ORATION IV
THE PRIESTHOOD OF CHRIST.
The Noble the Lord Rector—the Very
Famous,
Reverend, Skillful, Intelligent, and
Learned
Men, who are the Fathers of this Most
Celebrated
University—the Rest of You, Most Worthy
Strangers
of Every Degree—and You, Most Noble
and Studious
Young Men, who are the Nursery of the
Republic
and the Church, and who are Increasing
Every
Day in Bloom and vigour:
If there be any order of men in whom
it is
utterly unbecoming to aspire after
the honours
of this world, especially after those
honours
which are accompanied by pomp and applause,
that, without doubt, is the order ecclesiastical—a
body of men who ought to be entirely
occupied
with a zeal for God, and for the attainment
of that glory which is at his disposal.
Yet,
since, according to the laudable institutions
of our ancestors, the usage has obtained
in all well regulated Universities,
to admit
no man to the office of instructor
in them,
who has not previously signalized himself
by some public and solemn testimony
of probity
and scientific ability—this sacred
order
of men have not refused a compliance
with
such public modes of decision, provided
they
be conducted in a way that is holy,
decorous,
and according to godliness. So far,
indeed,
are those who have been set apart to
the
pastoral office from being averse to
public
proceedings of this kind, that they
exceedingly
covet and desire them alone, because
they
conceive them to be of the first necessity
to the Church of Christ. For they are
mindful
of this apostolical charge, "Lay
hands
suddenly on no man ;" (1 Tim.
v. 29,)
and of the other, which directs that
a Bishop
and a Teacher of the Church be "apt
to teach, holding fast the faithful
word
as he hath been taught, that he may
be able,
by sound doctrine, both to exhort and
to
convince the gainsayers." (Tit.
i. 9.)
I do not, therefore, suppose one person,
in this numerous assembly, can be so
ignorant
of the public ceremonies of this University,
or can hold them in such little estimation,
as either to evince surprise at the
undertaking
in which we are now engaged, or wish
to give
it an unfavourable interpretation.
But since
it has always been a part of the custom
of
our ancestors, in academic festivities
of
this description, to choose some subject
of discourse, the investigation of
which
in the fear of the Lord might promote
the
Divine glory and the profit of the
hearers,
and might excite them to pious and
importunate
supplication, I also can perceive no
cause
why I ought not conscientiously to
comply
with this custom. And although at the
sight
of this very respectable, numerous
and learned
assembly, I feel strongly affected
with a
sense of my defective eloquence and
tremble
not a little, yet I have selected a
certain
theme for my discourse which agrees
well
with my profession, and is full of
grandeur,
sublimnity and adorable majesty. In
making
choice of it, I have not been overawed
by
the edict of Horace, which says,
"Select, all ye who write, a subject
fit, A subject not too mighty for your
wit!
And ere you lay your shoulders to the
wheel,
Weigh well their strength, and all
their
wetness feel!"
For this declaration is not applicable
in
the least to theological subjects,
all of
which by their dignity and importance
exceed
the capacity and mental energy of every
human
being, and of angels themselves. A
view of
them so affected the Apostle Paul,
(who,
rapt up into the third heaven, had
heard
words ineffable,) that they compelled
him
to break forth into this exclamation:
"Who
is sufficient for these things,"
(2
Cor. ii. 16.) If, therefore, I be not
permitted
to disregard the provisions of this
Horatian
statute, I must either transgress the
boundaries
of my profession, or be content to
remain
silent. But I am permitted to disregard
the
terms of this statute; and to do so,
is perfectly
lawful.
For whatever things tend to the glory
of
God and to the salvation of men, ought
to
be celebrated in a devout spirit in
the congregations
of the saints, and to be proclaimed
with
a grateful voice. I therefore propose
to
speak on THE PRIESTHOOD OF CHRIST:
Not because
I have persuaded myself of my capability
to declare anything concerning it,
which
is demanded either by the dignity of
my subject,
or by the respectability of this numerous
assembly; for it will be quite sufficient,
and I shall consider that I have abundantly
discharged my duty, if according to
the necessity
of the case I shall utter something
that
will contribute to the general edification:
But I choose this theme that I may
obtain,
in behalf of my oration, such grace
and favour
from the excellence of its subject,
as I
cannot possibly confer on it by any
eloquence
in the mode of my address. Since, however,
it is impossible for us either to form
in
our minds just and holy conceptions
about
such a sublime mystery, or to give
utterance
to them with our lips, unless the power
of
God influence our mental faculties
and our
tongues, let us by prayer and supplication
implore his present aid, in the name
of Jesus
Christ our great High Priest. "Do
thou,
therefore, O holy and merciful God,
the Father
of our Lord Jesus Christ, the Fountain
of
all grace and truth, vouchsafe to grant
thy
favourable presence to us who are a
great
congregation assembled together in
thy holy
name. Sprinkle thou our spirits, souls,
and
bodies, with the most gracious dew
of thy
immeasurable holiness, that the converse
of thy saints with each other may be
pleasing
to thee. Assist us by the grace of
thy Holy
Spirit, who may yet more and more illuminate
our minds—imbued with the true knowledge
of Thyself and thy Son; may He also
inflame
our hearts with a sincere zeal for
thy glory;
may He open my mouth and guide my tongue,
that I may be enabled to declare concerning
the Priesthood of thy Son those things
which
are true and just and holy, to the
glory
of thy name and to the gathering of
all of
us together in the Lord. Amen."
Having now in an appropriate manner
offered
up those vows which well become the
commencement
of our undertaking, we will, by the
help
of God, proceed to the subject posed,
after
I have intreated all of you, who have
been
pleased to grace this solemn act of
ours
with your noble, learned and most gratifying
presence, to give me that undivided
attention
which the subject deserves, while I
speak
on a matter of the most serious importance,
and, according to your accustomed kindness,
to shew me that favour and benevolence
which
are to me of the greatest necessity.
That
I may not abuse your patience, I engage
to
consult brevity as much as our theme
will
allow. But we must begin with the very
first
principles of Priesthood, that from
thence
the discourse may appropriately be
brought
down to the Priesthood of Christ, on
which
we profess to treat.
First. The first of those relations
which
subsist between God and men, has respect
to something given and something received.
The latter requires another relation
supplementary
to itself—a relation which taking its
commencement
from men, may terminate in God; and
that
is, an acknowledgment of a benefit
received,
to the honour of the munificent Donor.
It
is also a debt, due on account of a
benefit
already conferred, but which is not
to be
paid except on the demand and according
to
the regulation of the Giver; whose
intention
it has always been, that the will of
a creature
should not be the measure of his honour.
His benignity likewise is so immense,
that
he never requires from those who are
under
obligations to him, the grateful acknowledgment
of the benefit communicated in the
first
instance, except when he has bound
them to
himself by the larger, and far superior
benefit,
of a mutual covenant. But the extreme
trait
in that goodness, is, that he has bound
himself
to bestow on the same persons favours
of
yet greater excellence by infinite
degrees.
This is the order which he adopts;
he wishes
himself first to be engaged to them,
before
they are considered to be engaged to
Him.
For every covenant; that is concluded
between
God and men, consists of two parts:
(1.)
The preceding promise of God, by which
he
obliges himself to some duty and to
acts
correspondent with that duty: and (2.)
The
subsequent definition and appointment
of
the duty, which, it is stipulated,
shall
in return be required of men, and according
to which a mutual correspondence subsists
between men and God. He promises, that
he
will be to them a king and a God, and
that
he will discharge towards them all
the offices
of a good King; while he stipulates,
as a
counter obligation, that they become
his
people, that in this relation they
live according
to his commands and that they ask and
expect
all blessings from his goodness. These
two
acts—a life according to his commands,
and
an expectation of all blessings from
his
goodness—comprise the duty of men towards
God, according to the covenant into
which
he first entered with them.
On the whole, therefore, the duties
of two
functions are to be performed between
God
and men who have entered into covenant
with
him: First, a regal one, which is of
supreme
authority: Secondly, a religious one,
of
devoted submission.
(1.) The use of the former is in the
communication
of every needful good, and in the imposing
of laws or the act of legislation.
Under
it we likewise comprehend the gift
of prophecy,
which is nothing more than the annunciation
of the royal pleasure, whether it be
communicated
by God himself, or by some one of his
deputies
or ambassadors as a kind of internuncio
to
the covenant. That no one may think
the prophetic
office, of which the scriptures make
such
frequent mention, is a matter of little
solicitude
to us, we assign it the place of a
substitute
under the Chief Architect.
(2.) But the further consideration
of the
regal duty being at present omitted,
we shall
proceed to a nearer inspection of that
which
is religious.. We have already deduced
its
origin from the act of covenanting;
we have
propounded it, in the exercise of the
regal
office, as something that is due; and
we
place its proper action in thanksgiving
and
intreaty. This action is required to
be religiously
performed, according to their common
vocation,
by every one of the great body of those
who
are in covenant; and to this end they
have
been sanctified by the word of the
covenant,
and have all been constituted priests
to
God, that they might offer gifts and
prayers
to The Most High. But since God loves
order,
he who is himself the only instance
of order
in its perfection, willed that, out
of the
number of those who were sanctified,
some
one should in a peculiar manner be
separated
to him; that he who was thus set apart
should,
by a special and extraordinary vocation,
be qualified for the office of the
priesthood;
and that, approaching more intimately
and
with greater freedom to the throne
of God,
he should, in the place of his associates
in the same covenant and religion,
take the
charge and management of whatever affairs
were to be transacted before God on
their
account.
