAlembert  how  much  the  brethren  wcro  protected  nt 
Petersburg,  and  informed  liim,  that  during  a  journey  matle 
by  that  court,  the  Scythian  protectors  had  each  one,  for  his 
amuaeraent,  undertaken  to  trmislatc  a  chapter  of  Bclisariua 
into  their  language :  that  the  cmprcv  had  imdcrtakcn  one 


4SS  TUM.   TUZ    or    Tmi    KXO    op  CBAF.  Til. 

faend^  aad  had  e«^  been  at  the  trouble  €£  rerudng  dir 
inihrrinti  <d  tkis  vock,  wbidi  in  Fnooe  had  been  censortd 
br  At  Socbome. 

^D'AifibtJt  vToKcv  that  in  Spain  phikMophism  wn 
^■rfflnaiMiBy  the  InqaHtaGn,  aad  a^wnJi^tg  to  Voitaire,  i 
*nac  nnAriSM  ast  tfermtiag  im  iiemt  there,  as  wdl  u  b 
Itahr.  A  frv  nan  after  ve  find  this  Italr  swarming  vith 
Men  A™V^  £ke  Vahaiie  and  D'Alembert,  and  that  didr 
wk  iaxcKst  {acmxed  them  from  openbr  declaring  fer 
iaqwCT. 

-As  to  E^aadtfacT  made  but  little  doubt  of  its  fidting 
IB  eaiT  lacT.  To  hear  them  qieak,  it  was  oramn  vith 
SociniaBs  «bo  acotfed  at  and  hated  Christ,  aa  Jnhaa  die 
^uscixe  based  and  despbed  Him,  and  who  onfy  differed  in 
aasr  &aK  the  phikwtnihBv 

~F^naST.  aaxK&B^  to  their  calculatjona,  Banria  md 
Attsaria  alooe  ^thk  vai  during  the  lifietime  of  the  empna 
i;[BMnt  oandnned  to  sopport  the  drrioes  and  defenden  of 
K^ifixL.  TV  eanpreffi  of  Rosia  wom  drivimg  them  on  ^ 
rv.vft^r.  a:>d  iber  v-e?v  at  tittir  Itai  pa^  mm  Poiand,  thanks  to 
tbe  't^--r  Pv-siiarow-sii,  Tber  were  tUready  orvrtArotcn  a 
P'^Mu.  ilroQ^  ihe  care  of  Frederick,  and  ra  the  north  'jf 
Gfrnean  vx  ieci  daily  sained  ctooikI,  thnwy.^  to  the  Und- 
^7:kT\-^  T'-.t's—- «i-if^t.   dukes  and  princes,  adepts  and  protectors. 

"  F»r  ccitrwise  diu  maiters  stand  in  France.  Vie  aHen 
fcc  tbi'  r«ro  chiefs  oxnplainins  of  the  obstacles  they  had  to 
ciKv<!:iii;cr  m  ihis  empine,  the  £inmte  object  of  their  cod- 
*piraL-T. 

"  Tbe  jx^rvnaJ  ap|wals  of  the  dergr,  the  decrees  <rf  the 
l^r^'ifir.'.'"-'^.  ihc  fcry  acts  of  aathcoitv  which  the  miiiistcrs. 
th^^ciirb  ihiiiiJy  lo  ihe  cuospirators  were  obliged  to  eiert  ia 
orv'.cr  TO  h:ic  ihcir  pjeiikcrion,  were  not  totally  ineffectual 
The  bu/i.  ^^"  :i(0  naxioa  siiil  reauined  attached  to  its  faitt. 
Tiia:  uumcixw*  cias*  caikd  the  people,  in  spite  <rf  all  the  io- 
incui-s  vM  the  iccre^  academy,  still  flocked  to  the  altar  ob 


"VWt   CATHOIJC    CBOE< 


4D3 


I 


daya  of  solemnity.  lu  the  higher  classM,  numPToiw  wprr 
the  exceptions  to  he  made  of  those  who  still  loved  religion. 
Indignant  at  mo  many  obstacles,  Voltmrc  would  perpetually 
stimulate  his  countrymon,  irhom  lie  contcm[itiiausIy  calls  his 
Fflc/ies.  Sometimes,  however,  he  wiis  better  pleased 
with  them,  and  wonld  write  to  his  dear  Marqnis  VUlcuciilc, 
'  The  jteopie  itre  mi»/h(fj  fntilhh,  nrvert/tefejtg  phiimnjtMjtm  makes 
it*  wat/  rhwn  to  than.  Be  well  assured,  for  instance,  that 
there  are  not  twenty  people  in  (Jeuevn  who  would  not  abjure 
Calrin  as  soon  as  they  would  the  pope,  and  that  many  philo- 
Bophcrs  arc  to  lie  found  in  Paris  bcliind  the  counter'  But 
^iicrally  xpcakin;;,  hix  complaints  about  (■Vance  pretlominatc 
in  Ilia  correspondence  with  the  conspirators  ;  sometimes  he 
would  despair  of  ever  seeing  philosophy  triumph  there. 
D'Alembcrt,  ou  the  spot,  judged  of  matters  very  diffurcnUy, 
■nd  though  evcrj-thing  did  not  answer  his  wishes,  neverthe- 
less he  thought  himself  authorized  to  flatter  Voltaire,  that 
though  phihmphij  viighi  receive  a  temporanj  cfieck,  it  never 
eamiii  bfi  yot  tite  better  of ."  Memoirs  iiingtrat'mg  tlie  History 
of  Jarvbinism,  vol.  i.  pp.  337 — 341. 

Bishop  Law,  in  an  extract  obscn-es: 

"  Worthington  has  fixed  the  term  of  Anticlmst,  foretold 
by  Daniel  xii.  7,  at  1260  years,  according  to  the  usual  com- 
putation ;  viz.  a  time,  360 ;  time*,  or  twice  a  time,  7:20  ;  and 
half  a  time,  180;  dating  its  eomraencement  a.d.  G18,  aud 
con.scqncnt]y  its  cxpiraHon  A.n.  1878.  p.  208.  He  adds, 
St.  Paul  usaurcH  us  that  ttiat  day  shali  not  cotne,  except  there 
tome  a  faltijig  amitj  ftrgt.  Tlic  falling  away,  we  ««,  is  come. 
This  impediment  is  removed  in  these  our  days.  There  is  no 
want  of  a  defection  from  the  faith,  to  retard  his  coming. 
Were  our  Ijord  now  at  the  door,  as  he  cannot  be  far  off, 
there  is  but  too  much  ground  for  that  question,  iVhen  the 
Sen  of  man  cotneth  [i.e.  according  to  W.'s  interpretation,  for 
the  destruction  of  Antichrist]  afiati  Ht;  Jind  faith  on  earth? 
B.  Led.  V.  2.  Disc.  xvii.  p.  211    Comp.  Dr.  Parry's  Tract  ou 


TVB   nHB   or   TMB   KXD    OF 


CBAP. 


tkfr  MM  Rriqect.  p.  140,  te."     OoMmfam/MM  on  U^ 
pu203  (Mlif;. 


5.  Sifw  ^ike  Tfao. 

In  the  OxpoKD  TkAcn  it  b  aid : 

"When  we  hft  np  our  ejvs  upon  the  pmait  state  of  tlv 
worid,  an  cxtnonUnuy  upect  of  tinn^  meets  our  riew.  Tbr 
bmmie^  at  Uod,  faaatfiiiBg  to  eanr  the  emrth,  u  the  waten 
eorer  Ae  mk;  ind  »  mnMrtabie  combmation  of  eireini- 
itiam  it  wnk,  to  pnxiaee  «Abets  the  opposite  to  wfait  !■• 
bees  Utkerto  vitaened  in  the  vorld.  The  art  of  printfaft 
hrin^iiig  home  this  knovled^  to  all ;  the  meaiu  which  Pny 
ndaaea  has  ftjoneiljF  a&ovod  to  hklc  it,  not  onljr  fron  tte 
laattCB  and  ^  Jew^  hot  alw  from  the  Christiaii,  (bj  « 
ujaluiuBB  eeonoBiT,  whidi  has  been  kmg  pennittcd  ta  dtf 
Churck  of  Soaae,)  we  aee  now  teraored;  men  of  nnam 
cnedi^  oppowd  n  iwinriptni  and  oppoaed  in  diaopline,  vr 
■i^t  alaoit  OTf  Chiiatiaaa  and  nnbelieTers.  combiniiig  to- 
gether IB  the  drcofaUioa  of  the  Scriptmee.  Add  to  tkak 
preathcra  and  teachers  of  Taaoai  partiei,  and  from  rtncm 
maticna,  bQ  bHify  enpiped  is  n^aitiu^  rcli^oua  imumiiaL 
Sdttoli  manam,  and  bibt  ab  m  extensive  natioFnal  ignttm. 
Ckarches  asd  altan  thnnm  open  to  all,  from  the  km  of 
church  dinpliiie;  and,  what  ia  vorthr  of  notice,  ChiutiaBiif 
■cknovMged  aa  tive,  hj  penona  of  the  vorat  pnadfla. 
DEHOvariea  of  aeiiaiee  too^  opening  to  oa  the  hotmdleai  cxtot 
of  the  —*—■■'  wosUr  wUcfa  we  camiat  but  siqipas  mu 
have  some  bearing  on  the  idipotu  oandition  of  mankiad,  m 
mmaikKbtimu  of  God.  Add  nuweoTK  a  new  priacqih^  a»^ 
kBOwm  to  fcmer  ages,  pnfailing  thmngfaoot  the  irarii  ■ 
the  ihape,  not  aaih-  of  an  article  of  Eaith,  bat  aa  the  ooe  la^ 
oolj  vtide,  indeed  aa  one  m  important,  and  requihaf;  ta  far 
rconivd  with  mch  anthoritr,  aa  to  tnpemede  the  varf  that 
of  the  dimdi :  '^*^*"*""e  with  ber  acnnenta,  her 
her  disciptinft ;  and  this  principle  is,  ti 


rATT^it. 


THE    CATBOLIC   CHVM 


409 


I 


highest  and  most  saCTcd  of  nil  Clmstian  dactrincs,  is  to  bo 
brought  before,  nnd  preaacd  home  to,  all  persons  jntUscri- 
minatety,  and  most  especially  those  who  are  Leading  uuchris- 
tian  lives. 

"  Such  arc  some  of  the  most  prominent  fcntnrcB  of  the 
case.  Ami  so  much  does  the  opinion  prenul  of  the  i-aluc  of 
religious  knowledge  merely  and  oj  Use!/,  that  when  public 
attention  was  lately  called  to  the  commemoration  of  the 
fnmiltnr  use  of  the  Scriptures  for  these  last  three  hundred 
jcars,  wc  }icard  uo  cxpresHioiis  un  tlie  subject  whieh  im]jUed 
anything  like  that  feeling  of  apprcbeusioii,  wliich  the  fore- 
going remarks  would  have  lal  us  to  attach  to  it.  Nor  was  it 
at  all  looked  upon  as  that  trying  dispensation  which  the 
Baptist  spoke  of,  ii«  of  the  axe  laid  unto  the  root  of  the  tree, 
and  the  coming  wrath,  and  the  aiflin^  cf  the  wheat.  Nor 
was  the  awful  import  of  those  words  considered.  He  yf-  sure 
tfftMs,  that  the  kingdom  of  GnH  is  come  tiigh  unto  ymt  (Luke  x. 
11),  and  for  judgment  I  am  come  into  ihi»  world  (John  ix.  39). 
^or  was  our  case  at  all  alluded  to  in  conjunction  with  that 
of  Chonuin,  Rethsaida,  and  Capernaum,  or  of  them  to  whom 
our  Lord  snid.  If  I  had  not  come  and  itpok^  unto  thita,  they 
htid  not  had  nut.  There  seems  also  an  impatience  at  any  hook 
being  held  back  from  iiiiy  perniui,  as  too  high  and  sacred  for 
them ;  it  is  a  thing  not  understood.  And  so  far  from  it  being 
considered  necesaary  to  ki«p  persons  from  church  on  account 
of  irreligious  lires,  it  in  usually  thought  that  everything  is 
done,  if  they  can  be  brought  to  it.  There  is  ako  an  inclina- 
tion to  put  aside  the  Uld  Testament  for  the  more  exclusive 
mc  of  the  gospel  itself,  wliirh  is  contained  in  it.  And  indeed 
full  statements  of  religious  truth  have  been  thought  so  neces- 
sary, as  to  have  produced  ways  of  thinking  often  unnatural, 
of  which  this  is  an  in.>ttancc.  A  writer,  inTcstigating  the 
of  Christian  truth  in  the  church,  has  thought  it 
to  find  explicit  declarations  of  the  acceptauce  of 
the  AtonemcDt  by  the  indiWdual,  aa  the  only  proof  of  the 


twM  nm  o»  tBs  RS»  or 


CMir.  Tl 


itfOeftatL    1W  cAcct  of  wliich  bccooet  I 

and  dtttiftil  child 

Bnkss  it  could  be  pnrml 

of  eipiiiMiw  of  atnmg  fitiri  ■tfA- 


a£  HuD^  canjoot,  I  tlirak,  br 
villi  the  fivmcr  Dbtservatioas,  witb- 
•«t  Mae  Ktiov  thcaght  In  croj  reflecting  mind,  '  viiui% 
to  ve  wfcai  Godwin  do;*  aad not vidiaiit  some dutnut rf 
fifriir  ■«.«■,  lad  ■■iieiGtttl  ipptirmMii,  and  antaaaam 
iamn  §mr  aane  — Aor  of  tke  sool,  in  this  new  tml  «biA 
nODB  conins:  npoo  the  worid.  And  CKotious  as  wc  onglrt  ts 
be  im  tpeosfartiow  iwpectipg  the  ^iture,  yet  there  ii  • 
thaaght  wUdi  ooem,  vludh  one  is  aknost  a&aid  to  mentiai, 
lert  it  AobH  not  be  with  snfficdent  seriousnen.  Wlieilir 
when  DoCked  in  coajtmctioii  with  the  dangeroos  eoue- 
qaeaee*  whidi  hue  been  obsenrd  to  foUow  our  Loifi 
Adamftm  of  hiaMelf,  and  the  £nct  of  those  having  bus 
pronooneed  the  vont  to  whom  most  knowledge  wai  taoA- 
wUedt  and  that  so  freqnentlv  as  to  mark  a  kind  of  myHenon 
■■d  f— ^^^  propbetical  tcudeuc}'  of  things  whiA  veato 
point  dut  war  ;  wbcthcr,  I  s&j-,  aU  these  circtumtanDei  uv 
not  indicatf  the  coming  on  of  a  time  when  '  knowle^  mn 
indeed  eorcr'  the  worlds  but  'the  love  of  the  loanj  ihiB 
have  waxed  cold/  and  feith  be  scarce  found.  Tbere  b 
wnicthing  of  projihctic  admouition  in  the  wiricc  wkich  ^ 
Paul  ^rea  to  penons  under  a  nmilar  apprehension,  in  tfcr 
Soctmd  Epistle  to  the  TheasalonianB,  where  the  staj  igiiaK 
Antichrist  is  this :  Tkertfort,  brtihrtn,  ttand  ftut,  mrf  kH 
tht  tratiiHons  leAtal  ye  have  been  taught,  icArtAer  6^  mnC  » 
6y  mr  ejnstle.  In  looking  to  tlint  epistle  for  same  pndaei 
guidance,  the  geuentl  principle  on  which  tliia  stcd&itae* 
mu£t  be  founded  is  here  given,  niunclVj  nu  aillicrcnce  to  dv 
ratholic  truth  written  and  unwritten."  TVacts  /or  tkt  Tbu 
ToL  ir.  no.  80,  pp.  61—6-4. 


CHAP.  VII. 


THE    CATHOLIC   CHDBCH. 


497 


Bhooks  savs ; 

"  III  the  lucauwhilp  the  aig:na  of  the  times  in  which  we 
,  liTe  cry  to  us  with  tlie  Toico  of  a  trumpet  to  be  ready  onr- 
I  selrcs,  and  to  varn  our  hearers  likewise.     Satan  has  had  no 
sniull  hand  iu  miain^  up  the  existing  prejudice  and  imUffereiiee 
in  rt-gjud  to  prophecj-.    He  well  knows  its  practical  tendfuc)', 
if  we  do  not :  He  can  tell  that  Ms  time  x»  but  short,  eveu 
if  Christians  will  not  be  'wise  to  Ittiow  the  times  and  seasons:' 
ftud  therefore  to  divert  us  from    the  cousiderntion  thereof, 
I  tiausformcti  into  an  Jingci  of  light,  he  urges  men,  on  the  one 
Lluuid,  to  some  cxtrHvagance  calculated  to  bring  odium  oti  the 
-liopc  of  the  Lord's  nppenrins  ;  or  he  presents  to  them,  on  the 
other  hand,  some  unscriptural  conceit,  M~hich  deadens  or  pa- 
ralyzes the    mind  in   regard  to  it,  so  that  they  prnetically 
neglect  it  idtogether.     The  great  water  floods  are  evidently 
1  arising  and  increasing  fast  upon  us ;  and  the  church  is  rapidly 
'passing  into  the  dark  and  rioudy  day  of  tribiilntion.     In  the 
[opinion  of  all  tliiukiug  and  intelligent  men  some  awful  and 
I  portentous  crisis  is  at  hand  ;  and  how  is  the  true  church  to 
'be  comforted  in  the  midst  of  it,  or  guided  through  it,  but 
jty  taking  heed  to  the  more  sure  word  of  prophecy  ;  which 
I  is  specially  a  light  intended  for  a  dark  time,  until  the  day 
I  dawn  and  the  day-star  arise  in  our  hearts.     The  lion  hath 
iToared:  who  wiil  not  fear?     The   Lord  God  fiath  gpoken: 
\vho  can  hut  jiroptievy  ?     Amos  lii.  8."     Elemrntt  of  Frophe- 
l^iical  ItUerjjretatiou,  pp,  12,   13. 

"  A  remurknhle  impetus  bas  heen  given  to  the  investigation 
Fof  prophecy  by  the  striking  events  which  have  accompanied 
fmd  succeeded  to  the  French  rc\olntion;  an  event  which, 
though  occiuring  at  the  latter  end  of  the  preceding  century, 
I  belongs  more  properly,  so  far  as  the  consideration  of  it«  infln- 
[enoc  on  prophecy  is  concerned,  to  the  present.  Many  have 
hcoDcluded  it  to  be  that  great  earthquake  or  revolution  mcn- 
[tiouod  in  the  Apocalypse,  iu  reganl  to  which  Sir  l.taae  New- 
[ton  predicted,  that  when  it  should   occur,  a  flood  of  Hght 


T^  -scD  IV  wKs  r%9  *r  cB«r.  Til. 

aK'  m.  viaiKi.1     ^ni  ;W  rvtnts  vtodi 

:hw  nair  "smmnrne  HuaemenBe  aimiest.  balk  n 

^  Irnan    su  a.  "se  C^nnciioic.  ksve  ?Tm<Wil  coDsdett- 

"D   i^i^ZL  :iL  aact  innia  ac  eocrfitfaoB.  ttiat  tc» 

^:»  K  XBBC:  -nneik  expecxxtkn  is  not 

a.  :ae  jmutiiith.  i£  ae  rxaiZaeB:  ofaeemr,  by 

IK -3a-  3w  mnrw  beeiL  agzcstTrrinl 

m  ir^  'P'^-  ■Bine  itl  iaaamaaaaas  d  Cknatsun,  >^ 

^K  niMtJingK.  agMuBi  gg  •Hapsa^covvrdsprataoti^ 

^B  «Bi^  IE  ^e  ^oneL  ioo.  x  ioBe  i^  ^hn**^     F«  it 

All  K  xKBinu^  aoeeBC.  af  «v  br  xpfvo^iin^totltf  ter- 

ml  me  a»  aacs  JHB^Mt.  ^kI  saxiker  dkcm  fim 
-asJiHr  vnoft.  jt-ait^ne  mBssdas  bc&cc  tfebtik tip 
i[  "^  .tti^HL  II  iiji  iiM"!!!!  w  paxcEvc  that  tfacrc  vms  ICW- 
aueame  [■^Lr-jm  [c  5,.*n  &ik  ■■■^■»g  A<i»w^  iiuvxiiacli  tbu 
I  sf^  sonHET  IE  -3ie  wses  vat  obeibent  to  the  faoth. 

~  7!^  -^ms£  a  ae  aoEfi.  s  i±i»  time,  so  &r  as  tbt  itB- 
u^TT%  af  TT.'adi?'^  lait  'ne  Trnie*  iie-«>a  are  coDceriKd,  h» 
itj—iimf  -r— --  inenc— riaZj  tuunatterism.    I:  cannot  be  denkd 
i^^-m  T-  "niist  Tij;  it;   *c:_  ■=irr:r:wi-T  t>:i  the  doctrine,  thai 
tu;  K^noja  ;r   JlLTirCiLi*  ia*  't*:;^   rreativ  excited  of  iatt 
■::«»-iiTis  ■znf  kf-fTLt  :c  'hi  L:pi  Jes::*  CLrist ;  insomneh  ihir 
~if  .7rtxii:sn.ii^!*  :c  tiif  -■2.^^.'^  Tejccoies  much   that  of  itf 
-r-rn--^  n  ■ii:  -.airL-.iti.  iviitZfeii  "t.T-Jie  cnr  :   BcAold the  bridf- 
/r".-'v»    -um^^i       iiii    trszLi:   xail   shaking    themselves  &wd 
ji-oi":»fr      "Win.  :2K  fx«cci:a  of  Mr,  Faber,  there  is  scwttfr 
".-  :»;  3.0:2)1  1  »Tr:ir  ;c  pccfiiety  of  anv  emiueuce  in  the  pre- 
^ir.  --eajTcrr.  vii:  »  zi:c  k*:^in£  iW  the  pre-miUennia]  adrm; 
.c    ,'iJ^sc  .   till    ill  ^i*^  pax«lic»is  which   have   arisen,  thar 
•a'-';  "rttf^  :-i.i"2srrtx7  .;*■  otie^  de^xWed  to  prophetical  sab- 
■fcvc*^    js  li:   »'fw^  Eipostor,  the  Morning    Watch,  thf 
C'ijr^'~r*'    EfTkji-  lie  luTesti^lU',  the  Christian  AViines*. 
•Jz^  Cz^rtszikz.  K«\x«M.  The  Waichman.  the  Expositor  of  P^>- 
■».i»ftrr,   jiir;iau£  f-mml;re  miikiinarianism.  And  it  is  ruitir 


/ 


CHAP.  VII 


THE   (UTOOLIC    CUCKOH. 


409 


rcmarVahIc,  that  in  almost  all  the  imttanprs  of  wwkii  muing 
Ironi  the  press  in  tliis  cciitur>',  lUnctty  poiiited  against 
miUcunarian  tluctiiuo,  the  irritcrs  themselves  have  honestly 
aTonred,  that  they  have  not  made  prophecy  their  study,  and 
'  are  so  far  incompetent  to  treat  the  subject  in  a  aatijdiictoiy 
mauner. 

"  Another  phenomenon  to  be  noticed,  in  rcffard  to  the 
'present  century  la,  ttiat  sitiec  attention  has  been  drawn  to 
[  the  expected  advent  of  Christ,  it  lias  betrayed  the  fact,  that 
I B  complete  revolution  has  taken  place  iu  regard  to  the  parties 
[entertaining  millennarian  doctrine.  The  advocatei)  of  it  ere 
almost  cxcliiaivdy  to  be  found  within  the  pale  of  the 
kbliahcd  clkurch ;  whiUt  the  diHSCuters,  who  were  formerly 
CDUsenati^'ca  of  the  doctrine,  arc  now  almoitt  uiiiver»ully 
'rather  opposed,  or  entirely  indifferent  to  it.  Some  few 
eminent  exceptions  may  be  mcntioDed  ;  for  example,  liobert 
Hall,  formerly  of  Lciee-ster,  who,  towards  the  latter  end  of 
tliia  life,  wiLs  broiiglit  decidedly  to  subscribe  to  the  niilloiiiia- 
[rian  interpretation  of  prophecy ;  Mr.  Coi  and  Mr.  tyio, 
["both  baptist  ministers ;  William  Thorpe,  author  of  an  actit« 
iand  very  KCasonable  work,  entitled  'The  destinies  of  tlio 
ritiah  Empire,  and  the  duties  of  Briti-sh  Christians  at  the 
Ent  criitis  ;*  and  Mr.  Anderson,  of  (iU-i^w,  already  men- 
tioned. Mr.  Cauinghamc,  an  able  and  distinguished  writer, 
rho  has  advocated  these  news  now  for  a  lengthened  period, 
Mr.  Bii^gjf,  are  likewise  to  be  numbered  among  the 
iters  who  have  powerfully  pleaded  this  eauite. 
The  genuine  truths  of  prophecy,  however,  and  even  the 
|»tudy  of  prophecy  itself,  bis  suffered  very  materially  in  the 
[jHfescnt  century;  at  first  from  the  intemperance  of  notnc  of 
[its  advocatcK,  which  was  nurt  witli  comwpondiiig  brat  and 
latism  by  some  of  its  oppouents ;  and  secondly,  and 
materially,  from  the  circumstance,  that  most  of  thoM 
[carried  away  by  the  Irvingitc  error  and  delusiou  entertain, 
[or  formerly  did  entertain,    millennarian  opinions.      If  the 

K  k2 


300  TBE  TIVE  or  TBB  EXD  OF        CBaP.  Til. 

ivpivianrc  of  anj  doctrine  may  be  judged  of  firom  the  efforts 

of  Solan  to  pi^iidice  or  pnt  it  dovn,  then  asstuedlr  that 

vhidi  htAAs  up  to  the  riev  of  the   chnrch  the  hope  of  the 

^iredr  adn^t  cf  the  Lord  Jesus,  must  be  eminentlT  cilca- 

bted  to  prcHaaa  petacmal  holiness  and  watchfulness ;  (tx  do 

dottrine  has  the  ^leat  enemr   endeavored    more  to  brh^ 

lepiuMJi  upon.     Besides  the  efforts  which  hare  been  used  to 

put  it  down  and  erdnguish  it  aht^ether,  both  by  papists  sod 

by  men  cf  nltn  views  among  the  protestants,  we  have  foond 

it  dharsed  by  Eosebins  with  the  carnalities  of  Cennthns;  bv 

Jenmtt  it  hae  been  ci»i£aoiided  with  Jewish  fables ;  the  om- 

dnct  of  the  anabaptists  and  fifth  monarchy  men  has  brooglit 

on  it  the  leyiuMjh  of  having  a  seditions  tendency ;  whilst  the 

coodnct  of  the  Irvingites  has  induced  many  to  apprdioid 

that  it  necea&arily  leads  to  the  delusion  and   extraTagaiKt 

manifested  in  their  tenets  of  onknovn  tongues,  imimffa*^ 

ittspinakm.  and  an  exdnare  separating  spirit.     It  is,  hov- 

c^rr.  DOW  rrcoTcnng  firom  the  shock ;  and  it  must  not  be 

omittied  to  be  stated,  that  numerous  writers   hare  appeared 

to  supfwrt  and  still  continoe  to  advocate  the  miUeoDamii 

view   oi    piv^phecT,    whose    writings    are    distinguished  for 

Ctr-^sliaa  meekness,  sound  judgment,  and  great  talent.    We 

havt  only  to   mention  the  names,    among    the   clagy,  of 

Bix-kersseth.  Bur^h.  Fit.  Girdlestone,  Hales,  Hoare,  Hoqw, 

HiwnrtT,  M»rsh.  the  Maitlands  of  Brighton  and  Gloucesier. 

M*viicu.    McNeil.   Xoel,    Pym,  Sirr,    Sabin,    and   Stuart: 

ii'.vi  asioiii:  the  Uitr.  Frere,  Habershon,  Viscount  Manderilk, 

T.  P.  Piatt,  Gnmville  Penn,  and  Wood,   in   order  to  sadsfr 

the  u:iprt'judia>l  reader."     Ibid,  pp.  103 — 107. 

"  AU  I  can  say  in  this  place  is,  that  I  am  most  firmlj 
pc'r<'U»v;t\i  that  we  are  living  in  that  awftd  period  desi^iiat«i 
iu  Scnptun?  as  /JW  las^  time,  and  the  last  dayg.  Every  sw- 
rtxv.inir  war  serves  to  increase  the  evidence  on  this  head,  ind 
Tv^  ci^T:-  clearness  and  precision  and  intensitr  to  those  sism 
»hk"h  already  hav\^  been  noticed  by  commentators.    Eriu 


VII 


THK   lATIIOLlC   CflVftCU. 


501 


norldly  racu  are  so  affcctod  liy  some  of  the  signs  of  oxir  timw, 

as  to  feel  sL-riousty  pcirsnnded  thict  some  trcmeiidouH  eriKis  is 

;»t  hand.     It  tlicrcforc  more  especially  behoves  the  professing 

jpic  of  fiod  to  be  upon  the  watcli-tower,  and  to  obaerve 

rhat  is  passing  around  them,  and  be  prepared  for  the  future, 

[that  that  tlay  may  not  overtake  tlicni  iw  n  thief  in  the  night." 

[/Krf,  p.  4m. 

Bishop  Hvrd  says : 

"  Let  me  theu,  under  this  persuasion,  express  myself  iu 

[the  spirit,  and  almost  in  tbc  words,  of  au  ancient  apologist ; 

'  Let  110  man  too  ha.ttily  despair  of  the  eausc,  we  are  now 

[pleading.     ^Vhen  wc  stand  up  in  its  defence,  there  ore  tlioso 

who  will  lend  an  car  to  us.     For,  whatever  the  vain,  or  the 

Ticious  may  pretend,  the  prophetic  writiugs  are  not  fallen  so 

low  iu  the  esteem  uf  mankind,  but  tbut  there  are  numberless 

t  persons  of  good  sense  and  serious  dispositions,  who  wish  to 

'I4m:  the  truth  of  the  gospel  confirmed  by  them ;  luid  are  rooily 

.to  embrace  that  truth,  when  fairly  set  before  them,  and  Kup- 

portcd  by  the  clear  evidence  of  Iiistorical  testimony  and  well- 

|int«r]]rctcd  scripture.' 

Such  is  the  language,  whieh  I  am  not  afraid  to  hold  to 

[the  desponding  party  among  us.     But  should  my  confidence, 

'  or  my  candor,  transport  me  too  far,  should  even  their  apprc- 

ilicnsions  be  ever  so  well  founded,   the  xcol  of  those,  who 

L'h  the  gospel,  is  not  to  abate,  but  to  exert  itself  with 

lew  \igor  under  so  discouraging  a  prospect.     If  tliure  be  a 

jirfty  left  to  strike  eont-ietion  into  the  hearts  of  nnhclicTeni, 

must  probably  be,  by  prcusliig  this  great  point  of  prophetic 

'inspiration,  and  by  turning  their  attention  on  a  mirarh,  now 

wrougUt,  or  ready  to  be  wrought  before  their  eyes.     Or,  1<1 

[jthc  CT'cnt  be  what  it  will,  our  duty  is  to  illustrate  the  word 

[of  propbccj',  and  to  enforce  it;  (o  withHiand  the  torrcrnt  of 

rinfidelity  with  what  success  wt  may,  and,   if  it  shoiihl  pre- 

^vail  over  all  oiu-  efforts,  to  make  full  proofj  at  least,  of  our 

liuccrity  aud  good  wiU, 


fAP.  VII. 


THE   CATBOLIC    CBURCH. 


503 


un«k'r  llins(!  circum stances,  hnn  h  natural  tciwloiicy  to  comipl 
the  temper  aud  li»rdcn  tlic  heajt.     Aud  is  there  uo  room  to 

,      question,  whctlicr  this  conduct,  plaiuly  an  immoral  conduct, 

H  be  advisHblo  or  oafo  ? 

^^K"Lct  «3  then,  oil  a.  principle  of  srif-lmv,  if  not  of  piety, 

^^Bfp  the  savings  of  this  book,  concerning  tue  man  ok  biw. 
From  many  appearances,  the  appointed  time  for  the  fuU  com- 
pletion of  them  may  not  lie  very  remote.  And  it  hccorae* 
our  prudence  to  take  heed  that  wn  be  not  found  in  the  number 
of  those,  to  whom  that  aw.-fLd  question  is  proposed — how  ia  it, 

»thai  ye  do  not  dixcem  the  vifpia  of  tim  thae  ? 
"'Utiy,  there  are  prophecies,   which,    in  that  case,    may 
ouuccm  us  more;  nearly,  than  we  think.     St.    Haul  applied 

»UNK  of  these,  to  tlie  unbelieving  Jcwy;  uf  whose  mockery, 
Kod  of  whose  fiitc,  yc  have  heard  what  their  own  historian 
witncEseth.  Aad,  if  we  equal  their  obdurate  spirit,  thai 
prophecy  may  clearly  he  appUert,  and  no  man  can  sayj  that  it 
waa  not  inletuivd  to  be  applied,  to  onrsclves. 

