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companied with a peculiar form of words, which distinguished it from every other. They were to be baptized in the name of the Father, the Son, and the Holy Ghost. This form of words has accordingly been used in the Christian church from the earliest times down to the present; and is, as you all know, the mode of baptism adopted and constantly practised by the Church of England; and it is remarkable, not only on this account, but as being also one principal ground of a very distinguished doctrine of the Gospel, and of theChurch of England, the doctrine of the Trinity. For the plain and natural interpretation of the words is, that by being baptized in the name of the Father, the.Son, and the Holy Ghost, we are dedicated and consecrated equally to the service of each of those three divine persons; we are made the servants and disciples of each, and are consequently bound to honour, worship, and obey each of them equally. This evidently implies an equality in their nature, and " that all the fulness of the Godhead dwells in each." In confirmation of this, we find in various parts of Scripture, that all the attributes of divinity are ascribed. to

each.

each. And yet, as the unity of the Supfenie' Being is every where taught in the same Scriptures, and is a fundamental article of our religion, we are naturally led to conclude with our church in its first article, "That there is but one living and true God, of infinite power and wisdom, the maker and preserver of all things visible and invisible; and that* in the unity of this Godhead, there are three persons} of one substance, power* and eternity, the Father, the Son, and the Holy Ghost.*

That this is a very mysterious doctrine we do not deny; but it is not more so than many other doctrines of the Christian revelation* which we all admit, and which we cannot reject without subverting the foundation, and destroying the very substance and essence of our religion. The miraculous birth and incarnation of our blessed Lord, his union of the human nature with the divine, his redemption of mankind, and his expiation of their sins by his death upon the cross; these are doctrines plainly taught in Scripture, and yet as incomprehensible to our finite understandings as the doctrine of three persons and one God. But what we contend for in all these instances is*

that

that these mysteries, although confessedly above our reason, are not contrary to it. This is a plain and a w ell-known distinction and in the present case an incontrovertible one* No one, for instance, can say, that the supposition of three persons and one God is contrary to reason. We cannot, indeed comprehend such a distinction in the divine nature; but unless we knew perfectly what that nature is* it is impossible for us to say that such a distinction may not subsist in it consistent with its unity. The truth is, on a subject where we have no clear ideas at allj Our reasoning faculties must fail us, and we must be content to submit (as well we may) to the clear and explicit declarations of holy writ. It is, indeed, natural for the human mind to wish that every thing in religion should be intelligible and plain, and that there should be no difficulties to perplex and stagger our faith. But natural as this wish may be, is it a reasonable one? Do we find that in the most important concerns of the present life, in those where our most essential interests, our property, our welfare, our health, our reputation, our very life, are at stake, that no difficulties, no perplexities, no Vol. II. Z intricacies

intricacies occur; that every thing is plain and level before us, and that we are never at a loss how to act, what opinion to form, or what course to take? There are few, I fancy, here present, whose experience has not taught them, to their cost, the very reverse of all this. If then, even in the ordinary affairs of life, there is so much difficulty, doubt, and obscurity, how can we wonder to find it in religion also, in those inquiries that relate to an invisible world and an Invisible Being, " to the high and lofty One that inhabiteth eternity?"* . And let it never be forgotten, that mysteries are not (as is often insinuated, and often taken for;granted) peculiar to the Christian religion. They belong to all religions, even t;o thaV which is generally supposed to be of all others the least incumbered with difficulties, pure deism; or, as it is sometimes called, the religion of nature, of reason, or of philosophy.

* " So far isjt from being true (as some one has said) that where mystery begins, religion ends; that religion, even natural religion, begins with a mystery, with the greatest of" all mysteries, the self-existence and eternity of God. Let any one tell us how an eternity can be past, unless it was once present, and how that can be once present which never had a beginning." Seed's Sermons, v. ii. S. 7. 459.

Who,

Who* for instance, can grasp with the uthiost stretch of his understanding, the idea of an Eternal Being; of a Being whose existence never had any beginning, and never will have an end? Where is the man whose thoughts are not lost and confounded in contemplating the immensity of a God who is intimately present to every part of the universe; who sees, with equal clearness, a kingdom perish and a sparrow fall, and to whom eve»y thought of our hearts is perfectly well known? * Who

* " J'appercois Dieu partout dans ses cfeuvres. Je le sens en moi, je le vois tout autour de moi; mais si tot que je veuxlecontempleren lui meme, shot queje veuxchercher oil il est, ce qu'il est, quelle est sa substance il, m'echappe, & mon esprit trouble n'appercoit plus rien. R&usseaU, v. viii. p. 32. Enfin plusje m' efforce de contempler son essence infinie, moins je la concois; mais elle est, cela me suffit; moins je la concois, plusje Fadore.':'

I have cited these fine passages from the eloquent Rousseau in his own language (for no translation can do justice to them) because no arguments are so convincing as those which are drawn from the concessions of sceptics themselves, which fall from them incidentally and undesignedly; and because the sentiments here quoted stand in direct contradiction to that writer's caviTs in other places against the Christian mysteries. For if notwithstanding the difficulties which attend the contemplation of the Deity himself, he firmly believes his existence, on what ground can he make his Savoyard vicar doubt the truth of the Gospel on account of its mysteries +?

) t V. viii. p. 93.

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