From this circumstance is to be traced
the
existence of the office of the priesthood,
the duties of which were to be discharged
before God in behalf of others—an office
undoubtedly of vast dignity and of
special
honour among mankind. Although the
priest
must be taken from among men, and must
be
appointed in their behalf, yet it does
not
appertain to men themselves, to designate
whom they will to sustain that office;
neither
does it belong to any one to arrogate
that
honour to himself. But as the office
itself
is an act of the divine pleasure, so
likewise
the choice of the person who must discharge
its duties, rests with God himself:
and it
was his will, that the office should
be fulfilled
by him who for some just reason held
precedence
among his kindred by consanguinity.
This
was the father and master of the family,
and his successor was the first born.
We
have examples of this in the holy patriarchs,
both before and after the deluge. We
behold
this expressly in Noah, Abraham, and
Job.
There are also those, (not occupying
the
lowest seats in judgment,) who say
that Cain
and Abel brought their sacrifices to
Adam
their father, that he might offer them
to
the Lord; and they derive this opinion
from
the word aykh used in the same passage.
Though
these examples are selected from the
description
of that period when sin had made its
entrance
into the world, yet a confirmation
of their
truth is obtained in this primitive
institution
of the human race, of which we are
now treating.
For it is peculiar to that period,
that all
the duties of the priesthood were confined
within the act of offering only an
eucharistic
sacrifice and supplications. Having
therefore
in due form executed these functions,
the
priest, in the name of his compeers,
was
by the appeased Deity admitted to a
familiar
intercourse with Him, and obtained
from Him
a charge to execute among his kindred,
in
the name of God himself, and as "the
messenger, or angel, of the Lord of
Hosts."
For the Lord revealed to him the Divine
will
and pleasure; that, on returning from
his
intercourse with God, he might declare
it
to the people. This will of God consisted
of two parts: (1.) That which he required
to be performed by his covenant people;
and
(2.) That which it was his wish to
perform
for their benefit. In this charge,
which
was committed to the priest, to be
executed
by him, the administration of prophecy
was
also included; on which account it
is said,
"They should seek the LAW at the
mouth
of the priest, for he is the messenger
of
the Lord of Hosts." (Mal. ii.
7.) And
since that second part of the Divine
will
was to be proclaimed from an assured
trust
and confidence in the truth of the
Divine
promises, and with a holy and affectionate
feeling toward his own species—in that
view,
he was invested with a commission to
dispense
benedictions. In this manner, discharging
the duties of a double embassy, (that
of
men to God, and that of God to men,)
he acted,
on both sides, the part of a Mediator
of
the covenant into which the parties
had mutually
entered. Nevertheless, not content
with having
conferred this honour on him whom he
had
sanctified, our God, all-bountiful,
elevated
him likewise to the delegated or vicarious
dignity of the regal office, that he,
bearing
the image of God among his brethren,
might
then be able to administer justice
to them
in His Name, and might manage, for
their
common benefit, those affairs with
which
he was entrusted. From this source
arose
what may be considered the native union
of
the Priestly and the Kingly offices,
which
also obtained among the holy patriarchs
after
the entrance of sin, and of which express
mention is made in the person of Melchizedec.
This was signified in a general manner
by
the patriarch Jacob, when he declared
Reuben,
his first born son, to be "the
excellency
of dignity and the excellency of power,"
which were his due on account of the
right
of primogeniture. For certain reasons,
however,
the kingly functions were afterwards
separated
from the priestly, by the will of God,
who,
dividing them into two parts among
his people
the children of Israel, transferred
the kingly
office to Judah and the priestly to
Levi.
But it was proper, that this approach
to
God, through the oblation of an eucharistic
sacrifice and prayers, should be made
with
a pure mind, holy affections, and with
hands,
as well as the other members of the
body,
free from defilement. This was required,
even before the first transgression.
"Sanctify
yourselves, and be ye holy; for I the
Lord
your God am holy." (Lev. xix.
2, &c.)
"God heareth not sinners."
(John
ix. 31.) "Bring no more vain oblations,
for your hands are full of blood."
(Isa.
i. 15). The will of God respecting
this is
constant and perpetual. But Adam, who
was
the first man and the first priest,
did not
long administer his office in a becoming
manner; for, refusing to obey God,
he tasted
the fruit of the forbidden tree; and,
by
that foul crime of disobedience and
revolt,
he at once defiled his soul which had
been
sanctified to God, and his body. By
this
wicked deed he both lost all right
to the
priesthood, and was in reality deprived
of
it by the Divine sentence, which was
clearly
signified by his expulsion from Paradise,
where he had appeared before God in
that
which was a type of His own dwelling-place.
This was in accordance with the invariable
rule of Divine Justice: "Be it
far from
me, [that thou shouldst any longer
discharge
before me the duties of the priesthood:]
for them that honour me, I will honour;
and
they that despise me, shall be lightly
esteemed."
(1 Sam. ii. 30.) But he did not fall
alone:
All whose persons he at that time represented
and whose cause he pleaded, (although
they
had not then come into existence,)
were with
him cast down from the elevated summit
of
such a high dignity. Neither did they
fall
from the priesthood only, but likewise
from
the covenant, of which the priest was
both
the Mediator and the Internuncio; and
God
ceased to be the King and God of men,
and
men were no longer recognized as his
people.
The existence of the priesthood itself
was
at an end; for there was no one capable
of
fulfilling its duties according to
the design
of that covenant. The eucharistic sacrifice,
the invocation of the name of God,
and the
gracious communication between God
and men,
all ceased together.
Most miserable, and deserving of the
deepest
commiseration, was the condition of
mankind
in that state of their affairs, if
this declaration
be a true one, "Happy is the people
whose God is the Lord !" (Psalm
cxliv.
15.) And this inevitable misery would
have
rested upon Adam and his race for ever,
had
not Jehovah, full of mercy and commiseration,
deigned to receive them into favour,
and
resolved to enter into another covenant
with
the same parties; not according to
that which
they had transgressed, and which was
then
become obsolete and had been abolished;
but
into a new covenant of grace. But the
Divine
justice and truth could not permit
this to
be done, except through the agency
of an
umpire and surety, who might undertake
the
part of a Mediator between the offended
God
and sinners. Such a Mediator could
not then
approach to God with an eucharistic
sacrifice
for benefits conferred upon the human
race,
or with prayers which might intreat
only
for a continuance and an increase of
them:
But he had to approach into the Divine
presence
to offer sacrifice for the act of hostility
which they had committed against God
by transgressing
his commandment, and to offer prayers
for
obtaining the remission of their transgressions.
Hence arose the necessity of an Expiatory
Sacrifice; and, on that account, a
new priesthood
was to be instituted, by the operation
of
which the sin that had been committed
might
be expiated, and access to the throne
of
God’s grace might be granted to man
through
a sinner: this is the priesthood which
belongs
to our Christ, the Anointed One, alone.
But God, who is the Supremely Wise
Disposer
of times and seasons, would not permit
the
discharge of the functions appertaining
to
this priesthood to commence immediately
after
the formation of the world, and the
introduction
of sin. It was his pleasure, that the
necessity
of it should be first correctly understood
and appreciated, by a conviction on
men’s
consciences of the multitude, heinousness
and aggravated nature of their sins.
It was
also his will, that the minds of men
should
be affected with a serious and earnest
desire
for it, yet so that they might in the
mean
time be supported against despair,
arising
from a consciousness of their sins,
which
could not be removed except by means
of that
Divine priesthood, the future commencement
of which inspired them with hope and
confidence.
All these purposes God effected by
the temporary
institution of that typical priesthood,
the
duties of which infirm and sinful men
"after
the law of a carnal commandment"
could
perform, by the immolation of beasts
sanctified
for that service; which priesthood
was at
first established in different parts
of the
world, and afterwards among the Israelites,
who were specially elected to be a
sacerdotal
nation. When the blood of beasts was
shed,
in which was their life, (Lev. xvii.
14)
the people contemplated, in the death
of
the animals, their own demerits, for
the
beasts had not sinned that they by
death
should be punished as victims for transgression.
After investigating this subject with
greater
diligence, and deliberately weighing
it in
the equal balances of their judgment,
they
plainly perceived and understood that
their
sins could not possibly be expiated
by those
sacrifices, which were of a species
different
from their own, and more despicable
and mean
than human beings. From these premises
they
must of necessity have concluded, that,
notwithstanding
they offered those animals, they in
such
an act delivered to God nothing less
than
their own bond, sealing it in his presence
with an acknowledgment of their personal
sins, and confessing the debt which
they
had incurred. Yet, because these sacrifices
were of Divine Institution, and because
God
received them at the hands of men as
incense
whose odour was fragrant and agreeable,
from
these circumstances the offenders conceived
the hope of obtaining favour and pardon,
reasoning thus within themselves, as
did
Sampson’s mother: "If the Lord
were
pleased to kill us, he would not have
received
burnt-offering and a meat-offering
at our
hands." (Judges xiii. 23.) With
such
a hope they strengthened their spirits
that
were ready to faint, and, confiding
in the
Divine promise, they expected in all
the
ardour of desire the dispensation of
a priesthood
which was prefigured under the typical
one;
"searching what, or what manner
of time,
the Spirit of Christ which was in them
did
signify, when it testified beforehand
the
Sufferings of Christ, and the Glory
that
should follow." (1 Pet. i. 11.)
But,
since the mind pants after the very
delightful
consideration of this priesthood, our
oration
hastens towards it; and, having some
regard
to the lateness of the hour, and wishing
not to encroach on your comfort, we
shall
omit any further allusion to that branch
of the priesthood which has hitherto
occupied
our attention.
Secondly. In discoursing on the Priesthood
of Christ, we will confine our observations
to three points; and, on condition
that you
receive the succeeding part of my oration
with that kindness and attention which
you
have hitherto manifested, and which
I still
hope and desire to receive, we will
describe:
First. The Imposing of the Office.