"  Beware  ihvrrfore  (to  sum  up  all  in  the  tremendous  words 

.  of  the  apostle.  Acts  xiii.  40,  11 ),  beware  lent  that  come  upou 

which  M  gpokeu  by  the  prophets  .   Beuolo,  yk  UEspiKtas, 

woifDBii  ASH  rEai9U  ;  fok   1  wohk   a   troRK  cn  vora 

DAYS,  A  WORK,  WUICU  YB  BUALL  IN  NO  WIBB  UNDEBSTAND, 
TROUOU    A    MAN'    UKCLAILE    IT    ONTO    YOD."       WorkS,     Vuh    T. 

|>p.  365—359. 

Sib  Isaac  Newton  aaya : 

"  The  prophecy  said,  lit^aed  ia  he  thai  readeth,   and  they 

hear  the  wordu  of  this  prophcctj,  ami  keep  tlie  tltinys  which 

wfiilen  therein.     This  animated  the  first  CliristiniiH  to 

it  so  nuicli,  till  the  dilhcidty  made  tlicni  remit,  and 

St  more  upon  the  other  books  of  the  New  Testaraeut. 

^vaa  the  state  of  the  Apocidyjise,  till  the  thousand  ycant 

niiHunderatood  brought  a   prejudice  agaiiuit  it  i    and 

Rua,  of    Alexandria,   noting    how   it   abounded   with 

iamSj  that  is,  with  Uehnusms,  prouiotcd  that   prmu- 


504 


ttIK   TIME   OP   TUE    END    OF 


CBA».  VI 


dice  80  far,  na  to  cauw  many  Greeks  in  the  fourth  cmtiirT  I 


doiU>t  of  tbc  1>ook.     }iut  whilst  the  Latinii,  and 


agmt 


of  the  Greeli*,  always  retained  the  ApocalypHe,  and  the  ttA 
doubted  only  out  of  prejudice,  it  makes  uotUing  ngaiiut  ib 
authority. 

"  This  prophecy  is  called  the  Rerektion,  with  rrsftet  to 
the  Scripture  of  truUt,  which  Daniel  waa  commanded  Ut  ttai 
uy  and  seal  till  the  time  t^f  the  end.  Daniel  scaled  it  ontS 
the  time  of  the  end ;  and  until  that  time  comes,  the  laiA 
U  opening  the  seals ;  and  afterwards  the  two  witnesm  nv- 
phcsy  out  of  it  a  long  time  in  sackcloth,  before  they  ftsco^ 
up  to  heaven  in  a  cloud.  All  which  is  as  much  u  to  m. 
that  these  prophecies  of  Daniel  and  John  should  not  b« 
understood  till  the  time  of  the  end  :  but  then  some  iiJMMtU 
prophesy  out  of  them  in  an  afflicted  and  momfiil  state  for  t 
long  time,  and  thnt  but  darkly,  so  as  to  convert  but  frs. 
But  in  the  vcr\'  end,  Uic  prophecy  should  be  so  &ir  jMrr- 
preted  as  to  convince  many.  7%fli,  saith  Daniel,  rjMwy  *t«f 
run  to  and  fro,  and  knowkd^  thall  be  encreiued,  fur  tb 
gospel  must  be  prcarhcd  in  all  nations  before  the  great  tntn- 
lation,  and  cud  uf  the  world,"  On  tJke  Fropheckt,  ^ 
S49,  250. 

**  It  is  therefore  a  part  of  this  prophecy,  that  it  diaU 
not  be  understood  before  the  last  age  of  the  worU;  utf 
therefore  it  makes  for  the  credit  of  the  prophecy,  tint  it  '• 
not  yet  understood.     But  if  the  last  age,  the  r^  of  opooil 
these  things,  be  now  approacliing,  as  by  the  great  nuxtaa 
of  late  interpreters  it  seems  to  )h^,  we  have  more  encov^ 
mcnt  than  crer  to  took  iuto  Ihcw  things.     If  the  gfincni 
preaching  of  the  gospel  be  approaching,  it  is  to  us  and  ov 
posterity  that  those  words  mainly  bc-lung :  In  the  lime  tf  tfr 
tnd  ike  mm  *MI  wtientand,  but  noue  of  the  witM  dd 
mtAtrtamd.     Bk^ed  w  ke  that  readeth,  and  thry  that  hm  Utr 
words  ^  tkupnspkeey,  and  keep  thorn  things  tchick 
tkerrim."     ibid,  pp.  250,  351. 


KUAt.  VII. 


TUK    L'ATIIULCC    CUt'RCII. 


505 


"For  as  the  few  and  obwurc  ]iroplicdc«  cr»noftiiing 
Clirist'a  first  coming:  were  for  »ettin^  up  tlic  ('hmtiHii 
religion,  which  all  nations  have  since  corrupted ;  ih)  the 
many  and  cletir  prophecies  conceniing  the  things  to  be  done 
at  Christ's  second  coming,  lire  not  only  for  predicting,  hut 
also  for  effecting  a  recovery  and  re-establi»hment  of  the  long- 
lost  truth,  and  setting  up  a  kingdom  whcrciu  dwells  rightc- 
ouaness.  The  eveat  will  prove  the  Apocalypse ;  and  thin 
prophecy,  thus  proved  and  understood,  will  open  the  old 
prophct«,  and  all  together  will  make  known,  the  true  rotigiou 
and  establish  it."    Ibui,  p.  252. 

"  Amongst  the  interpreters  of  the  last  age,  there  is  scarce 
one  of  note  who  hath  not  made  some  discovery  worth  know- 
ing ;  and  thence  I  seem  to  gather  that  God  is  about  opening 
these  mysteries.  The  success  of  others  put  me  upon  cona- 
dehng  it ;  aud  if  I  have  done  anything  which  may  be  useful 
to  following  writers,  I  have  my  design."     find,  p.  253. 

ProfcRsor  Adams  says: 

"  Until  the  principle  of  interpretation  shall  be  in  some 
degree  settled,  it  is  hopeless  to  look  for  success  in  the  inves- 
tigation of  the  details.  If  the  Apocalypse  be,  as  it  is  com- 
monly supposed,  a  prophetical  history  of  the  Cltristian  church 
from  the  first  to  the  second  coming  of  the  Messiah,  the 
student  must  contione  to  seek  for  an  explanation  of  it  in  the 
past  aud  passing  events  of  the  world.  But  if  the  views  ex- 
hibited in  the  prcaeut  E&say  be  correct,  this  hypothesis  of  an 
bistorical  prophecy,  must  he  tutnlly  aud  absolutely  abandoned; 
and  the  student  must  be  brought  to  conunetice  liis  work  anew, 
before  any  hope  can  be  entcrtaincfl  of  bis  orrinng  at  correct 
conclusions.  Until  this  effect  be  produced,  it  is  in  vain  to 
proceed  further.  But,  if  it  be  oucu  felt,  that  the  principle 
of  interpretation  now  proposed  is  correct,  the  reader  will  sit 
down  to  au  c&aminatioD  of  the  several  visions,  with  lus  mind 
relieved  from  a  cloud  of  miscoaceptiou  and  prcjuiUce,  and 
with  new  views  aud  cx{>ectationa  with  regard  to  the  subject 


006 


THB  TlUe    or   THE    BND    OT 


ciur.Tii.] 


of  the  prophecy,  which  he  is  about  to  study.  He  wiQ  tka 
look  upon  the  Apocal}i)tic  mions  no  longer  as  depicting  tW 
struggles  of  the  Cluistian  church  in  past  ages,  but  as  for^ 
aUadowiug  the  features  of  that  mighty  reli^ous  revolatkn, 
which  is  about  to  take  place  on  the  earth  iii  the  latter  ds^i 
Hd  irill  perceive,  that  the  unc  great  instrumcjit  for  rffcctb; 
this  work  is  that  which  the  Ahnigfaty  has  employed  in  lU 
past  ages, — his  own  revealed  word.  The  leading  step  is  ibe 
uuscaliug  of  the  niitheiitic  copies  of  the  huoks  of  the  OU 
Testament.  Hcucc  the  student  will  conclude  that  the  ercsti 
foretold  aa  immediately  consequent  upon  this  unsealing  m 
such,  as,  from  the  uatunJ  passions  of  men,  aud  the  )»■ 
lousics  of  dift'erciit  religious  bodiesj — ^tho  Jews, — the  Gnsdi 
Church, — the  Latiu  Church, — Protvstaut  Churches  of  ifl 
denominations, — -must  unavoidably  spring  from  this  be^ 
ning.  To  a  mind  thus  prepared  tlierc  will  be  little  or  so 
difficulty  in  the  general  c\jilauation  of  tlu:  scrernl  risiuH- 
It  wiU  then  he  eriilcnt,  that  tlic  visiou  nf  tlic  white  hone 
and  hi$  rider  going  forth  conquering  and  to  conquer,  whidi 
i  111  mediately  follows  the  opening  of  the  first  seal,  is  a  sym- 
bol of  the  triumphaut  progress  of  thoguiqicl  of  truth,  aad 
of  the  ardent  Quticipations  of  futiirc  spiritual  couquests,  (o 
which  the  first  imaealing  of  the  HRcrcd  books  will  gitc 
liut  those  who  lore  darkness  rather  than  light  cannot 
expected  to  remain  (puct  spectators  of  such  a  scene, 
opening  of  the  sccoud  seal,  therefore,  is  tLo  signal  oi  war^ 
^war  against  the  light,  against  tbe  truth,  against  ocii> 
science,  against  God.  Here  is  ilie  red  horse  aud  his  rida. 
These  extensive  aud  exterminating  wars  will  uatunilly  pra- 
ducc  famines  ;  and  famines,  pestilences.  Here  arc  the  Mil 
emblems,  the  black  and  the  pale  horses.  Still  in  the  wiAt 
of  all  these  horrors  truth  makes  its  way:  yet  not  withait 
another  effort  to  crush  it.  For  the  opening  of  the  fifth  sol 
is  followed  by  a  grievous  persecutioQ.  This  however,  isbol 
for  a  tittJe  waaoa."    Openinff  of  the  Sealed  Book,  pp.  214^  t\i 


CHAP.  VI 


THE   CATBOMC    CIICftCB. 


507 


I 
I 


In  the  OxroKu  Tkact!)  it  is  said  : 

"  The  coocliuion  to  be  deduced  from  the  whole  subject 
may  be  this.  Now  that  vec  arc  called  u]»()u,  from  cnvry 
quarter,  to  prepare  ourselves  for  sumcthiug  comiiig  on,  and 
all  things  appcru-  to  portend  nn  approaching  stniggle  of  the 
powers  of  good  and  evil,  it  appears  ht);hly  desiriLblo  that, 
ander  the  excitement  of  tlic  day,  we  shoidd  not  mi:^takc  the 
matter,  but  consider  in  what  our  true  streiiKth  Hob,  namely, 
in  repentance  nnd  obedience  ;  and  from  thence,  having  mude 
our  peace  with  God,  in  posacsaing  our  eouts  in  patience. 

"Od  the  other  hand,  that  we  do  not  set  too  high  a  value 
on  the  temporal  nd^^^,ntagC5  of  the  church,  or  allow  them  to 
come  into  competition  witli  sacrc*!  and  high  principles,  re- 
TOcmbcriug  that  at  auch  timea  especially,  'the  Kefiucr  sits' 
to  'purify  the  sons  of  Levi/  It  is  He  who  hath  tuhl  ua  to 
buy  of  Him  *  f^old  tried  in  the  Hre  ;*  in.  distiuction,  we  may 
suppose,  from  false  worldly  princijiles,  which  will  not  abide 
the  day  of  proof;  for  during  our  prosperity,  it  has  beuu 
indeed  the  case,  that  we  hare  been  '  hikewann,  neither  cold 
nor  hot.'  Now,  through  the  foregoing  treatise  it  has  boeu 
often  found  necessary  to  refer  to  oui"  blessed  Savior's  awful 
vraniing  to  the  churches,  in  the  viidon  of' the  evangelical 
prophet,  inasmuch  as  we  there  liave  hia  own  wonis  addressed 
to  particular  churches,  which  hail  been  brought  up  like  onr 
own,  and  cstnbhshed  in  the  faith;  and  our  object  lias  been 
to  ascertain,  as  far  as  we  reverently  may,  his  voice  to  onr 
own  church.  It  so  happens  thnt  his  warning  to  one  of  those 
churches  is  very  much  the  same  as  wc  have  supposed  it  to  be 
to  ourselves.  It  were  indeed  presumptuous  to  say  thtit  the 
whole  argument  herein  deduced,  if  true,  becomes  equivalent 
and  parallel  to  anything  so  divine  and  holy  as  those  sacred 
words  of  our  Lord  himself;  yet  wc  may,  I  think,  venture  to 
say,  that  our  Lord  does  in  those  words  of  Scripture  speak  to 
us,  and  that  the  subject  which  has  been  pursucil,  points  our 
atteutitiu  to  those  ins  wonis,  and  has  the  effect  of  laying  an 


506 


TUR    TlUE    or   THE    END    OF 


CBAr  TIUI 


eniplmtic  stress  oud  particular  npplicatioa  to  each  vgtbc  ud 
part  of  it,  a^  ha>-ing  a  rdcrcncc,  in  our  oura  case,  to  some 
the  pniiits  wliich  have  been  commented  on.     The  warning 
is  this : 

"  These  things  saifh  (he  Amen,  the  faithful  and  tme  witnen, 
the  beyittiimt/  of  t/te  creation  of  God ;  I  tmow  thy  tforka,  Uid 
thou  art  neither  cold  nor  hot :  I  wouid  thott  wert  cold  or  hoi. 
So  then,  tiecanse  t/unt  art  lukewarm,  ami  neither  cold  nor  hoi. 
I  wilt  sjme  thee  out  of  my  mottth.  Jiecaujtt  thou  8aye$t,  I  wm 
rich,  and  btcreased  unth  goods,  atut  hare  need  of  nothing .-  oirf 
knowezt  not  that  thou  art  wretched,  and  miserabie,  and  fov, 
and  blind,  and  naked .-  J  roundel  thee  to  buy  of  mt  gold  Iriett  ia 
the  fire,  thai  thou  mat/eat  be  rich ;  atid  white  raimentf  that  tkim 
nwyeat  be  clothed,  and  that  the  ehame  of  thg  nakednem  da  wot 
appear ;  atid  anoint  thine  eyes  with  eye-salve,  that  thou  auyal 
see.  As  many  as  i  love,  I  rebuke  and  chasten :  be  ztldm» 
thertfore,  and  repent.  Behold,  I  stand  at  the  door  and  knock 
If  any  man  hear  my  voice,  and  ojrni  the  door,  I  will  come  n  t$ 
him,  and  will  sup  with  him,  and  he  with  me.  Th  him  tkd 
overcome/h  wUt  I  grant  to  sit  with  me  in  my  throne,  ertn  a 
J  also  overcame,  and  am  set  down  with  my  Father  in  his  tlirtmt. 
He  that  hath  an  ear,  let  him  hear  what  the  Spirit  sailh  wUo  the 
churches.  Rev.  in.  14 — 22."  Tracts  for  the  Time*,  toI  f. 
no.  86,  pp.  98,  99. 


I 


Tlie  reader  having  carefully  attended  to  the  fc 
IlhistratiuuH^  of  thu  End  of  the  ('aihotic  Church ;  to  the  Tc 
titnouies  which  have  been  adiluccd  iu  confirmation  of 
fact ;    and  to  the  strong  allusions  made  by  tunnv 
Christians  to  the  Signs  of  the  Times;  we  here  leave  hia  U 
peruse,  under  the  divine  guidance,  the  foUowiug, — 


CHAP,  VII. 


THE    CATHOLIC   CHUHCH. 


509 


INTJSKfHCTATION  (IP  TUB  TWENTT-POUHTII  CHMTKR  OP  ST.  MATTHRW. 
M*  CIVRX  BY  ONE  WHOM  WB  CUNCSIVB  TO  BK  A  MEaNENGKROP 
TIIF.  UtRD  TO  mi  CHURCH  IN  THESE  LATTER  TIUES,  VIZ.  THE  RUN. 
B.  SWEDGNBUHG. 


I 


"  VcTsc  2.  Tlierf  xhaU  not  he  irft  a  ntone  ujion  a  atoiu, 
which  shati  not  ht  thrown  (hum. — By  a  Htone  of  the  temple  not 
being  left  upon  a  Btonc,  which  should  not  be  dissolved,  is 
signified  the  destruction  and  total  vastation  of  the  church ;  a 
stone  also  si^ifics  tlie  truth  of  the  church :  and  whcrww 
that  destruction  njid  vuBtatiou  were  signified,  therefore  in 
Matthew  xxiv.,  Mnrk  xiii.,  and  Luke  xxi.,  the  suhject  treated 
of  IB  concemiug  the  successive  vastation  of  the  church. 
Ap.  Er.  220. 

"  From  the  lime  of  the  Council  of  Nice  drcndfiil  heresies 
1>cg»n  to  be  propiigated  cunceruiug  God,  and  concerning  the 
person  of  Christ,  wherehy  the  head  of  Antichrist  was  lifted 
up,  and  Uuil  was  divided  into  three,  and  the  Lord  the  Savior 
into  two,  and  thereby  the  temple  erected  of  the  Tjord  by  the 
HpostlcH  was  destroyed,  and  this  to  such  a  degree,  until  atone 
srwi  uot  left  upon  atone,  which  was  not  dissolved,  according 
to  the  Lorrl's  words  in  Mattliew  xxiv.  2 ;  where  hy  the  tem- 
ple is  not  only  meant  the  temple  of  Jerusalem,  but  also  the 
church,  the  consuiumntion  or  cud  of  which  is  treated  of  in 
that  chapter  tliroughout.     C.  W.  174. 

"  Tlie  greatest  part  of  mankind  belie\'e  that  when  the 
but  jnrl^cnt  comcth,  all  things  in  the  naible  world  arc  to 
perish ;  tlutt  the  earth  shall  he  burned  up,  the  sun  and  the 
moon  be  dissipated,  and  the  stars  vanish  away ;  and  that  a 
new  heaven  and  new  earth  shall  after^'ards  rise  up :  this 
opinion  has  been  conceived  from  the  prophetic  revelfttions, 
in  which  such  things  are  mentioned ;  but  that  the  ca.w  ia 
otherwise,  may  bo  manifest  &nm  what  bath  been  shewn 
above  concerning  tlie  last  judgment,  n.  IXX),  931,  1850,  2117 
to  2133;  hence  it  is  evident,  that  the  last  judgment  ia 
nothing  else  but  the  end  of  the  church  with  one  nation,  and 


&10 


THE   TIME    OF   THE    KN'D    OF 


CMAF.  Tir. 


ita  be^nning  witli  anotlirr,  wliioli  end  mitl  which  bej^imh^ 
then  have  pltice,  wliuu  there  is  uo  lougcr  auy  acknowledg- 
mcnt  of  the  Lord,  or  irhat  is  the  same  thing,  when  then  b 
nn  fftith ;  no  acknowlc^l^mciit  or  no  faith  is  when  there  is  m 
charity,  for  faith  cannot  be  given  hut  with  those  who  m  ia 
charity ;  tliat  in  such  a  case  there  is  an  end  of  the  church,  ad 
s  transfcrcucc  of  it  to  oUicrs,  evidently  appean  from  all  Umm 
things  which  the  Lord  himself  taught  and  predicted  comod* 
iug  that  last  day,  or  concerning  the  cuniiuiuiuatioa  of  tbe 
age,  in  the  Evangelists,  viz.,  in  Mattlicw,  chap,  iwr.,  is 
Mark,  chup.  siii.,  and  in  Luke,  ehap.  xxi. :  bat  whtiress  tboK 
thing!}  cannot  l>e  comprehended  by  any  one  i^-itbout  a  key. 
wliich  is  the  internal  aciisc,  it  is  allowed  to  unfold  them,  and 
first  the  tilings  contained  in  chap.  xxiv.  of  Matthew,  nxma 
8 — 8.  They  who  abide  in  the  senac  of  the  letter,  caouoi 
know  ■wlii-thor  the  contents  of  thest;  verRcs,  and  those  lUap 
which  folluw  iu  that  chaptcTj  liave  relation  to  the  dc 
of  Jerusalem  and  the  dispersion  of  the  Jewish  untion, 
the  end  of  days,  which  is  called  the  last  judgment ;  but  ttn 
w}io  arc  in  the  internal  sense  see  clearly  that  the  subjcd 
here  treated  of  is  concerning  the  end  of  the  church,  wliich 
end  is  what  is  here  and  in  other  paiaages  called  the  coonaf 
of  tho  Lord,  and  the  conBummation  of  the  age :  aad  anst 
that  end  is  meant,  it  may  be  known,  that  all  those  thilp 
Dignify  auch  things  as  relate  to  the  diurch ;  but  what  Ac; 
signify  may  be  manifest  from  each  in  the  internal  acnic ;  • 
where  it  is  said,  Many  shail  cotm  in  my  nanur,  »etying,  I  ^ 
Christ,  and  /thai/  aeduf^e  many ;  where  name  doth  not  sisiui^ 
iiiiine,  nor  Christ,  ChriHl,  but  name  signilics  tlint  br  wliid 
the  Lord  is  worshipped,  and  Christ  the  very  truth ;  tkasil 
signifies  that  they  will  come  who  will  say  that  this  is  of  i' 
or  that  this  is  the  truth,  when  yet  it  ia  neither  of  Outfa 
the  truth,  but  the  faise.  Again,  where  it  ti  said,  that  thefilni 
hear  qf  wars,  and  rumor0  of  wan,  it  denotes  that  dtbrtn 
and  disputes,  which  are  wars  iu  the  spiritoal   amat,  vV 


IcstmctiDV^ 
tion,  orl^P 


CBAP.  Tit. 


THR   r,\THOI.IC    CHURCH. 


511 


exist  concerning  truths.  A^aiii,  itation  rkaU  be  ttirrvd  up 
offairut  nation,  and  kinydotn  ayainiit  kingdom,  signifita  that 
oil  i»  about  to  fight  with  ctII,  and  the  false  with  the  fa!sc. 

And  aj^ia,  there  akaU  be  famines  and  pestilences,  and  earth- 
quakes  in  divera  places,  denotes  th«t  there  shall  no  longer  be 
any  kuuwlcdgeit  of  good  and  truths  ninl  tliiis  tliat  the  state  of 
the  church  will  be  changed,  whidi  i»  an  eartlicguakc.  From 
these  contiidcnitions  it  is  cndcnt  wliat  is  meant  by  the  aborc 
word*  of  tlie  Lord,  viz.,  that  they  describe  the  first  state  of 
tlie  |)errersion  of  tht^  church,  which  is,  when  they  begin  no 
longer  to  know  what  is  good  and  what  is  true,  but  dis})utc 
with  each  other  on  those  subject*,  from  which  disputes  come 
falsities.  Inasmuch  lis  this  is  the  first  state,  tlien;forc  it  is 
ttaid,  (hnt  tiue  tmd  is  not  yet,  and  that  those  Ihinffn  are  the 
■  beginning  of  sorrows: — ^this  state  also  is  called  eartkqtinkea  in 
diwrs  places,  which,  in  the  internal  scuhc,  si^iify  a  change 
of  the  state  of  tlie  cliurcK  in  part,  or  the  first  srtatc.  Its  being 
said  to  the  disciples,  signifies  that  it  is  siud  to  all  who  are  of 
the  church,  for  the  twelve  disciples  represent  it,  wherefore  it 
is  said,  see  lest  itmj  one  sertuce  you ;  also,  ye.  are  ahaul  lo  hear 
of  wars  and  ruvtors  of  tears,  see  titat  ye  be  tiot  troubkd. 
A.  C.  3353,  3351. 

"  A  stone  not  being  loft  upon  a  stone,  wliich  sliouhl  not  be 
thrown  down,  siguitiud  that  the  Lord  would  he  altugctber 
denied  amongst  them,  wherefore  also  the  temple  was  utterly 
destroyed.    Ap.  Ex.  391. 

"Verse  3.  As  He  sat  on  the  Mmnt  of  Olives,  &c.— The 
Monnt  of  Olives  signifies  the  Divine  Ijotc,  on  which  account 
the  Lord  wa.^  accustomed  to  tarry  upon  that  mountain,  as  is 
^evident  in  Luke,  Jesta  was  m  tlte  day  teaching  in  the  ietth- 
but  at  night  going  forth  He  passed  the  night  in  t/te 
,Mtamt,  which  is  called  [the  Mounf]  of  Olives,  xxi.  37  ;  chap. 
■jaaL  39;  John  sm.  1 ;  and  there  discoursed  with  his  disciples 
couccniing  his  coming  and  the  oousiuuDiation  of  the  age» 
chat  is,  concerning  the  last  judgment;  and  also  thence  went 


513 


TBE   TIME   or   THE    END    OF 


CBAF. 


m 


to  Jerusalem,  and  suifured ;  and  by  this  was  signified 
He  ilid  jiU  things  from  Divine  hove,  for  the  Mount  of  C 
sigiii6cd  tliat  love ;  for  irliatsocrnr  the  Lord  did  in  the  norld, 
this  was  repreaeutntivei  and  vhatsoocr  He  spake,  was  lig- 
nificativc.  The  reason  whr  He  was  in  representatives  and 
signiticsitivcB,  wlieii  in  the  wurld^  was,  that  lie  might  he  in 
the  lUtimatca  of  heavea  and  of  the  churchy  and  at  the  vme 
time  in  their  first  principles,  and  thereby  might  goicm  aod 
arrange  ultimates  £rom  first  principles,  and  all  intennodiatc 
things  from  first  priiiciplcR  hy  iiltiraateN ;  rt'prcscntatirQ* 
significntivcs  arc  ia  uUimalcs.     Ap.  Ex.  405. 

"  Verse  3.  fVhal  sftull  be  the  sign  of  iky  comtj^, 
the  consummation  of  the  at/c  ? — By  the  coming  of  the 
and  tlic  consummntion  of  the  age,  is  signified  the  heginuio); 
of  a  new  church  and  the  end  of  a  former  church ;  by  tbc 
coming  of  the  Lord  the  Ixtginning  of  a  new  church,  and  (rr 
the  cou8iuumation  of  the  age,  the  end  of  au  old  chnrck,' 
wherefore  the  Lord  in  this  chapter  instructs  the  discipln 
concerning  the  successive  vastation  of  the  former  churcb, 
and  cuncenmig  the  catabliBhrncnt  of  a  new  church  at  t&c 
end  of  the  former ;  hut  He  instruett  and  teaches  them  br 
mere  correspoudcnccx,  which  cannot  be  unfolded  and  knm 
except  by  the  spiritual  !)cn«c,  and  inasmuch  as  they  wtre 
corrcspumlonccs  by  which  the  Lord  spakCj  thcr^foxv  dur 
were  all  Higus,  thus  tc«tificatiou8 ;  they  arc  also  called  agv 
by  the  Lord,  as  in  Luke,  Then  ahaU  also  be  grt^  j^m 
from  heaven.  TTi^e  $haU  be  siffHS  in  the  sum,  the  wom^  md 
the  gtart,  and  on  earth  dhutresa  of  naHons.  xxi.  1],  25.  Jf^ 
Ex.  706. 

'*  As  to  what  concerns  the  Lord's  coming,  it  is  bciicrod  In 
some  that  the  Lord  is  about  to  come  again  in  pcrm^ 
indeed  to  execute  the  laat  Judgment,  and  this  beaux 
is  said  in  Matthew,  the  disciples  caiae,  aaying  to  /nM, 
tur  what  ia  the  nign  of  thy  coming,  and  of  the  rniiiaiawnfiM  ^ 
the  age ,-   and  after  tliat  tlie  Lord  had  predicted  to  tlm  A> 


>UC   CI 


518 


I 


state  of  the  church  itncccuivciT'  dccrcn.<nng  even  to  Hs  devas- 
tntioii  and  consumnmtinn.  He  said,  TTtfit  »/uUI  aj^uwr  the  »ign 
qf  Ihe  Bon  of  Man,  and  they  ahail  see  tfie  Son  of  Muit  coming 
in  the  clouds  t^f  heimen.  with  virtue  and  ghirtj :  watch  ye, 
Itur^ore,  beravM  ye  know  not  in  what  hour  your  iMrd  i$ 
about  to  cojHi'.  clinj).  xxiv.  30,  39,  42 ;  also  in  John  chap, 
xxi.  22;— bj"  his  corning  is  not  there  meant  liis  coming 
in  person,  but  that  He  will  then  reveal  himself  in  the  Word, 
ft*  Jehovah,  the  Lord  of  heaven  and  cnrtli,  and  that  all 
they  M-ill  julorc  Him  lUouc,  who  shall  be  in  his  new  church, 
which  is  lueaiit  by  the  New  Jcnisnlem ;  for  which  end  also 
Ue  hath  now  opened  the  internal  sense  of  the  Word,  in  irbich 
sense  the  Lord  is  everyirhcrc  treated  of.     This  also  is  what 

meant  by  hia  coming  in  the  clouda  of  heaven  with  glory, 
;.  xxiv.  30;  chap.  xx^i.  3t;  Mark  xiii-  26;  chap.  xiv.  62; 
foke  xxL  27;  that  the  clouds  of  heavcii  signify  the  Word  in 
:he  letter,  anri  glury  its  fijiiriliml  sense,  see  alwve,  n.  3fi,  594. 
lasmuch  as  lie  is  the  Word,  as  He  is  called  in  Jului,  chap. 

1,  2,  1 1,  therefore  the  revelation  of  Himself  in  the  Word 

hia  coming.     Ap.  Ex.  870, 

"  That  by  cousumraation  is  meant  the  devastation  of  the 
dinrch  when  there  is  nu  lon)>er  in  it  truth  of  doctrine  and 

id  of  Uie,  tlius  when  its  end  is,  see  n.  658,  750;  and 
'hcrcas  in  this  case  is  the  coming  of  the  Lord,  and  of  hi« 
ingdoiu,  therefore  mention  is  made  both  of  the  consumma- 
ioti  of  the  age  and  of  the  Lord's  coming,  Jitatt.  itxiv.  3, 
id  cjieh  also  \a  preiiictcd  in  that  chapter.     Ap.  Hep.  C19. 

**lt  was  predicted  by  the  Lord,  where  He  apcalts  of  the 

isunimation  of  the  age  in  Matt.  xj;iv.  3,  to  tlie  eitd  ;  Mark 

i.  3,  to  the  end  ;  Luke  xxi.  7,  to  the  end;  that  faith  would 
le  scarce  in  the  last  timet ;  for  whatsoever  is  said  in  those 

ipters  impUcs,  that  in  those  times  charity  and  faith  would 

uarce,  and  that  at  length  there  would  be  none.     A.  C, 
L84S. 

"Verse  5.     Many  $fmU  come  m  wy  ncmf,   &c 

L. 


su 


THE   TIME    OF   THE    KND    Or 


cmnt.  Til 


Ihin^  were  said  by  the  Lord  to  the  disciples  concerning  < 
coD8iimiiwtion  of  the  ngc,  by  which  U  signified 
the  church  as  to  iU  ultimate  [or  last  time],  which  ia  dtscribn) 
in  this  cliapter ;  wherefore  also  the  successive  perremon  ami 
falsificatiou  of  the  truth  and  good  of  the  Word  arc  meant, 
imtU  there  is  nothing  but  the  fiils«;  aiitl  tlic  cril  thiscr 
derived ;  by  those  iv/to  shaii  cotne  in  his  natne^  and  tJiail  t&f 
thai  they  are  CkristSf  and  Khali  tcdace  many,  is  signifiot 
that  those  arc  about  to  come  who  will  say  that  this  is  Dirine 
Truth,  wlicn  yet  it  is  truth  falsified,  which  in  itaclf  is 
t)io  false,  for  by  Christ  is  meant  the  I^ortl  as  to  Divisc 
Truth,  but  here  in  the  opposatc  sense  truth  ^sificd ;  by  hear- 
htff  of  mars  and  ranwra  tff  want,  is  siguiiicd  that  disagree 
munts  and  dispute!^  am  about  to  exist  coQccming  tmtha,  swi 
that  thence  will  come  falsifications.  By  nation  bemg  *6nii 
■9)  against  nation,  and  (dnydom  agairuU  hmydiim,  ts  "gniM 
that  evil  is  about  to  fight  with  c^-il,  and  the  false  inlktk 
false,  for  evils  never  a^cc  amongst  themselves,  neitlttrdi 
falscs,  wliich  is  the  reason  why  churches  are  divided  amo^ 
themselves,  and  so  many  heresies  have  come  forth;  uatiti 
signifies  those  who  arc  in  evils,  and  kingdom  those  who  Wi 
in  falscs,  of  which  the  churcli  consists;  by  famimta,  aad^ 
tilencea,  and  earlfuptakex,  is  signified  that  them  will  as 
longer  be  any  knowledges  of  truth  and  uf  good,  and  ttal 
by  reason  of  the  falscs  which  will  infect,  tlic  state  of  U* 
church  will  bo  chauged  ;  famine  denotes  the  privation  of  ik 
knowledges  of  truth  and  of  goodj  pestilence  denotes  iifa' 
tions  from  falscs,  and  earthquakes  denote  chuiga  of 
church.     Ap,  Ejt.  734. 

"  The  forcging  words  arc  not  to  be  understoiMl  as  (kd««l, 
that  any  would  rise  uj),  who  would  call  themselves  €&»(• 
Clirists,   bait  who  would  falsity  the  Word,    and 
that  thJH  or  that  is  Divine  Truth,  when  it  is  not; 
confirm  falses  from  the  AVord,  are  meant  by  false  Oil' 
and  they  who  hatch  false  doctnnc,  arc  meant  by  6hep 


CHAP.  VII. 


TRI   CATHOLIC   CnVHCH. 


I 


phcU;  for  the  mibjcct  trcntctl  of  in  tlic  chapter  from  which 
the  above  words  arc  taken,  i»  conceriiiug  the  sticcessive  vaa- 
tation  of  the  church,  thus  concerning  the  falsification  of  the 
Word,  and  at  length  concerning  the  profanation  of  truth 
thence  derived.    Ap.  Ex.  684. 

"Verses  6,  7.  Ye  are  about  to  hear  of  mara,  &c. — When 
the  Ijoni  said  that  in  the  last  tiincs  there  ahoiiid  \}c  wan, 
and  that  nation  sliall  tlien  rise  uj)  against  nation,  and  king- 
dom against  kingdom,  and  that  there  should  be  ramincfl, 
pestilences,  and  earthquakes  in  divers  places,  it  doth  not 
■iguify  such  things  in  the  natural  worhl,  but  things  corre- 
■ponding  in  the  spiritual  j  for  the  Word,    in  it*   prophetic 

arts,  doth  not  treat  of  kingdoms  on  earth,  nor  of  nations 
there,  thus  ncitlicr  of  their  wars,  nor  of  famine,  pestilence, 
«ud  eartliquakcK  there,    but  of   such  things  as   correspond 

lereto  in  the  spiritual  world.  L.  J.  73.  Sec  also  A.  C. 
»120,  2547. 

"Verses  8  to  14.     By  the   words  which    precede,  from 

erse  1  to  verse  K,  was  described  the  first  state  of  perversion 
of  the  church,  which  was,  that  they  began  no  longer  to  know 

hat  was  good  and  what  was  true,  hut  disjuitcd  on  those 
•ubjccts  one  amongst  another,  from  nhich  disputes  came  tal. 

ities;   but    by    these  words  is  described  another  state  of 

irversion  of  the  church,  wliieh  is,  that  they  were  about  to 
good  and  truth,  and  also  to  hold  them  in  aversion, 
thns  that  faith  in  the  Lord  would  expire,  according  to 
degrees,  as   charity  would   cease.      Tliat  a  stxond  stiite  of 

lervcnrion  of  the  church  is  described  by  the  above  wonls  of 

iL*  Lord  in  the  evangelist,  is  evident  &om  the  internal  sense 
rf  the   same,  which   is  to  the   following  effect.     Alt  lhe$e 

imff»  are  t/m  beyinning  of  aorrotv;  signifj'  those  things  wluch 
le,  va.,  which  are  of  the  first  state  nf  the  perversion 

'  the  church,  consistiug,  as  was  said,  in  beginning  no  longer 
know  wluit  was  good  and  what  was  true,  but  in  disputing 

long  themsclvui  on  thusc  subjects,  frvm   which  disputes 

ll2 


1 


516 


TtIB   TIHB   OP  fRI    BHB  OF 


CnAF.  VII 


come  fiiliiitics,  cuD8(;([UuiitIy  heresies.     Tliat  siicli  tlun(p  iar 
p^n-ortcd  the  cliiirclins  for  several  nge*  pftst,  U  evident  (r 
this  coiisiflcratioii,  ttiiit   tliL-  utiurcli  iu  the  CkrUtijui  orb  ii 
divided,  and  this  according  to  opiuiotu  oonccming  good  nuA 
truti),  thus  that   the  pcTversion   of  the  church   hnth  boxi 
begun  for  a  long  time  bock.     77i»j  shati  they  rtviirer  yon  *f 
lo  affliction,  firui  shall  kiil  tfou,  signifies  thnt   ^ood    and   Irutli 
arc  about  to  |>criKh,  first  by  aitlictioti,  wlilch  is  by  pcrmniD. 
i\e\t  by  killing  them,  which  ix  by  denial.    That  to  kill,  when 
it  iH  predicted  of  good  and  truth,  denotes  uot  to  he  rcortnsd, 
thus  to  deny,  see  n.  33147,  ^J395 ;  by  you,  or  by  the  8pa«tle>     , 
arc  si^ificd  oil  thin^  of  faith  in  one  complex,  thus  both  HiH 
good  and  its  truth.     That  by  the  tivclvc  apostles  Ihuscr  ihtngi     ' 
arc  signified,  sc«  n.  577,  2089,  2129,  2130,  3^72,  3354;  il 
is  liorc  ver)-  manifest,  fur  the  subject  treated  of  u  not  cdo- 
coniiog  the  preacUiug  of  the  apostles,  but  ctmcermng  tlw 
consummation  of  the  age.     And  ye  shali  be  hated  ^  aUu- 
tiotts  for  my  name'a  aake,  signifies  contempt  and  arenkia  d 
all  things  which  arc  of  gooil  and  truth,  for  to  hate  i>  ta 
despise  and  to  hold  in  aversion,  these  being  the  properties  d 
hatred;   of  all  nations,  denotes  of  those    who   are  id  ctiI 
That  nations  denote  such,  sec  u.  ]2fi<J,    1260,    l&i9,  I8», 
20K8;  for  my  name's  sake,  denoti^  for  the  sake  of  tlie  Loid, 
thus  for  the  sake  of  all  things  which  arc  from  Him.    Tte 
the  name  of  the  Jjord  denotes  everything  in  one  comptes  ^    i 
which  He  is  worshipped,  thus  evuPk'thiug  which   is  of  kf 
cliurch,  see  n.  2724,   3006.      And  then  ahall  autntf  be  temM- 
ized,  and  shall  betray  one  another,  and  ihall  tiaie  one  amalkK, 
signilios  enmities  ou  account  of  those  things :  muiT  hnf 
scandalized,  denotes  eumity  in  thcmselTCs,  the  IIuRun  [pn^ 
ciplc]   itself  of  the  Lord  is  that  against  vrhic:h  thej  hv 
enmity;  that  this  principle  was  about  to  be  an  oSeaK  ■< 
scandal,  is  predicted  iu  the  ^Vord  tliroughour ;  thry 
bctray  one  auoCher,  denotes  enmity  amongst  tlicmsdic* 
rived  from  the  false  in  oppusitiun  to  truth ;  nud  -duJI  halci 


rft\r.  VII. 


TUB   CflTHOUC    CHPBCIf. 


Si; 


anutlier,  duuutvs  ciimity  amung>>t  themselves  derived  Irum 
evil  in  opposition  to  good.  And  many  false  propheU  $haU 
ariMT,  fmd  shaii  tteduce  many,  si^piiKus  preiicliiiigs  ut'  wlmt  is 
&1m  ;  that  false  prophets  tieuote  those  who  teach  falsca,  thuH 
fnlsc  doctrine,  aecii.  2534;  and  ahnll  seduce  lutuij^,  dcnotctt 
that  thence  would  be  derivations.  And  becaust  inii/uify  ahaU 
be  multiptifd,  the  charity  af  many  dbail  grout  raid,  nignilieK 
with  fttith  llie  c.viiinitioii  of  charity ;  because  of  the  multipU* 
cation  of  iniquit}',  denotes  nccording  to  the  falaes  of  faith  ; 
the  charit)'  of  inauv  shall  grow  culd,  denotes  the  expiration 
of  charitr ;  for  each  keeps  pace  with  the  other  ;  where  there 
is  no  faith  there  is  no  charity,  and  where  there  is  no  cliarity 
there  is  no  faith,  hut  cliarity  is  what  receives  faith,  and  no 
charity  what  rejects  faith ;  keuce  the  origin  of  all  that  is 
false  and  of  nil  that  is  cnl.  Btit  he  that  endurelh  to  the 
end,  tkt  same  shall  be  sapefl,  signifies  the  salvatiun  of  thune 
who  are  in  charity;  he  that  cndiirctJi  to  the  end,  denoteji  who 
dtith  not  suffer  himself  to  be  seduced,  thus  who  doth  not 
yield  in  teinptatioiis.  And  lliu  gospel  of  tftv  kinydom  tfyell 
be  fjreached  in  all  the  inhabited  [earth'],  for  a  teitneM  to  ail 
l/te  naliom,  signifieit  that  this  shall  first  ho  made  known 
in  the  Chrirtiau  orb  ;  shall  be  preached,  denotes  that  it  shall 
be  made  known ;  this  gospel  of  the  kingdom,  denotes  this 
truth  that  so  it  is,  gospel  denotes  annunciation,  kingdom  de- 
notes truth  ;  that  kinRdom  drnotct  tmih,  see  n.  Ifi",  2547; 

.in  all  the  inhabited  [earth],  denotes  the  Christian  orb ;  that 
th  is  the  tract  of  country  where  the  church  i«,  thus  the 
Cliriatian,  Bee  n.  662,  1066,  1067,  1262,  1733,1850,2117, 
21 18,  2928,  3355.  The  ehurvh  is  hcR-  called  iuhabited  from 
the  life  of  faith,  that  is,  from  the  good  which  is  uf  tnitli,  for 
to  inhabit  in  the  internal  Mmse  is  to  live,  and  inhaliitnnts 
■re  the  goods  of  truth,  n.  1293,  2268,  2-151,  2712.  33H4;  for 
a  witness  denotes  that  they  may  know,  lest  they  Hliould  prn- 
tend  that  they  were  igiionuit ;  to  all  the  nations  dcnutcH  to  the 

\vii\,  D.  1251),  1260,  IMO,  1868,  2588;  for  when  tJicy  arc  in 


SIS 


OP  mr  END  or 


CnAP.  Til. 


and 


the  false  mid  in  evil  they  no  longer  know  what  is 
wliat  ia  good,  believing  iu  tliis  case  what  is  fah 
true,  and  whnt  is  evil  to  he  good,  iiud  vice  vena;  whea 
the  ehuivh  is  in  this  statc^  Uim  thall  the  end  come,  Tbal 
the  church  is  of  such  a  quality,  doth  not  appear  bc&R 
thoKC  who  arc  in  the  chnrch,  vix.  it  doth  not  appenr  tfat 
they  dcspiac  aud  hold  iu  aTersiou  all  things  which  are  ft 
good  and  of  trnth,  also  that  they  cherish  ramitic*  agaiiut 
those  things,  especially  against  the  Loni  bimaelf ;  for  tbry 
firequent  temples,  hear  preachings,  are  in  a  sort  of  tanctitT 
wlicii  there,  go  to  the  holy  roppcr,  nud  occanomdlT  A^ 
course  with  each  other  in  a  bocoming  manner  on  tboae  lob- 
jccts,  the  cvH  doing  these  things  alike  ns  the  good,  yea,  thn 
even  live  one  with  another  in  ciril  charity  or  friendship ;  heoet 
it  is  that  before  tlie  eyes  of  men  there  doth  not  appear  aa; 
contempt,  still  less  avcraion,  and  least  of  all  enmity  agafattt 
the  good  and  truths  of  fnith,  thus  neither  against  the  Load- 
but  tho8c  things  are  external  forms,  by  which  one  sedocct 
another ;  whereas  the  iatemal  forms  of  the  men  of  the  cfaani 
are  altogether  dissimilar,  yea,  altogether  contrary  to  the  ei- 
tcmal ;  the  intcnial  forms  arc  wlrnt  arc  here  described,  tai 
which  are  of  tnieh  a  qnalit}';  what  their  quality  is,  appemlo 
the  hfc  in  the  hea^'cns,  for  the  angels  do  not  attend  to  hit 
other  thou  things  internal,  that  ia,  to  ends,  <ur  to  inlTn***— 
and  wills,  and  to  the  thoughts  thence  derived ;  hov  &■ 
similar  tlicse  arc  to  the  externals  may  be  maniTeit  tnm 
those  who  come  into  the  other  life  from  the  Christian  at^ 
concerning  whom,  see  n.  2121,  2122,  2123,  2134,  Sift 
212€  ;  for  in  the  other  Hfc  tlic  internal  things  alooA  vc 
the  things  acconling  to  which  they  there  tlunk  and  qnfc 
for  external  things  were  lefl  with  the  body ;  it  thoe  ni 
dently  appears,  that  however  such  persons  scanned  -paeaik 
in  the  viorld,  they  still  hated  one  another,  and  hated  il 
things  which  arc  of  faith,  especially  the  Lord,  fcv  wlMslh! 
Lord  is  only  named  before  them  in  the  other  life,  a 


CUAT.  VII.  TUK    CATUOLIU    tUUUCU.  510 

not  uuly  of  contempt,  hut  also  of  avcmon  an<l  enmity  a^iiitisl 
Him,  maiiifestty  breathes  fortli  and  difl'uHCH  itAcIf  amund, 
even  from  Uiose  who,  acconlitig  to  appearance,  have  spoken 
and  have  also  preached  holily  concerning  Him ;  in  like  man- 
ner when  mention  ia  made  of  charity  and  faith.  Such  is 
their  quality  in  the  internal  furm,  nhicb  is  mauifested  in 
the  other  life ;  ao  that  if,  during  their  abode  in  the  world, 
external  things  Imd  hccii  louHcncd  and  taken  nway  from 
them,  that  is,  if  they  had  not  l>cen  afraid  of  the  loss  of 
life,  and  of  the  penalties  uf  the  law,  and  especially  if  they 
had  not  bccu  afraid  of  the  loss  of  reputation  fur  the  sake 
of  the  honors  which  they  courted  and  coveted,  luid  for  the 
sake  of  the  wealth  wliich  they  lusted  after  aud  greedily 
KOxight,  tliev  would  have  raiilicd  one  Agatniit  another  from  in- 
testine hatred  according  to  their  tendencies  ami  thoughts, 
and  without  any  conscience  would  have  plundered  the  goods 
of  others,  and  also  without  any  conscience  would  have  mur- 
dered them,  how  giiiltless  soei'erthcy  were.  Such  are  Cliris- 
tiauH  at  this  day  as  to  the  intcrioni,  except  a  few  who  arc  not 
known  :  hence  it  is  evident  wimt  is  tlie  quality  of  the  church. 
A,  a   348Gto3490. 

"  VcTdC  9.  Then  ihall  IJwtf  deliver  you  up  to  nffiiciion^  ami 
a&ait  kill  ffott,  &c. — Uy  aflliction  are  meant  cxtermd  »nil  in* 
temal  temptations ;  external  arc  persecutions  from  the  world, 
intemnl  are  persecutions  from  the  devil.     A.  V.  18-16. 

"  By  tlie  diseiplea,  iu  the  spiritual  representative  sense, 
arc  meant  idl  tJic  truths  ami  floods  of  the  church,  whence  it 
is  evident  what  in  meant  iu  that  sense  by  killing  them,  viz., 
that  thcv  ftluUi  then  destroy  the  truths  and  goo<lK  of  tlic 
church.    Ap.  Ex.  Slu. 

"  By  the  disciples  are  meant  all  who  worship  the  Lord, 
and  live  according  to  the  truths  of  his  Word;  these  the 
wicked  iu  the  world  of  spirits  arc  eontiumdly  desirous  to  kill ; 
but  whereaM  they  esiiinot  there  effect  this  as  to  the  body,  they 
arc  continually  dcsiruus  to  eilect  it  as  to  the  soul ;  and 


I 


520 


THE  TIME  ur  rue  kno  or 


CUAT.  til. 


they  cuinot  ttcconiplbh  this  desire,  they  bum  with  aiA 
batred  against  them,  that  tlicy  feci  nothing  more  ddq^ilfiil 
than  to  do  them  mischief.     Ajt.  Rtv.  325. 

"  Verse  11.  And  Toani/ faljt^  projthets  shall  urisr,  Sic. — Bj 
felae  prophets  and  by  fiUse  Christs,  are  uot  tacaiit  propbrtK 
aocording  to  the  common  notion  respecting  prophets,  but  all 
those  who  pervert  the  Word  and  t«ach  fakfs ;  them  idn 
arc  fulao  C'Lhsts,  fur  Christ  6i{;uifie«  the  Lord  as  tu  CKrioa 
Truth,  whence  false  Christs  signi^r  Divine  Truthx  &Ldfied. 
Ap.  Ex.  62 1. 

"  Verse  12.  And  because  imqiiitp  shall  abound,  the  lot*  tf 
many  Khali  grow  cold. — Tliat  in  the  end  of  the  church  thcrr 
is  un  fiuth,  is  foretold  bv  the  Lord,  where  lie  taith,  IF'irt 
the  Son  of  Man  shall  comv,  will  He  find  JnUh  in  the  turik 
Luke  xviii.  B.  And  alao  that  tlierc  is  then  no  cliartty,  i 
He  saith,  In  tite  coiuammation  t^f  the  age  inufuitjf  «Uf 
abound,  and  the  love  of  many  shall  grow  cold.      L.  J.  S5. 

"Verses  lo,  \Q,  17,  18.  When  therefore  tfe  »lmU  m  f*r 
aboininatioH  of  desolation,  declared  by  Daniel  the  prophet,  stmd- 
iriff  in  the  hohj  place,  thai  let  them  thai  are  m  Jud^a  fitt  nto 
the  vioutUaina,  kc. — Every  one  may  see  that  those  wonb  oca- 
tain  arcana,  and  that  unless  tlioae  orconn  arc  ducovered,  ii 
cannot  be  at  all  known  what  is  meant  by  thoae  who  an  in 
JudaK  6cang  to  the  mountains,  and  by  him  whoiaoiitk 
house-top  not  going  doTrn  to  take  anything  out  of  the  booK, 
and  by  liJm  who  is  in  the  field  uot  returning  back  to  take  )m 
garment,  irnlcss  the  internal  flen«e  taught  what  tlieaetUip 
si^rnify  and  iuvolre,  the  examiners  and  interpreters  of  tk 
Word  might  be  led  away  and  fall  into  optnioiu  altogclhff 
foreign  from  that  sense  j  yea,  also  they,  who  in  heart  dnj 
the  sanctity  of  the  AVordj  might  thence  conclude,  that  to  tk 
above  words  was  ouly  described  flight  and  escaipo  vii  ik 
approacti  of  an  enemy,  eonscqueutly,  that  nothing  more  ki^ 
was  contained  in  them,  when  yet  by  tliose  wurda  of  the  Lof' 
is  fully  described  the  state  of  nutation  of  the  ciiurdi  ■•  * 


1 


CHAP.  Vtl. 


THR  catholil:  CHUHCH. 


521 


I 


the  gooUs  of  love  aiid  tlic  truths  of  faitli,  ws  may  be  manifest 
from  the  following  explication  of  those  words.      H'hen  there- 
/ore  tfe  shall  tee  Ihe  abomination  qf  (temtlaiian,  signitius  the 
vastation  of  the  church,    wliich  thm  hath  place  when  the 
Lord  is  no  longer  ncknowlcdgc/l,  consequently,  when  there 
is  OQ  love  aud  no  faith  in.  Ilim ;  also  when  there  is  no  lunger 
any  charity  towards  the  neighbor ;  and  consccineiitly,  when 
there  is  not  any  faith  of  good  uud  qf  trutii  j  when  these  things 
have  place  in  the  church,  or  rather  in  the  tract  of  country 
where  the  \Vord  is,  viz.,  in  the  thoughts  of  the  hcartj  although 
not  in  the  doctrine  of  the  mouth,  then  is  desolation,  and  the 
above  tilings  arc  its  abomination.     Hence,  when  ye  shall  see 
the  abomination,  denotes  when  any  one  ohsen'Cs  iuch  things  ; 
what  is  then  tlonc,  follows  in  verses  16,   17,   18.     Declared 
by  Daniel  the  propltei,  sigtiifies,  in  the  intcmiU  sense,  by  the 
prophets,  for  where  any  prophet  is  named  bj*  liia  name  in  the 
Wonlj  it  is  not  iIiMt  pnjphet  who  is  meant,  hut  the  prophetic 
Word  itwelf,  because  names  in  no  cases  penetrate  into  heaven, 
n.  1876,   1888 ;  hnt  by  one  prophet  is  not  signified  the  like 
ns  by  another ;  what  is  signiBcd  by  Moses,  Eliot*,  and  EUsha, 
Bce  in  the  preface  to  chap,  xviii.  and  n.  !i7fi2 ;  hut  by  Daniel 
U  siguiCcd  everj'thiuj:;  prophetic  concerning  the  coming  of 
the  Lord,  and  concerning  tlic  state  of  the  church,  in  this 
€»se,  concerning  its  last  state.     Vastation  is  much  treated  of 
in  the  prophets,  and  by  it  is  there  signified,  in  the  sense  of 
the  letter,  the  vastatiuii  of  the  Jenish  and  Israehtish  church, 
but  in  the  internal  sense  the  vastotion  of  the  church  in  ge- 
neral, thus  also  the  vastation  which  is  now  at  hand.     Stand- 
ing in  the  holy  place,  signifies  vastation  as  to  all  the  things 
which  arc  of  gou<l  aud  tnitli ;  holy  place  is  a  state  of  luvc 
and  of  faith,  i»eo  n.  2025,  2827,  3366,  3387 ;  the  holy  prin- 
ciple of  that  state  is  the  good  which  is  of  love,  and  thence 
the  truth  which  is  of  faith,  nothing  else  being  meant  by  holy 
in  the  Word,  bccauRc  thoflc  things  arc  from  the  Lord,  who  ii 
tho  holy  or  sanctuary  itself     He  who  readeth,  Itt  hint  oh- 


I     I 


52S 


TUB   TIME   or   TnE    END    OF 


CBAF.  VIC 


$erre,  signifies  thnt  tliesc  tliingtt  »u^ht  to  be  wdl  noted 
those  who  are  in  tUc  church,  especialij  by  those  who  an 
love  and  faith,  who  arc  now  trentvd  of,     71^  iet  them  mlo 
are  m  Judtsa,  fiee  to  the  moufUamt,  siguifius  that  thcjr  vbo 
are  of  the  church  ought  not  to  look  elsewhere  tliaii  to  tic 
Lord,  thus  to  love  to  Him,  and  to  charity  towards  the  na^ 
bor;  that  by  Judaea  is  signified  the  church,  will  be  therm 
below  j  that  by  mountiun  is  signified  the  Lord  himself,  hid 
by  mountains  love  to  Uim  and  charity  towanls  the  nci^bur, 
sec  n.  795,   796,    1430,   2723 ;  according  to  the  scnae  of  tfce 
letter  it  would  mean,  that  when  Jerusalem  waa  besieged,  ■ 
it  was  by  the  Ronuins,  then  they  should  not  betake  tboD- 
selves  thitlier,  but  to  the  mountains,  acconUn)^  to  what  it  mii 
in  Luke,  H'h^t  ye  shati  »ee  Jenuaiem  enrompaaaed  by  arma, 
I/urn  hiOw  yt,  that  tke  JevatlatioH  i$  near  ;  then  tel  them  Mb 
are  in  Jadeeaftee  to  the  motmtains,  and  let  them  who  art  im  tit 
midst  theretjf  go  forth,  but  they  who  are  in  the  cotmiriet,  kl 
them  not  enter  into  it,  xxi  SO,  21 ;  bat  with  Jcniaalem  in  tlv 
passage  the  case  is  similar,   vis.,  tlint  in   the  sense  of  tkr 
letter  it  is  Jerusalem  which  is  meant,  bat  in  the  intcrui 
eensc  the  church  of  the  Lont,  sec  n.  102,  2117 ;  for  all  «d 
angular  the  things,  which  are  mentioned  in  the  Wont  cob- 
ccrniug  the  Judaic  and  Israelitish  people,  are  repmentatnt 
of  the  Lord's  kingdom  in  the  Iicavcns,  and  of  the  Lcrrd'i 
kingdoms  in  the  cartliSj  that  is,  of  the  church,  as  hath  hcca 
frequently  shewn;  hence   it   is,  that   by    Jcniaalem   in  tb 
internal  sense  is  no  where  meant  Jerusalem,   nor  by  Jodn 
Juda»  I  but  they  were  such  [places]  at  were  capable  vt  » 
presenting  the  celestial  and  spiritual  things  cf  the  Lori^ 
kingdom  :  and  they  were  also  xuode  that  they   might  npir- 
sent ;  thtis  the  Word  could  be  written,  which  might  be  » 
cording  to  the  apprehension  of  the  man  who  wa*  to  ftad  i^ 
and  accordiug  to  the  understanding  of  the  angt^  attcwhat 
on  man ;  this  was  also  the  reason  why  tlx:  Lord  ^akc  to  hi* 
manner,  for  if  He  hud  spoken  otherwise,  what  lie  bad  ^ 


CHAP.  VII. 


TUB    CATHOLIC    CHDRCB. 


533 


would  not  have  been  udoqiiatc  to  the  apprehension  of  thoAo 
who  heard,  e^tpeciaUy  at  thut  time,  nor  at  thu  same  time  to 
ike  understanding  of  the  angels,  thus  it  would  not  have  beeu 
received  by  man,  nor  understood  hy  the  angcla.  He  that  u 
on  the  honse-iop,  let  him  not  go  doivn  to  lake  atiyihinr/  out  of 
im  homt,  signifies  that  they  who  are  in  the  good  of  charily, 
ooght  not  to  betake  themselves  thcucc  to  those  things  which 
■re  of  the  ductriuals  of  faith ;  the  house-top  in  the  Word 
si^ifica  the  superior  state  of  man,  thus  his  state  as  to  good ; 
but  the  tilings  wliich  arc  beneath,  signify  Uio  inferior  state 
of  man,  thuft  his  state  as  to  truth  ;  what  is  meant  by  house, 
•ee  n.  710,  1708,  2230,  2234,  3142,  3538  j  with  the  state  of 
the  man  of  the  church,  the  trase  is  this ;  when  he  is  rege- 
nerating, he  then  learns  truth  for  the  sake  of  good,  for  be 
bath  an  affection  of  truth  for  that  end  ;  but  after  that  he  is 
regenerated,  lie  then  acts  from  truth  and  good ;  when  he 
arrives  at  tliia  state,  he  then  ought  not  to  betake  himself  to 
the  former  state,  for  if  he  was  to  do  this,  he  would  reason 
from  truth  concerning  the  good  in  which  he  is,  and  would 
thus  pervert  liis  state :  for  all  reasoning  ceases,  and  ought  to 
cease,  when  man  is  in  a  state  to  wili  what  is  true  and  good, 
for  in  this  case  he  thinks  and  acts  from  the  will,  consequently 
from  eonseience,  and  not  from  the  understanding,  as  hcrc- 
tufore,  for  if  he  was  to  act  again  from  this  latter  principle, 
be  would  fall  into  temptations  in  which  he  would  yield;  these 
are  the  things  which  are  signified  by  the  words,  Let  not  Aim 
who  i*  on  the  house-top  go  do»m  to  take  anythinff  out  of  his 
home.  And  he  who  is  in  the  fieldp  let  fam  not  return  back  to 
take  hi*  garment,  or  coat,  signifies  that  they  who  are  in  the 
good  of  truth  should  not  betake  themselves  from  its  good  to 
the  doctrinal  of  truth ;  field  in  the  Word  aigoi&es  that  state 
of  man  as  to  good ;  what  field  is,  see  n.  368,  2971,  8196, 
S310,  3317,  3500,  3508;  and  garment  or  eoat  signifies  that 
which  clothca  good,  that  ia,  the  doctrinal  of  truth,  for  tlus 
la  »  a  gvmcut  to  good ;  tlmt  garment  has  this  siguifiuation, 


5S4 


THE   TIMB   ur   THE   ZSt)    OT 


ciiAr.  VI 


see 


n.  297.  1073,  2576.  3302  ;  oery  one  may  sec  Ihml  ilc 


things  lie  concealed  herciu  tK&n  wimt  appear 
for  tUe  Lord  himself  spake  them.  From  these  coiuiidcntiuiu 
it  may  now  be  roaiitfestj  that  a  state  of  rastation  of  the 
church  as  to  the  goods  of  Ioto  and  the  truths  of  faith  is  folh 
described  in  these  ^"enes,  and  chat  at  the  same  time  an  a- 
hortation  is  given  to  tho&c  vho  arc  in  those  goods  anil  tntb^ 
what  they  ought  tu  do  on  the  occttsluu.  llicrc  arc  mm  of 
three  kinds  within  the  church,  rii.,  thc}' who  arc  tu  knretD 
the  Lord,  they  who  are  in  charity  towards  the  neighbor,  vai 
they  who  arc  in  the  affection  of  truth;  they  who  are  in  tk 
fir«t  class,  Tuc.,  they  who  are  in  love  to  the  Ix>rdj  are  ■pes* 
fically  si:rnified  by  the  words.  Let  those  who  arr  im  JinUmfia 
to  tht  mountaitu.  In  the  second  class  aro  they  who  an  is 
charity  towards  the  ndghbor,  and  are  specificatlj  signified  In 
these  words,  He  who  is  on  the  hounc-top,  let  Aran  mot  go  Jan 
to  taiif  anything  ntil  of  hit  hoH$e.  In  the  thinl  class  are  ihijr, 
who  are  in  the  affection  uf  truth>  anil  arc  sjHNrifically  sigMM 
by  these  words.  He  who  i$  in  the  Jieid  let  him  not  rrtmn  bod 
to  take  hit  garment.  That  Judaea,  in  the  internal  sewerf 
iho  Wont,  dnth  not  signify  Juihca,  as  neither  doth  Jenaal^ 
signify  Jenisaloni,  \\\w  be  manitcst  from  several  patfUFirr 
the  A\'ord.  In  the  Word  it  is  not  so  named  Jtidna,  but  tW 
land  of  Judah,  and  by  it,  as  by  the  land  of  Canaan,  is  thor 
signified  the  kingdom  of  the  I^ord,  consequcutlr  also  ^ 
church,  for  this  is  the  kingdom  of  the  Lord  in  the  carlta 
and  this  on  this  account,  bccansc  by  Judah,  or  bv  Uw  Joiar 
notion,  was  represented  the  celestial  kingdom  of  the  Loi 
and  by  Israel,  or  the  Israelitish  people,  his  spiritual  ksi^daK 
and  because  this  \wir  represented,  therefore  alao  in  the  Wai4 
when  they  arc  named,  nothing  else  is  signifiod  in  the  iatonl 
WDsc.     A.  C.  3650—3654. 

"Verse  15.  W"Ac«  tktr^ore  ye  ghaii  tee   the 
declared  by  Datiie/  the  prophet,  Sk. — Tlic  abominatUMi  i/  • 
sulatiou,  or  the  devastation  of  the  diurcfa,   u  dc<mlK^  * 


[CHAP.  VII. 


TnS    CATHOLIC    CHPRCU. 