Secondly.
Its Execution and Administration. And
Thirdly.
The Fruits of the Office thus Administered,
and the Utility Which We Derive From
It.
I. In respect to the Imposing of the
Office,
the subject itself presents us with
three
topics to be discussed in order. (1.)
The
person who imposes it. (2.) The person
on
whom it is imposed, or to whom it is
entrusted.
And (3.) The manner of his appointment,
and
of his undertaking this charge.
1. The person imposing it is God, the
Father
of our Lord Jesus Christ. Since this
act
of imposing belongs to the economy
and dispensation
of our salvation, the persons who are
comprised
under this one Divine Monarchy are
to be
distinctly considered according to
the rule
of the scriptures, which ought to have
the
precedence in this inquiry, and according
to the rules and guidance of the orthodox
Fathers that agree with those scriptures.
It is J EHOVAH who imposes this office,
and
who, while the princes of darkness
fret themselves
and rage in vain, says to his Messiah,
"Thou
art my Son; this day have I begotten
thee.
Ask of me, and I shall give thee the
Heathen
for thine inheritance, and the uttermost
parts of the earth for thy possession."
(Psalm ii. 8.) He it is who, when he
commanded
Messiah to sit at his right hand, repeated
his holy and revered word with an oath,
saying,
"Thou art a Priest forever after
the
order of Melchizedec." (Psalm
cx. 4.)
This is He who imposes the office,
and that
by a right the most just and deserved.
For
"with him we have to do, who,
dwelling
in the light unto which no man can
approach,"
remains continually in the seat of
his Majesty.
He preserves his own authority safe
and unimpaired
to himself, "without any abasement
or
lessening of his person," as the
voice
of antiquity expresses it; and retains
entire,
within himself, the right of demanding
satisfaction
from the sinner for the injuries which
He
has sustained. From this right he has
not
thought fit to recede, or to resign
any part
of it, on account of the rigid inflexibility
of his justice, according to which
he hates
iniquity and does not permit a wicked
person
to dwell in his presence. This, therefore,
is the Divine Person in whose hands
rest
both the right and the power of imposition;
the fact of his having also the will,
is
decided by the very act of imposition.
But an inquiry must be made into the
Cause
of this imposition which we shall not
find,
except, first, in the conflict between
justice
and gracious mercy; and, afterwards,
in their
amicable agreement, or rather their
junction
by means of wisdom’s conciliating assistance.
(1.) Justice demanded, on her part,
the punishment
due to her from a sinful creature;
and this
demand she the more rigidly enforced,
by
the greater equity with which she had
threatened
it, and the greater truth with which
it had
been openly foretold and declared.
Gracious Mercy, like a pious mother,
moving
with bowels of commiseration, desired
to
avert that punishment in which was
placed
the extreme misery of the creature.
For she
thought that, though the remission
of that
punishment was not due to the cause
of it,
yet such a favour ought to be granted
to
her by a right of the greatest equity;
because
it is one of her chief properties to
"rejoice
against judgment." (James ii.
13.)
Justice, tenacious of her purpose,
rejoined,
that the throne of grace, she must
confess,
was sublimely elevated above the tribunal
of justice: but she could not bear
with patient
indifference that no regard should
be paid
to her, and her suit not to be admitted,
while the authority of managing the
whole
affair was to be transferred to mercy.
Since,
however, it was a part of the oath
administered
to justice when she entered into office,
"that she should render to every
one
his own," she would yield entirely
to
mercy, provided a method could be devised
by which her own inflexibility could
be declared,
as well as the excess of her hatred
to sin.
(2.) But to find out that method, was
not
the province of Mercy. It was necessary,
therefore, to call in the aid of Wisdom
to
adjust the mighty difference, and to
reconcile
by an amicable union those two combatants
that were, in God, the supreme protectresses
of all equity and goodness. Being called
upon, she came, and at once discovered
a
method, and affirmed that it was possible
to render to each of them that which
belonged
to her; for if the punishment due to
sin
appeared desirable to Justice and odious
to Mercy, it might be transmuted into
an
expiatory sacrifice, the oblation of
which,
on account of the voluntary suffering
of
death, (which is the punishment adjudged
to sin,) might appease Justice, and
open
such a way for Mercy as she had desired.
Both of them instantly assented to
this proposal,
and made a decree according to the
terms
of agreement settled by Wisdom, their
common
arbitrator.
2. But, that we may come to the Second
Point,
a priest was next to be sought, to
offer
the sacrifice: For that was a function
of
the priesthood. A sacrifice was likewise
to be sought; and with this condition
annexed
to it, that the same person should
be both
priest and sacrifice. This was required
by
the plan of the true priesthood and
sacrifice,
from which the typical and symbolical
greatly
differs. But in the different orders
of creatures
neither sacrifice nor priest could
be found.
It was not possible for an angel to
become
a priest; because "he was to be
taken
from among men and to be ordained from
men
in things pertaining to God."
(Heb.
v. 1.) Neither could an angel be a
sacrifice;
because it was not just that the death
of
an angel should be an expiation for
a crime
which a man had perpetrated: And if
this
had even been most proper, yet man
could
never have been induced to believe
that an
angelical sacrifice had been offered
by an
angel for him, or, if it had been so
offered,
that it was of the least avail. Application
was then to be made to men themselves.
But,
among them, not one could be found
in whom
it would have been a becoming act to
execute
the office of the priesthood, and who
had
either ability or inclination for the
undertaking.
For all men were sinners; all were
terrified
with a consciousness of their delinquency;
and all were detained captive under
the tyranny
of sin and Satan. It was not lawful
for a
sinner to approach to God, who is pure
Light,
for the purpose of offering sacrifice;
because,
being affrighted by his own internal
perception
of his crime, he could not support
a sight
of the countenance of an incensed God,
before
whom it was still necessary that he
should
appear. Being placed under the dominion
of
sin and Satan, he was neither willing,
nor
had he the power to will, to execute
an office,
the duties of which were to be discharged
for the benefit of others, out of love
to
them. The same consideration likewise
tends
to the rejection of every human sacrifice.
Yet the priest was to be taken from
among
men, and the oblation to God was to
consist
of a human victim.
In this state of affairs, the assistance
of Wisdom was again required in the
Divine
Council. She declared that a man must
be
born from among men, who might have
a nature
in common with the rest of his brethren,
that, being in all things tempted as
they
were, he might be able to sympathize
with
others in their sufferings; and yet,
that
he should neither be reckoned in the
order
of the rest, nor should be made man
according
to the law of the primitive creation
and
benediction; that he should not be
under
dominion of sin; that he should be
one in
whom Satan could find nothing worthy
of condemnation,
who should not be tormented by a consciousness
of sin, and who should not even know
sin,
that is, one who should be "born
in
the likeness of sinful flesh, and yet
without
sin. For such a high priest became
us, who
is holy, harmless, undefiled and separate
from sinners." (Heb. vii. 26.)
But,
that he might have a community of nature
with men, he ought to be born of a
human
being; and, that he might have no participation
in crime with them, but might be holy,
he
ought to be conceived by the Holy Ghost,
because sanctification is his proper
work.
By the Holy Spirit, the nativity which
was
above and yet according to nature,
might
through the virtue of the mystery,
restore
nature, as it surpassed her in the
transcendent
excellence of the miracle. But the
dignity
of this priesthood was greater, and
its functions
more weighty and important, than man
even
in his pure state was competent to
sustain
or discharge. The benefits also to
be obtained
by it, infinitely exceeded the value
of man
when in his greatest state of purity.
Therefore,
the Word of God, who from the beginning
was
with God, and by whom the worlds, and
all
things visible and invisible, were
created,
ought himself to be made flesh, to
undertake
the office of the priesthood, and to
offer
his own flesh to God as a sacrifice
for the
life of the world. We now have the
person
who was entrusted with the priesthood,
and
to whom the province was assigned of
atoning
for the common offense: It is Jesus
Christ,
the Son of God and of man, a high priest
of such great excellence, that the
transgression
whose demerits have obtained this mighty
Redeemer, might almost seem to have
been
a happy circumstance.
3. Let us proceed to the mode of its
being
imposed or undertaken. This mode is
according
to covenant, which, on God’s part,
received
an oath for its confirmation. As it
is according
to covenant, it becomes a solemnity
appointed
by God, with whom rests the appointment
to
the priesthood. For the Levitical priesthood
was conferred on Levi according to
covenant,
as the Lord declares by the prophet
Malachi:
"My covenant was with him of life
and
peace." (ii, 5.) It is, however,
peculiar
to this priesthood of Christ, that
the covenant
on which it is founded, was confirmed
by
an oath. Let us briefly consider each
of
them.
The covenant into which God entered
with
our High Priest, Jesus Christ, consisted,
on the part of God, of the demand of
an action
to be performed, and of the promise
of an
immense remuneration. On the part of
Christ,
our High Priest, it consisted of an
accepting
of the Promise, and a voluntary engagement
to Perform the Action. First, God required
of him, that he should lay down his
soul
as a victim in sacrifice for sin, (Isa.
liii.
11,) that he should give his flesh
for the
light of the world, (John vi. 51,)
and that
he should pay the price of redemption
for
the sins and the captivity of the human
race.
God "promised" that, if he
performed
all this, "he should see a seed
whose
days should be prolonged," (Isa.
liii.
11,) and that he should be himself
"an
everlasting Priest after the order
of Melchizedec,"
(cx, 4,) that is, he should, by the
discharge
of his priestly functions, be elevated
to
the regal dignity. Secondly, Christ,
our
High Priest, accepted of these conditions,
and permitted the province to be assigned
to him of atoning for our transgressions,
exclaiming "Lo, I come that I
may do
thy will, O my God." (Psalm xl.