Q25 


words  iu  Diiiiicl,  .Strwi/y  weks  are  decided  t^Nin  tkf 

,  and  upon  tJty  rily  of  hoiineSR,  to  eowutmmate  prmariea- 
tioH,  and  seal  up  gins,  and  to  ejrpinfc  initpiity,  atid  to  bring  ihe 
jiutice  of  agf-s  and  to  neal  the  t^ton  and  the  projdifta,  and  to 
anoint  the  hofy  of  hoHex.     Know  ikirefore  aud  perceive  from 
the  ffoiny-fortlt  evca  to  restore  and  build  Jertaalaa,  even  to 
Metitiah  the  prince  [sliall  be]  seveti  weeks :  aftertvards  in  tixty 
\ttnd  two  veeks  tfw  Hreei  and  the  trench  s/iall  he  restored  ami 
bnUt,  hut  in  Htraiyhtneit*  of  times.     Ihit  after  rijty-two  weeks 
Messiah  shall  be  cut  off,  but  not  for  himseif     Then  shall  the 
Qple  of  a  prince  abvut  lo  come,  destroy  the  city  and  the  sanc- 
tuary, to  that  its  cad  shall  Ite  with  a  flood,  nn/l  even  to  the  end 
qf  -war  are  decided  desolatiotts.      Yet    He  »haU  conftrm   the 
covenant  with  many  in   one  week,  but  in  tluf  tuidsl  of  Ihe  week. 
He  shall  make  to  cease  the  sacrifice  and  meat -offering  :  at  length 
upon  the   bird  of  abominatiim*  shall  be  desolation,  and  even  to 
the  comrtimmntion  and  decision  it  shall  drop  upon  the  devasta- 
tion,  Dariitl  u.  21,   25,   20,   27.      These  words  liiivc  been 
iuYeatignted  aud   explained   bj   many  of  the  learucd,   but 
Ij  as  to  the  literal  sense,  and  nut  yet  as  to  the  spiritual 
f  sense,  for  tilts  latter  ^cuse  bath  becu  bcrotorore  uukuumi  in 
the  Cliristiaii  orb ;  in  this  sense  the  folluwing  things  arc  sig- 
nified by  the  above  words,     iieventy  vvekn  are  decided  upon 
thy  people,  signifies  tbe  time  and  state  uf  the  church  which 
was  then  amongst  the  Jews,  even  to  its  end ;  seven  and  ncvcnty 
si^ifyiiig  wlifLt  is  full  fnjm  beginuing  to  end,  and  iioiiplo 
idguifying  tho»c  who  arc  at  that  time  of  the  church.    And  upon 
t4Ay  eit^  of  holiness,  signifies  the  time  and  state  of  the  end  of 
the    church  as  to  the  doctrine  of  truth   derived  from  the 
Word ;  city  signifying  the  doctrine  of  tnitli,  and  the  eity  of 
boliuesii  the  Divine  Trnth  which  is  the  Word.   To  consuiumate 
jpret:aric*ition,  and  to  seal  up  sins,  and  lo  expiate  iniquity,  sig- 
nifies when  nothing  but  fnlscs  and  evils  arc  in  the  church, 
thus  when  iniiLuity  is  fulfilled  aitd  consummated ;  for  until 
this  is  the  case  tlie  end  doth  not  come,  for  reasons  treated  of 


Q2G 


TIIK   TIUC    UP   TIIK    END   OF 


csAr 


in  II  little  work  concerning  the  Last  JtroniiEST,   for  if 

came  sootier,  the  trimply  good  would  jjcrish,  who  as  to 

ternals  are  conjoined  yrith  those  who  pretend  to  tmth*  tad 

goods,  and   assume   hypocritical  appearances   in   esXenak; 

wherefore  it  is  added,  /a  fn'ing  thejusfite  of  ttffe»,  by  vbicbB 

signified  to  save  those  who  are  iu  the  good  of  faith  and  da- 

rity.     And  to  uttil  the  vision  and  the  prophet,  signifies  to  &il£) 

all  things  wliich  aro  in  the  Word.     And  to  anoint  the  kafg  ^ 

hoJieit,  signifies  to  unite  the  Dirine  [prinn[Up^  itself  with  tk 

human  principle  in  the  Lord,  for  this   latter  is  the  holj  of 

holies.     Know  tAetv/ore  and  pfreewe  from  the  gmngfoiik  tf 

the  Word,  signifies  from  tlie  end  of  the  Word  of  the  Old 

Testament,  because  it  was  to  be  fulfilled  in  the  Lord;  (brsD 

things  of  the  Word  of  the  Old   Testament  in  the  wa^nm 

sense  treat  of  the  Lord,  nud  of  the  glorification  of  hu  HuBua 

[principle],  and  thns  of  his  dominion  over  all  things  of  bei- 

ven  and  of  the  world.     Bt!en  to  restore  and  to  btdld  Jvnuatm, 

signifies  when  a  ucv  church  was  about  to  be  estabbsbed,  J» 

ruMftlem  signif^ng  that  church,  and  to  build  signUJraig  >> 

estftbUsh  a  new.     Etmt  to  Messiah  the  Prince^  signifies  ens 

to  the  Lord,  and  the  Dinne  Truth  in  Him  and  from  Hist 

fw  tho  Lonl  is  called  Messiah  from  the  Divine  llanian  [pn^ 

ciple].  Mid  Prince  from  the  Dinne  Truth  ;  seven  wetb,  ag* 

nify  a  full  time  and  stAte.     Afterwards  in  sixty  amH  two  wait 

the  street  and  trench  shall  be  restored  and  built ^  signifies  a  M 

time  and  state  after  his  coming,  until  the  church  b  o^ 

hUshcd  with  its  trutlis  and  doctrine,  sixly  agniMng  a  M 

time  and  staU:  as  t«  the  implantation  of  truth,  in  like  DMoa 

as  the  number  tlirce  or  six,  and  two  signifying  thcwe  Iha^ 

M    to   good,    thus   gdxty   and   two   together    siguifyisf  th 

marriage  of  truth,  with  a  little  good,  street  ttgnHyt^^tki 

tnith  of  doctrine,  and  trench  the  doctrine,      Bui  m  jfinJM- 

of  tunes,  sif^iiifies  hardly  and  with  difficiilty,  because  ano^ 

the  nations  who  have  Uttle  perecption  of  si>iritual  tmtli.  * 

ofier  sixty  and  two  weeks,  aignifict  after  a  fuU  tinw  a 


CHAP.  VII. 


THK    CATHOLIC   CROBCB. 


S27 


I 


I 


of  tlic  cliurcli  cstiOiliiiticd  iis  to  truth  nnd  as  to  good.  Messiah 
Khali  be  ctit  off,  si^fics  that  thcj'  will  recede  fixim  the  Lord, 
which  was  done  principally  by  the  HahylniiiiuiB,  by  the  tnuisla- 
tiou  of  the  Div-iiic  Power  of  the  Lord  to  the  popes,  and  thu*  by 
the  non-aclcnowlndj^ment  of  the  Divine  in  hi-s  lliimnn  [prin- 
ciple]. But  not  far  himitdf,  Hl^iitiCH  tliHt  still  He  hath  power 
and  He  hath  the  Divine.  Then  ahail  the  people  0/  a  /irinte 
about  to  come  destroy  the  city  and  the  aaucttuiry,  tn^iilics  tliat 
tlius  doctrine  and  the  churcti  would  perish  by  faUcs,  city  sig- 
nifying doctrine,  sauctunry  the  church,  nnd  the  prince  about 
to  coino  the  reigning  false  principle.  So  that  it*  atd  thaU  be 
with  a  flood,  and  nvn  to  the  tmd  of  tlie  war  are  decided  de»o- 
iaiioiu,  signifies  the  faUitication  of  truth,  until  there  is  not 
ftny  combat  between  wlmt  is  true  and  falsf;,  flood  siignifjnng 
the  falsijication  uf  truth,  war  tlic  combat  Iwtwcen  what  is 
true  and  false,  and  desolation  the  last  state  of  the  chujrcli, 
when  there  is  no  hm;^er  any  truth,  but  merely  what  is  false. 
Yd  He  ahail  rtn^jirm  tfte  covenant  with  many  tn  one  loeek,  dig- 
liifiea  the  time  of  the  reformation  when  again  there  Rhall  be 
reading  of  the  Word,  nnd  acknowledgment  of  the  Inird,  viz., 
of  the  Di>inc  in  his  Iliuuau  [principle]  ;  this  acknowledg- 
ment and  thcucc  conjunction  of  the  Lord  by  the  Word  is 
Bipiificfl  by  covenant,  and  the  iimo  of  the  reforDiatiou  by 
one  week.  liul  in  the  vtidnt  of  the  u>eek  fie  mil  cause  to 
cease  Ike  aacrijice  and  meat-ajferinfft  dgiiifies  that  still  there  is 
neither  good  nor  truth  in  worship  interiorly  atuungst  tlio»c 
who  are  reformed ;  sacriticc  sigtiilies  worship  &om  truths,  and 
meat-ofiering  worstdp  from  goods  ;  by  the  midjst  of  tlio  week 
it  not  signi6ed  the  midst  of  that  time,  but  the  inmost  prin- 
ciple appertaining  to  the  reformed,  for  midat  signifies  what  is 
inmost,  and  week  tho  atatc  of  the  church.  The  reftson  why 
neither  good  tior  truth  was  interiorly  in  worship  after  the 
refurmatiou,  in,  because  they  assumed  faith  for  the  essential 
of  the  cliurcli,  and  scpjiratod  it  from  charity,  and  when  faith 
is  separated  from  charity,  there  is  then  neither  good  nor 


S28 


THK   T1MK   or    TDE    EVD    OF 


C>4f.  ¥14 


wUkk 
6mtM 


tnith  in  the  inmost  of  worsliip,  for  the  inmost  of  wnr«1iip 
the  irood  of  cUarity,  aud  from  it  proceeds  the  truth  of  tailb. 
At  length  upon  the  bird  qf  abomiaalhwi  shaU  be  dlnetoioi, 
significa  the  extinction  of  all  truth  by  the  seporatiDn  of  fwHt 
from  chiuity ;  the  bird  of  »bonii»atioiiii  signifies  futb  aloM^ 
thuA  faith  srpnr&tc  from  charitr,  for  bird  signifim  thon;^ 
and  nndcntaiidiug  concerning  the  truths  of  the  ^Vord,  w\uA 
bird  becomes  a  bird  of  abominations,  wbcu  there  is  twt 
spiritual  affection  of  truth  which  illnsiratcs  and  teacbea 
bnt  only  a  natural  aflH'tiou  which  is  for  tlie  sake  gf  fiui^' 
glorv,  honor,  and  gain,  which  aflfcction,  inasmurfa  «■  it  ii 
infernal,  is  abominable,  since  mere  falaes  are  thcuec  den 
And  even  to  the  ronsttmmation  and  decwon  it  shall  drop 
the  devastation,  si^ni^es  its  cstrt:me  when  there  xi  nathing 
trnth  and  faith  any  longer^  and  when  it  is  the  hut  judgracat ; 
that  these  last  tilings  in  Daniel  were  predicted  oonocmiBp 
the  cud  of  the  Christian  church,  is  erident  from  the  Lnnfs 
words  in  Matthew,  IVJten  ye  ahalt  see  the  abomination  of  iett- 
iation.  Sec.  xxiv.  15.  For  the  subject  treated  of  in  thsi 
chnpter  is  concerning  the  consiunmation  of  the  age,  tlm 
eimceniing  the  successive  vastation  nf  the  Christian  dmrck^ 
wherefore  the  de\  tuitation  uf  this  church  ia  niemt 
above  words  in  Daniel.     Ap,  Ex.  684^ 

"Verses  17,  18.  Let  him  that  ia  on  the  Aoute  not 
doom,  &c. — 'Man  before  rogenemtion  nct«  from  truth, 
it  ia  acquired  good ;  for  truth  then  becomes  good  with  \am, 
when  it  gains  place  in  Ins  will,  and  thcrebv  m  lits  life,  hot 
after  regeneration  lie  acts  from  good,  aud  by  it  nrr  prarunJ 
truths.  For  t)ic  better  understanding  of  this,  it  is  to  be  <^ 
served,  that  man  before  rcgciieratiun  acts  frtxva  ubcNiicBMk 
bnt  afler  regeneration  from  affection ;  those  two  itata  ■( 
inverted  in  respect  to  each  other,  for  in  the  fonncriaitt 
truth  hath  dominion,  hut  in  the  latter  state  guod  Tint>i  <l^ 
minion,  or  in  the  former  state  man  looks  downvards  ur  \m^- 
wards,  but  in  the  latter  upwards  or  forwiirds;  -when  ran  » 


cfmrcflf 
bath* 


CHAr-  VII, 


THE    CATUOLIC   CIICRCII. 


S39 


\ 
I 


ill  this  latter  state,  viz.,  when  he  act*  from  nffection,  it  ia  no 
longer  allowed  liini  to  look  liiick,  and  to  Uo  good  from  truth, 
for  then  the  Lord  fiows-in  into  good,  and  by  good  leads  him ; 
if  in  this  cane  he  was  to  look  hack,  or  waa  to  do  good  from 
truth,  he  wouhl  act  horn  a  [irincijitn  of  self,  for  he  who  acts 
from  tnuh  leads  himself,  but  he  who  acts  from  good  is  led  by 
the  Lord.  TheiHi  arc  the  thiiip)  which  arc  meant  by  ths 
irorda  of  the  Lord  iu  Matthew,  fFhen  ye  $hatt  see  tlie  abomU 
naiion  qf  desulation,  he  that  in  on  the  Itouse,  let  him  not  go 
down  to  t'ttce  umjthiajj  out  of  his  /loiiJtf- ;  and /u;  that  w  in  the 
JieUl,  Ut  him  not  return  back  to  take  his  elot/iea.  A.  C.  S&03. 
See  also  ^.  C.  2-t5A,  3650,  8516,  9271,  1018'i. 

"  Verses  10,  20,  21,  22.  IliU  vme  to  thMU  that  hear  in  the 
womb,  and  to  tkt^m  t/iat  give  suck  in  those  days,  &c. — What 
these  wonis  signify,  it  is  impossible  for  any  one  to  oompre- 
licnd  nidcss  he  be  enlightened  by  Uie  internal  sense ;  thnt 
they  were  not  smd  couceruiug  the  destruetioit  of  Jerusalmn, 
ii  apparent  from  ^'arious  expressions  in  the  chapter,  as  from 
the  following.  Except  those  days  should  be  s/tortened,  no  flesh 
would  be  *aved,  hnt  for  the  sake  of  the  ekcl  those  Hays  shall  be 
ghortaufd.  And  again;  After  t/te  affliction  of  those  days  the 
shait  iff  darkened,  and  the  moon  shuU  not  ffive  her  tiyht, 
and  the  stars  shall  fall  from  Iteaven,  and  t/ie  powers  of  the  hea- 
ven shall  be  shaken  :  and  then  shall  appear  the  mrpt  of  the  Son 
qf  Man,  and  they  shall  see  the  Son  of  Man  coming  m  Me  clouds 
t^  heaven  with  power  and  glory ;  and  from  other  expressions. 
That  neither  were  those  tilings  said  eouceruiug  the  destruc- 
tion of  the  world  Is  evident  from  several  passages  in  the  same 
chapter,  as  frtmi  what  gucs  before.  He  that  is  on  the  house, 
let  him  twt  go  dotcn  to  take  auythinff  out  of  his  hotise,  and  he 
it  in  the  field,  let  him  not  return  hack  to  take  his  clothes, 
from  what  is  here  said,  Pray  ye  t/uit  your  flight  be  not  in 
'he  winter,  neitlter  on  tlte  sabbath.  And  from  what  follows, 
two  shall  be  in  the  fields  one  shall  be  taken,  the  other  iduitl 
left ;  two  women  shall  be  grintSng  at  the  mill,  one  shall  be 

M  M 


630 


THE   TIME    OP   TUE   END    Of 


CBAF.  VIU 


taien,  the  nfht-r  »hall  be  Ifft.  But  it  is  o\-i(lcnt  iliK  Uin' 
were  said  concerning  the  last  time  or  the  church,  that  U,^ 
coucerning  its  vastation,  which  is  then  said  to  be  >n 
when  there  is  no  lonjccr  any  charity.  Every  one,  who  tJ 
hotily  conecniing  the  Lord,  and  who  hchevcs  thai  the  Dmni 
Being  [or  principle]  was  in  lUm,  and  tb:U  He  spake  bon 
the  Divine  ririnf;  [or  principle],  may  know  And  bcliere  thil 
the  above  words,  Ukc  the  re»t  wliich  the  Xjord  taught  and 
spake,  were  not  said  concerning  one  nation  hot  concerning; 
the  universal  human  race ;  and  nut  conccrniug  their  voridh 
state,  but  concemuig  their  spiritual  state ;  and  also  that  the 
Tiortl's  words  comprehended  tliose  things  which  are  oT  hii 
kingdom,  and  which  are  of  the  chitrcli,  for  these  things  «n 
Divine  and  eternal.  He  wlio  eo  bclic^'cs,  concludes  th»t 
these  words,  IVoe  to  them  that  bear  in  the  womA  and  to  titm 
that  ffive  rttek  in  those  tiayt,  do  not  signify  those  who  bear  ta 
tlie  womb  and  frive  nnck  ;  and  that  these  words,  Prajffe  tkd 
yonrjliyht  he  not  in  the  uinter,  neit/ier  on  the  aabbaik,  do  not 
signify  any  flight  on  account  of  a  worldly  enemy ;  and  •> 
forth.  The  subject  treated  of  in  what  goes  hrforc  was  oo*- 
ccming  three  states  of  the  pen'ersion  of  good  and  tralk  ■ 
the  church  ;  the  subject  now  treutL-d  of  ia  coucerning  a  (botk 
state,  which  also  is  the  last;  concerning  the  Rrat  state,  «»■ 
sisting  in  theubegiuniug  no  longer  to  know  what  ia  ptodai 
what  is  tme,  but  in  disputing  on  thoac  subjecta 
themselves,  whence  eumc  falsities  ace  ii.  3354:  LiiiiLinriif 
the  second  state  consisting  in  their  despising  what  is  good  laJ 
true,  and  also  holding  them  in  aversion,  and  in  faith  in  tk 
Lord  thus  being  about  to  expire,  according  to  the  degicaa 
which  charity  was  about  tfl  cease,  sec  d.  S  W",  3-188 ;  ofl 
cerning  the  third  state,  that  it  was  a  state  of  dcsolaticmt 
the  church  as  to  good  and  truth,  see  n.  3651,  SGM; 
subject  now  treated  of  is  concerning  the  fourth  atat^ 
is  that  of  tlie  profanation  of  good  and  truth  ;  thai  this  i 
is  here  fleseribcd,  may  be  manifest  from  singubir  the  part*' 


ORAP.  TIT. 


TKR    CATHOLIC    CHtrBCH. 


581 


I 

I 


the  deacription  in  the  internal  sense,  wliicb  is  to  this  effect. 
Bui  woe  to  thtm  thai  bear  in  ike  tr>omb,  and  to  them  uj/uj  ffive 
nek  in  those  daya,  stgntfieH  those  who  urc  imhucd  mth  the 
good  of  love  to  the  Lord  and  the  good  of  innocence.  Woe 
is  n  formulary  of  expression  signifS'iog:  the  dntiger  of  eternal 
dknination  ;  to  bear  in  the  womb  denotes  to  conceive  the  good 
of  ccleatinl  love,  to  ffive  nick  denote*  nlno  n  state  of  inno- 
cence; those  days  denote  the  states  in  which  the  church  then 
is.  But  jn-aij  t/e  that  t/ottr  fiight  be  not  in  the  unnter,  nor  on 
the  xttbhnth,  nignifies  removal  from  them,  lest  thin  should  ho 
done  precipitately  in  a  state  of  too  much  cold,  and  in  a  utatc 
of  too  much  heat ;  fliffhi  denotes  removal  from  a  state  of  the 
good  of  love  and  of  innocence,  spoken  of  just  above ;  flight 
tti  the  vyinter  denotes  removal  from  them  in  a  utate  of  too 
much  cold  j  there  is  cold  when  tliosc  things  arc  held  in  arer- 
•ion,  Tfhjch  aversion  is  induced  by  the  loves  of  self  and  of 
the  world ;  flight  oh  the  sabbath  denotes  removal  from  them 
in  a  state  of  too  much  heat ;  heat  consists  in  a  holy  external, 
vhen  the  love  of  self  and  of  the  world  is  within.  For  then 
shall  he  ffreat  afftiction,  mtrk  a»  waa  not  from  the  beffimuntf  of 
the  world  wilH  noio,  neither  shall  fie,  Bignifies  the  highest 
d^rec  of  the  perversion  and  vastJiiion  of  the  church  as  to 
good  and  truth,  which  is  prufanntion  ;  for  the  profanation  of 
what  is  holy  induces  eternal  death,  and  much  more  gricvona 
|-than  all  other  states  of  evlt,  and  ho  much  the  mure  grievous, 
the  gOi>d8  and  truths  which  are  profaned  are  more  interior; 
<xnatmtic1i  as  interior  goods  and  truths  arc  open  and  known  in 

le  Christian  chiirt'h,  and  arc  profaned,  therefore  it  is  said 
that  then  ihaU  l>e  great  afHiction,  such  aa  was  not  from  the 
lie^nning  of  the  world  until  now,  neither  uhall  he.  And 
except  thoMe  day$  should  be  tltortened,  there  would  not  any  fUah 
$emd,  hut  for  the  sake  qf  the  elect  those  days  s/uUl  be 
shortened,  signifies  the  removal  of  ihooe  who  are  of  the 
chorcfa  from  interior  good«  and  truths  to  exterior,  tluu  they 

lay  stilt  be  saved  who  arc  in  the  life  of  good  and  truth :  br 

um2 


583 


THt  TiMic  OF  xnr  ENn  ov 


CMAV.  nij 


dars  being  sliortcnctl  is  sipiilii^I  ft  state  of  removtil;  by  w> 
jlcsh  beitig^  saved  is  siguified  tbat  otherwise   no  one  could  li% 
saved  ;  by  the  elect  are  signified  those  who  arc   in  the  life 
good  and  truth. 

"  Few  know  what  is  meant  by  the  profanation  of  what 
hnlr,  but  it  may  l)e  manifest  from  what  hfith  been  uid 
shewn  on  the  subject,  vis.,  that  they  are  cuitablc  of  {iro&D- 
ing,  vho  know,  and  acknowlcdf!;c,  and  imbibe  good  and  tmtl^l 
but  not  they  who  have  nut  acknowletl;^'*!,  hUII  \uaa  they  wbo^^ 
do  not  know.  Tims  that  they  who  arc  within  the  church  tan 
profane  holy  things,  hut  not  they  who  are  without :  and  ihit 
they  who  arc  of  the  celestial  church  can  profane  holy  goodi, 
and  they  who  are  of  the  spiritual  church  can  profane  hrfr 
truths:  that  on  this  account  interior  tnitliH  were  not 
Lxnxtrcd  to  the  Jcws^  lest  they  should  profane  tbem.  A. 
3751—3757. 

"  Verse  19.     ff^oe  to  them  that  bear  in  the  \pomh,  kc.— 
subject  here  treated  of  is  concemiug  the  coniiunininboB 
the  flf^,  by  which  is  meant  the  end  of  the  chore}),  vhez 
it  the  last  judgment ;  hence  by  those  who  bisar  in  tha 
and  by  those  who  give  suck  in  thuse  days,  who  arc  theobjotti 
of  lamentation,    are   meant  they  who   at  that  time  rmx 
the  goods  of  love,  and  the  truths  of  tbat   good ;  they  «!• 
bear  in  the  womh  denote   those  who  roccirc    the  good  flf 
love,  and  they  that  give  suck  denote  those  who  raxne  tk 
truths  of  that  good,  for  the  milk  which  is  sucked  wtpaS^ 
truth  &om  the  good  of  love ;  the  reason  why  a   woe  ia  p*- 
nounccd  upon  them  is,  because  they  cannot   keep  the  pt^k 
and  trutlis  wliieh  they  roceive,  fur  at  tliat  time  hell  [lUiA 
and  takes  them  away,  whence  comes  profanation  ;  Uie 
why  hell  prevails  at  that  time  is,  because  in  the  end  li  th 
church  the  falses  uf  oril  reign,  and  take  awar  the  tratfci 
good  ;  for  man  is  held  in  the  midst  between   heaven  and 
nnd  before  the  last  judgment  that  which    arise*  ool  «f 
prevails  over  that  which  descends  out  of  heaven.  Af~  £r 


CHAP. 


533 


"  \'cr8e  20.  ISiU  prat/  ye  that  your  flight  he  wit  in  the 
winter. — No  faitli,  and  faith  without  Iov«,  is  hy  thu  Lord 
oompnrcd  to  winter,  where  lie  predicts  the  coiuumination 
of  the  age  ;  flight  denotes  the  hut  time  of  the  church,  also 
of  cTcty  muu  wheu  he  dica ;  winter  deuutcs  the  Life  of  uu 
love.    A.  r.  at. 

"  Verse  U2.  Except  tluae  datja  aJtouid  be  n/iorlened,  Slc. — 
Hy  these  wordti  is  meant,  that  unless  the  chitrch  vns  ended 
before  its  time^  it  would  altu<;:etlicr  i^eriah ;  the  i>ubj<XTt 
treated  of  is  oonccruiug  the  consuiiimatiuii  of  the  age  and 
concerning  the  coming  of  the  Lord,  and  hy  the  consumma- 
tion of  the  age  is  meant  the  last  state  of  the  uld  church,  and 
by  the  coming  of  the  Lord  tlic  first  state  of  u  new  church. 
Ap,  Rev.  4. 

"iVo  fitth  could  /iaiv  item  raced. — The  combats  of  the 
Lord  arc  described  in  Isaiah,  chnp.  bciii.  1 — 10;  where  bit 
tliciic  words,  77/y  garments  are  at  of  hiiu  thai  trradeth  in  the 
wine-prexs,  I  have  trodden  ttur  mjie-'pn-iui  alone ;  hy  which  is 
Biguiiied,  tlmt  He  alone  Huittiuncd  the  crib  and  falses  of  the 
1 1  church,  and  all  violence  offered  to  the  Word,  thus  to  Kimi*elf. 
It  is  said,  nolenee  offered  to  the  Word,  thus  to  himHclf,  be- 
cause the  Lonl  i»  the  Word,  and  viotcnec  linth  been  ofTcrcd 
to  the  Word  and  to  the  Lord  himself,  by  the  Roman  Catholic 
superstition,  ahto  by  the  superstition  amongst  the  reformed 
IConccniiu^  faith  alone ;  the  evils  and  falses  of  tlie  latter  and 
I  the  former  the  Lord  suataincd  wlieu  He  executed  the  last 
.  judgment,  by  which  He  again  subdued  the  holla  ;  for  uulesB 
they  had  been  again  suhdueil,  no  flejth  could  have  been  Moved, 

He  himself  aaith  iu  Matthew,  chapter  xxiv,  21,  22.  Ap. 
Rev.  829. 

"  Man,  afler  cndnriug  temptation,  i«  as  to  the  internal 

man  in  heaven,  and  by  the  extomnl  in  the  world;   wherefore 

hy  tcmjitatiims  with  man  hi  effected  tlic  conjunction  of  hciivi-ii 

and  tlie  world  ;  and  iti  this  ease  tlie  liord  with  man  luvordiiifi; 

Ito  order  rulcv  Ins  woildlxum  heaven.  The  contrary  ii  the  ouc 


■ 


«un  or  ma  bk»  or 


ciur.  vii. 


ftrdnfeia 


to  mlelicama 
w)»  it  in  the  km' of 
m  tbe  k«e  of  «df,  sod  if  be  be  in*.: 

in  HIT  Ood,  but  ia  famuelf;  lod 
be  B  God.  wbo  baUi  graten 
tbe  bmaUy  ta  beU.  Uenoe  it  i» 
!■■  bBOOMm  after  Hmth,  if  tbc 
cmmuartly,  vwil  be  vaad 
if  ■  vev  dbncb  vac  not  cMaUnhod  bf 
the Lari,  i« »bidi gmwiin tnrtbt ■«  taw^  TlnBiinHii 
bj-  tbe  Lord's  words,  in  tbe  cawmnirtioa  of  tbe  Bgc,  tbit  m, 
in  tbe  esid  of  tbe  pfcamt  cfanrch.  There  sJkali  be  mfhrJim, 
mKkmwmwatfnm  the  lyimiii^  tfthgworU,  iwr  juMk 
Wlm^6nt9cefttkmiw9%t\m\4healu)rU»td,  tut  lUakwaM 
kewmmL    C  A  598. 

"  Ai  to  obat  cuueeriM  tbe  intention  of  mbjngitiant  woA 
tm  |iii  iMJi  — "'■»fi^  tbe  wi^ed  wbo  ate  in  heH,  it  b«tb  hta 
■bo  ^iLB  to  kBOV,  that  it  ia  zaA  an  atteinpt  and  inietfiMi 
of  vabjogmtijig  those  wbo  are  in  good  and  trntb,  as  caaoot  W 
deacribcd  ;  fiir  thcr  nae  all  maUce,  all  cmuung  and  &aad,  il 
deceit,  and  all  irueltr,  which  are  h>  great  and  of  aaeb  a  ^»- 
Hty,  that  were  tber  mentioned  onfy  in  ptrt^  scarcrij  sar  am 
in  the  vodd  would  bdievc  it.  The  hcila,  oonaistukg  4f  mA, 
are  at  tbia  daf  immeiuefy  iucreasodj  aod  what  ia  wmdaAl 
cspndally  from  thoiic  who  arc  within  the  diurcb,  on  utamU 
of  tbe  ctmning,  deceit^  hatred,  rerenge,  adultery,  vbaAftM- 
rish  there  more  thau  in  other  places,  for  within  tbe  dnnft 
cunniiig  now  passes  for  ingenoity,  and  adultcrica  ai«  ndkamA 
honorable,  and  tliey  are  laughed  at  who  think  otbovbe. 
this  being  the  case  at  this  day  within  tho  church,  it  is  a  pn^ 
that  the  last  time  of  the  church  is  at  hand,  far  nnlMt  tbv 
be  an  end,  no  fieith  vnould  he  waved,  accordiug  to  tfar  La^ 
words  in  Matthew,  chapter  xxiv.  33,  sinco  all  evil  ii  cs 
gious,  and  thus  infects  at  length  all,  aa  leaven  [taferii) 
dough.     A.  C.  GG66. 


cuAr.  vij. 


TUK   CATHOLIC   Cllt'llCU. 


sas 


I 


» 


I 

I 


I 


I 


"  VoraCH  !i3 — 29.  Then  if  an*t  oitt  hhall  tmj  to  you.  Be- 
hold funre  us  the  Christ,  or  there,  belit^tn;  not,  ifec. — What 
these  wonln  iuvulve  uo  utii;  cau  kuuw,  uuluss  the  iutorual 
acnse  teachts  him  ;  for  instance,  that  false  Chriata  shall  arise, 
«hu  Khali  t^ivo  sigtiH  luid  pniitigies ;  that  if  thuy  shall  bay,  that 
Christ  is  ill  the  desert,  thcj'  shtiU  not  go  forth  ;  if  they  shall 
say,  that  He  is  in  the  closets,  they  shall  not  believe ;  and  that 
the  coming  of  the  Sou  of  Man  will  be  as  lightning,  which  goetb 
forth  from  tho  eiwt,  and  appears  even  to  the  wo.it ;  nlsfi  that 
where  the  carcase  is,  thither  will  tliu  eagles  be  gathei-cd  to- 
gether. These  things,  like  those  which  precede  and  which 
follow  iu  thia  chujiter,  as  to  the  sense  of  the  letter,  seem  to  be 
in  no  rcffular  scric-s,  but  yet,  vm  to  the  internal  sense,  are  iu 
the  moHt  bcKiutiful ;  which  series  then  first  appears,  when  it  is 
uudentood  what  is  »iguificd  by  false  Chhsts,  what  by  signs 
and  prodif^cs,  what  by  a  desert  and  clouts,  ahto  what  by  tbc 
coming  of  the  Son  of  Alau,  and  lastly,  what  by  a  ou'case  and 
eaglett.  Tho  reusuii  why  tlie  Lord  su  sjjuke  was,  to  the  intent 
that  they  might  not  undentaud  the  Word,  lest  they  should 
pro^c  it ;  for  when  the  church  is  vastatcd,  as  it  was  ut  that 
time  amongst  the  Jewji,  if  they  had  understood,  they  would 
have  profaned,  wherefore  also  the  lA>rd  spidie  by  parables  fur 
the  same  reason,  us  He  himself  teaches  iu  Matthew,  chap, 
xiii.  13,  14,  15;  Mark  iv.  11,  12;  Luke  viii.  10;  for  the 
Wonl  cannot  be  profaned  by  those  who  do  not  know  its  mys- 
teries, but  by  those  who  do  kuow,  and  more  so  by  tliosc  who 
appear  to  themselves  learned,  than  who  appear  to  thenuelvcs 
uuleamed.  But  the  reason  why  at  this  time  the  interiors  of 
tlic  Word  are  opened  is,  Iwcausc  the  church  at  this  day  is  so 
imx  vastatcd,  that  is,  is  witliout  faith  and  luve,  that  although 
tliey  know  and  understand,  still  they  do  not  acknowledge, 
less  believe,  except  a  few,  who  arc  iu  the  lifo  of  good 
arc  called  the  elect,  who  cau  now  be  ituitructed,  with 
whom  a  new  church  is  about  t^i  lie  institnted  ;  but  where  they 
arc,  the  Lonl  alone  knout-;  there  will  be  few   uitluu  tho 


536  THE   TIMB   OF   THE   END   OP  CBAF.  Til. 

Amtitj  new  cfanrches  heretofore  faaviiig  been  establiBhed 
amon^  the  gentiles.  The  sabject  treated  of  in  whst  goes 
bdbte  in  this  duster,  was  concerning  the  anocessiTe  Taat»- 
tkn  of  the  cfanrdi,  ris.,  that  at  first  they  began  no  longer  to 
kiMnr  viiat  v«s  good  and  true,  but  disputed  on  the  subject ; 
next,  that  they  desjosed  those  things ;  thirdly,  that  they  did 
not  acknowledge ;  fotuthlr,  that  they  pro&ned.  The  subject 
jMnr  treated  oC  is  concerning  the  state  of  the  church,  what 
its  qoalitT  is  at  that  time  as  to  doctrine  in  general,  and  speci- 
fically widi  those  who  are  in  holy  external  worship  but  m 
pra&Be  internal,  that  is,  who  with  the  mooth  profess  the 
Lovd  with  holy  Tcneration,  bnt  with  the  heart  worship  them- 
sdres  and  the  world,  so  that  the  worship  of  the  Lord  is  to 
them  a  medium  of  gaining  honors  and  wealth ;  so  fur  ■ 
these  haTe  acfaiowledged  the  Lord,  heaTcnly  life,  and  fiuA, 
so  &r  they  pn^me,  when  thCT^  become  c^  soch  a  qnahty. 
Thk  state  of  the  church  is  now  treated  c^,  aa  may  better  a^ 
pear  from  the  internal  sense  of  the  Lord's  words  aboR 
qnoted.  which  is  to  this  effect.  T^m  if  amy  one  skatitajf 
t<t>  jwt>  BfJkoid,  kere  is  CAnst,  or  thrre.  Mitre  not,  signifies 
exhortarivm  to  beware  of  their  doctrine.  Christ  is  the  L«d 
a$  to  PiTine  Troth,  hence  as  to  the  Word  and  as  to  doctrine 
frv>m  the  Word :  in  the  present  instance  it  is  manifest  tb: 
ChtisS  deaotes  the  contrarr.  rii..  Divine  Truth  falsified,  or 
the  tkvtrlne  of  the  fake.  That  Jesus  denotes  Divine  Good 
an^l  Christ  Divine  Truth,  see  n.  3004,  3005,  3008,  30(6. 
Ftr  7.%ir*y  s^.'l  cri*e  falte  Ckriitt  and  fahe  prophet*,  si^nirr 
the  fidsfs  of  that  iKvtrine :  that  felse  Christs  denote  doctii- 
nals  lrv>-.a  the  Woxvi  fiil*ided.  or  truths  not  Divine,  is  evidcB 
fn.»Lu  » ha:  was  saij  just  above,  and  thai  false  prophets  denot* 
thi.'<s«*  who  ti.-:vh  thv\>e  ialsos.  They  who  teach  falses  ire  in 
the  Christian  world  principally  those  who  rcsard  their  on 
distiurtion,  al^-*  worldlv  opulence,  as  cods,  for  ihcv  pervii: 
the  truths  *}{  the  Worvi  to  iavor  themselves  :  for  when  li* 
k«e  tM  self  aud  ^.»t'  the  work!  is  regarded  as  an  end,  notiun?" 


CUW.  VI t. 


THB    CATHOLIC    CHVHCU. 


587 


else  is  thought  uf ;  these  an;  false  Christs  and  falK  prupbeta 
And  shall  ff'ive  great  signs  and  produ/icfi,  sigjiifies  thing* 
conftnuiug  and  pcrauiifling  frum  extrniHl  a]i|H-urnnccs  uiid 
fdlkcies,  by  which  the  simple  suffer  themselves  to  be  se- 
ducetL  Thnt  this  is  mrant  by  piving  signs  nml  prodijrics,  will 
be  shewn  elsewhere,  by  the  Divine  Mercy  of  the  Ijiird.  So 
at  to  teduee,  if  pom/tie,  even  the  elect,  siguiHes  those  who 
are  in  the  life  of  good  atul  tnith,  and  tticuce  ajipcrtaiu  to  the 
Lord ;  these  arc  they  who  in  the  Word  are  called  the  elect. 
They  seldom  appear  in  the  assembly  of  those  who  veil  profane 
worship  under  what  is  holy,  or  if  they  appear,  they  are  nut 
known,  for  the  Loi'd  hides  them,  and  thmt  protects  them ; 
for  before  tliey  are  coufirmcd,  they  suffer  themselves  to  be 
easily  led  away  by  cxtcriinl  sanctities,  but  after  they  arc  con- 
firmed, they  endun; ;  for  they  ore  kept  by  the  Lord  in  the 
consort  of  angels,  which  they  themselves  are  ignorant  of,  and 
in  this  CH!*  it  i»  inipiwnble  that  they  should  be  seduced  by 
that  wicked  crew.  Behold,  I  have  told  you  before,  si^'nifies 
exhortation  to  prudence,  viz.,  to  take  heed  to  themselves, 
uuoe  they  arc  amongst  false  pni|)licts,  who  appear  in  sheep's 
clothing,  but  inwardly  they  are  ravenous  wolves.  Matt.  viii. 
S5.  Those  false  prophets  are  the  sons  of  the  age,  who  are 
I  more  prudent,  that  is,  more  cunning  than  the  kous  of  light  in 
i^thcir  generation,  see  Luke,  ehap.  xn.  8  ;  wherefore  the  Lord 
exhorts  them  in  thew;  words, — IJchold,  I  send  you  as  sheep 
into  the  midst  of  wolves ;  be  ye  therefore  prudent  as  »eri)ent», 
and  simple  as  doves.  Matt.  x.  16.  (f  iherefore  th^y  »hatl  aaif 
to  ywK,  Behold  He  is  in  Uie  desert,  go  not  forth :  behold.  He  ia 
in  the  closets,  believe  not,  signifies  that  it  must  not  be  believed 
what  they  s|}cnk  concerning  truth,  and  what  they  s|ictdL 
concerning  good,  and  more  besides.  That  these  arc  the 
things  which  arc  signiiicd,  no  one  can  sec,  unless  ho  is 
'acquainted  with  the  internal  sense.  That  an  arcanum  is 
contained  in  these  words,  may  be  known  from  this  con- 
sideration, that  the  liord   spake  them,  and  that  without  an- 


&tf  ;■■  nxK  or  t*m  kxd  op  cbip.  tii. 

^  tlie  litefml  aenae  u  no  wdk 
d  coald  be  tbe  cdiortitMn,  not  to  go 
tfctt  Clraik  WW  in  the  desert,  and  not 
n-  tkift  He  vas  in  tlie  dosets ;  bat 
m^aSfA  by  desert,  andraitited 
Tiae  ground  and  reaam 
far  mdeaert  is,  becanae  vlua 
tbaC  a,  vben  there  is  no  longer  in  it 
Abk  is  no  kaiger  any  good,  cr 
AantT  tovaids  the  neigbbw,  it  ii 
or  to  be  in  the  deaert;  {as  bydcMxt 
is  not  cnhiTated  or  inhabited,  ifao 
'^  a  vital  pnndpkin  i^  as  is  the  caw  it 
in  the  dun^  Henoe  it  is  evident,  tU 
chnrch,  in  vhidt  there  is  notniA; 
bas  <karss  «*  ^mtx  cbambers  in  the  internal  sense  aigaift 
tkc  ekiHch  as  k>  good,  also  agni^  simply  good,  the  cbuni 
viach  if  in  $ood  hebsg  called  the  hooae  of  God,  closets  it- 
mabc  scixs^  azsi  chow  things  which  are  in  the  honae ;  thii 
tiv  bcGie  ot  God  denotes  Dirine  Good,  and  house  in  gener^ 
ibf  £\v«i  vrx-h  is  at  k>T?  and  charity,  see  n.  2233,  2^ 
tjoi».  Si  42,  S6ii-  STM.  The  reason  that  what  ther  spak 
cvfikoeniinc  tnnh.  and  what  they  speak  concerning  food 
oufht  DOC  CO  be  bebeved  is,  that  they  call  what  is  bix 
true,  and  what  is  eril  good :  for  they  who  regard  themsebo 
and  the  vwU  as  an  end,  understand  nothing  else  by  trad 
and  £ix>i  than  that  themselrcs  are  to  be  adored,  and  tbd 
good  is  to  be  dane  to  themselves ;  and  if  they  inspire  {Mftr. 
it  is  thai  they  may  appear  in  sheep's  clothing.  Moreo«f, 
the  Ward  which  the  Lord  spake  oontainitig  in  it  thins 
innumerable,  the  term  desert  being  of  large  signiticadon,  fit 
all  that  is  called  desert  which  is  not  cultivated  and  inhabittd: 
also  all  thivse  things  being  called  closets  in  which  are  thin? 
interior,  therct'orv  also  by  desert  is  signified  the  Word  of  4' 
Old  Testament,  for  this  is  thought  to  be  abrogated,  io^^ 


CHAP.  Vtl. 


THK    CATBOUC    CUl'RCH. 


B89 


cloitets  (he  Word  of  the  New  Testament,  bccaiiiio  it  teaches 
iuterior  things,  or  conccriuug  the  hitcnial  mou.  lu  lilte 
maimer  alio  the  whole  Word  is  Aoid  to  be  a  d^crt,  vben  it 
no  longer  serves  for  doctrinala ;  also  human  iuatitutions  are 

»  called  clusctH;  these,  in  departing  from  the  precepts  and 
institutes  of  the  Word,  make  the  Word  to  be  a  desert,  as 
is  also  a  known  thing  in  the  Christian  orb ;  for  they  who  are 
in  holy  external  worship,  and  profane  internal,  on  aceount  of 

I  the  inuovatioiig  which  respect  the  exaltation  of  themiiclvcs 
over  all,  and  opulence  abyve  all,  as  ends,  abrogate  the  Word, 
and  this,  to  such  a  degree,  that  tbey  do  not  even  allow  it  to  be 
read  by  others.  And  they  who  are  not  in  such  profane  wor- 
ship,  although  tbcy  hold  the  Word  to  be  holy,  and  allow  it  to 
be  commonly  read,  BtUl  they  bend  anil  explain  all  tilings  to 
their  docthuals,  which  hath  this  effect,  that  the  remaining 
things  iu  the  Word,  which  are  not  according  to  t}ieir  doctri- 
naln,  are  a  desert,  as  may  be  suiTicieutly  manifest  from  those 
vho  place  salvation  in  faith  alone,  and  dcjipisc  works  of  cha- 
rity ;  these  make  all  that  as  a  desert,  which  the  Lord  himself 
spake  iu  the  New  Testament,  and  so  often  in  the  Old,  coo- 
oeming  lovo  and  charity,  and  as  closets  all  those  things  which 
arc  of  faith  without  works.  Hence  it  is  evident  what  is  sig- 
nified by  the  words, — Ij  tltey  shati  aay  to  you.  Behold,  Ht  it  ht 
ike  daarl,  go  not  forth ;  behold.  He  is  in  i/te  doxcts,  Mirve  tud. 
J'br  a*  the  Ughtniay  goeth  forth  from  tite  east,  and  uppeareth 
even  to  the  west,  so  shaii  be  alto  the  coming  of  the  Son  t^  Man, 
eignifics  that  with  the  internal  worsLiii  of  the  Lord  it  was  as 
with  lightning,  which  is  instantly  dissipated;  for  by  light- 
niog  li  signified  tliat  which  is  uf  celestial  hgbt,  thus  wiiicb  is 
predicated  of  love  and  faith,  for  the»o  arc  of  celestial  light. 
The  castj  in  the  supreme  sense,  is  the  Lord  ;  iu  the  internal 
sense,  it  is  the  good  of  love,  of  cbarity,  and  faith  Erom  the 
Lord ;  but  the  west,  in  the  iutenial  sense,  is  what  hath  set 
or  ceased  to  be,  thus  nou -acknowledgment  of  the  Lord,  also 
uou'itckuowlcdgmcut  of  Lhc  good  of  love,  of  diahty,  and  of 


&40 


THE   TIUK    or  TUK    HSD   Of 


ciiAr.  VII. 


faith :  thus  lig1itiiiti|;  which  goeth  forth  from  the  eait, 
apiiL-ars  uveu  iiuW  the  «'C8t,  denotes  dissipation.  The  con 
of  the  Lord  docs  not  siguify,  aci^orrltnfr  to  the  letter,  that  Uc 
is  to  u[)pear  ugaiu  iu  the  world,  but  it  is  his  preseuc«  iu  crrrji^ 
oue,  which  occurs  as  often  as  the  gospel  is  preached,  and  • 
holy  principle  is  tliuught  of.  For  wheresoever  the  caraae  ii, 
thither  w'xU  the  tatjles  be  gathered  to^tker,  itignifies  that  cod- 
firmntions  of  what  is  fniM!  by  n^naoniiigs  will  be  multiplied 
hi  tlic  vastat€<l  church.  The  church,  wliilst  it  is  vithoit 
good  and  the  truth  of  faith  thence  derived,  or  when  it  is  tm- 
tated,  is  thcu  said  to  he  dead,  for  its  life  is  from  good  is 
truth,  hence  when  it  is  dead  it  is  compared  to  a  canaae. 
Keasonings  conccmiug  goods  aud  truths  that  thcj'  are  not, 
only  so  fur  as  tlicy  are  comprehended^  and  confinuatioQa  rf 
what  it  cnl  and  fahic  by  those  rcaaonings,  are  eagte*,  u 
may  be  manifest  from  wliat  presently  followa.  I'hat  caror 
here  denotes  the  church  without  the  life  of  cliarity  and  fiuth^ 
IS  evident  froui  thu  Lord's  words,  where  He  treat*  of  tlie 
cunsummatioa  of  the  age  in  Ltike,  —  The  discipkt  md, 
IVhtre  Lord  ?  (via.,  where  is  the  consummation  of  the  age  or 
the  last  judgment)  Je»U8  mid  to  thntt,  IVher^  the  body  it,  Hen 
wiU  l/te  eat/fen  Ic  tjathert-d  hgtther.  :Lvii.  37.  In  Uus  ptsi|^ 
it  is  called  the  body  instead  of  the  carcase ;  bnt  it  la  a  desH 
body  which  is  here  mcnnt,  and  wbicli  signifies  the  rfinni. 
for  thitt  jud^^ent  is  about  to  begin  at  tbe  bouse  of  Uod « 
the  church,  is  manifest  from  the  Word  throughout.  The* 
arc  the  things  which  the  words  of  the  Lord,  here  quoted  voi 
explained  in  the  internal  seuse,  sigidfy;  and  that  tliey  uri 
a  most  beautiful  series,  althouj^^h  it  doth  nut  so  appear  ia  tk 
sense  of  tbe  letter,  may  be  manifest  to  every  oue  who  c 
plates  tbem  iu  thoir  couueetiun  accortling  to  the  cxpttcit>* 
The  reuiwii  why  tlie  last  state  of  the  church  is  comparaK* 
eagles  which  arc  gathered  together  to  a  carcase  or  a  bo^i^ 
because  by  eagles  are  signified  the  rational  principles  ofi 
which,  when  predicated  of  goods,  arc  true  mtiuuiiU,  but  vbi 


CHA?.  VII. 


TRI   CATHOLTC    CHVItCB. 


541 


prcdiaitcd  of  evils,  arc  false  rntionnls  or  mtiocinntions;  as 
may  npiH-iir  from  the  passages  in  the  Worcl  where  thcr  are 
named.     A.  C.  3807^3901. 

"  Verses  23,  24.  Then  if  any  one  aball  satj  to  you,  Bfiutid, 
Kete  i*  tbr  Christ,  &c. — It  is  not  to  he  umlerstood  from  these 
words,  that  any  will  arista  who  will  call  themscU'rs  (Christ  or 
Chriata,  but  who  irill  falsify  the  Won!,  and  say  that  thiii  or 
that  is  Dirinr  Tnith,  when  it  i«  not ;  the)-  who  confirm  falscs 
from  the  AVord  arc  meant  by  false  Christs,  and  lliey  who 
hatch  falscs  of  doctriucs  arc  meant  by  false  propiicts,  fur  the 
subject  treated  of  is  ronccruitig  the  Buccessire  vastation  of 
the  church,  thiin  conceniini;  the  falsification  of  the  AVonl, 
and  at  Icn^h  concerning  the  profanation  of  truth  tbcnci^  de- 
rived. Aji.  Ex.  G*W. 

"  By  false  Chritts  are  8it,aiifietl  truths  not  Divine,  or 
fidaea,  and  by  false  prophets  they  who  teach  thorn.  A.  C. 
3010. 

"  Tniths  ought  not  to  be  thought  of  as  being  from 
any  other  source  than  from  the  Lord.  Truths  from  iwuther 
source  than  from  the  Lord  arc  in  general  those  in  which  the 
Ijord  is  lint ;  and  the  Lord  is  not  in  truths  appcrtnlning  to 
man,  when  man  dcuicii  Ilim  and  his  IHviuc  principle,  nor 
crcn  when  he  acknowledges  llim,  but  stiU  believes  that  good 
and  truth  are  not  from  Uim,  but  from  self,  and  hence  claims 
to  him!)clf  jnstiec.  Trullis  also,  in  M-hich  the  Ivonl  is  not, 
are  those  which  are  taken  from  the  Word,  cai)ccially  from 
'the  sense  of  the  letter,  and  are  explained  in  favor  of  self- 

linion  and  self-gain  :  these  are  in  themselves  triitlm,  bo- 
they  are  from  the  Word,  but  they  arc  not  truths, 
bccauw  they  arc  misintexprctcd  and  thereby  perverted,  such 
arc  the  truths  which  are  meant  by  the  Lord  where  He  ««)■», 
y  any  one  ahall  itmj,  lii^hohi,  here  is  tlte  Christ,  or  there,  be- 
Ueve  not,  for  false  ChriatH,  and  false  prophets  sftall  arise,  &c, 
A.  C.  8868. 

"  It  is  said  in  the  Revelations,  chap.  xiii.  1 1,  tliat  the  beast 


542 


THE   TIME   OP   mR    END    OF 


CBAr.  Til 


innc 


wliicb  cnme  up  out  of  the  cartli,  had  two  bornM  Hit 
and  apake  as  a  dragon^  Ijy  which  is  aigruficxi  that 
speak,  tuHch,  aud  write  &om  the  Word,  ns  if  it  was  the  Dinnc 
Truth  of  the  Lord,  and  yet  it  is  trath  falsified  ;  and  tfant 
ia   sifniificd,  is  evident  from  these  words  of    the    Lord, 
Blatthcw,   If  arty  one  thaU  say  to  you,  Behofd,  here  i$  fllr^ 
(Utrist,  or  thert,  beliew  not,  forfalte  Ckrinta  and  /aUepropkab 
ahall  arise,  &c.     By  Christ  is  sigroified  the  like  as  by  Imbt 
viz.,  the  Divine  Tnith  of  the  Word ;  wherefore  hy  their  wijr- 
iu^,  Behold,  hero   is  the   Christ,   is  aignifioil  their  sa^mg, 
that  this  is  the  Divine  Trtith  of  the  Word  ;  bat  that  it 
that  truth   falsified,    is  signified    by  these   wards, 
not,    because  faliw  Christs  and   false   prophets   shall 
Ap.  Rev.  595. 

"  Verse  24.     And  shall  give  ffreat  wpta  and  nuratks.— 
Dy   great  signs   arc  signified  those   things    which    teati(r 
and  persuade ;  and  hy  miracles,  those  things  which  *Cifte 
and  induce  astoniKhmcnt,  from  which  coroeth  strong  pcnn>^ 
mm.    Ap.  Ex.  7t)6.  f 

"  Verse  27.  As  the  Hghtmng  cometh  forth  from  ike  nd, 
&c. — Inasmuch  as  the  Lnnl  is  the  cast,  therefore  it  ia  mmI  ii 
Matthew,  as  the  lighining  goeth  forth  from  the  tnt,  t& 
Ap.  Ex.  422.  ^ 

"  ycma  27.  So  thall  also  the  coming  of  the  Sam  of  Mm 
be. — Tlie  Son  of  Man  is  the  Lord  as  to  the  DiWne  ITvui 
[principle],  aud  iis  to  the  Dinne  Truth  prooecding  fim 
Uim.  By  his  coming,  is  signified  the  rerelatioti  of  Dtnw 
Truth  in  the  end  of  the  church.  Ap.  Br.  6S.  See  ila 
A.  C.  9807. 

"Verse  28.  fVhtrenoerer  the  earctue  is,  fcc. — When  ■ 
faith  in  three  Gods  was  introduced  into  Chnstixn  chuwh* 
which  was  the  ease  at  the  time  of  the  Cotmcil  of  Nice,  ew*T 
good  of  charity  and  every  truth  of  faith  were  buiidied ;  fct 
those  two  principles  Jiavc  no  sort  of  consistence  with  Ik 
mental  worship  of  three  Qods,  and  at  the  same  time  witli  tk 


CHAP.  VI t. 


TBB    CATHOLIC   CHtlttCH. 


543 


I 


I 


oral  worship  of  one  God;  for  the  mind  denies  what  the  muuth 
speaks,  xiul  the  mouth  denies  what  the  mind  thinks,  whoura 
it  comes  to  pasH,  that  there  is  neither  a  faith  of  three  Gods, 
DOT  ■  faith  of  one.  From  this  oonsideratiou  it  is  evident, 
that  the  Christian  temple  from  that  time,  was  not  only  rent 
into  ehinks  and  clefts^  but  also  is  fallen  dovu  into  a  heap  of 
mins ;  and  tliat  from  that  time  the  pit  of  the  abyss  bath 
been  opened,  firom  whidi  hath  aaeuuded  a  smoke  as  of  a 
great  fiimaee,  bo  as  to  obscure  the  sun  and  air,  and  out 
of  which  lociuis  have  eomo  forth  upon  the  mrtb,  sec  Rev. 
chap.  ix.  2,  3  ;  yea,  from  that  time  began  and  increased  the 
desolation  foretold  by  Daniel,  Matt.  xxiv.  15;  and  to  that 
faitli  and  its  imputation  were  gathered  together  the  eagles 
iipokcu  of  iu  verse  28  of  the  sjuue  chapter.  By  eagles  are 
there  meant  the  lynx-cjxd  [or  sharp-sighted]  primates  of  the 
church.     C.  R.  634. 

"Verses  29,  30,  31.  Hut  ittmediatefy  after  the  affliction 
of  those  days,  the  s«a  shaJt  iV  darkened,  &.C. — What  Uir  con- 
•ummatitm  of  the  age  or  the  last  judgment  is,  hath  1>cen  above 
explained,  vix.,  that  it  is  the  huit  time  of  the  church ;  it  is 
said  to  be  the  Inst  time  of  the  church,  when  there  is  no  longer 
any  charitj*  and  faith  in  the  cliurch ;  and  it  hath  also  been 
shewn  that  such  consummations,  or  last  times,  have  oocasion- 
nlly  taken  phice  ;  the  consummation  of  the  first  church  was 
described  by  a  flotxl ;  the  consummation  of  the  second  church 
by  the  extirpation  of  nations  in  the  land  of  Canaan,  and  abo 
by  several  extiT]jations  and  cnttings-off  mentioned  by  the 
prophets;  the  consummation  of  the  third  chnrch  is  not  de- 
Bcribed  in  the  Word,  but  is  predicted,  which  was  the  deatmc- 
tion  of  Jerusalem,  and  the  dispersion  of  the  Jewish  nation, 
wHli  whom  the  cirarch  was,  throughout  the  whole  globe ;  the 
fourth  consummation  is  that  of  tho  present  Christian  church, 
which  consummation  is  prcflictcd  by  the  Lord  in  the  evange- 
lists, and  also  in  the  Revelations,  and  which  is  now  at  baud. 
The  Bubjoct  treated  of  in  the  preceding  parts  of  this  chapter 


6M 


T1[E    TIME    or    tllP.    END    OV 


CHAP,  ri 


in  IVfntthc^,  in  ci>urcriiiit{;  llic  Hurct^HHivtT  rastatitm  of 
church,  viz.,  tluit  at  tirst  ther  begau  uot  to  kuait  wU&t  b 
aad  true,  hut  dUpntcd  on  the  subject ;  secondly,  that  they  * 
Hpiatrd  good  and  truth ;  thirdly,  that  in  heart  tUey  did  not  mn 
knowledge  them ;  fouithly,  thiit  they  prufnncd  them ;  tbor 
subjects  were  treated  of  in  that  ehapter,  from  veraeS— 22; 
and  becaitse  there  was  still  about  to  remain  the  truth  of  fjutk 
and  the  good  of  chnrltyj  in  the  midst,  or  with  some  who  nir 
eiiUed  the  e1e>L't,  therefore  the  state  of  trutli  wliich  is  of  tuOi 
is  treated  of,  what  it  shall  thcu  be,  from  verse  23—28,  lad 
the  state  of  goodj  which  is  of  eharity  and  of  Iotc,  is  trattd 
of  in  the  verses  which  arc  now  quoted ;  the  bcgiDning  of  > 
new  church  is  aliio  treated  of.  l-Vorn  singntnr  the  tlii&f;i  mi 
in  these  ver»e!i,  it  appnara  manifest  that  there  ia  an  intonil 
sense,  and  that  iluIcss  that  sense  be  understood,  it  cannot  io 
any  wise  be  known  what  tlicy  involve,  oa  that  the  snn  shall 
be  obscui'ed,  and  also  the  moon ;  that  the  atars  aball  Ul  frm 
henveUr  and  that  the  powers  of  the  heaven  ihaU  be  nond; 
that  the  Lord  shall  appear  in  the  clouds  of  heaven  ;  thai  tk 
angcU  shall  make  a  Nound  vnth  a  trumpet,  and  sbill  tlw 
gather  togfith(T  the  elect.  Ho  who  doth  not  know  the  ixoa- 
ual  sense  of  these  words,  "will  beliei'e  that  such  tlungim 
about  to  happen,  yea,  that  the  world  is  about  to  perish,  vidi 
everything  that  appc-urs  in  the  universe;  but  thai  no  dfr 
structiuu  of  llio  world  is  meant  by  the  Lost  judgment,  bol 
the  eousninmatiou  or  vastation  of  the  church  aa  to  cbaiiij 
and  faith,  may  be  seen,  n.  3353,  and  is  very  evident  Cnno  the 
words  which  follow  in  the  same  chapter  in  Alatthew,  TSta 
two  g/iali  be  in  the  field,  one  shall  be  taken,  the  othgr  tkaS  k 
li{ft ;  tuHi  \wQnien\  thall  be  grinding  at  the  mUi,  one  lAaff  k 
taken,  tlie  oUut  studi  be  Irjt,  verses  40,  41.  That  thodbft 
by  the  above  words  is  signified  a  state  of  the  chtiKli  at  (M 
time  as  to  good,  that  is,  as  to  charity  towatxU  the  naa^horj 
and  love  to  the  Lord,  is  manifest  from  the  internal  «nur  ^ 
those  words,  which  is  this,  Xmmediately  after  the  aff^is*  ff 


'«BAP.  »n. 


THE  cjkTnoLic  cnviica. 


54o 


I 
I 


tboitc  itayt,  si^fiea  a  state  of  tlm  clmrch  rs  to  the  triitli 
which  Is  of  fnith,  treated  of  in  whnt  iinmcdiatrly  precedes ; 
the  desolation  of  tnith  in   tlir  Won!  throuf^hout   is   colled 
affliction.     That  days  denote  states,  sec  u.  23,  487,  1«8,  -193, 
893,  2788,  34f>2,  3785.     Hence  it  is  evident,   that  by  those 
words  is  si^iificd,  that  tlicrc  will  ))c  im  charity  after  that 
there  is  no  longer  any  faith  ;  for  faith  leads  to  charity,  because 
it  teachca  what  charity  i»,  and  charity  receives  its  quality 
from  the  truths  which  arc  of  faith,  but  the  truths  of  faith 
receive  tlieir  essence  and  their  life  from  charity,  as  hath  been 
already  abundantly  shewn.      774^  stin  shaii  be  obscured,  and 
the  tnoon  ghait  not  ffive  her  light,  nifrnifies  lo\'c  to  the  Tjord, 
who  is  the  sun,  and  cliarity  towards  the  iicif;hbor,  winch  ia 
the  moon  ;  to  be  obscured  and  not  to  give  light,  siguifies  that 
they  an-  abont  not  tn  appear,  thn«  that  they  are  about  to 
vanish  away.     Tliat  the  sun  is  the  celestial  principle  of  lore, 
and  the  moon  the  spiritual  principle  of  lore,  that  is,  that  the 
sun  is  love  to  the  Lord,  and  the  moon  cbnrit}'  tonards  the 
neighbor,  which  is  by  faith,  «cc  n.  1053,  1529,  1530,  2120, 
2441,  34tir>.     The  reason  why  this  is  the  signification  of  the 
sun  and  the  moon  is,   because  the   Loi-d  in  the  other  life  ap- 
pears as  II  snn  to  those  in  heaven  who  art*  in  love  to  himself, 
irho  are  called  celestial,  and  an  a  luonn  to  tho«ip  who  are  in 
charity  towards  the  neighbor,  who  arc  raited  spiritnal,  see  n. 
1053,   1521,  152D,   1031,  1531,  3fi3(>,  3613.     The  sun  and 
moon  in  the  heavens,  or  the  Lord,  in  never  obscured,   nor 
loses  light,  hut  perpctniilly  shines,  nhich  is  tlic  {!ase  also  with 
love  to  Him  with  the  celestial^  and  with  charity  towards  tlio 
neighbor  with  the  spiritual  in  the  heavens,   also  in  the  earths 
with  those  on  whom  those  angels  are  attendant,  that  U,  who 
are  in  love  and  charity ;  but  in  the  cB»e  of  those  who  arc  in 
love  and  charity,  bnt  in  the  love  of  self  and  the  world,  and 
thence  in  hatreds  and  revenges,  these  induce  that  obscurity  on 
themselves.     Tlic  case  herein  is  as  with  the  sun  of  the  world, 
hich  ]K:rpctually  shines,  hut  when  clouds  interpose  them- 


TKB   riMB 


Avos,  it  doth  not. 


SCO  n.  2-Wl.     And  the  Man , 


■  rati 
uchiH 


appear 
fall  from  lienvnt,  sijinificH  that  the  knowledge 
truth  shidl  periKh;  nothing  else  is  nicMit  iii  the  AVord  bt 
stars,  where  thcj  ore  named,  see  n.  180B,  d84d.  At>d  ti^ 
powers  of  the  heaven  »kaU  iff  waved,  signifies  the  found 
of  the  church,  vrhich  is  said  to  be  moved  nnd  to  be  shak 
when  tbnsr  things  i>pmh  ;  for  the  church  in  the  rArth»  i» 
fouudatiou  of  henvcn,  inoaraudi  its  the  influx  of  good  rati 
tnith  through  the  heavens  from  the  Ix>rd,  nlttmatcly  t 
nates  in  tlic  goodM  Hud  trutliti  nppcilniuing  tu  the  man  of 
church,  wherefore  whca  the  man  of  the  church  u  in  voch 
perverse  state,  thnt  he  no  lon^r  admits  the  influx  of  ROod  uid 
tnith,  then  the  powers  of  the  heavens  are  said  to  Iw  moved-. 
wherefore  it  is  nlvrnvK  provided  hy  the  Lord  that  something)/ 
the  church  i^hall  remnin,  and  when  the  old  chiurh  jicnshts, 
that  a  new  cue  shall  be  establivliecl.  And  then  thati  appmr  tht 
aiffn  of  the  Son  of  Mtm  in  hernvn,  sigrnifics  on  tlii*  oce*Mtm 
the  appearing:  cf  Truth  Ditinc  ;  a  sign  denotes  appearing,  tht 
Son  of  Man  is  the  Tjord  m  to  Truth  l>i*-ine,  see  n.  2S(ft 
3813,  37(H;  thiH  a]ipcaring,  or  Um  sign,  is  what  the  dinofla 
enquired  about,  when  they  said  to  the  LortI,  Trli  mm,  vim 
shaU  thfiHv  thintjs  be  done,  efpiTiatJif  what  is  tfte  *ign  tff '% 
rfjmini;,  and  of  the  conmnHmat'um  of  the  affe,  vers*  3  of  dn 
chapter;  for  they  knew  from  the  Word,  that  when  thetp 
was  consummated,  the  Lord  would  come,  and  thcv  knr* 
from  the  Lord,  that  the  Lord  would  oomc  again,  and  tbcr 
understood  by  that,  that  the  Lord  would  come  again  into  tlv 
world,  not  yet  knowing  ttmt  the  Ijord  hath  come  aa  oAea  m 
the  church  hnth  been  vastated  ;  not  tlmt  Ho  hath  COOK  i> 
person,  as  when  He  assumed  the  Human  [principle]  by  o^ 
vity,  and  made  this  Divine,  but  by  api)earings,  either 
feat  as  when  He  appeared  to  Abraham  in  Mamre,  to  M 
the  hush,  to  the  Isrnelitish  people  on  Mount  Sinai,  to 
when  he  entered  the  land  of  Canaan^  or  by  nppcaringi  uri  ■ 
manifest,  as  by  inspirations,  by  which  the  Word  [ww  writtoB); 


CHAP.   VII. 


THK   CATHOLIC    C;iIVftCB. 


S-17 


aiid  nflerwariU  by  ttie  Wonl,  for  m  the  Word  the  Lord  is 
present,  inasmuch  an  nil  things  of  the  Word  arc  from  Him 
and  concerning  Him,  as  may  be  manifest  from  what  hath 
heretofore  been  abundantly  shevu  j  this  latter  appearing  is 
what  is  here  signified  liy  the  sign  of  the  Son  of  Man,  and 
what  is  treateti  of  in  this  verse.  Aad  then  shali  all  the  triSes 
qf  the  earth  mvitm,  niffnifies  that  all  shall  he  in  grief  who  arc 
in  the  good  of  love  and  the  truth  of  &ith;  that  muurniug 
hath  thia  signification,  ace  Zech.  chap.  xii.  20,  21,  22,  23,  24; 
and  that  tribes  signify  all  things  of  good  and  trnth,  or  of  love 
and  faith,  n.  3858,  3926,  consctjucutly  those  who  are  in 
them ;  they  are  called  the  tribes  of  the  earth,  because  they 
arc  signilied  who  are  within  the  church ;  that  earth  denotes  the 
chureh,  see  n.  «C2,  lOGG,  HHi?,  1262,  1733,  1850,  2117, 
2928,  3355.  Aad  they  shall  see  the  Soa  of  Man  coming  in  the 
cloudg  of  the  heavens  with  powar  ami  much  glory^  signifies 
that  then  shall  be  revealed  the  Word  as  to  its  intental  sense, 
in  vhieh  the  Lord  is;  the  Son  of  Man  is  the  Truth  Divine 
which  is  therein,  n.  2803,  2813,  370 1;  a  cloud  i«  the  literal 
sense  j  power  is  predicted  of  the  good,  and  glorj-  of  the  truth, 
which  are  therein.  That  those  things  are  signified  by  seeing 
the  Son  of  Man  coming  in  the  clouds  of  the  heavens,  tee 
prcfiice  to  chap.  xnii.  Gen.  Thia  coming  nf  the  Lord  is 
what  is  here  meant,  but  not  that  He  is  to  appear  in  the 
cland»,  according  to  the  letter ;  the  subject  which  now  fol- 
lows, is  couecniing  the  CHtabliKhment  uf  a  new  church, 
which  is  effected  when  the  old  one  is  vaatatcd  and  rejected. 
He  shall  tend  forth  the  angeU  trnth  a  trumpet  and  a  great  voice^ 
signifiea  election  ;  not  that  it  M~ill  be  by  nsible  tiugcb,  still 
less  by  trumpets  and  hy  great  voices,  but  by  an  influx  of 
,  holy  good  and  of  lioly  truth  from  the  liord  hy  angels,  whero- 
[  Yore  by  angels  in  the  Word  is  signified  somewhat  of  the  Lonl, 
in  thia  case  the  things  which  are  from  the  Lord,  and  con- 
fceruing  the  Lord  ;  hy  a  trumpet  and  a  great  voice  a  signilicd 
[evangelization    [preaching  the  gospel],    ai    atao    in   other 

sk2 


64B 


TJIE   TJWK    or    TUE    END    or 


caxr.  Til 


ipajinn^n  in  tlio  Word.     Ami  Ihty   ahaii   tjathcr    tnifrlhrr 
eJect  from  the  four  whulji,  from  the  extrrttie  of  the  hem 
tvmt  to  their  txtratie,  sigiiiltc!!  the  establUluuent  of  &  tun 
ckurch  ;  tiic  ulcct  nrc  thone  who  arc  iu  the  good  of  charitr 
nu()  of  fuitli ;  the  ruiir  wiiiils  from  wliich   they  shall  be  ps- 
thcrcd  togetluT,  arc  iiU  titatcs  of  (^od  and  uf   truth ;  the 
extreme  of  the  henrcns  to  their  extreme^  on;  the  internal  and 
cxtcrool  things  of  the  church.    These  uoir  urc  the  tbtngi 
ivhicli  arc  signiliod  by  the  ahorc  ironls  of  the  Lord- 
405(3 — ^lOGO. 