8.)
But he accepted them under a stipulation,
that, on completing his great undertaking,
he should forever enjoy the honour
of a priesthood
similar to that of Melchizedec, and
that,
being placed on his royal throne, he
might,
as King of Righteousness and Prince
of Peace,
rule in righteousness the people subject
to his sway, and might dispense peace
to
his people. He, therefore, "for
the
joy that was set before him, endured
the
cross, despising the shame," (Heb.
xii.
2,) that, "being anointed with
the oil
of gladness above his fellows,"
(Psalm
xlv. 7,) he might sit forever in the
throne
of equity at the right hand of the
throne
of God.
Great, indeed, was the condescension
of the
all-powerful God in being willing to
treat
with our High Priest rather in the
way of
covenant, than by a display of his
authority.
And strong were the pious affections
of our
High Priest, who did not refuse to
take upon
himself, on our account, the discharge
of
those difficult and arduous duties
which
were full of pain, trouble, and misery.
Most
glorious act, performed by thee, O
Christ,
who art infinite in goodness! Thou
great
High Priest, accept of the honours
due to
thy pious affection, and continue in
that
way to proceed to glory, to the complete
consecration of our salvation! For
it was
the will of God, that the duties of
the office
should be administered from a voluntary
and
disinterested zeal and affection for
his
glory and the salvation of sinners;
and it
was a deed worthy of his abundant benignity,
to recompense with a large reward the
voluntary
promptitude which Christ exhibited.
God added an oath to the covenant,
both for
the purpose of confirming it, and as
a demonstration
of the dignity and unchangeable nature
of
that priesthood. Though the constant
and
unvarying veracity of God’s nature
might
very properly set aside the necessity
of
an oath, yet as he had conformed to
the customs
of men in their method of solemnizing
agreements,
it was his pleasure by an oath to confirm
his covenant; that our High Priest,
relying
in assured hope on the two-fold and
immovable
anchor of the promise and of the oath,
"might
despise the shame and endure the cross."
The immutability and perpetuity of
this priesthood
have been pointed out by the oath which
was
added to the covenant. For whatever
that
be which God confirms by an oath, it
is something
eternal and immutable.
But it may be asked, "Are not
all the
words which God speaks, all the promises
which he makes, and all the covenants
into
which he enters, of the same nature,
even
when they are unaccompanied by the
sanctity
of an oath ," Let me be permitted
to
describe the difference between the
two cases
here stated, and to prove it by an
important
example. There are two methods or plans
by
which it might be possible for man
to arrive
at a state of righteousness before
God, and
to obtain life from him. The one is
according
to righteousness through the law, by
works
and "of debt;" the other
is according
to mercy through the gospel, "by
grace,
and through faith:" These two
methods
are so constituted as not to allow
both of
them to be in a course of operation
at the
same time; but they proceed on the
principle,
that when the first of them is made
void,
a vacancy may be created for the second.
In the beginning, therefore, it was
the will
of God to prescribe to man the first
of these
methods; which arrangement was required
by
his righteousness and the primitive
institution
of mankind. But it was not his pleasure
to
deal strictly with man according to
the process
of that legal covenant, and peremptorily
to pronounce a destructive sentence
against
him in conformity with the rigor of
the law.
Wherefore, he did not subjoin an oath
to
that covenant, lest such an addition
should
have served to point out its immutability,
a quality which God would not permit
it to
possess. The necessary consequence
of this
was, that when the first covenant was
made
void through sin, a vacancy was created
by
the good pleasure of God for another
and
a better covenant, in the manifestation
of
which he employed an oath, because
it was
to be the last and peremptory one respecting
the method of obtaining righteousness
and
life. "By myself have I sworn,
saith
the Lord, that in thy seed shall all
the
nations of the earth be blessed."
(Gen.
xxii. 18.) "As I live, saith the
Lord,
have I any pleasure at all that the
wicked
should die, and not that he should
return
from his ways and live" (Ezek.
xviii.
23.) "So I swear in my wrath,
They shall
not enter into my rest. And to whom
swear
he that they should not enter into
his rest,
but to them that believed not? So we
see
that they could not enter in because
of unbelief."
(Heb. iii. 11, 18.) For the same reason,
it is said, "The wrath of God,
[from
which it is possible for sinners to
be liberated
by faith in Christ,] abides on those
who
are unbelievers." (John iii. 36.)
A
similar process is observed in relation
to
the priesthood. For he did not confirm
with
an oath the Levitical priesthood, which
had
been imposed until the time of reformation."
(Heb. ix. 10.) But because it was his
will
that the priesthood of Christ should
be everlasting,
he ratified it by an oath. The apostle
to
the Hebrews demonstrates the whole
of this
subject in the most nervous style,
by quotations
from the 110th Psalm. Blessed are we
in whose
behalf God was willing to swear! but
most
miserable shall we be, if we do not
believe
on him who swears. The greatest dignity
is
likewise obtained to this priesthood,
and
imparted to it, by the addition of
an oath,
which elevates it far above the honour
to
which that of Levi attained. "For
the
law of a carnal commandment maketh
men priests
who have infirmities, and are sinners,
to
offer both gifts and sacrifices, that
could
not make him perfect who did the service,
as pertaining to the conscience;"
(Heb.
ix. 9) neither could they abolish sin,
or
procure heavenly blessings. "But
the
words of the oath, which was since
the law,
constituteth the Son a High Priest
consecrated
forevermore, who, after the power of
an endless
life and through the Eternal Spirit,
offers
himself without spot to God, and by
that
one offering, he perfects forever them
that
are sanctified, their consciences being
purified
to serve the living God: by how much
also
it was a more excellent covenant, by
so much
the more ought it to be confirmed,
since
it was established upon better promises:
(Heb. 7-10,) and that which God hath
deigned
to honour with the sanctity of an oath,
should
be viewed as an object of the most
momentous
importance.
II. We have spoken to the act of Imposing
the priesthood, as long as our circumscribed
time will allow us. Let us contemplate
its
Execution, in which we have to consider
the
duties to be performed, and in them
the feeling
and condition of who performs them.
The functions
to be executed were two:
(1.) The Oblation of an expiatory sacrifice,
and (2.) Prayer.
1. The Oblation was preceded by a preparation
through the deepest privation and abasement,
the most devoted obedience, vehement
supplications,
and the most exquisitely painful experience
of human infirmities, on each of which
it
is not now necessary to speak. The
oblation
consists of two parts succeeding each
other:
The First is the immolation or sacrifice
of the body of Christ, by the shedding
of
his blood on the altar of the cross,
which
was succeeded by death—thus paying
the price
of redemption for sins by suffering
the punishment
due to them. The Other Part consists
of the
offering of his body re-animated and
sprinkled
with the blood which he shed—a symbol
of
the price which he has paid, and of
the redemption
which he has obtained. The First Part
of
this oblation was to be performed without
the Holy of Holies, that is, on earth,
because
no effusion of blood can take place
in heaven,
since it is necessarily succeeded by
death
For death has no more sway in heaven,
in
the presence and sight of the majesty
of
the true God, than sin itself has,
which
contains within it the deserts of death,
and as death contains within itself
the punishment
of sin. For thus says the scriptures,
"The
Son of man came, not to be ministered
unto,
but to minister, and to give his life
a ransom
for many." (Matt. xx. 28.) "For
this is my blood of the New Testament,
which
is shed for many for the remission
of sins."
(Matt. xxvi. 28.) "Christ Jesus
gave
himself a ransom for all, to be testified
in due time." (1 Tim. ii. 6).
But the
Second Part of this offering was to
be accomplished
in heaven, in the Holy of Holies. For
that
body which had suffered the punishment
of
death and had been recalled to life,
was
entitled to appear before the Divine
Majesty
besprinkled with its own blood, that,
remaining
thus before God as a continual memorial,
it might also be a perpetual expiation
for
transgressions. On this subject, the
Apostle
says: "Into the second tabernacle
went
the High Priest alone once every year,
not
without blood, which he offered for
himself,
and for the errors of the people. But
Christ
being come a High Priest of good things
to
come, not by the blood of goat, and
calves,
but by his own blood he entered in
once into
the Holy Place, having obtained eternal
redemption
for us;" (Heb. ix. 11) that is,
by his
own blood already poured out and sprinkled
upon him, that he might appear with
it in
the presence of God. That act, being
once
performed, was never repeated; "for
in that he died, he died unto sin once."
But this is a perpetual act; "for
in
that he liveth, he liveth unto God."
(Rom. vi. 10.) "This man, because
he
continueth ever, hath an unchangeable
priesthood."
(Heb. vii. 24) The former was the act
of
the Lamb to be slain, the latter, that
of
the Lamb already slain and raised again
from
death to life. The one was completed
in a
state of the deepest humiliation, the
other
in a state of glory; and both of them
out
of a consummate affection for the glory
of
God and the salvation of sinners. Sanctified
by the anointing of the Spirit, he
completed
the former act; and the latter was
likewise
his work, when he had been further
consecrated
by his sufferings and sprinkled with
his
own blood. By the former, therefore,
he sanctified
himself, and made a kind of preparation
on
earth that he might be qualified to
discharge
the functions of the latter in heaven.
2. The Second of the two functions
to be
discharged, was the act of prayer and
intercession,
the latter of which depends upon the
former.
Prayer is that which Christ offers
for himself,
and intercession is what he offers
for believers;
each of which is most luminously described
to us by John, in the seventeenth chapter
of his Gospel, which contains a perpetual
rule and exact canon of the prayers
and intercessions
which Christ offers in heaven to his
Father.
For although that prayer was recited
by Christ
while he remained upon earth, yet it
properly
belongs to his sublime state of exaltation
in heaven: and it was his will that
it should
be described in his word, that we on
earth,
might derive from it perpetual consolation.
Christ offers up a prayer to the Father
for
himself, according to the Father’s
command
and promise combined, "Ask of
me, and
I shall give thee the heathen for thine
inheritance."
(Psalm ii. 8.) Christ had regard to
this
promise, when he said, "Father,
glorify
thy Son, that thy Son also may glorify
thee,
as thou hast given him power over all
flesh,
that he should give eternal life to
as many
as thou hast given him." This
sort of
intreaty must be distinguished from
those
"supplications which Christ, in
the
days of his flesh, offered up to the
Father,
with strong cries and tears;"
(Heb.
v. 7,) for by them he intreated to
be delivered
from anguish, while by the other he
asks,
"to see his seed whose days should
be
prolonged, and to behold the pleasure
of
the Lord which should prosper in his
hands."
(Isa. liii. 10.) But, for the faithful,
intercession
is made, of which the apostle thus
speaks,
"Who is he that condemneth, It
is Christ
that died, yea, rather, that is risen
again,
who is even at the right hand of God,
who
also maketh intercession for us."
(Rom.
viii. 34) And, in the Epistle to the
Hebrews,
he says, "Wherefore he is able
also
to save them to the uttermost that
come unto
God by him, seeing He ever liveth to
make
intercession for them" (vii, 25.)
But
Christ is said to intercede for believers,
to the exclusion of the world, because,
after
he had offered a sacrifice sufficient
to
take away the sins of all mankind,
he was
consecrated a great "High Priest
to
preside over the house of God,"
(Heb.
x. 21,) "which house those are
who hold
fast the confidence and the rejoicing
of
the hope firm unto the end." (iii,
6.)
Christ discharges the whole of this
part
of his function in heaven, before the
face
of the Divine Majesty; for there, also,
is
the royal seat and the throne of God,
to
which, when we are about to pray, we
are
commanded to lift up our eyes and our
minds.
But he executes this part of his office,
not in anguish of spirit, or in a posture
of humble genuflection, as though fallen
down before the knees of the Father,
but
in the confidence of the shedding of
his
own blood, which, sprinkled as it is
on his
sacred body, he continually presents,
as
an object of sight before his Father,
always
turning it towards his sacred countenance.
The entire efficacy of this function
depends
on the dignity and value of the blood
effused
and sprinkled over the body; for, by
his
blood-shedding, he opened a passage
for himself
"into the holiest, within the
veil."
From which circumstance we may with
the greatest
certainty conclude, that his prayers
will
never be rejected, and that whatever
we shall
ask in his name, will, in virtue of
that
intercession, be both heard and answered.
The sacerdotal functions being thus
executed,
God, the Father, mindful of his covenant
and sacred oath, not only continued
the priesthood
with Christ forever, but elevated him
likewise
to the regal dignity, "all power
being
given unto him in heaven and in earth,
(Matt.
xxviii. 18,) also power over all flesh:
(John
xvii. 2,) a name being conferred on
him which
is far above all principality, and
might,
and dominion, and every name that is
named,
not only in this world, but also in
that
which is to come, (Ephes. i. 21,) angels,
and authorities, and powers being made
subject
unto him," (1 Pet. iii. 22,) that
he
might be the Christ and the Lord of
his whole
Israel, King of Kings and Lord of Lords.
By this admirable covenant, therefore,
God
hath united those two supreme functions
in
one, even in Christ Jesus, and has
thus performed
his promise, by which he had sworn
that this
Priest should be forever after the
order
of Melchizedec, "who was at once
a King
and a Priest; and is to the present
time
without beginning of days or end of
life,"
because his genealogy is not described
in
the Scriptures, which in this case
are subservient
to the figure. This conjunction of
the sacerdotal
and regal functions is the highest
point
and the extreme limit of all the divine
work,
a never ending token of the justice
and the
mercy of God attempered together for
the
economy of our salvation, a very luminous
and clear evidence of the most excellent
glory of God, and an immovable foundation
for the certainty of obtaining salvation
through this royal Priest. If man is
properly
styled "the extreme Colophon of
the
creation," "a microcosm,"
on account of the union of his body
and soul,
"an epitome of the whole world,"
and "the marriage of the Universe,"
what judgment shall we form of this
conjunction,
which consists of a most intimate and
inseparable
union of the whole church of believers
and
of God himself, "who dwells in
the light
unto which no man can approach,"
and
by what amplitude of title shall we
point
out its divinity. This union hath a
name
above every name that can be named.
It is
ineffable, inconceivable, and incomprehensible.
If, chiefly in respect to this I shall
say,
that Christ is styled "the brightness
of the Father’s glory," "the
express
image of his person" and "the
image
of the invisible God," I shall
have
expressed its excellency as fully as
it is
possible to do.
What can be a more illustrious instance
of
the admixture of justice with mercy
than
that even the Son of God, when he had
"made
himself of no reputation and assumed
the
form of a servant," could not
be constituted
a King except through a discharge of
the
sacerdotal functions; and that all
those
blessings which he had to bestow as
a King
on his subjects, could not be asked
except
through the priesthood, and which,
when obtained
from God, could not, (except through
the
intervention of this royal Mediator,)
be
communicated by his vicarious distribution
under God? What can be a stronger and
a better
proof of the certainty of obtaining
salvation
through Christ, than that he has, by
the
discharge of his sacerdotal functions
in
behalf of men, asked and procured it
for
men, and that, being constituted a
King through
the priesthood, he has received salvation
from the Father to be dispensed to
them?
In these particulars consists the perfection
of the divine glory.
III. But this consideration, I perceive,
introduces us, almost imperceptibly,
to the
third and last portion of our subject,
in
which we have engaged to treat on THE
FRUITS
OF THE SACERDOTAL OFFICE in its administration
by Christ. We will reduce all these
fruits,
though they are innumerable, to four
chief
particulars; and, since we hasten to
the
end of this discourse, we bind ourselves
down to extreme brevity. These benefits
are,
(1.) The concluding and the confirmation
of a New Covenant; (2.) The asking,
obtaining,
and application of all the blessings
necessary
for the salvation of the human race;
(3.)
The institution of a new priesthood,
both
eucharistic and royal; and (4.) lastly,
The
extreme and final bringing to God of
all
his covenant people.
1. The FIRST UTILITY is the contracting
and
the confirmation of a New Covenant,
in which
is the direct way to solid felicity.
We rejoice and glory, that this has
been
obtained by the priesthood of Christ.
For
since the first covenant had been made
weak
through sin and the flesh, and was
not capable
of bringing righteousness and life,
it was
necessary, either to enter into another,
or that we should be forever expelled
from
God’s presence. Such a covenant could
not
be contracted between a just God and
sinful
men, except in consequence of a reconciliation,
which it pleased God, the offended
party,
should be perfected by the blood of
our High
Priest, to be poured out on the altar
of
the cross. He who was at once the officiating
priest and the Lamb for sacrifice,
poured
out his sacred blood, and thus asked
and
obtained for us a reconciliation with
God.
When this great offering was completed,
it
was possible for the reconciled parties
to
enter into an agreement. Hence, it
pleased
God, that the same High Priest who
had acted
as Mediator and Umpire in this reconciliation,
should, with the very blood by which
he had
effected their union, go between the
two
parties, as a middle-man, or, in the
capacity
of an ambassador, and as a herald to
bear
tidings of war or peace, with the same
blood
as that by which the consciences of
those
who were included in the provisions
of the
covenant, being sprinkled, might be
purged
from dead works and sanctified; with
the
very blood, which, sprinkled upon himself,
might always appear in the sight of
God;
and with the same blood as that by
which
all things in the heavens might be
sprinkled
and purified. Through the intervention,
therefore,
of this blood, another covenant was
contracted,
not one of works, but of faith, not
of the
law, but of grace, not an old, but
a new
one—and new, not because it was later
than
the first, but because it was never
to be
abrogated or repealed; and because
its force
and vigour should perpetually endure.
"For
that which decayeth and waxeth old,
is ready
to vanish away." (Heb. viii. 13).
If
such a covenant as is described in
this quotation
should be again contracted, in the
several
ages which succeed each other, changes
ought
frequently to occur in it; and, all
former
covenants being rendered obsolete,
others
more recent ought to succeed. But it
was
necessary, at length, that a pause
should
occur in one of them, and that such
a covenant
should at once be made as might endure
forever.
It was also to be ratified with blood.
But
how was it possible to be confirmed
with
blood of greater value than that of
the High
Priest, who was the Son, both of God
and
man. But the covenant of which we are
now
treating, was ratified with that blood;
it
was, therefore, a new one, and never
to be
annulled. For the perpetual presence
and
sight of such a great High Priest,
sprinkled
with his own blood, will not suffer
the mind
of his Father to be regardless of the
covenant
ratified by it, or his sacred breast
to be
moved with repentance. With what other
blood
will it be possible for the consciences
of
those in covenant to be cleansed and
sanctified
to God, if, after having become parties
to
the covenant of grace, they pollute
themselves
with any crime, "There remaineth
no
more sacrifice for sins, if any man
have
trodden under foot this High Priest,
and
counted the blood of the covenant wherewith
he was sanctified, an unholy thing."
(Heb. x. 29). The covenant, therefore,
which
has been concluded by the intervention
of
this blood and this. High Priest, is
a new
one, and will endure forever.
2. The SECOND FRUIT is the asking,
obtaining,
and application, of all the blessings
necessary
to those who are in covenant for the
salvation
both of soul and body. For, since every
covenant
must be confirmed by certain promises,
it
was necessary that this also should
have
its blessings, by which it might be
sanctioned,
and those in covenant rendered happy.