*'  ■Verse  30.  Then  lAetf  shall  tee  th^  Son  of  Man 
in  the  cloiuia  qf  Hit  Iteatten,  &c — He  wlio  is  ignorant  that  tbr 
clumU  of  heaven  .oignify  the  truths  of  the  M'urd  iu  the  acme 
of  the  loiter,  caunot  knuw  otherwise  than  that  the  Lord,  a^^ 
the  consummatiou  of  the  ngc,  that  is,  in  I  lie  end  of  tli^H 
church,  is  about  to  come  in  the  cloudu  of  heaTon,  aaA  ta 
maiiifeHt  liiniHC-lf  to  the  world  ;  but  it  is  n  knnwn  thing,  till 
after  the  Word  \va»  given,  the  Lord  manifestii  himadf  bf  il 
alone,  for  the  Word,  which  is  DiWne  Truth,  is  tlie  Lord  laa* 
self  in  heaven  and  the  church ;  from  this  consideration  it  but 
first  apfwar,  that  the  mnnifc^tation  tlierc  predicted  sgnifitt 
tlio  iiiniiifestatiim  of  liimHclf  in  the  WonI ;  and  the  if"**- 
tatiuu  of  himself  in  the  Word  was  efiectDd  by  hia  opeabv 
and  revealing  the  iutcnnd  or  apiritual  souse  of  ibc  Word,  (v 
in  this  sense  is  the  Divine  Truth  itself  sueh  as  it  is  in  beans, 
and  the  Divine  Truth  in  heaven  is  the  Lord  himself  tfaen ; 
hence  noir  it  is  evident  th^t  by  the  coming  of  tbo  Lord  ii 
the  clouds  of  hetiveu,  ia  signified  the  rcrelatJon  of  hiaMlf 
ill  the  sense  of  the  letter  of  tlic  Word  by  virttu!  of  ita  ^ 
ritual  sense,  fur  the  eluuds  of  heavcu  signify  tboH  tbuip 
which  arc  of  the  sense  of  the  letter,  and  glory  those  tinip 
which  are  of  tlic  spiritual  sense,  see  the  TWaiise  m  Hean* 
and  I/el/,  u.  I  ;  and  the  ruvchitiun  itself  of  tbr  spiritual  acoB 
ill  the  little  T^-eatije  roneemini/  tlte  U'hitt  Hotk;  the  &* 
of  Man  a]s(i  aigiiilics  the  Lord  as  to    Divine  Tmtb. 


"CIIA*.  VII. 


THE    CATHOLIC   CnVIIRII. 


549 


Kx.  591.     Sec  also  A.  C.   1057 1,    lOC&J.     S.  S.    112.     C. 

n.  271. 

"  \"erse8  32— 3G.  Bai  learn  a  parable  frmn  the  fig-trte, 
&c. — The  internal  MMwe  of  all  the  preceding  verses  of  thi» 
chapter  in  a  (oimmary,  is  c«<lcnt  from  what  hatli  been  cx- 
plaiiiml,  viz.j  that  prcfhctioii  !»  iiiadf  concerning  the  succrs- 
»ivc  vaatatiou  of  the  cluircli,  hikI  at  h-ii^li  coiiceruiiij;  the 
estahlialimeut  of  a  new  church,  in  this  order;  I.  That  they 
bcgau  not  to  know  what  was  good  and  true,  but  disputed  ou 
the  Hubjci^t.  11.  That  they  dcspisefl  j^ootl  and  tnith.  III. 
That  ill  heart  tiiey  did  not  acktiowledgt!  tlicm.  TV.  That 
they  profaned  them.  V.  And  whereaK  the  truth  of  faith  and 
the  good  of  charity  were  yet  about  to  remain  with  aoine,  wlio 
were  called  the  elect,  the  state  of  hiiUi  on  the  occasiou  in 
described.  VT.  And  next,  the  state  of  charity.  VII.  And 
lastly,  the  heginuiiip;  of  n  new  church  is  treated  of,  which  is 
meant  by  these  words, — And  He  nfmlt  xeuii  hh  auyi'h  milft 
a  Intmpet  of  yreat  voice,  and  they  sfinll  gather  fof/ethirr  Au 
elect  from  the  fmtr  wimls,  from  the  extreme  of  the  /leapaui 
to  their  extreme.  When  the  end  of  an  old  church  and  the 
beginning  of  a  new  one  is  at  hand,  then  is  the  la^t  judgment, 
aud  also  the  coming  of  the  Sou  of  Man.  The  subject  now 
treated  of,  is  concerning  the  coming  itself,  respecting  which 
the  disciplis  asked  the  Lurd,  Miying,  Teli  u»  when  »halt 
those  thinffjt  fie,  vspecidUy  what  is  the  siffn  of  thy  eomitiff, 
ami  of  tlie  co?taummation  of  the  age.  Now  therefore  follow 
the  things  to  be  explalucd,  wliich  the  Lord  predicted  con- 
cfiming  the  very  time  of  his  coming,  and  of  the  consuni- 
mation  of  the  age,  which  is  the  last  judgment.  The  iutcnial 
sense  is  as  follows :  Bitt  team  a  parable  front  the  Jiff-tree, 
token  its  branch  is  become  soft,  and  puitelh  forth  leaves,  ye 
I  know  that  summer  u  near,  siguiiios  the  lint  [principle]  of 
[tlic  new  church;  fig-tree  denotes  the  gof»d  of  the  nntiural 
principle;  branch  denotes  the  uffccUon  thereof,  and  leaves 
^denote  truths;    tlic  parable  from  whidi  thuy  shoidd  leam 


TME   TIME    OF   THK   tSD 'Or 


miT 


denotes  that  tliosu  tliinpi  are  siguificd.  He  who  doth  nc 
know  tlic  internal  seuse  of  the  Word,  caauot  iu  iinj 
know  what  is  involved  iu  the  comparisoo  of  the  Lord'i 
coming  with  n  fig-tree  and  its  hraucht:a  and  leaVea ;  bat 
whereas  all  comparatives  iu  the  Word  are  also  iiguiiicativE», 
it  may  hrncc  ho  knoTm  what  those  things  tnesn;  the 
fig-treC;  wheresoever  it  is  uamed  in  the  Word,  iu  the  intcmil 
sense  signifies  the  good  of  the  natural  priuciplc.  The  itwon 
tbat  braneh  denotes  the  affection  of  that  prinaple,  is  tfait 
afiectiou  buds  forth  from  good  as  dotli  »  branch  from  it* 
trunk.  That  leaves  denote  tnithsj  sec  n.  885.  Henre  nov 
it  -is  evident,  what  that  parable  involves,  viz.^  tliat  when  a 
new  church  is  created  by  the  liord,  then  first  of  all  appcan 
the  good  of  the  natural  principle,  that  is,  good  in  thf 
external  fomi  with  its  affection  and  truths.  By  good  cf  tbe 
natural  principle  is  not  meant  the  good  into  which  man  i> 
born,  or  which  hu  durivos  from  his  parents,  but  the  good 
which  is  itpiritnal  as  to  origin  ;  into  tliia  good  uo  ouc  is  bant, 
hut  is  iutrwlnccd  of  the  Lord  hy  the  knowledges  of  gati 
and  truth ;  wherefore,  before  man  is  in  this  good,  rii.,  in 
spiritual  good,  he  is  not  a  man  of  the  church,  howaoerer  be 
appears  to  he  so  from  connate  good.  So  alto  ye^  «Aa  fr 
aball  see  all  these  things,  know  ye  that  it  i*  near  ai  the  ibtn, 
sixties  when  those  things  appear  which  arc  ugui&ed  is 
the  internal  seuse  by  the  words  which  were  said  just  abcFrr, 
verses  29,  30,  31,  and  by  these  concerning  the  fig-tnt, 
that  then  would  he  the  consummation  of  the  drartb. 
that  is,  the  last  judgment,  and  the  coming  of  the  Lord; 
consequently,  that  then  tbe  old  church  would  be  rcjcrttd. 
and  11  new  one  established.  It  is  said,  at  the  doon,  beiaai 
the  good  of  the  natiu>al  priuciplc  and  its  truths  are  the  M 
tilings  which  are  insinuated  into  man,  when  he  is  rcgeaca^ 
ing  and  in  made  a  church.  Vaily,  I  gay  mmio  fern,  tk» 
generatioa  mHoU  not  pasji  away  until  all  these  iAtnjft  mft  ^w- 
aigniftcs  tbe  Jewish  nation,  that  it   sboJl  not  be  cxtiqwtcd  » 


CU.\V.  VII. 


TltK    CATI1U1.1C    L1IL-U(.H. 


551 


utber  natioiUj  «cc  the  rcanon  wliy,  n.  3t7i).  T/ir  hcawn  aad 
Ihe  earth  s/uiU  pate  away,  but  my  tt'ordit  sfuiU  not  pass  away, 
signifies  thu  iiitenials  autl  cxternuls  uf  the  former  clmrcli  that 
the}"  shall  perish,  but  that  the  Word  of  the  Lord  shall  re- 
main; that  hcavL-ii  deuutcs  the  iiitcmnl  of  the  church,  anil 
earth  ita  extenial,  st-c  it.  Sli.  il^ll,  1733,  1850,  2117,  riliS, 
3355.  Tliat  the  words  of  the  Ijortl  denote  not  only  those 
thiuga  which  have  been  uuw  said  cooceming  liis  cumiiig  and 
the  consummation  of  thp  age,  but  likcmsc  all  thiiip*  which 
arc  in  tlic  Word,  is  evident.  Thi'sc  tKiugs  were  said  iinuic- 
<liatcly  after  what  was  said  concerning  the  Jewish  nation, 
becnusc  the  Jewish  imtion  waa  preitcrved  for  the  sake  of  the 
Word,  as  may  be  manifest  fix)m  the  passaf^e  cited,  u.  31'79. 
From  thc^c  considerations  it  is  now  endent,  that  ])redictioii 
is  here  mode  concerning  the  beginning  of  a  new  churcli. 
A.  a  4229 — 4232. 

"  Verse  32.  Leam  a  parable  frrmi  tfte  Jiy-trce.  This  pa- 
rable or  similitude  was  spoken,  because  tlio  Jig-trce  stguifies 
the  external  church,     ^p.  Ex.  403. 

"  Versca  20 — iS.  Bui  concerning  that  day  and  hour  no 
one  knotctth,  &c. — VC\\aX  is  signified  by  these  wortls  in  the  iu- 
teruid  sense,  will  be  manifest  fnim  the  following  expHcatiou, 
vis.,  that  they  contain  a  descrijition  of  wliat  will  be  the  qua- 
lity of  the  slate  at  that  time,  when  tlie  old  church  is  rejected, 
and  a  new  one  is  established.  That  the  rejection  of  the  old 
church  ami  the  cstabliKliniirnl  of  a  new  one,  is  wluit  is  meant 
by  the  consiunmation  of  the  age,  and  by  the  coming  of  the 
Sun  uf  Man,  and  in  general  hy  the  last  judgment,  hath  l>eeu 
abundiintly  ahuwii  above ;  also  that  the  lust  judgment  bath 
oewutioimlly  tjikcu  place  upon  earth,  \\z.,  first,  when  tlic 
celestial  church  of  the  Lord,  which  was  the  nio«t  aiicicut, 
|>crished  iu  the  autedilu\iau8  by  au  inundation  of  evils  and 
falncs,  which  iu  the  internal  sense  is  the  flood.  Secondly, 
wlu:it  tlie  spiritual  churcli,  which  was  idler  the  flood,  and  \* 
cnllud  the  ancient,  diffused  over  a  great  port  of  the  Astatic 


552 


THE   TIME   UF    THR    EMI    or 


CHAT.  «||. 


orb,  ceased  of  itsolf.  Thirdly,  when  the  rpprescntntivc  oC  ■ 
cliiirc^Ii  amoufpt  the  posterity  of  Jacob  was  dcstraycdj  whidi 
waa  effected  when  the  ten  tribes  were  led  awav  iato  a  per> 
petuid  cnptiiity,  aud  vcre  svattereil  Rmnngitt  the  natioas; 
and  fiimlly  when  Jerusalem  wai!  destroyed^  aud  the  Jews  wire 
also  dispensed ;  inaauucU  as  on  tliis  occAsiou  tlierv  was  a  coo> 
Bunimatiou  uf  the  age  after  the  cuiriiug  of  the  Lord,  tlietr- 
fure  :tlsu  neveral  things  which  were  said  in  the  cvnag^iits  b;~ 
the  Lord  concerning  the  conHummatiou  of  that  age,  are  abo 
appUcable  to  that  nation,  oud  likewise  are  applied  by  aemal 
at  this  day ;  nevertheless  the  subject  there  treated  of  ii  spo^| 
cifically  and  DtipcciaUy  couecrning  the  cuusumtnatiDo  of  tbc 
age  wliich  is  nuir  at  hand,  vix.,  concerning  the  eud  of  tl 
Christian  church,  whicli  is  also  treated  of  by  John  in  tl 
Eevc'lations ;  tliis  will  be  the  fourth  last  judgment 
place  upon  this  earth,  \Miat  is  involved  in  the  words  mhit^ 
are  contained  in  verses  30 — 12,  will  bo  manifest  from  tbcir^ 
intcruai  sense,  whidi  is  as  follovrs. 

But  qf  that  day  and  hour  no  one  knoterth,  aignifics 
stntc  of  the  ehurcli  at  that  time  as  to  goods  and  tniths,  tbAl 
it  would  not  appear  to  any  one  either  In  earth  or  in  bcawn^ 
for  by  day  and  hour  in  this  passage  is  uut  meant  day  and 
hour  uf  time^  but  states  aa  to  good  and  truth  ;  that  times  in 
the  Word  signify  states,  see  «.  2625,  2788.  2H37,  32*1,  33!A 
and  that  days  also,  see  n.  23,  187,  488,  493,  893,  2788,  3402,^ 
3785 ;  hence  also  hour  signifies  the  same,  but  specific  sUtc  g^ 
the  reason  why  it  denotes  states  as  to  good  and  truth  is,  b&- 
cause  the  subject  treated  of  ia  concerning  the  clinrtli,  fir 
good  and  truth  constitute  the  church.  Xot  evrn  the  a»gtk 
qf  the  heavma,  but  my  Father  aione,  sigiiilioa  that  beana 
duth  nut  know  the  state  of  the  church  as  to  specific  good  an^ 
truth,  hut  the  Lord  alone,  and  also  when  that  vtate  <rf  d" 
church  is  about  to  be  present ;  that  the  Lord  tiimaelf  i>  Be 
who  is  meant  by  the  Father,  sec  n.  15,  1729,  200^  3O06. 
3690;  and  that  the  Divine  tiowl  iu  the   Lunl   i»  what  ■■ 


Jjcif.^ 


CHAP.   VII. 


THK    CATlttll-K-    CKURCH. 


553 


named  Father,  ami  the  Divine  Truth  which  is  from  the 
Divine  Gootl,  tbe  Son,  n.  2803,  3703,  3701,  373C  :  tlicy  there- 
fore  who  bcUcTc  that  the  Father  i«  one  and  the  Son  ano- 
ther, and  who  distinguish  them,  do  not  understand  the 
Bcriptiircs.  But  as  thof  wtrf.  in  ihe  days  ixfort  ihe  jJood, 
dginfie-8  the  state  of  the  vastation  of  those  who  am  of  the 
church,  which  la  compnHMl  with  the  state  of  the  viutation  of 
the  first  or  most  ancient  church,  the  consummation  of  the 
Hge  of  which,  or  last  judgment,  is  described  in  tlic  Word 
by  tlie  llcud;  that  by  the  tloud  is  signified  an  inundiition  of 
evils  and  falses,  and  hence  the  consunimntiuii  uf  that  age, 
seen.  310,  6CiO,  GG2,  705,  739,  790,805,  1120.  Tliat  daya 
denote  states,  see  above.  Eating  and  drinkififf,  marrtfing 
ami  giving  in  moTTiuye,  signifies  their  state  aa  to  the  nppro- 
(iriation  of  evil  and  of  the  false,  and  hence  conjunction  with 
tho&c  principles.  That  to  eat  denotes  the  appruprintinn  uf 
good,  and  to  drink  tho  appropriation  of  truth,  see  n.  31l>8, 
3513,  359fi,  thus  in  the  opposite  sense  the  appropriation  of 
cvW  and^the  false.  Tliat  to  marrj'  denotcH  conjunction  with 
evil,  and  to  (pve  in  marriage  conjunction  with  the  fabic,  may 
be  manifest  from  what  hiw  been  said  and  shewn  eonccrninf; 
marriage  and  conju{;ial  love,  u.  G&G,  ^173,  2618,  2728, 
2729,  2737,  2738,  2739,  2803.  3132,  3155,  to.,  that  in  the 
internal  sense  it  denotes  the  conjiinctiun  uf  good  and  uf  truth, 
but  here  in  the  opposite  »eu»e  it  denotes  the  conjunction  of 
c\-il  and  of  the  fidse.  Whatsoever  the  Lord  spake,  as  being 
Kvine,  is  not  audi  in  the  internal  sense  as  it  ia  in  the  letter, 
jn«t  as  eating  and  drinking  in  the  holy  supper,  in  the  spi- 
ritual  sense,  doth  not  signify  eating  and  drinking,  hut  the 
appropriating  the  good  of  the  Divine  Jjovc  of  the  Lord,  sec 
n.  2165,  2171,  2187,  234A,  2359,  3464,  »t78,  3735,  4211, 
4217;  and  as  the  conjugial  principle,  when  it  is  predicated 
of  the  church  and  of  the  Lord's  kinji^doni,  denotes  the  con- 
jnnction  of  good  which  is  of  love  with  truth  which  is  of 
faith,  therefore  from  that  conjuiiLttou  tlic  kinK<loro  of  the 


rt5% 


TUE   TIMK    ur   THE    KND   OP 


t^tlAll.  *ll 


Lord  in  tlic  Word  is  railed  the  heavenly  marriage 
tfie  flay  t/tat  Noah  eaicred  into  the  ark,  signifies  thi 
the  former  church,  and  the  beginning  of  the  new  ;  fur  bgr 
Noali  ia  signified  the  ancient  chnrcli  in  gcnonil,  which  no- 
cceiled  the  moHt  ancient  after  the  flood,  sec  u.  773|  aad 
elsewhere ;  and  by  the  ark  the  church  itself,  n.  G39.  J»d 
knew  not  ttniU  the  flood  came  and  took  them  aU,  agnifiei 
that  the  men  of  tlie  church  at  that  time  will  not  know  thai 
tlicy  are  inundated  with  evils  and  faliu»,  since  by  teuon  d 
the  e^HU  and  fd&ca  in  which  they  arc  priucij)lc(l,  they  wtU 
be  i^orant  what  the  good  of  love  to  the  Lord  ia,  and  i 
good  of  charity  towards  tlic  neighbor,  also  what  the 
of  faith  is ;  and  that  this  latter  is  from  the  former,  aud 
not  be  given  but  with  those  who  live  iu  that  love  and  in 
charity :  they  will  also  he  ignorant  Uiat  it  is  the  intcaal 
wtiicb  saves  and  damns,  but  not  the  e^rtcmal  separate  from 
the  internal.  So  ahaU  be  the  coming  of  the  Son  of  Mm, 
signifies  the  Divine  Tnith  which  they  will  nut  receive;  thit 
the  coming  of  the  Sou  of  Man  denotes  the  Diriuc  TnA 
which  shall  then  be  revealed,  was  said  above,  at  veiBesS* 
and  30.  Then  two  shall  be  ia  tfie  fleld,  one  Mhalt  he  tela 
am/  one  shall  be  left,  sipiifies  those  within  the  chtuch  who 
are  in  good,  and  those  within  the  church  who  are  iu  cri^fl 
that  they  who  arc  in  good  shall  Ik  saved,  and  tbcy  who  arc 
in  evil  shall  be  dnnincd ;  that  field  denotes  the  church  m  b> 
gowl,  sec  n.  2971,  3196,  3310,  3317,  3766.  Two  [i 
Hhall  he]  grinding  in  the  mill-,  one  thall  be  taken  and  om , 
te  left,  signifies  those  within  the  church  who  are  iu  tistl, 
that  is,  in  the  affection  thereof  from  good,  tlint  thev  shall  h( 
saved,  and  tUat  they  witliin  the  church  who  nrv  in  truth,  lh£ 
is,  in  the  affection  thereof  from  evil,  shall  be  diunncd.  Ywam 
these  twnsiderationa  it  is  now  evident,  that  by  llic  alwf 
words  is  described  what  is  about  to  he  the  quality  »f  the  lUOf 
OS  to  good  and  truth  n-ithin  the  church,  when  the  utd  oat** 
rejected  nud  a  new  uuu  is  udopted.     A.  C.   1332 — USa.i 


CBAF.  VII. 


THE   CATHOLIC 


r.55 


"  VersR  8H.  Ff/r  as  thttj  were  in  the  daifii  before  the  flood, 
tating  arid  drinkiny,  marrying  aad  giving  in  marriage. — By 
enting  and  drinking,  and  bi-  marryiug  and  (jpving  In  niar- 
riage,  is  not  here  meant  eating  and  drinking,  nor  many- 
ing  and  giving  in  marriage,  hut  by  eating  is  signified  to 
appropiiatc  to  tlicmnclvc.')  evil,  by  drinking  to  appropriate 
to  them«ftlvca  the  falso,  by  marrjing  and  {pvjiig  in  marriage 
is  signified  to  coujoin  the  false  to  ori]  and  evil  to  the  falac, 
for  the  subject  here  treated  of  is  concerning  the  state  of  the 
church  wlicn  the  last  judgment  is  at  hand,  inasmuch  as  this 
is  signified  by  t!ic  consuminntion  of  the  age.  That  at  that 
time  both  the  good  and  the  evil  will  eat  and  drink,  because 
there  is  nothing  of  mtI  in  eating  and  drinking,  h  evident; 
and  aliio  tliat  they  did  in  like  maimer  before  the  flooil,  and 
that  they  did  nut  perish  ou  that  account,  but  because  they 
appropriated  to  themselves  evil  and  the  false,  and  conjoined 
those  principles  in  themselves,  thew  therufore  are  thu  things 
which  arc  there  tiignificd  hy  eating  and  drinking,  and  by 
marr)-ing  and  giving  in  marriage.     Ap.  Ex.  617. 

'*  Ver«e  40.  Two  fkali  be  in  the  field,  &«,— By  field  ia 
signified  doctrine,  thus  wharsocvcr  in  of  doctrine  respecting 
faith  and  charity.  Tht:  Ix>nl,  therefore,  Bpciikiiig  of  the  oon- 
munmatiun  of  tlie  ngc,  cidls  the  doctrine  of  faith  a  field, — Tvh> 
uhaii  be  in  the  field,  the  one  shaU  lie  laken,  the  other  ghali  be 
left ;  where  by  field  is  meant  doctrine  both  fsdse  and  tme ; 
ina-smuch  as  field  denotes  doctrine,  therefore  wboaoo'er  re- 
ceives any  seed  of  faith  ia  called  a  field,  and  a  man  [Aomo], 
and  a  church,  and  »  world.     A.  C.  368. 

"  Verse  41 .  Tieo  [tvomen  shall  be]  grinding  in  a  milt,  &c. 
— ^To  grind,  signifies  to  procure  for  thcm»eIveB  truths  of  doc- 
trine fipom  the  Word,  and  they  who  apply  them  to  good, 
are  signified  by  those  wJio  .iliiUI  be  tnkcn,  but  they  who 
apply  them  to  evil,  are  signified  by  those  who  shall  be  left. 
Ap.  Ex.  555. 

"  By  the  two  women  grinding  at  the  mill,  arc  meant  tlnwe 


558 


TDK    TIMR    or   Tlie    B\D    OF 


cnjir.  m 


Trfjrd  fiiiith  in  nnotlipr  plact  in  Maltliow,  chnp.  riii.  12 ;  IiIp- 
wisc  in  Murk,  chap.  iv.  U5  ;  and  iu  Luke,  chap.  viiL  18.  Amd 
shall  appoint  his  portion  with  the  hjf/Mcriia,  trigirifics  fau  lot, 
nrhich  is  niuant  by  portiou,  with  those  who  outwardij*  appear 
in  truth  as  to  doctrine,  and  id  ^ood  as  to  Hfc,  bat  iuwanDj 
believe  nothing  of  truth  and  irill  nothing  of  good,  who  air 
hyjHwritcs;  thus  they  arc  cut  asunder,  wherefore  wben  ester- 
na]  things  arc  taken  away  from  them,  a*  i&  the  case  with  aD 
in  thi!  othur  life,  they  appear  auch  aa  the}-  arc  as  tu  intcmaK 
viz,,  without  faith  and  charity ;  still  they  have  made  apretoitt 
of  these  virtues,  with  a  \iew  to  impose  upou  other?,  and  tbm 
to  procure  honors,  gain,  and  reputation.  Almost  all  are  of 
this  qniUity,  who  arc  within  the  ^-Bstated  church ;  fcrr  Hxj 
have  cstcmalfl,  but  no  internals;  henee  tbc  iimndatioa  vl 
their  interiors  spoken  of  just  above,  n.  'Uti3.  There  jAofffa 
weci>iuy  and  yniiBlatig  of  teeth,  Bignifics  their  state  in  aaotber 
life;  weeping  their  state  as  to  cnls.  and  (gnashing of  tcsth 
their  state  as  to  falscs.  For  teeth  in  the  Word  ngaify  the 
lowest  natiiral  principles ;  in  a  genuine  sense  they  are  tratH 
and  in  the  opposite  sense  they  are  falsea ;  teeth  also  cams 
sfKHid  to  those  things  ;  wherefore  gnashing  of  teeth  daubs 
a  collisiuu  of  falsCb  with  truths.  They  who  are  in  mere  natnnl 
principles,  and  are  in  them  from  the  fallacies  of  the  »aum, 
and  believe  nothing  which  they  do  not  thence  see,  are  mi 
tu  be  in  gnashing  of  teeth,  and  also  in  the  other  life  appflv 
to  themselves  to  be  so,  when  they  form  conclusions  conceni- 
iug  the  truths  of  faith  from  their  own  fallacies.  There  u  m 
abundance  of  such  in  the  church  vastated  as  to  good  ani 
truth.  The  like  also  is  signified  in  other  paaaages  by  gmufc- 
iug  of  teeth,  as  in  Alatthew,  The  tons  of  the  kmffdom  tUI 
be  east  out  into  outer  darkne**,  there  shall  be  weqrinff  asd 
gnashing  of  ttctfi,  \m,  \'i;  the  sons  of  the  kingdom  arc  they 
who  are  in  the  vastated  church ;  darkness  denotes  falses,  fa 
they  are  in  darkness  when  they  arc  in  the  cloudy  mist  qrttk^ 
of  above.    A.  C.  4422—4423. 


CIIAI*.  V 


URCH. 


559 


I 

r 


"  Verse  42.  Watch  therrfort-j  becaugt-  rjc  know  not  at  lehat 
hoar  your  Lord  cotaetA. — Ho.  wlio  dotli  nt>t  know  the  iiitcmni 
3*cnsc  of  the  Word,  w-ill  believe  that  the  !a«t  judgment  in 
meant  by  thrsc  cxpreasions,  and  that  every  one  ought  tu  be 
prepared  for  it ;  but  by  thoso  ex|ire!»ion»  is  meant  the  state 
of  mim  As  to  love  and  faith  wlicu  lie  dic«,  for  then  is  nhio  his 
judgment ;  bcnce  it  ia  et-idcnt  tlint  by  watching  is  meant  to 
receive  life  from  the  Ivurd^  which  life  is  spiritual  Life,  and  by 
flhvping  in  meant  to  lend  a  natural  life  without  spiritual.  A/>- 
Ei'.  187. 

"  By  not  knowing  at  what  honr  your  Lord  comcth,  ia  not 
only  meant  ignumticc  aa  tu  tho  time  of  man's  death,  hut  nltio 
as  to  the  state  uf  life  which  is  to  remain  to  eternity,  for  sneh 
as  is  the  state  of  man's  past  life  even  to  tlic  end,  such  the 
man  remains  to  eteniity.     Ap.  Ex.  194. 

"VcTBC  'i3.  liiU  this  know  yf,  that  if  the  matter  qf  tin 
havHt'  had  hwim  in  w/tat  watch  the  thief  coimih,  hr  would 
have  watched,  &c. — By  this  is  meant,  tliat  if  man  knc«-  the 
hour  of  his  death,  he  would  indeed  prepare  himself,  yet  not 
from  the  love  of  truth  and  good,  but  from  the  fear  of  hell, 
and  whatsoever  mac  docth  trom  fear,  this  doth  not  abide  with 
him,  but  what  he  doeth  from  love,  wherefore  he  oujfht  to  be 
continually  propiuing  liimticU'.  By  the  thief  cuming  is  sig- 
nified the  unc&pcete<l  time  of  death,  when  all  knowledges 
prociurd  from  the  Word,  and  which  have  not  gained  spiritual 
life,  shall  be  suatclKiI  away."  Ap.  Ex.  1U3.  Sec  at»o  A.  C. 
4002. 


560  SUMMARY    OF    THE    DOCTRINES    OP  CHAP.  Yll. 

SllMMARY  OF  THE  DOCTRINES    OF    THE    TRUE  CHRISTIAN 
CHURCH, 

EXTRACTED   FHOM   SWBDBUBOBG'S    OMVERSAL  THEOLOGY. 

OF  GOD  THE  CREATOR, 
op  THE  UNITY  OF  GOD. 

I.  That  the  Holy  Scriptures  throughout,  and  tlie  doctrines  of 

all  Christian  churches  thence  derived,  maintain  that 
there  is  a  God,  and  that  He  is  One. 

II.  That  there  is  an  influx  universal  from  God  into  the  souls 

of  men,  teaching  them  that  there  is  a  God,  and  that 
He  is  One. 

III.  Hence  that  there  is  no  nation  throughout  the  worid, 

possessed  either  of  religion  or  sound  reason,  but 
what  confraseth  the  heing  of  a  God,  and  that  He  is 
One. 
lY.  That  the  nature  and  qualities  of  this  One  God  are  sab- 
jects  respecting  which  various  nations  and  people  have 
differed,  and  do  still  difler,  in  their  sentiments,  and 
this  from  several  causes. 

V.  That  human  reason,  if  it  be  so  disposed,  may  collect,  and 

be  convinced,  from  the  various  objects  in  the  risible 
world,  that  there  is  a  God,  and  that  He  is  One. 

VI.  Tliat  unless   God  was  One,  the  miiverse  could  neither 

have  been  created  nor  preserved. 

VII.  Tliat  every  man,  who  doth  not  acknowledge  a  God,  is 

excommunicated  fitim  the  church,  and  in  a  state  of 
condemnation. 

VIII.  That  no  doctrine,  or  worship  of  the  church,  can  t)c 
consistent  or  coherent  where  more  Gods  than  One  are 
acknowledged. 

OF    THE    DIVINE    ESSE,    WHICH     IS    JEHOVAH. 

I.  That  the  One  God  is  called  Jehovah  from  his  esse,  that  i*. 
by  reason  that  He  aloue  is,  was,  and  will  be ;   and  ix- 


CBAr.  VI  [. 


THE    TRUE    CHEIfiTIAN    CHURCH. 