(1.) Among those blessings, the remission
of sins first offers itself; according
to
the tenor of the New Covenant, "I
will
be merciful to their unrighteousness,
and
their sins and their iniquities will
I remember
no more." (Heb. viii. 12). But
the scripture
testifies, that Christ has asked this
blessing
by his blood, when it says, "This
is
my blood of the New Testament, which
is shed
for many, for the remission of sins."
(Matt. xxvi. 28). The scripture also
proves
his having obtained such a blessing
by the
discharge of the same office, in these
words:
"By his own blood Christ entered
in
once into the holy place, HAVING OBTAINED
eternal redemption for us." (Heb.
ix.
12.) It adds its testimony to the application,
saying, "In Christ WE HAVE REDEMPTION
through his blood, the forgiveness
of sins,
according to the riches of his grace."
(Ephes. i. 7.)
(2.) This necessary blessing is succeeded
by adoption into sons and by a right
to the
heavenly inheritance: And we owe it
to the
Priesthood of Christ, that this blessing
was asked and obtained for us, as well
as
communicated to us. For he being the
proper
and only begotten Son of the Father,
and
the sole heir of all his Father’s blessings,
was unwilling to enjoy such transcendent
benefits alone, and desired to have
co-heirs
and partners, whom he might anoint
with the
oil of his gladness, and might receive
into
a participation of that inheritance.
He made
an offering, therefore, of his soul
for sin,
that, the travail of his soul being
finished,
he might see his seed prolonged in
their
days—the seed of God which might come
into
a participation with him both of name
and
inheritance. "He was made under
the
law, to redeem them that were under
the law,
that we might receive THE ADOPTION
OF SONS."
(Gal. iv. 5). According to the command
of
the Father, he asked, that the Heathen
might
be given to him for an inheritance.
By these
acts, therefore, which are peculiar
to his
priesthood, he asked for this right
of adoption
in behalf of his believing people,
and obtained
it for the purpose of its being communicated
to them, nay, in fact, he himself became
the donor. "For to as many as
believed
on his name Christ gave power to become
the
sons of God." (John i. 12). Through
him and in regard to him, God has adopted
us for sons, who are beloved in him
the Son
of his love. He, therefore, is the
sole heir,
by whose death the inheritance comes
to others;
which circumstance was predicted by
the perfidious
husbandmen, (Mark xii. 7,) who, being
Scribes
and Pharisees, uttered at that time
a remarkable
truth, although they were ignorant
of such
a great mystery.
(3.) But because it is impossible to
obtain
benefits of this magnitude except in
union
with the High Priest himself, it was
expected
of him that he should ask and obtain
the
gift of the HOLY SPIRIT, the bond of
that
union, and should pour it out on his
own
people. But since the spirit of grace
is
the token as well as the testimony
of the
love of God towards us, and the earnest
of
our inheritance, Christ could not ask
this
great gift till a reconciliation had
taken
place, and to effect this was the duty
of
the priest. When, therefore, this reconciliation
was effected, he asked of his Father
another
Comforter for his people, and his request
was granted. Being elevated to the
right
hand of God, he obtained this Paraclete
promised
in the terms of the sacerdotal covenant;
and, when he had procured this Spirit,
he
poured it out in a most copious manner
on
his followers, as the scripture says,
"Therefore
being by the right hand of God exalted,
and
having received of the Father the promise
of the Holy Ghost, he hath shed forth
this
which ye now see and hear." (Acts
ii.
33.)
That the asking, the obtaining, and
the communication
of all these blessings, have flowed
from
the functions of the priesthood, God
has
testified by a certain seal of the
greatest
sanctity, when he constituted Christ
the
Testator of these very blessings, which
office
embraces conjointly both the full possession
of the good things devised as legacies
in
the Will, and absolute authority over
their
distribution.
3. The THIRD FRUIT of Christ’s administration
is the institution of a new priesthood
both
eucharistic and regal, and our sanctification
for the purpose of performing its duties;
for when a New Covenant was concluded,
it
was needful to institute a new eucharistic
priesthood, (because the old one had
fallen
into disuse,) and to sanctify priests
to
fulfill its duties.
(1.) Christ, by his own priesthood,
completed
such an institution; and he sanctified
us
by a discharge of its functions. This
was
the order in which he instituted it:
First, he constituted us his debtors,
and
as bound to thanksgiving on account
of the
immense benefits procured for us and
bestowed
upon us by his priesthood. Then he
instructed
us how to offer sacrifices to God,
our souls
and bodies being sanctified and consecrated
by the sprinkling of his blood and
by the
unction of the Holy Spirit, that, if
they
were offered as sacrifices to God,
they might
meet with acceptance. It was also his
care
to have an altar erected in heaven
before
the throne of grace, which being sprinkled
with his own blood he consecrated to
God,
that the sacrifices of his faithful
people,
being placed upon it, might continually
appear
before the face of the Majesty of heaven
and in presence of his throne. Lastly,
he
placed on that altar an eternal and
never-ceasing
fire—the immeasurable favour of God,
with
which the sacrifices on that altar
might
be kindled and reduced to ashes.
(2.) But it was also necessary that
priests
should be consecrated: the act of consecration,
therefore, was performed by Christ,
as the
Great High Priest, by his own blood.
St.
John says, in the Apocalypse, "He
hath
loved us, and washed us from our sins
in
his own blood, and hath made us kings
and
priests unto God and his Father."
(i,
6.) "Thou hast redeemed us to
God by
thy blood, out of every kindred, and
tongue,
and people, and nation; and hast made
us
unto our God kings and priests."
(v,
10.) Not content to have us joint-heirs
in
the participation of his inheritance,
he
willed that we should likewise partake
of
the same dignity as that which he enjoyed.
But he made us partners with him of
that
dignity in such a manner, as in the
mean
time always to retain within himself
the
first place, "as Head of his body
the
Church, the first-born among many brethren
and the Great High Priest who presides
over
the whole of the House of God."
To Him,
we, who are "born again,"
ought
to deliver our sacrifices, that by
him they
may be further offered to God, sprinkled
and perfumed with the grateful odour
of his
own expiatory sacrifice, and may thus
through
him be rendered acceptable to the Father.
For this cause, the Apostle says, "By
him, therefore, let us offer the sacrifice
of praise to God continually, that
is, the
fruit of our lips, giving thanks to
his name."
(Heb. xiii. 15). We are indeed, by
his favour
"a holy priesthood," to offer
up
spiritual sacrifices; but those sacrifices
are rendered "acceptable to God,
only
by Jesus Christ." (1 Pet. ii.
5.) Not
only was it his pleasure that we should
be
partakers of this sacerdotal dignity,
but
likewise of the eternity attached to
it,
that we also might execute the office
of
the priesthood after the order of Melchizedec,
which by a sacred oath was consecrated
to
immortality. For though, at the close
of
these ages of time, Christ will not
any longer
perform the expiatory part of the priesthood,
yet he will forever discharge its eucharistic
duties in our favour. These eucharistic
duties
we shall also execute in him and through
him, unless, in the midst of the enjoyment
of the benefits received by us from
him,
we should desire our memories no longer
to
retain the recollection, that through
him
we obtained those blessings, and through
him we have been created priests to
render
due thanksgiving to God the chief Donor
of
all. But, since we are not able to
offer
to God, so long as we remain in this
mortal
body, the sacrifices due to him, except
by
the strenuous resistance which we offer
to
Satan, the world, sin, and our own
flesh,
and through the victory which we obtain
over
them, (both of which are royal acts,)
and
since, after this life, we shall execute
the sacerdotal office, being elevated
with
him on the throne of his Father, and
having
all our enemies subdued under us, he
hath
therefore made us both kings and priests,
yea "a royal priesthood"
to our
God, that nothing might be found in
the typical
priesthood of Melchizedec, in the enjoyment
of which we should not equally participate.
4. The FOURTH, and last FRUIT of the
Priesthood
of Christ, proposed to be noticed by
us,
is the act of bringing to God all the
church
of the faithful; which is the end and
completion
of the three preceding effects. For
with
this intent the covenant was contracted
between
God and men; with this intent the remission
of sins, the adoption of sons, and
the Spirit
of grace were conferred on the church;
for
this purpose the new eucharistic and
royal
priesthood was instituted; that, being
made
priests and kings, all the covenant
people
might be brought to their God. In most
expressive
language the Apostle Peter ascribes
this
effect to the priesthood of Christ,
in these
words: "For Christ also hath once
suffered
for sins, the just for the unjust,
THAT HE
MIGHT BRING US TO GOD." (1 Pet.
iii.
18.) The following are also the words
of
an Apostle concerning the same act
of bringing
them to God: "Then cometh the
end, when
he shall have delivered up the kingdom
to
God, even the Father." (1 Cor.
xv. 24).
In Isaiah’s prophecy it is said, "Behold
I and the children whom the Lord hath
given
me!" Let these words be considered
as
proceeding out of the mouth of Christ,
when
he is bringing his children and addressing
the Father; not that they may be for
signs
and for wonders" to the people,
but
"a peculiar treasure to the Lord."
Christ will therefore bring all his
church,
whom he hath redeemed to himself by
his own
blood, that they may receive, from
the hands
of the Father of infinite benignity,
the
heavenly inheritance which has been
procured
by his death, promised in his word,
and sealed
by the Holy Spirit, and may enjoy it
forever.