£>Gl 


can«e  lie  is  the  first  and  the  Inst,  the  beginning  and 
the  ending,  the  Alpha  and  the  Omcfja. 

n.  T}iat  the  One  God  \»  substance  itself,  and  form  itficlf ;  and 
that  angels  nnd  men  arc  siihHtaiierM  ant]  forms  by 
derivation  from  llim ;  and  that  so  far  us  thej-  are  in 
Him,  and  IIo  in  thcni,  they  arc  imagca  and  likcncnsc* 
of  Uim. 

III.  That  the  dh-ine  c«»e  U  esac  in  itself,  and  at  the  same 
time  cxistcrc  in  itself. 

n*".  That  the  divine  erac  and  existcre  in  itseli"  cannot  produce 
another  dinnc  that  is  esse  nnd  exiatcre  in  itself;  con- 
seciueotly,  that  another  God  of  the  same  cwcncc  can- 
not he  supposed. 

V.  That  a  plurality. of  Gods  amongst  the  ancienti,  and  also 
amongst  the  modems,  had  its  riau  solely  in  conse- 
quence of  the  divine  es»e  not  being  undcretood. 


DF    THE    INFINITY    U?      UOU  ;     UK,     ur      UIK     IMMENSIFV      AM) 

ETEHNITY, 

I.  That  God  is  infinite,  by  reason  that  He  is  nnd  cxistetb  in 

himself,  and  that  all  tliiug8  in  the  uuivcntc  arc  and 
exist  from  Uim. 

II.  That  God  is  infinite,  by  reason  that  He  was  before  the 

world,     consequently   before   spaces  and   times    had 
birth. 
ni.  That  God,  since  the  world  was  made,  i«iu  space  without 

space,  and  in  time  Mithout  time. 
TV.  That  the  infinity  of  Go<l.  in  relation  to  spaces,  is  called 
imracnsity,  and  in  relation  to  times,  is  called  eternity ; 
and  that  yet,  notwithstanding  these  relations,  there  in 
nothing  of  space  in  hiii  immensit)',  and  nothing  of 
time  in  his  eternity. 
|V.  That  enlightened  reason,  from  very  many  objects  in  the 
world,  mav  discover  the  infiuitv  of  God  the  Cnyitor. 

ou 


&G2 


StTMUAItT    UF  THE    DUCTRINCS   Of 


CttAt.  »l 


VI.  That  every  created  tiling  is  finito;  and  that  theinfinilcii 
in  finite  tliiuge,  as  iu  tie  ruccptacltis^  aad  in  men,  aaia 
its  images. 


OF  THE  DIVINR  ESSRNCE,    WIIICB  IS  OlflNB  I.OVB  AXD  PiriH 

WISDOM. 


I.  That  Gud  is  love  itself  and  wisdom  itself,    and  that 

two  constitute  liiw  eitsence. 

II .  That  Ciod  is  good  itself  and  truth  iLvtf,  hecause  good  i 

lovcj  and  truth  in  orwiBdom. 

III.  That  God,  by  rea^ou  of  his  being  lore  itself  and  wisdoai 

itself,  is  also  life  itself,  which  is  Kfc  in  itaelf. 

IV.  That  love  and  wisdom  in  God  make  one. 

V.  Tliat  the  Cfiftciicc  of  love  h  to  love  others  out  of,  or 

itself,  to  desire  to  be  ouc  with  them,  and&om  it 
make  them  happy. 
VT.  That  thc^c  properties  of  the  Divine  Love  were  the 
of  the  ereutiou  of  the  universe,  and  arc  nlao  the 
of  its  preservation. 


umnipresenoe 
derived  foun 


or     TUE     OMN[POTENCE,     OUTflSCIENCB,     AND    OMNIPREinrr 

or  ooo. 

I.  That    omnipotence,   oniniseienee,   and 

properties  of  the  Divine  Wisdom 
Divine  Love. 

II.  Th»t  the  omnipotence,  onmiscieDce,    and  omnip 

of  God  caimot  be  known,  until  it  be  known  what 
meant  by  order,  and  until  these  its  properties  be 
taincil.  That  God  i»  order,  and  that  He  iutxvdortd 
order  into  the  universe,  and  iuto  all  its  p«rta,  at  tlw 
creation. 

III.  Tliat  the  omnipotence  of  God  in  the  univcrvc,  aad  b 
all  its  parts,  proceedcth  and  operatetli  iiccording  t«  ik 
laws  of  hia  own  order. 


CITAP.  VII. 


TITE   TKriE   CHKIIITIAN    CHITKCII. 


56.3 


IV.  That  God   Ls  omniscieiitj  tliat  i«,  percrivrth,  secthj  ami 

kuowetli  all  mid  cvcn'thitij;,  oven  to  the  most  minute, 
that  is  tlonc  according  to  order,  and  by  iliat  means 
also  whatsoever  is  done  contrary  to  order. 

V.  That  God  is  omnipresent  iu  all  the  gradations  of  \ua  own 

ordrr,  from  first  to  last. 

VL  That  man  was  created  a  form  of  divine  order. 

VII.  That  man  hath  power  against  evil  and  the  fiiLie;  from 
the  divine  omnipotoiice ;  and  wiBdom  roupccting  good 
and  truth,  from  the  divine  omniscience,  and  is  in 
God,  by  virtue  of  the  diWnc  omnipresonct^  only  iu 
proportion  as  he  liveth  according  to  divine  order. 


r 


I 


07    THE    LOBU    THE    KJiUECKBH. 

I.  That  Jehovah  God  descended,  and  assumed  the  Humanity, 

for  the  purpose  of  redeeming  and  saving  mankind. 
TI.  That  Jehovah  God  descended  us  divine  truth,  which  is 

the  Word ;   ncverthcIcsK,    that  lie  did  not  separate 

firom  it  the  di\ine  good. 
m.  That  God  assumed  the  hiunanity,  according  to  his  own 

divine  order. 

IV.  That  the  humanity,  by  which  God  lent  himself  into  the 

world,  is  the  Son  of  God. 

V.  That  the   Lord,   by  acts  of  redemption,   made   himself 

righteousness. 

VI.  That  hy  tlic  same  acts  the  Lord  united  himsctf  to  the 

Father,  and  the  Father  xinited  himself  to  Him. 
Vn.  That  thus  God  was  made  man,  and  man  God,  in  one 

person. 
Vm.  That  tlie  progress  towards  union  was  his  state  of  exi- 

naiiition,  and  that  the  union  itself  is  his  state  of  glo- 

rificatiou. 
IX.  Tliat    henceforth   no   Christian    can   be   admitted   into 

heaven,  utdcss  he  believe  in  tlie  Lord  God  and  Savior, 

and  approach  Him  alone. 

oo3 


DM 


KUMMAEV    OF    THE   DOCTBINS*    OF 


CUAF.  VI 


A  corolkr^  concerning  the  state  of  the  chitrch  before 
comiDg  of  the  Lord,  and  after  it. 


OP    aEIIKMI>TtON. 

I.  That  rodmnjitton  itself  consisted  in  briupn^  the  beUs . 

subjection,  and  the  heaven*  iuto  order,  aud  in 
preparing  tlie  way  fur  a  new  spiritiial  church. 

II.  That  without  such  redemption  no  man  could  hare  been 

mvetl,  nor  couhl  the  angels  bare  renuuned  in  a  atabe 
of  integrity. 

III.  That  thuii  the  Lord  not  only  redeemed  men,  but  angfli 

also. 

IV.  That  redemption  was  a  work  purely  diTine. 

V.  Tltat  this  real  redcmptiun  eonld  not  possibly  hav^  I 

effected,  but  by  God  incarnate. 

VI.  That  the  passion  of  the  cross  was  not  rc<1cmption, 

waa  the  bist  temptjition  which  the  Lard  cndurrd 
grand  prophet ;  aud  that  it  was  the  lueuna  uf  the  ^* 
rilieation  of  liiii  humanity,  Uiat  Js,  of  union  with  tkr 
divinity  of  his  Father. 
VIL  Tlist  it  iH  a  fundamental  error  of  the  church  to 

the  panitiun  of  the  cruss  to  he  redemption  itadf ; 
that  this  error,  together  with  that  relating  to  Ihm 
divine  persons  from  eternity,  hath  pcrrertcd  ihr 
whole  church,  iw  that  nothing  spiritual  ia  left  reauiB- 
iug  ill  it. 

OP    THE    HOLV    SriBIT,    4ND   OP   THE    DirtNC    OPlkAl 

I.  That  the  Floly  Spirit  is  the  divine  truth,  and  aUo  the 

rinc  virtue  and  operation,  proceeding  &om  tbe 
only  tiod,  in  whom  is  a  dirine  trinity ;  coaseqoentH' 
procwding  from  the  Lord  (iwl  the  Savior. 

II.  That  the  divine  virtue  and  operation,  stguifiod  by  ll* 

Holy  Spirit,  consists  in  general  in    rcfornutioa  wad 
regeneration;  and  in  projrartiou  u  these  axe  eSedlU, 


ijLn  ur 

bdin^ 


CHAP.  VII. 


THK   TtLVK    CHBI8TIAN    CBl'HCII- 


565 


i 


in  renovatiun,  nviftcation,  sanctiftontton,  and  jinDtifira- 
tion;  and  iu  prujiurtiua  us  these  arc  ctrcL-U-d,  iu 
purification  from  ciitIs,  rcmiasion  of  sins,  aud  finally 
salvution. 

III.  That  the  divine  nrluc  and  operation,  wldch  are  signified 

by  tlie  misaion  of  t\u^.  Ua\y  Spint,  consist,  with  the 
clergy  in  piirticular,  in  illustration  and  tustruction. 

IV.  That  the  Lord  opcratcth  those  virtues  in  such  as  believe 

in  Him. 

V.  That  the  Lord  opcrateth  of  himself  from  the  Father,  aud 

not  vice  verm. 

VI.  Tlmt  tlie  spirit  of  mau  is  tiis  mind,  and  whatsoever  pro- 

ceedeth  from  jt. 
A  corollary. 


OF    TUE    DIVINE    TBINITY. 

I,  Tliat  there  is  a  divine  trinity,  consisting  of  Father,  Son, 
aiid  Holy  Spirit. 

IL  That  tlii»e  three.  Father,  Son,  and  Holy  Spirit,  arc  the 
tliree  esBeutials  of  one  God,  which  make  one,  like 
soul,  body,  and  operation  in  man. 

in.  That  before  the  creation  of  the  world  this  trinity  did 
not  exist,  but  that  it  was  provided  and  made  since  iho 
creation,  wlivii  Gud  wiu  matlo  incarnate,  aud  then 
centred  in  the  Lord  God,  the  Redeemer  aud  Savior, 
Jesus  Christ. 

rV.  That  a  triuity  of  divine  persons  existing  from  eternity, 
or  before  the  creation  of  the  world,  when  conceived 
iu  idea,  is  a  triuity  of  Gods,  whicti  caiuiot  bo  expelled 
by  the  oral  confession  of  one  God. 

V.  That  a  trinity  of  persons  was  unknown  in  the  Apostolic 
Church,  and  that  the  doctrine  was  first  broached  by 
the  Council  of  Nice,  mid  tlienec  received  into  the 
Roman  Cntholic  Church,  aud  thus  propagated  amougitt 
the  Kefornieit  Churches. 


568 


SUMMABY    Of    TlIK    DOCTRINES   Of 


CHAF.  Vli; 


I 

i 


VI.  That  the  Niwne  and  Athiuiiwiiui  iloetrinc  conDcmine  i 

trinity  have  tugutkcr  gircu  birth  to  u  faith  which  hath 
entirely  perverted  the  Christian  church. 

VII.  Tliat  hence  is  come  that  ahominatiun  of  desoLatioa,  and] 
that  afiUctiou,  such  as  was  not  in  all  the  world,  ncitber 
•hall  be,  vhich  the  Lord  hath  foretold  in   Damd  and 

the  evaiigcUsttf,  and  the  Revelation.  ^M 

^^II.  That  hence  too  it  is  come  to  pass,  that  nnlcm  a  new 

heaven  and  a  new  chtircli  he  cstablislicd  by  the  Lord,  ^ 
no  flesh  can  be  saved.  ^ 

IX.  That  a  trinity  of  persons,  each  whereof  singly  and  by 
himself  is  God,  accoiding  to  the  Athanaaian  Cncd, 
hath  given  birth  to  many  absurd  and  hcteragemnu 
notions  about  God,  which  arc  merely  fancifal  sail 
abortive. 


OF  THE   SAGEED  SCBIPTL'RE,    UB   WORD    OF    THE    UJBOl 


I 


P 


I.  That  the  Sacred  Scripture,  or  Word,  U  divine  tratK  it«lf. 

II.  That  in  the  Word  there  is  a  spiritual  aeaae,  heietoto 

unknown. 

1 .  What  the  a|)irituat  sense  is. 

2.  That  the  spiritual  svnse  is  in  all  aod  in  every  pait  of  Ibl 

Word. 

3.  That  it  is  owing  to  the  spiritual  sense  that  the  Void  tl  di- 

vinely itisjiircd,  aiui  holy  in  every  syllable. 

4.  That  the  spiritual  sense  of  the  Word  hath  berctc&re  i^ 

nmitiod  unknown. 

5.  That  heresiler  tlie  spiritual  sense  of  the  Won!  will  be  vadt 

known  unto  none  but  thgsewhoiire  principled  in  goraiiM 
truths  from  the  Lurd. 

III.  That  the  Literal  sense  t^  the  Word  is  the  basis,  tbe  eoa- 

tincnt,  and  the  firmameut,  of  its  spiritual  and  celedii] 
scnHc. 

IV.  That  (liWue  truth,  in  Ihc  literal  sense  of  the  Ward,  is  ii 
-    its  fulness,  in  its  sanctity,  and  in  its  pcnv4V. 
1.  That  tin-  truths  of  tlic  litenl  sense  uf  the   Wold  aR 


* 


b. 


CHAP.    VII. 


TBE   TBUK   ClIRlSTljtN    CHCRCH. 


507 


Stood  by  the  precious  stoDCS,  of  wliidi  the  Jbuiiilations 
of  tlie  New  JiTusnleni  vrvn  buill,  as  menlioaeii  iu  the 
Rcrclfttion,  chap.  xxi.  !7 — 'it. 

2.  Tliat  (he  goods  and  truths  of  the  Mt'ord,  in  its  literal  sense, 
(ire  mideniUMKl  by  the  uritn  mid  tlmmmim  on  Anron's 
pphoil. 

'■i.  That  thv  same  is  undcnitootl  liy  the  precious  slf^nes  in  ihc 
Garden  of  Edeu,  wherein  the  kiuj;  of  'IVre  is  said  to 
have  heeii. 

i.  That  truths  and  goods  in  ttieir  ultlcnates,  sucti  ta  are  ia  the 
literal  sense  of  the  Wont,  are  represented  by  the  cur- 
tiUHfl,  \ujls,  aaitl  pillars  (jf  tliu  tnbemncle. 

b.  That  the  snme  was  repreicutwl  by  the  extcraaU  of  tlie  tem- 
ple ftt  Jerusalem. 

fi.  That  the  Word  in  its  glory  was  rpprcscntcfl  in  the  pereou  of 
the  Lord,  and  liis  traiis6giirntioQ. 

7.  That  the  jHJwer  of  the  Word,  in  its  ultimates,  was  repre- 
sented hy  the  Xaznrites. 

H.  Of  the  iiicxprt'SBibk-  [wwer  of  the  Word. 

V.  TImt  tlifi  doctrine  of  the  church  ought  to  be  drawu  from 

the   literal   sense  of  the  Word,  and  to  be  confirmed 
bv  it. 

1 .  That  the  Word,  without  dcKtiiue,  is  uuiutelligible. 

2.  Tliat  doctrine  ought  to  be  drawn  from  tlic  literal  sense  of  the 

Word,  and  to  be  confirmed  thereby. 

3.  That  genuine  truth,  which  should  constitute  doctrine,  in  the 

Uteml  sense  of  the  M'ord,  is  apparent  only  to  those  who 
arc  iji  iUustrotiuii  from  the  Lurd. 

VI.  Tliat  by  the  literal  sense  of  the  Word  raati  linth  conjimc- 

tioii  with  the  Lord,  and  conAucintiuu  with  the  augela. 
ViL  That  the  Word  is  in  all  the  heaveus,  and  that  the  wis- 
dom of  the  anpcU  ia  tlionco  derived. 

VIII.  Thnt  the  church  cxisteth  from  the  Word,  nnd  that  with 
man  the  quality  of  the  church  is  according  to  liia  uu- 
drrstnnding  of  the  Word. 

IX.  That  the  marriage  of  the  Lord  and  the  church,  and  tht-ncc 

the  marriage  of  good  and  tnith,  is  in  ever}'  |)art  of  the 
Word. 


a 


5fl8 


SVUUARY    or  TUE   DOCTRINES   UP 


CBAF.  Til- 


X.  That  men  may  collect  and  imbibe  beretical  opinions  from 

the  letter  of  the  Worci,  but  that  to  coufimi  sucb 
nions  is  hurtful. 

XI.  'Hiat  the  Lord,  during  his  nbode  in  the  world,  fu! 

all  things  coDtaine<l  m  the  Word,  and  was  thus  made 
the  Word,  that  is,  divine  truth,  evru  in  ultinuitcs. 
Xn.  That  prenous  to  the  AVord,  vhich  the   world  now  pot- 
scssos,  thtTC  was  a  Word,  which  is  lort. 

XIII.  That  by  nicuiis  of  the  Word  light  is  ccmmtuucated  to 
those  who  are  out  of  the  pale  of  the  church,  aud  MC 
not  ill  jJOSRCssion  of  the  Word. 

XIV.  That  ^vithout  the  Word  no  ouc  would  havu  any 
ledge  of  God,  or  of  heaven  and  hell,  or  of  a  life 
death,  and  much  less  of  the  Lord. 


TUB    CATICCHISU,      OH     ltECAI,OOtIE,      EXPLAINED      AS     TO     IT* 
UXTKIINAL   AXO   INTEKNAL   SENSE. 

That  the  Pccjiloguc,  in  the  Israclitish  Chiirch,  waa  the  Terr 
essence  of  holiness. 

That  the  Dcc-alogue,  in  its  literal  »cu9e,  coutaincth  g^enenl 
precepts  of  doctrine  and  of  life ;  but  in  it»  spti^nal 
nud  celestial  sense,  all  precepts  universally. 

That  the  Ten  Commnndments  of  the  Decalogue  cuntxiD  all 
thin^A  which  rrliitc  to  love  to  God,  aud  all  thia^ 
which  i-elate  to  love  towurdH  our  neighbor. 


■ 


ON    FAITH. 

I.  That  !«avinj>  faith  in  a  faith  in  the  liord  God  Che  SvS; 

Jesna  Christ. 

II.  That  faith  in  general  eonsisteth  in  a  belief,  that  wbovocricr 

Uvcth  a  good  life,  and  bcliercth  aright,  will  be  nteJ 
by  the  Lord. 

III.  That  iuuu  reeuirctb  faith,  in  eouscquencc  of  approaduMR 

truths  from  the  ^ 


tUAP.   VII. 


THE    TaiE   CUaiSTIAN    CUVECn. 


5G!) 


A  gCDcnl  view  of  the  esse  of  faith,  Uie  essence  of  faith,  the 
stAtf  of  I'liith,  and  the  form  of  faith. 

IV.  That  a  store  of  truths,  cohering  tojfether  aa  in  a  fiisciclc 

or  hiiiulh',  cxaltcth  ami  pcrfcctcth  fiuth. 

1.  That  tiie  truths  of  failik  are  capable  of  being  multiplied  to 

infinity. 

2.  That  the  truths  of  fnilh  an-  nrnuiged  into  orderly  serie«, 

and  thus  as  it  were  into  fascicles  or  bundles. 

3.  Tliat  faith  is  jierfeeted  in  proportion  to  the  numlier  anil 

cohereucc  of  truths. 
•1.  That  the  truths  of  faith,  howsoever  numerous  the^  may  be, 
and  liowsoevcr  differriit  they  may  iippear,  vel  make  a 
one,  and  arc  united,  hy  and  from  the  Ijod,  who  is  the 
Word,  the  God  of  heaven  and  earth,  the  Giid  of  all 
flesli,  the  (iud  of  the  viiieyanl  or  church,  the  Uod 
of  faith,  aud  the  essential  light,  truLli,  and  Ufe  eternal. 

V.  That  faith  without  charity  is  not  faith,  and  that  charity 

without  faith  is  nut  charity;  and  that  ut-ithcr  faitU  uoc 
chantij*  hnth  anv  lifo  in  it  but  from  the  Lord. 

1.  That  man  hath  power  to  procure  faith  for  himself. 

2.  That  man  luith  [mwer  to  procure  cliarity  for  liimself. 

3.  That  man  hath  power  dao  to  procure  for  himaclf  the  life 

of  faith  and  eharity. 

4.  That  ucverthek'aa  nothing  of  faith,  mithing  of  charity,  and 

nothiiif^  of  the  life  of  each,  is  from  man,  hut  from  the 
Lord  ulutic. 

VI.  That  the  Lord,  cliarity,  and  fiiith,  constitute  a  One,  like 

life,  will,  aud  uuderstaiidiiig  in  mau ;  luid  that  in  caae 
they  are  divided,  each  pcrishcth^  like  a  pearl  bruised 
to  ]H>wdcr. 

1.  Tliat  the  Ijord,  with  all  his  divine  love,   all  bis  dirine  wis. 

dom,  and  all  his  dirine  life,  enteretfa    by    iudux  into 
every  man, 

2.  Coitteqaeutly,  the  Lord  cnteretli  by  influx  into  every  man, 

with  the  whole  essence  of  faith  and  charity. 

3.  That  the  things  which  enter  by  influx  from  Ute  LonI,  are 

received  by  mau  accordini;  to  his  form.  ■ 

-1,  But  tliat  man,  who  dirideth  the  I»nl,  rharity,  and  faitli,  is 
not  ■  form  rcuepiite,  but  a  form  deslruetive  of  them. 


570 


BOMMAUT    or    THE    DOCTRlNEf   CM* 


VUAT.  *] 


I 


VII.  That  the  Lord  is  charity  and  faith  in  man,  and 

man  is  charity  and  Duth  in  the  Lord. 

1.  That  oonjtmction  with  God,  b  the  medium  bj  which 

hath  saJvatioti  aud  etenial  Life. 
2.  That  vLinjuuctioa  witli  Gud  the  Father  is  aot  possiUe^  bai 
with  the  Lord,  aud  bv  Hiin  mth  God  the  Father. 

3.  That  conjuuction  with  ihc  Lord  !»  reciprocal,  that  ti, 
the  Ijord  is  in  mnn,  aim!  man  in  the  Lord. 

4.  That  ihia  mriprocal  Mojimttion  of  thp    Lord   and  man  a 

trffi-cted  by  means  of  charity  and  laith. 

VIII.  That  charity  and  faith  arc  together  in  good  worics. 
L  That  charity  consistelh  in  wiUtag  what  is  good,  aad  thd 

good   wiirks  oonsist  in  doiag  wliat   is  good,  troniMd 
uuder  the  iuflucuce  of  such  a  good  will. 

2.  That  charity  and  faith  ore  nKrdy  mental  and  pmshaUe 

ttiing«,  unleu  they  be  deteniiiiied   to  worits,  and  co- 
exist iu  them,  wfaemocTer  it  is  practicable. 

3.  That  rharity  alone  doth  Tiot  proHun-  i;aoi\  works,  ftiD 

doth  faJth  alone :  hut  tttat  charily  and  faith  togdlar 
do  produce  them. 
TX.  That  there  is  true  faith,  spurious  &ith,  and  liTpoential 
faith. 

\.  That  there  is  otdy  one  true  faith,  and  that  H  is  dirtncd 
tovranU  tlie  Lord  God  tlie  SaTii>r,  Jcsns  Christ ;  aad 
that  it  abideth  with  those  who  hehere  Ilim  tu  be  ihr 
Son  of  God,  the  God  of  hcarcn  and  rarth,  aud  one  vith 
tlie  Fatlier. 

'2.  That  a  spurious  faith  is  crery  &)tb  that  departa  fion  the 
one  only  trus  faith,  and  that  il  aliideth  with  thoae  lAe 
cUmh  up  some  other  way,  and  regard  the  Lard  not  u 
God,  but  as  a  mere  man. 

3.  That  h>*pocridcal  faith  is  no  faith. 
X.  That  there  is  no  faith  amongst  the  wicked. 

1.  That  the  wicked  hare  no  laith,  because  wid^edoest  ia 

belt,  and  faitli  is  of  hearra. 

2.  That  thruiighout  oil  Christendom  there  is  no  Giitk  aaoupt 

those  who  reject  the  Lord  and  the  Word.  DutwtthsCinil> 
ing  the  morality  and  ratiooality  cf  their  Uvea,  and  iJbi 
they  even  speak,  and  teach,  and  writr  aboat  Ciitb. 


:l 


CHAr.  VII.  THR   TRDH    CHRISTIAN    CHUKCII.  571 

OP    CHAftlTTj    OR     LOVB    TOWARDS    OCR    NBIOHBOR,    ANR   OF 
GOOD    WDHKIS. 

[.  That  there  arc  three  universal  loves,  the  love  of  heaven, 
t!ie  love  of  the  worlJ,  aiid  the  love  of  self. 

I.  Of  tlic  will  nnil  the  uiiilerstiiniling. 
'2.  Of  good  autl  irnlli. 

3.  Of  love  in  giTDeml. 

4.  Of  the  loie  of  self  and  the  love  of  the  world  in  particular. 

5.  Of  the  uit«mal  and  external  man. 

f>.  Of  the  mere  natural  aiul  setisnnl  uinn. 

II.  That  tliosc  three  loves,  whea  they  ore  iu  right  subordina- 
tion, make  man  pcrfcet. ;  hnt  when  they  arc  not  in 
ri{;ht  HiihordinatiuM,  tlK-y  pervert  and  invert  him. 

HI.  That  every  individual  man  is  the  ueighbor  whom  we 
ought  to  love,  but  according  to  the  quality  of  his  good. 

rV.  That  man  eouaidered  collectively,  that  in,  as  a  lesser  or 
hirgcr  society,  and  considered  under  tlie  idea  of  com- 
pound societies,  that  is,  aa  our  couutiy,  is  the  neighbor 
who  ought  to  be  loved. 

V.  That  the  church  is  our  ndghbor,  whom  wc  are  bound  to 

love  iu  a  higher  degree;  aud  tliat  the  kingdom  uf  the 
Lord  is  our  neighbor,  and  ought  to  be  lorcd.  iu  the 
highest  degree. 

VI.  That  to  love  our  neighbor,  considered  in  itself,  is  not  to 

love  the  person  of  our  neighbor,  hut  the  good  which  is 
in  his  person. 

VII.  That  charity  and  good  works  are  two  distinct  things, 

like  wilhug  what  is  good,  and  doing  what  is  good. 

VIII.  That  charit)- itself  consisteth  iu  acting  justly  aud  faith* 
(UUy,  iu  wliataocver  olTicc,  business,  and  employment 
a  person  is  engaged,  aud  with  whomsoever  he  hath 
any  commerce  or  connection. 

DC.  That  eleemosynary  acts  of  charity  consist  in  giving  to 
the  poor,  and  in  relieving  the  indigent,  but  with  pru- 
dcnoc. 


S72 


SUMMARV    OP  TUB    UOCTUIXES   OT         CUAt.  VI 


iwiy 
that 


X.  That  tbcre  arc  duties  of  charity,  some  public,  aomc dit^ 

mcstic,  and  some  private. 

XI.  That  there  arc  convivial  recreatious  of  clianty,  oo&aieti 

iu  dinners  and  ^iippcrx,  and  in  jiocial  intcrcotine. 

XII.  That  the  first  part  of  eliiirity  coiiaistcth  in  putting  awiy 

evilsj  and  tlic  second  |)urt  iu  doing  good  actions  that 
are  useful  to  our  neighbor. 
XJll.  That  in  performing  the  cxcreises  of  rharity,  man 
not  ascribe  merit  to  work*,  whilst  be  l>elieTcth 
all  good  is  from  the  Ijord. 

XIV.  That  moral  life,  if  it  be  at  the  same  time  spiritual,  »• 

charity. 

XV.  Tliat  the  fricud»hip  of  love  coutrncted  with  a  poiOB^ 

without  reguid  to  liin  quality  a»  to  liis  spirit,  is  A 
nientnl  after  death. 

XVI.  Tlmt  there  is  spurious  charity,  hypocritical  charity, 

dead  churity. 

XVII.  That  Mcndahip  of  love  amongst  the  wicked  is  inU*- 
tine  hatred  towards  each  other. 

XVIII.  On  the  conjunction  of  love  to  God  and  lore 
our  uctghbur. 


ON    PHEE-WILL. 

I.  Tliat  the  two  trees  in  the  gardcu  of  Eden,  one  of  li£^ 

the  other  of  the  knowlc<lgc  of  good  and  eril,  m^i 
the  free-will  which  man  cnjoycth  in  rospoct  to 
ritual  things. 

II.  Tliat  mail  is  not  life,  bat  a  recipient  of  life  from  Ciod. 

III.  That  man,  during  his  abode  in  the  world,  is  held  ia 

midst  bet^recn  heaven  and  hell,  and  thu.^  in  »  ifpiritnl 
equilibrium,  in  which  firee-wilJ  consists. 

IV.  That  it  appears  jilainly,  from  the  jx^mission  of 

wliicli  every  one  experiences  in  his  internal  man,  tl 
he  hatli  frce-wiU  in  spiritual  things. 

V.  That  without  free-will  in  npirituul  Ihin^j  the  Word 


I 


Ur.  VII.  TRK   TK1IE   PilRlSTIAN    CHVBCU.  57A 

bo  of  no  manner  of  use,  conseqiienUy  the  church  would 
be  a  nonentity. 
V[.  Tb&t  witbuut  frcC'Will  in  spiritual  things,  man  would 
have  nothing  whicli  could  enable  him  to  conjoin  him- 
self hy  rmprocation  with  the  Lord  ;  and  consequently 
there  would  he  no  tm[)utntioU;  but  mere  prcdcstiua- 
tion,  which  is  shocking  and  detestable. 

VII.  That  without  frw-will  iu  spiritual  (hingn,  God  would 

he  chargeable  vui  the  cause  of  evil,  and  couaequeutly 
there  would  be  no  imputntion. 

VIII.  Thttt  every  spiritual  principle  of  the  cliurch,  when  it  is 
admitted  nnt)  is  received  with  freedom,  remains,  bnt 
not  otlierwisc. 

IX.  That  the  will  and  the  understaudiug  of  man  onjoy  this 

freedom  of  determination ;  but  ttmt  the  comminsiou 
of  evil,  both  in  the  spiritual  and  natural  world,  ut  re- 
stnuned  by  laws,  or  else  society  would  perish  in  both. 

X.  That  if  man  were  destitute  of  free-will  in  spiritual  things, 

it  would  he  possible  for  all  men  throughout  the  whole 
world,  in  the  compaHs  of  one  day,  to  be  induced  tA 
believe  in  the  Lord ;  but  the  reason  why  this  is  im- 
possible, is,  because  nothing  remains  with  man,  hut 
what  is  received  with  free-will. 

OF   REPBNTANCg. 

I.  That  repentance  is  the  first  constituent  of  the  chnrch  in 
man. 

IL  That  contrition,  which  at  the  present  day  is  said  to  pre- 
cede faith,  and  to  be  followed  by  eraugelical  consola- 
tion, is  not  ri'pcntnnoe. 

TTI.  That  the  mere  Up-confcssion  of  being  a  siuncr,  is  not 
repentance. 

IV.  That  man  \s  bom  with  a  jimpensity  to  evils  of  all  kinds, 
uud  that  unless  he  remove  them  iu  part  by  repeutaiicCi 


074 


BtTMHARV   OF   TBK   DOCTRtVCS   or 


CHAP. 


JOBKfll 

n     PTlW^H 


he  remains  in  thcxn,  aiid  wliosoover  rcnuuns  in  tlion 

cauuot  be  saved. 
V.  That  tlic  knowledge  of  sin,  and  the  discorcry  of  totae 

particular  sin  in  a  man's  setf^  is  the  bc^uing  uf 

repentance. 
VL  That  actual  repentance  oonnata  in  a  mnn's  eunnining 

himself,  in  knowing  and  aokiiowlcdgiiif^  his  tins,  snp- 

plimtiug  the  Lord,  and  in  beginning  a  new  Life. 
Vn.  That  true  repentance  consists  in  a  man's  cxAmining  not 

only  the  actions  of  biit  life,  but  also  the  intentioBK  flf 

his  wilt. 

VIII.  That  tlicy  also  do  tlic  work  of  repentance,  who  tE 
they  do  not  examine  themselves,  abstain  from  eril^^ 
because  tlic^  are  sins  j  and  that  this  kind  of  repott- 
auce  is  done  by  those  who  perform  works  of  chanty 
from  a  principle  of  religion. 

IX.  That  oonfesainu  ought  to  bc  made  before  the  Lord  God 

the  Savior,  and  at  the  same  time  supplicmtion  fiv  1 
and  power  to  resist  evils. 

X.  That  actual  repentance  is  an  easy  dnty  to  thone  who 

occaaionally  practised  it,  but  mcctA  with  t'iolent  opj 
position  from  those  who  have  never  pnurtised  it. 

XI.  That  he  who  ucrer  did  the  work  of  repentance,  and  i 

looked  into  and  examined  himself,  cornea  at  lut  oal 
to  know  the  nature  of  cither  damnatory  crQ,  or 
saving  good. 


at  opi^ 


or    RCrORHATlOV   AND    REOEXERATION. 

I.  That  unless  a  man  bc  bom  again,  and  ss  it  were 

anew,  he  cumot  enter  into  the  kingdom  of  God. 

II.  That  the  new  birth  or  creation  is  effected  bv  the  Uri 

aloi]e,  through  charity  and  iaith  as  tvro  ww*^*»»j  dariiv 
man's  co-operation. 
m.  That  since  all  are  redeemed,  all  have  a  capacity  tu  ht 
re^neratcd,  every  one  acourding  to  his  state. 


CHAr.  VII 


TOR  TRUB    UUmariAN    CBUaCH. 


B75 


IV.  That  the  several  s^agCR  of  rej^aeration  of  man  ansvcr  to 

Ilia  natural  conccptioii,  gestatiou  in  the  womb,  birth, 
and  education. 

V.  That  the  first  act  of  tbe  new  birth  is  called  Tcfonnation, 

which  is  an  net  of  the  understanding ;  and  the  second 
set  is  called  rcgcnuraliuu,  which  is  an  act  of  the  will, 
aud  thcuce  of  tlic  undcretamling. 

VI.  That  the  internal  man  is  first  to  be  reformed,  and  by 

it  the  external,  and  that  thus  man  is  rc|fcuemtcd. 

VII.  That  when  thia  takes  place  there  arises  n  combat  be- 

tween the  internal  and  external  man,  and  then  wliich- 
ftocvcr  conquers  hath  dominion  over  the  other. 
VITT.  That  the  rugeucnitu  man  lias  a  new  will  and  a  new 
uiidcmtaudiug. 

IX.  That  a  regenerate  man  is  in  communion  with  the  augeU 

of  licaven,  and  nii  unregeneratc  man  itt  iu  commtmiuu 
with  the  apirita  of  hell. 

X.  Th&t  hi  pro))ortion  as  a  man  i»  regenerated,   his  Kins  are 

removed,  and  tliat  this  removal  h  what  i»  meant  by 
the  remission  of  sins. 

XI.  That  regeneration  cannot  be  effected  without  free-will  lu 

spiritiuU  concerns. 

XII.  That  regeneration  is  not  nttaiuablc  without  truths,  by 

which  faith  i»  formed,  and  with  which  charitr  con- 
joineth  itself 


ON    IMPDTATIOS. 

I.  Tlint  imputation,  and  the  faith  of  the  present  church,  which 

aluiie  is  said  tu  jualily,  are  one  thing. 
li.  That  the  imputation  which  belongs  to  the  faith  of  the 

present  time  is  twofold,  the  one  part  relating  to  the 

merit  of  Chriat,  and  the  other  to  salvation  as  its  con- 

HCqncncc. 
III.  That  the  faith  which  ia  imputative  uf  the  merit  and 

rigbtcouDJicw  uf  Christ  tlie  Ucdccmcr,  first  tuuk  its 


A76 


StTHMABV    or   THE    DOCTBINKS    OF 


cnip.  Ti 


J 


4 


rise  from  the  decrees  in  the  CoimcU  of  Nice, 
coming  three   divine  persoiiB   from    cicmity, 
faith,  firom  that  time  to  the  present,  ha*  beea  re- 
ceived by  the  whole  Christinn  world. 

IV.  That  faith  imputntivc  of  the  merit  of  Christ  was 

koowii  iu  the  Apostolic  Church  which  preceded 
Council  of  Nice,  neither  is  it  dcchirod  or  nprnified  in 
any  part  of  the  Word. 

V.  That  iin  imputation  of  the  merit  and  rightooiancsi  td 

Christ  is  impossible. 

VI.  That  tlicrc  is  such  a  tliitig  as  imputation.  ImU  then  i 

an  imputation  of  good  and  of  c\il,  and  at  the 
time  of  faith. 

VII.  That  the  faith  and  imputation  of  the  New  Church  caa- 

uot  be  together  with  the  faith  and  imputation  of  the 
former  church ;  and  that  in  case  they  were  logctber, 
sucli  a  collision  and  conflict  would  ciiam^  aa  to  proR 
fatal  to  every  principle  of  the  cimrch  in  num. 
\'TII.  Tbat  the  Lunl  imputcth  good  to  every  man,  and  thai 
hell  imputcth  e^'il  to  ever}'  man. 

IX.  That  Gutli.  with  wliatsocver  priactple  it  conjoiiu  itidC 

panes  scutenee  accordingly ;  if  a  true  fiiitli  conjoiDotk 
itself  with  gooducsK,  the  sentence  is  for  eternal  bfc, 
but  if  fiuth  cunjoiueth  itself  with  evil,  the  acntciKC  v 
for  eternal  death. 

X.  That  thought  is  imputed  to  no  one,  but  wilL 

OP    BAPTISM. 

I.  Tbat  without  a  knowledge  of  tho  apiritoal  sense  of 

Word,  no  one  can  know  what  the  two  SaerBnuwfiK 
Baptism  and  the  Holy  Supper,  involve  and  effect. 

n.  That  by  washing,  which  is  called  baptieni,  Kpiritaal  wtA- 
ing  is  meant,  which  is  a  purification  from  evifa  aai 
Mses,  imd  thus  regeneration. 

III.  Tliat  as  cinnimci»iou  of  the  heart  was  rriinscntnl  b* 


CHAP*  VI!. 


THE  TaoB  cnmsTiAN  rnntcH. 


577 


the  circumcision  of  the  furcskiii,  baptiaui  was  instituted 
in  Hcu  of  it,  to  the  end  that  an  intcrual  church  mipht 
aucccRd  the  external,  in  which  ail  and  cveiytLiug  was 
a  fif^urc  of  thn  internal  church. 
TV.  That  the  flriit  urc  of  baptism  is  intrmluctiou  into  the 
Christian  Church,  and  i]i8ertioa  at  the  name  tune 
among  Christians  in  the  spiritual  worlil. 

V.  That  the  scH^und  uiw  uf  baptism  is,  that  the  Christian  may 

know  and  ncknowtcdgc  the   Lord  Jesus  ('hrist  the 
Redeemer  and  Sarior,  and  may  follow  llim. 

VI.  That  the  third  and  final  luc  of  baptism  is,  tliat  man  may 

he  regenerated. 

VII.  That  hy  the-  baptism  of  John,  »  way  vraa  preparwl  that 

Jehovah  the  Lord  might  come  down  into  the  world, 
and  accomplish  the  work  of  redemption. 

OP   THE    KOLy    SUPPER. 


I.  That  it  is  impossible  tor  any  one,  without  au  acquaintance 

with  the  correspondences  of  natural  thin^  witli  api- 
ritual,  to  know  the  uses  and  beucfita  of  the  Uoly 
Supper. 

II.  That  an  acquaintance  with  correspondences  serves  to  dis- 

cover  what  is  meant  by  the  Qesh  and  blood  of  the 
Lord,  and  that  the  suimc  is  signified  by  the  bread  oud 
wine;  viz.,  that  by  the  flesh  of  the  Lord,  and  hy  the 
bread,  is  understood  the  divine  good  of  his  lore,  and 
likewise  all  the  good  of  eluirity ;  and  that  by  the  blood 
of  the  Lord,  and  by  the  wine,  is  understood  the  divine 
tnith  uf  his  wiiidom,  and  likewise  all  the  truth  uf  faith; 
and  that  by  eating  is  signified  appropnatiou. 
HI.  That  hy  understanding  what  has  he^n  said  above,  it 
may  he  clearly  comprehended  that  the  Holy  Supper 
oontoins,  both  universally 
the  church,  and  a 


578 


urHHART  or  rm* 


rV.  That  the  Lonl  u  cnixralj  p 
redemption  in  the  HQI7 

V.  That  t)ic  Ijord  i*  prr«ent,  and  of 

approach  the  HoIt  Sapper 
alio  pTDMnt  with  tboie  vho 
tiuit  does  Dot  open  beaiM 
that  u  baptism  is  an  iot 
is  the  Iloir  Supper  so 

VI.  That  thry  approach  the  nohr  S 

untler  the  infiueuce  of  SmA 

of  charity  tovards  thrir 

generate. 
VIL  That  they  who  approach  xht  Holr 

in  the  Lord,  and  the  liord  ia  tl 

that  coajunctiun  with  the  Lovd 

Holy  Supper. 
VTII.  That  the  Holy  Sapper  i>,  to  tlie 

aignature  and  seal  that  thcr  are 


or   THE  CONSCMyATtOK  or  THE  AOB  ;    OV  TM* 

Loau ;  AKP  or  tub  ktbw  aejircjf  axd  sti 

1.  That  the  conrammation  of  the  age  n  the 

of  the  church. 
U.  That  the  prc»ctit  day  is  the  last  timv  oftbe' 

Church,  which  is  foretold  and  described  br 

in  the  Oovpeli  and  in  the  RerelatKni. 
III.  That  the  last  time  of  the  Chrixtiaa  Cfaoicfa  ii  theivi 

night  in  which  fonncr  churcbea  here  wc 
TV.  That  after  this  night,  moming  tmortoli.   tad  tte  ife 

oomiDg  of  tho  Lord  ia  this  morning. 
V.  Tint  the  comiug  of  the  Lord  is  not  a  cocning  |b  ^M* 

the  risible  henren  and  the  habitmble   imrth,  aid  k 

create  a  new  heaven  and  a  new  evrth,  rwrwrtf 

the  opinions  which  many,  from    not 


en  A  p.  VII. 


VHB   TEDB   CRfLfSTIAN    CHITRCfl. 


B7D 


the  apiritual  souk  uf  the  Word^  have  hitherto  entcr- 
taincd. 

VI.  That  this,  whiuh  ia  the  accomi  coming  of  tho  Lonl,  cxmts 
for  the  &nkc  of  Aoparating  tlie  evil  from  the  good,  and 
that  th<*v  irho  have  bclicvrd  and  who  do  hclieve  in 
Ilim  may  be  snrcd,  aiul  that  tliorc  luav  he  funned  of 
them  a  new  angelic  heavcu,  and  a  New  Cliurch  on 
earth ;  and  thai  without  this  cotniug  no  Hcsh  cmdd  be 
saved.  Matt.  xxi\.  22. 

Vu.  That  tliifl  second  cominf;  of  the  Tjord  is  not  a  coming 
in  person,  but  iu  tho  W'onI,  which  is  irom  llira,  and 
is  himself. 

VIIT.  Tlifit  this  second  coming  of  the  Lord  is  effected  by  tho 
iiistrumentahti,'  of  a  man,  before  whom  lie  hath  mani- 
fested himself  in  person,  and  whom  He  hath  filled 
with  his  Spirit^  to  teach  from  Him  the  doctrines  of 
the  Xcw  Church  by  meanii  of  the  Word. 

IX.  That  this  is  meant  by  the  new  heaven  and  new  earth, 

and  the  New  Jerusalem  dewrending  out  of  heavcu, 
spoken  of  in  the  lUnelation. 

X.  That  this  New  Churcli  ia  the  croini  of  all  the  churches, 

which  have  been  until  this  time  on  the  terrestrial 
giahe. 


I 


TBI  PEBSO  N  ALITY — TR ITR  EtBH . 

Page  22.  We  now  come  down  to  a  lairr  age,  namfly,  that 
^tn  which  the  Nicene  Creed  was  ct/mpQtfd, 

Moabfim  sftTS,  CBectaiaitieal  Uiatoiy,  vol.  i.  p.  326,)  "  Ths 
liiinilamfntal  principle  of  the  Christian  doctrine  were  preseired 
liitlii-rtu  iiioorriipt  mill  cntifLMU  most  churches,  though  it  mu»t  he 
[coiifeKscd,  that  they  ncre  oflen  cxplaiDcd  and  deftrnded  iu  a  Riaiiiier 
[tliat  itiscoveml  tlie  greatest  ignorance,  and  au  utter  cuiifiuioD  of 
|idea!(.  Tlie  disputes  carried  nn  in  tin*  Council  nf  Nira,  conmniiii^ 
[the  three  persons  in  the  Godhead,  afford  a  remarknblc  example  of 
lis,  panicularly  in  the  lungua^  and  csplanntions  nf  thotse  who 
iprovi-d  the  decisions  of  that  Council.  So  little  liglit,  predsioa, 
id  order,  reigned  io  their  discourses,  that  they  appeared  to  sub- 
tliree  gods  in  the  place  of  one." 

Page  32.  Note.  Tlie  question  hag  aitcatfs  bem  what  this 
etween  ur,  or  whethtr  there  is  any  between. 

Profane  miitda!  ask,  li  God  one  or  three  f  They  areatuwered, 
\JU  one  and  Hi^  i«  also  three.  They  reply  He  cannot  be  one,  in  the 
seme  iu  which  He  is  three.  It  is  in  reply  allowed  to  them, 
Tie  is  three  in  one  liense,  and  one  in  another.  They  ask,  in  what 
aenseT  What  is  tliat  sciisv  in  which  He  is  three  pcr30UB.'  What,  is 
that  sense  of  the  word  person  such,  that  it  neither  stands  for  one 
sepontte  being,  as  it  does  with  men;  and  ret,  on  the  utiier  hand, 
has  a  real  and  sufficient  sense  answering  to  the  word  I  We  reply, 
that  we  do  nat  Ichoio  that  mtdtUe  «nue ;  we  canmat  rermiriU,  we. 
QonfesB,   the  duilinct  portions  of  the  doctrine  ;  wr  oui  hut  take  what 

a  a 


68£ 


ADDITIONAL   NOTBS. 


ia  giren  us  and  be  conleot. Gixl  understand  his 

words,  though  not  human."  Nfwmana  SermonM,  \o\.  it.  p.  SSSC* 
But  the  question  is,  are  these  words  the  words  of  God,  or  oolr  the 
wordtt  of  tiiHn:  thi>  words  of  i-ouudls,  or  of  Scriplnre  F  The  annrar 
to  this  question  is  given  by  a  Roman  Catholic,  in  the  extract  «e 
hare  funii-shcd  comwrning  the  Scriptures  and  the  Cotmcfl  of  ^ier. 
chap.  iii.  p.  Iti4. 

CHAI'TER  n. 

PATRlPASfitANtSH — DCIPASRIANtSM. 

Tliongh  I  Knve  met  with  the  words  Deipa*siom  and  Deopotmam, 
yet  the  former  has  been  prcfc-rrod  on  the  authority  of  Soiwr,  vba 
in  his  ThiLsBtinis,  under  ihe  artidp  Theoptuchiter,  ohservvs,  "  Vocari 
possuQt  Ddpasnani,   qucmadmoilum  veteics  iiiabeUiauos,  Pmtiifm- 

nioHot  appcltabant." 

Pngc  104.  Deipassianism  ha»in  aU  agt»  been  taught  tn  tie 

church  as  trrte  dactrwe. 

Or  rather  in  nearly  all  a^s.  Pctartus  notices  the  early  teodeDcr 
to  it  in  tlie  a^ltUtiou  made  to  tlie  hymn  calltrd  tt>e  Trisagiuo,  ni. . — 
Qui  pa»fis  r»  jiro  nuhU,  mtsrrfre  xotU ;  Hliich,  09  he  says,  fir^  gm' 
tim;  to  the  sect  called  the  Thet^wschitdc.  JHearmatitm,  book  i. 
chapter  16. 

Pago  107.  *  Against  thate  teho  My  that  God  suffered,  A^ 

cause  he  so  willed.' — 

Or»  according  as  he  had  willed. 

CHAPFKR  IV. 
ATONBMBNT. 

Page  192.  Grotuis  uuu  the  first  person  that  trrote  a  tf 

xpecificalhj  upon  this  subject. 

Not  having  the  prt'fnce  of  Vossiua  referred  to  by  Dr-  Hit,  bJ 
only  authority  iu  this  case  is  that  of  Dr.  Ucj  hinuetT.  wb»  mjK 
(Book  ir.  App.  i  I .  Sect.  9),  *'  Vosaius  writes  a  short  prrfatt,  tdb^ 
us  tliat  GrodiLs  was  the  first  who  had  written  on  the  sufaWt,  mm 
to  make  it  kis  proper  tnuinttt ,-  yet  the  doctrine  is  called  catholic  is 
the  title," 

Pa^  231.  TiHotson,  Beveridffe,  &uier. 
Tlie  imuM:  of  Baxter  should  have  been  onuttciL 


ADUITtONAl   HOTRS. 


CHAPTER  V. 


ATOnKMBNT. 

Page  310.  Drwft  up  as  a  reed. 
(Cremium)  ttieii. 

Page  317.  Bnt  the  power  and  in/eoMty  of  the  temptation  a 
in  proportion  to  tlie  mierioritt/i  0/  the  prirtciptr  tempted. 
i.e.  CL'terb  paribus. 

Pii^t!  320.  So  upon  that  tymaetoia  glory  in  the  htmanUy  ^ 
Christ. 

Hus  glorj  waa  truth  divine,  wliic}!  wan  capable  of  being  tempted, 
because  it  was  not  yet  become  divine  trucli,  vhich  is  mcapablo  of 
being  (rmpted.  For  the  explication  of  ttic  difierence  between  the 
two,   ace  Swedeiiborg. 


CU&PT£ft  VI. 

Page  3'V5.  Indeed  tfn*  very  suffgeation  teemit  to  have  oc- 
curred to  Petm'iua. 

This  was  only  my  inference;  but  as  Pctaviiu  does  not,  so  far  m 
I  am  aware,  expressly  mention  it,  it  would  have  been  better  not  to 
hftTc  saiti  that  this  was  positively  the  ^^Ytunrl  of  his  cpptnion,  although 
the  opinion  was  one  whicli  lie  clearly  held.  The  sentence,  therefore, 
should  stand  thus, — "  Indeed,  mar  not  this  1>l'  one  reason  for  which 
Petavius  ojid  others  odiuit,  that  Romanist*)  may  pray  to  Christ  to 
pray  to  the  Father?" 

Page  352.   fVe  gee  then  the  reaton. 

Mr.  Wilson  says  in  his  IlJutlmtitms  0/  the  metAott  of  explainitig 
the  yrw  Testament,  p.  aHl,  that  Ariuus  nud  'IViuitariajw  have  se- 
verally claimed  Origen  as  their  own.  lie  observes  also,  p.  385, 
that  idtliough  Origen  "  has  led  fidl  lestimoay  to  the  belief  of  Ills 
fellow  ChriAtiait!!  in  the  divinity  of  Christ,  it  appears,  by  his  own 
Acknowledgmcut,  that  the  L-ommoti  imleamed  people  about  him — 
(the  idiotte,  HA  he  and  Justin  and  Terlullian  eall  them)— oould  not 
be  prevailed  on  to  adopt  hi»  jMruliar  notioi)  aud  practice  of  prayiug 
to  the  Father  only,  through  the  Sou. 


ADDITTHNAL   XOTKS. 


5! 


KCHOLASnC   TUEOIXIGY. 

of  Dr.  Owpn's  account  it  miglit  luve  bwii  prcferaljlc  to 

^BftrtituttJ  ihat  of  Ur.  Van  Mildert,  ttie  late  Bishop  of  IJiip- 

1,  who,  in  his  Boyle'*  Lectures,  obseircs  (rol.  i.  pp.  345 — 352): 

"  In  the  carlivst  ngi-$  of  the  gospd,   the  philosophy  which  pre- 

!  was  chicEy  nf  the  Platonic  ftciiool.     I'lntoiii«itt,  with  n  corrupt 

are  of  orieiitnl  learning,  was  much  esteemed  even  by  the  fathers 

'the  chnrcli;  aotnc  of  whom  appc-Ar  to  have  coniidercil  it  as  dc- 

iv«d,  in  pan  at  least,  from  cllrinc  rcrtUlion,  tmpcHcctly  handed  down 

irnugK  tliL'  medium  of  tradition.     Thiiy  were  also,  it  is  pruboblc, 

je  more  iacliued  to  its  cultivaiiou,  from  a  pcnuaaioQ  of  its  utility 

defeuding  ChristkaiiiLy  against  uabeHevcrs.     Hence  their  occa- 

Bld  i-wourso  to  it  as  a  helii  to  the  intfrpretntion  of  the  gosppl; 

ring  at  tlic  same  time  such  a  veneration  for  the  Holy  Scrip- 

iresf  as  to  ailmit  notliiiig  into  their  creed  which  plainly  mtlitated 

tbem.     Considerable  mischiuf,   bow<;ver,  etiBUud  from  tliis 

The  docCriui'B  of  tbe  church  were  imperceptibly  corrupted. 

elievrrs  retcded  more  and  more  from  the  simplicity  of  Cliristiaa 

■tb ;  while  the  hands  of  infidels  were  strengthened  by  the  sanction 

rhich  thus  seemed  tn  lie  given  to  that  philosophy  which  it  was 

sir  intrutiou  to  produce  as  a  substitute  for  the  gospel.     Thus  did 

*bristianity  suffer  considerably  from  the  iudiscri'ttQii  of  iu  advocat«s, 

well  as  from  tlic  insidious  designs  of  Its  adversaries. 

"  But,   about  the   begijinitig  of  the  seveiitli  century,  a  new  lum 

given  to  the  pursuits  of  phUo*ophy ;  and  the  system  of  Aristotle, 

rhieb  bad  hitherto  been  little  rcgnrdrd,  or  only  in  put  admitted 

sto  the  iiiL\ed  philosophy  of  the  preceding  ages,  began  to  be  ei- 

iJTely  studied,  and  applied  to  the  snbjrrt  of  revealed  religion, 

"The  Sonceiu  appear  to  have  been  the  first  who  revived  the 

Aristotelian    system ;    wliicb,    however   useful    and   escellent   in    its 

I'crt/  dc{Mirtinent,  contains  with  respect  to  its  ph^tiral  and  mtla- 

iydeai  tenets,  many  positions  not  easily  rcconeilcabic  with  Scrip- 

This  philosophy  gradually  penetrated  the  darkness  of  western 

became  tbe  lavoritc  study  of  alt  who  disLioguiabeil 

die  revival  of  letters.     It  ruled  with  almost  undivided 

worM  from  tbe  eleventli  to  tlic  nixleenlh  centnry; 

Iter  put  of  which  period,  questions  the  most  friroloua 

object  of  Blienlion;   the  reins  were  given  to  pre- 

and  Uk-  introduction  of  dialectic  aud  meta- 

>  the  hallowed  recesses  of  theology  give  rise  lo 

opiuious. 


580 


ADniTlONAL    NOTES. 


**  Prom  this  system  Bprwtg  the  celchnited  scholoslic  phiVoanphy 
of  those  times:  the  ajiphcutioii  of  whicti  lo  aubjerls  of  divinity  w«s 
probably  introduced  fur  the  chief  purpose  of  defenditig  the  tbtkxu 
c»rrii[)tionH  and  «ipentitioii»  of  Hie  ChuR'b  of  Rome-,  wttou  itulc- 
fatigahle  advocntcs  found  no  wcapotks  bo  ircll  adapted  to  that  p 
as  thosT  which  this  newly.revivcd  philosophy  supplied. 

"  Among  thcsK  <M;holftjitics,  however,  were  men  of 
talents,  and  who  in  a  more  cnlighteniMl  age  might  probabl/ hnv  V 
obtaiacd  the  highest  huuors  iu  the  k-amed  wurld.  Bm  tlicir  Ubon 
were  too  generally  characteriied  by  a  rage  for  ab»tnue  rewarebes 
and  fnr  perrei^e  disputation,  which  thn-w  an  air  of  obKviity  aoil 
perplexity  over  the  simplest  and  mo«rt  important  truths.  Many  of 
their  writings  on  religious  siibje>cts  are  remarkable  also  for  a  quiit 
of  rash  conjecture,  or  bold  and  presumptuous  assertioD,  ill  beooniog 
the  interpreters  of  God's  word ;  whilst  ia  almost  all  are  to  be  GmmI 
such  cuviliiugs  aud  such  equivocations,  as  tend  to  cotUbund  tmtli 
with  falsehood  and  ff.Te  nnCf^rtainty  to  the  dearest  positioaa  both  of 
reason  and  of  Scripture.  Vanity,  rather  than  the  love  of  trath, 
eneoumged  thetie  pursuits;  which,  affnrding  ncnpe  for  an  osteutalioBS 
display  of  intellectual  taleuls,  gave  occaaioa  to  coDtests  for  tatn 
literary  fame;  wherein  meu  'sought  honor  one  of  another,  ami  at* 
the  huiiur  wliich  comethofUod  only.' 

"  It  is,  indeed,  eharacteristie  of  the  adioolmcn,  thai,  for  fim 
reTcrcncing  the  simple  truths  of  religion,  or  attaining  lo  any  iktatt 
knowledge  nf  them  by  these  iuimmemble  eontrovcnnes,  they  mm 
employed  chiefly  upon  what  the  apostle  ealls  *  foolish  qnttaimtk,* 
which  geudi^r  strifes:'  fund  of  It^madues ;  and  setting  liuk  nlv 
upon  any  hut  the  most  intricate  and  uuedifying  disquiaitiuut.  Al 
the  Mime  time,  their  knowledge  of  the  Ariototetiiui  pfailtnophy,  U 
which  they  were  so  immoderately  attached,  was  hut  imperfect ;  behig 
tlerivcd  chiefly  through  the  medium  of  corrupt  tnnsUtions  from  ibe 
Arubic  mto  the  Latin  lajigtiage,  and  blended  with  the  tutitd 
opinions  of  Arabian  eommentators.  It  is  eaay  to  oonorifv  «ktf 
pernicions  effcets  such  teaniiag  as  this  must  prudDor*  when  applitd 
to  the  study  of  tlic  Seriptures  and  to  the  suhjeet  of  aacTcd  craihi 
what  ronfiisioQ  of  principles;  what  on  intermixture  of  *  pb JViaafihy 
falsely  »u  ealled'  with  tlie  doctrines  of  revelation;  wliat  haMrdMi 
researches  into  divine  mysteries;  and  what  aa  arbitrmry  eavBM  if 
human  judgment  ia  things  pertaining  lo  the  kiugdotn  <tf  Ooim  Ai^ 
ments  of  a  solid  and  coaviuciug  kind  were  diseardedt  is  order  to 
shew  the  ingenuity  of  the  disputant  m  fnumuu  tlsfincw  of 


ADntTIUNAL  N0TH8. 


587 


subtle  and  exquisite  contrivance.  Thus  the  mind  lout  its  rcli«h  Tor 
pUin  nnodulterateil  truth,  and  could  only  he  gratihed  by  such  de- 
lusiTB  anil  sopliisticatt-d  ruujuniugs  as  pampered  the  imnginMion 
without  improving  the  uuderslandiug. 

"TliL-  cousetiueucea  uf  indulging  this  unuatural  and  deatnictiTe 
appetite  were  sucli  as  might  rvasouably  be  expected.  Perplexity 
bccnme  the  cht«.-t'  object  in  ilmu^t  vwry  di«ruitaian.  The  love  of 
truth  gare  way  to  doubt  and  disputation:  what  was  said  to-day  was 
onsflid  to-morrow;  and  men  were  'crcr  learning,'  without  being 
*  abEe  to  come  to  tltc  knowledge  of  the  truth.' 

"Nay,  more; — lo  sucli  leiigchs  did  some  of  theae  schoolmen 
procEMid,  that,  wlii:ii  accused  of  advancing  teoctH  repugnant  to  the 
Scriptures,  insleail  of  repelling  the  accusation,  they  had  recourse  to 
the  flangcrous  position  that  opinions  might  be  pkiloaopiKolfy  InUf 
yet  theotofficatly  faltt ,-  a  position  nhriously  mi)<cluev4]U&  in  its  prin- 
ciple, and  opening  n  door  for  the  ailmittsiou  of  iulidelity  into  tlie  very 
bosom  of  the  church.  We  accordingly  Icum  from  the  hiBtoriam 
of  those  timeii,  that  scvpral  {>ermns  of  gri-ut  eminence  iii  the  chun-h, 
as  well  as  in  the  state,  were  known  to  be  deeply  tinctured  with 
infidelity  and  even  with  athristical  opinions.  ){any  are  recorded  to 
hare  madi;  'shipwreck  of  their  faith;*  and  few,  perhaps,  among 
those  who  were  of  tltc  highest  reputation  for  learning,  were  entirely 
uninfected  with  the  spirit  of  Ubortiuism  which  so  generally  pre- 
railed.  How,  indeed,  coiUd  it  be  ntherwiiM>,  when  a  coulcntious 
pUilo&ophy  was  allowed  to  dispute  the  palm  with  ihcohigy,  and  to 
assume  the  character  of  an  OTcrbearing  stupcrior  rather  than  that  of 
on  humble  handmaid  lo  divine  truth  \ 

"Such  was  tlie  scholastic  theology  of  the  middle  ages.  The 
ixirouds  which  it  made  upon  the  Christian  toith.  and  the  advantage 
which  it  gave  to  the  enemies  of  the  guspel,  are  to  be  estimated,  how- 
ever, not  so  much  by  its  immediate  cffe«ta  as  by  ila  reototi'r  ood- 
aequenoes.  By  inlrodncing  hctcrogrneous  principles  of  physics  and 
tneti^yBica  into  the  study  of  revealed  religion,  and  by  giving  rise 
to  a  pemidiuuii  habit  of  regarding  t-vcry  truth,  whether  derircd  firom 
the  senses,  from  reasoning,  or  from  Scripture,  as  a  fit  subject  for 
diaputatiou ;  it  engendered  that  monster  Kepticiam,  to  whom,  iu 
thc»e  latter  days,  the  great  adversary  of  mankind  bos  so  many 
obligations.  The  sarreil  oracles  were  laid  prostrate  at  the  feet  of 
dogmatical  and  presumptuous  vanity;  and  the  Imnnilarirs  of  reason 
and  revelation  were  broken  down. 

"  L'hristtanity  being  reduced  to  tilts  deplorable  slate,  even  by 


588 


ADDITIONAL    NOTBS. 


thuw  who  were  nicnt  solemnl;^  pled^d  to  mamUiii  itv  caiuc,  we 
not  to  wonder  that  Jcrwa  and  Mahometaiu,  as  well  as  Pagstu  aiul 
other  infidels,  were  encouraged  (o  reproach  and  nlifjr  the  faith  piD- 

(xssaed  by  siK-h  unworthy  disciplea." 

TKBTIMONIES. 

The  following  testimony  to  the  Ajriuo^  the  Timet  mtg^t  have 
heen  added.  It  is  taken  from  the  preface  to  the  Prophetiea!  Cha- 
racter of  the  Apocaii/pgf,  by  l>r.  Pearscm,  Christian  Advocate  ia  the 
University  of  Cambridge  (p.  lU). 

"  W!iiit<rvtT  doubts  may  exist  in  the  miods  of  many  persons  with 
re'j;ard  to  the  intcrpretAtioii  of  pArticular  prophecies  of  tlie  Apotm- 
lypse,  it  is  evident  that  we  are  liring  totearda  the  doae  of  that  pcnkl 
of  r2(iO  years,  which  is  sii  expressly  pointed  at  in  the  prDphMniw  of 
Daniel  and  St.  John,  for  the  orerthrow  of  tlie  great  uutirhrutiio 
confed«-acies ;  the  conversion  and  restoration  of  the  Jews ;  aod  the 
iiuiversnl  preaching  of  the  gospel  in  glory  and  in  pow«r.  TIui  \» 
evident  from  the  signs  of  the  times;  from  the  spread  of  the  {[Capd 
mnongst  henthon  nations,  hpyond  what  has  be«n  known  at  any  fomr 
p(.'nu(],  sin»'  the  ngt*  of  mirndcs  has  cnLwd;  from  the  intentMS 
witli  which  the  minds  of  men  are  directed  to  this  importaal  Miliject; 
luid,  abuve  oil,  from  the  indifference  and  di»atisfacCfon  which  the 
henthen  nnd  MaKotnetaii  unttons  are  be^itiuing  to  Uiew  with  rccvd 
to  their  own  superstitions.  These  uidications  of  the  approachmg 
fulfilment  of  prophecy,  cannot  fiiil  to  strike  every  reHecting  odad: 
And  it  is  from  the  study  of  those  propbedeSi  which  arc  comifrttd 
with  these  great  erents,  that  Cliristiaiis,  in  this  tnteresting  period 
of  the  world,  must  Icaru  their  duty  and  their  obligations.  Bui  ihii 
is  more  particularly  necessary  in  an  age,  when  the  uuscttled  state  of 
men's  minds;  the  restless  eftgrmess,  wliich  we  behold  on  all  adea, 
after  new  spcmlations ;  and  the  unsettled  condition  of  Uie  nation*  of 
the  earth,  fill  many  sincere  ChristiaQs  with  terror  and  dismav." 


TUe   BXP. 


WkIIdu  utd  Uiittwll,  rriniin,  SI  Wanlnut  Slr»m,  Ovlsfd  n,,„ 


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