He will bring his priests, whom sprinkled
with his blood, he hath sanctified
unto God,
that they may serve him forever. He
will
bring his kings, that they may with
God possess
the kingdom forever and ever: for in
them,
by the virtue of his Holy Spirit, he
has
subdued and overcome Satan the Chief,
and
his auxiliaries, the world, sin, and
their
own flesh, yea, and "death itself,
the
last enemy that shall be destroyed."
Christ will bring, and God even the
Father
will receive. He will receive the church
of Christ, and will command her as
"the
bride, the Lamb’s wife," on her
introduction
into the celestial bride-chamber, to
celebrate
a perpetual feast with the Lamb, that
she
may enjoy the most complete fruition
of pleasure,
in the presence of the throne of his
glory.
He will receive the priests, and will
clothe
them with the comely and beautiful
garments
of perfect holiness, that they may
forever
and ever sing to God a new song of
thanksgiving.
And then he will receive the kings,
and place
them on the throne of his Majesty,
that they
may with God and the Lamb obtain the
kingdom
and may rule and reign forever.
These are the fruits and benefits which
Christ,
by the administration of his priesthood,
hath asked and obtained for us, and
communicated
to us. Their dignity is undoubtedly
great,
and their utility immense. For what
could
occur of a more agreeable nature to
those
who are "alienated from the life
of
God, and strangers to the covenants
of promise,"
(Ephes. ii. 12,) than to be received
by God
into the covenant of grace, and to
be reckoned
among his people? What could afford
greater
pleasure to the consciences which were
oppressed
with the intolerable burden of their
sins,
and fainting under the weight of the
wrath
of God, than the remission and pardon
of
all their transgressions? What could
prove
more acceptable to men, sons of the
accursed
earth, and to those who are devoted
to hell,
than to receive from God the adoption
of
sons, and to be written in heaven?
What greater
pleasure could those enjoy who he under
the
dominion of Satan and the tyranny of
sin,
than a freedom from such a state of
most
horrid and miserable servitude, and
a restoration
to true liberty? What more glorious
than
to be admitted into a participation
of the
Priesthood and of the Monarchy, to
be consecrated
priests and kings to God, even royal
priests
and priestly kings? And, lastly, what
could
be more desirable than to be brought
to God,
the Chief Good and the Fountain of
all happiness,
that, in a beautiful and glorious state,
we may spend with him a whole eternity?
This priesthood was imposed by God
himself,
"with whom we have to do,"
on Christ
Jesus—the Son of God and the Son of
man,
our first-born brother, formerly encompassed
about with infirmities, tempted in
all things,
merciful, holy, faithful, undefiled,
and
separate from sinners; and its imposition
was accompanied by a sacred oath, which
it
is not lawful to revoke. Let us, therefore,
rely with assured faith on this priesthood
of Christ, entertaining no doubt that
God
hath ratified and confirmed, is now
ratifying
and confirming, and will forever ratify
and
confirm all those things which have
been
accomplished, are now accomplishing,
and
will continue even to the consummation
of
this dispensation to be accomplished,
on
our account, by a High Priest taken
from
among ourselves and placed in the Divine
presence, having received in our behalf
an
appointment from God, who himself chose
him
to that office.
Since the same Christ hath by the administration
of his own priesthood obtained a perpetual
expiation and purgation of our sins,
and
eternal redemption, and hath erected
a throne
of grace for us in heaven, "let
us draw
near [to this throne of grace] with
a true
heart and in full assurance of faith,
having
our hearts sprinkled from an evil conscience,"
(Heb. x. 22,) "and our conscience
purged
from dead works," (ix, 14,) assuredly
concluding "that we shall obtain
mercy,
and find grace to help in time of need."
(iv, 16.)
LASTLY. Since, by the administration
of this
priesthood, so many and such excellent
benefits
have been obtained and prepared for
us of
which we have already received a part
as
"the first-fruits," and since
we
expect to reap in heaven the choicest
part
of these benefits, and the whole of
them
in the mass, and that most complete—what
shall we render to our God for such
a transcendent
dignity? What thanks shall we offer
to Christ
who is both our High Priest and the
Lamb?
"We will take the cup of salvation,
and call upon the name of the Lord."
We will offer to God "the calves
of
our lips," and will "present
to
him our bodies, souls, and spirits,
a living
sacrifice, holy and acceptable."
(Rom.
xii. 1.) Even while remaining in these
lower
regions, we will sing, with the four
and
twenty elders that stand around the
throne,
this heavenly song to the God and Father
of all: "Thou art worthy, O Lord,
to
receive glory, and honour, and power.
For
thou hast created all things, and for
thy
pleasure they are and were created."
(Rev. iv. 11.) To Christ our High Priest
and the Lamb, we will, with the same
elders,
chant the new song, saying, "Thou
art
worthy to take the book, and to open
the
seals thereof: for thou wast slain,
and hast
redeemed us to God by thy blood out
of every
kindred, and tongue, and people, and
nation;
and hast made us unto our God kings
and priests:
and we shall reign on the earth."
(v,
10.) Unto both of them together we
will unite
with every creature in singing, "BLESSING,
AND honour, AND GLORY, AND MIGHT BE
TO HIM
WHO SITTETH UPON THE THRONE, AND UNTO
THE
LAMB FOREVER AND EVER."- I have
finished.
ORATION V
ORATION V ON RECONCILING RELIGIOUS
DISSENSIONS
AMONG CHRISTIANS Never since the first
entrance
of sin into the world, have there been
any
ages so happy as not to be disturbed
by the
occurrence of some evil or other; and,
on
the contrary, there has been no age
so embittered
with calamities, as not to have had
a sweet
admixture of some good, by the presence
of
the divine benevolence renewed towards
mankind.
The experience of all ages bears witness
to the truth of this observation; and
it
is taught by the individual history
of every
nation. If, from a diligent consideration
of these different histories and a
comparison
between them, any person should think
fit
to draw a parallel of the blessings
and of
the calamities which have either occurred
at one and the same period, or which
have
succeeded each other, he would in reality
be enabled to contemplate, as in a
mirror
of the greatest clearness and brilliancy,
how the Benignity of God has at all
times
contended with his Just Severity, and
what
a conflict the Goodness of The Deity
has
always maintained with the Perversity
of
men. Of this a fair specimen is afforded
to us in the passing events of our
own age,
within that part of Christendom with
which
we are more immediately acquainted.
To demonstrate
this, I do not deem it necessary to
recount
all the Evils which have rushed, like
an
overwhelming inundation, upon the century
which has been just completed: for
their
infinity would render such an attempt
difficult
and almost impossible. Neither do I
think
it necessary, to enumerate, in a particular
manner, the Blessings which those evils
have
been somewhat mitigated.
To confirm this truth, it will be abundantly
sufficient to mention one very remarkable
Blessing, and one Evil of great magnitude
and directly opposed to that blessing.
This
Blessing is, that the Divine clemency
irradiates
our part of the world by the illustrious
light of his sacred truth, and enlightens
it with the knowledge of true religion,
or
Christianity. The Evil opposed to it
is,
that either human ignorance or human
perversity
deteriorates and corrupts the clear
light
of this Divine truth, by aspersing
and beclouding
it with the blackest errors; creates
separation
and division among those who have devoted
themselves exclusively to the service
of
religion; and severs them into parties,
and
even into shreds of parties, in direct
contradiction
to the nature and genius of Christianity,
whose Author is called the "Prince
of
peace," its doctrine "the
Gospel
of peace," and its professors
"the
Sons of peace." The very foundation
of it is an act of pacification concluded
between God and men, and ratified by
the
blood of the Prince of peace. The precepts
inculcated in each of its pages, are
concerning
peace and concord; its fruits are "righteousness,
peace, and joy in the Holy Ghost;"
and
its end is peace and eternal tranquillity.
But although the light from this torch
of
truth, which is diffused through the
Christian
world, affords no small refreshment
to my
mind; and although a view of that clearer
light which shines among the Churches
that
profess to have been Reformed from
Popery,
is most exhilarating; yet I cannot
dissemble
the intense grief which I feel at my
heart
on account of that religious discord
which
has been festering like a gangrene,
and pervading
the whole of Christianity:
Unhappily, its devastations have not
terminated.
In this unfeigned feeling of deep regret,
I think, all those who love Christ
and his
Church, will partake with me; unless
they
possess hearts of greater hardness
than Parian
marble, and bowels secured from compassionate
attacks by a rigidity stronger than
that
of the oak, and by defenses more impregnable
than those of triple brass.
This is the cause which has incited
me to
offer a few remarks on religious dissensions
in the Christian world; for, according
to
that common proverb, "Whenever
a man
feels any pain, his hand is almost
spontaneously
moved to the part affected." This,
therefore,
is the subject which I propose to introduce
to the notice of the present celebrated
assembly,
in which the province has been awarded
to
me, of delivering an oration at this
Academic
Festival, according to an established
and
laudable custom. I shall confine myself
to
three particulars: In the first place,
I
will give a dissertation on This Discord
Itself and The Evils Which Spring From
It.
I will then show its Causes; and, lastly,
its Remedies.
The first particular includes within
itself
the Necessity of removing such a great
evil;
and the last prescribes the Manner
in which
it may be removed, to which the middle
particular
materially contributes. The union of
the
whole together explains and justifies
the
nature of the design which I have now
undertaken.
I humbly pray and intreat the God of
peace,
that he will, by his Spirit of truth
and
peace, be present with me while engaged
in
speaking; and that he will govern my
mind
and direct my tongue, that I may utter
such
things as may be pleasing to him and
salutary
to the Church of Christ, for the glory
of
his name and our mutual instruction.
I likewise prefer a request to you,
my very
famous and accomplished hearers, that
you
will deign to grant me your favourable
attention,
while I glance at each of these particular,
with much brevity, and discharge the
office
of a director to you rather than that
of
an orator, lest I trespass on your
patience.
I. Union is a great good: it is indeed
the
chief good and therefore the only one,
whether
we separately consider each thing of
which
it is composed, or more of them contained
together by a certain social tie or
relation
between themselves. For all things
together,
and each thing separately, are what
they
are by that very thing by which they
are
one; and, by this union, they are preserved
in what they really are. And, if they
have
need and are capable of further perfection,
they are, by the same union, still
more strengthened,
increased, and perfected, until they
attain
to the utmost boundary prescribed to
them
by nature or by grace, or by God the
Author
of both grace and nature. Of such certainty
is this truth, that even the blessedness
of God consists in that union by which
he
is ONE and always present with himself,
and
having all things belonging to him
present
together with him. Nothing, therefore,
can
be more agreeable or desirable than
Union,
whether viewed in reference to single
things
or to the whole together; nothing can
be
more noxious and detestable than Dissension,
by which all things begin at first
to decline
from their own condition, are afterwards
diminished by degrees, and, at length,
perish.
But as there are differences of Good,
so
are there likewise of Union. More excellent
than another is that good which in
its own
nature obtains the pre-eminence above
the
other, on account of its being more
general
and durable, and on account of its
approaching
more nearly to the Chief Good. In like
manner
that union is also more excellent which
consists
of a thing of greater excellence, belongs
to many, is more durable and unites
itself
most intimately with the Deity. The
union
of true religion is, therefore, one
of the
greatest excellence.
But as those evil things which are
opposed
to the good things of greatest excellence,
are the very worst of their kind, so
no discord
is more shocking and hideous than that
about
religion. The truth of this remark
is confirmed
by the inward nature of this discord;
and
it is further manifested most clearly
by
the effects which proceed from it.
1. We shall see its Nature (1.) in
the object
of discord, (2.) in the ready inclination
for this object, which is evinced by
the
discordant partizans, (3.) in its extensive
range, and
(4.) its long continuance.
(1.) The Christian Religion is the
Object
of this discord or dissension. When
viewed
with respect to its form, this religion
contains
the true knowledge of the true God
and of
Christ; and the right mode in which
both
of them may be worshipped. And when
viewed
with regard to its end, it is the only
medium
by which we can be bound and united
to God
and Christ, and by which on the other
hand
God and Christ can be bound and united
to
us. From this idea of connecting the
parties
together, the name of religion is derived,
in the opinion of Lactantius. In the
term
"Religion," therefore, are
contained
true wisdom and true virtue, and the
union
of both with God as the Chief Good,
in all
of which is comprehended the supreme
and
the only happiness of this world and
of that
which is to come. And not only in reality,
but in the estimation also of every
one on
whose mind a notion of religion has
been
impressed, (that is, on the whole of
mankind,)
men are distinguished from other animals,
not by reason, but by a genuine character
much more appropriate and indeed peculiar
to them, and that is Religion, according
to the authority of the same Lactantius.
(2.) But if bounds be imposed on the
desire
towards any thing by such an opinion
of its
value as is preconceived in the mind,
an
inclination or propensity towards religion
is deservedly entitled to the highest
consideration,
and holds the preeminence in the mind
of
a religious person. Nay, more than
this,
if, according to St. Bernard and to
truth
itself, "the measure to be observed
in loving God, is to love him without
measure,"
a propensity or inclination towards
religion,
(of which the chief and choicest part
consists
of love to God and Christ,) is itself
without
bounds: For it is at once illimitable
and
immeasurable. This is tantamount to
the declaration
of Christ, the Author of our religion,
who
said, "If any man come to me,
and hate
not his father and mother, and wife
and children,
and brethren and sisters, yea, and
his own
life also, he cannot be my disciple."
(Luke xiv. 26.) This strong affection
for
religion answers equally to that immeasurable
love by which any one desires the union
of
himself with God, that is, desires
the greatest
happiness, because he knows that Religion
is the strongest bond and the most
adhesive
cement of this union. Most serious,
therefore,
is religious discord when it is engaged
in
disputes about the altar itself.
(3.) Besides, it spreads and diffuses
itself
most extensively; for it involves within
its vortex all the persons that have
been
initiated in the sacred rites of the
Christian
religion. No one is permitted to profess
neutrality; nay, it is impossible for
any
man to remain neutral in the midst
of religious
dissension. For he who makes no advances
towards the opposite sentiments of
each of
the dissidents, is induced thus to
act from
one of these four causes: (i.) He either
cherishes a third opinion in the Christian
Religion, far removed from both the
others:
(ii.) He thinks some other religion
better
than Christianity. (iii.) He places
Christianity
and other systems of religion on an
equality:
Or, (iv.) He entertains an equal disregard
for the Christian system and all other
modes
of religion. The first of these characters
is not neutral, but becomes a third
party
among the disputants. The second and
the
third dissent entirely from the Christian
Religion, the axioms of which are,
"that
it is true, and that it alone is true:"
for it is not so accommodating as Paganism,
it admits of no other system to be
its associate.
Besides, the second of these characters
is
an Atheist according to the Christian
Religion,
one of the statutes of which, is, that
"whosoever
denieth Christ the Son, the same hath
not
God the Father." (1 John ii. 23.)
Against
the third party this sentence is pronounced:
"He that gathereth not with me,
scattereth
abroad." (Matt. xii. 30.) The
fourth
is considered an Atheist by all mankind,
and is deemed a second and adverse
party
in that most general kind of dissension
which
exists between true religion and its
adversaries.
(4.) Lastly. This discord is very long
in
its continuance and almost incapable
of reconciliation.
For these traits in it, two causes
may, I
think, be assigned, and both of them
deducible
from the very nature of religion.
The first is, that since religion is
both
in reality a matter that belongs to
the Deity,
and is so accounted by every one, being
subject
to his sole pleasure and management,
and
exempt from the jurisdiction of men;
and
since it has been bestowed, that it
may exercise
authority as a rule for the direction
of
life, and for prescribing some limits
to
liberty, and not that it may be slavishly
subservient to the wills of men, like
a Lesbian
rule, which may be accommodated to
every
condition; since these are some of
the properties
of religion, man is not permitted to
stipulate
concerning it, and scarcely any one
has had
the audacity to arrogate to himself
such
an assumption of authority.
The other cause is, that the parties
individually
think, if they concede even the smallest
particle of the matter of discord,
such a
concession is nearly connected with
the peril
of their own salvation. But this is
the genius
of all separatists, not to enter into
any
treaties of concord with their adversaries,
unless they be permitted to have life
at
least, and liberty, secured to them
inviolate.
But every one thinks, that his life,
(that
is, his spiritual life,) and the liberty
which is proper for that life, are
included
in religion and its exercise.
To these a third cause may be added,
which
consists of the opinion, that each
party
supposes life and eternal salvation
to be
denied to them by their opponents,
from this
circumstance, because those opponents
disapprove
of their religion, and when it is compared
with their own, they treat it with
the utmost
contempt. This injury appears to be
the most
grievous and aggravating. But every
act of
pacification has its commencement in
the
oblivion of all injuries, and its foundation
in the omission of those injuries which
(to
an eye that is jaundiced with such
a prejudice
as that which we have just stated,)
seem
to be continued and perpetual grievances.
When the nature and tendency of this
species
of discord have become quite apparent
to
worldly-minded Rulers, they have often
employed
it, or at least the semblance of it,
for
the purpose of involving their subjects
in
enmities, dissensions and wars, in
which
they had themselves engaged for other
reasons.
Having in this manner frequently implicated
the people committed to his charge,
a prince
has become at pleasure prodigal of
their
property and their persons. These were
readily
sacrificed by the people to the defense
of
the ancient religion; but they were
perverted
by their rulers, to obtain the fulfillment
of their desires, which they would
never
have procured, had they been deprived
of
such popular assistance. The magnitude
of
the dissension induces the willing
parties
cheerfully to make contributions of
their
property to their prince; the multitude
of
the Dissidents ensures their ability
to contribute
as much as may be sufficient; and the
obstinate
spirit which is indigenous to dissension,
causes the parties never to grow weary
of
giving, while they retain the ability.
We have now in some sort delineated
the nature
of this discord or dissension, and
have shewn
that it is most important in its bearings,
most extensive in its range, and most
durable
in its continuance.
2. Let us further see what have been,
and
what still are, the Effects of an evil
of
such a magnitude, in this part of the
Christian
world. We may, I think, refer the infinitude
of these effects to two chief kinds.
The
first kind is derived from the force
of the
dissension on the Minds of men; and
the second
kind has its commencement in the operation
of the same dissension on their Hearts
and
affections.
First. From the force of this dissension
on the Minds of men, arises, (1.) a
degree
of doubtful uncertainty respecting
religion.
When the people perceive that there
is scarcely
any article of Christian doctrine concerning
which there are not different and even
contradictory
opinions; that one party calls that
"horrid
blasphemy" which another party
has laid
down as a "complete summary of
the truth;"
that those points which some professors
consider
the perfection of piety, receive from
others
the contumelious appellation of "cursed
idolatry;" and that controversies
of
this description are objects of warm
discussion
between men of learning, respectability,
experience and great renown. When all
these
things are perceived by the people,
and when
they do not observe any discrepancy
in the
life and manners of the opposite disputants,
sufficiently great to induce them to
believe
that God vouchsafes assistance by "the
spirit of his truth," to one of
these
parties, in preference to the other,
on account
of any superior sanctity, they begin
then
to indulge in the imagination, that
they
may esteem the principles of religion
alike
obscure and uncertain.
(2.) If an intense desire to institute
an
inquiry into some subject shall succeed
this
dubious uncertainty about religion,
its warmth
will abate and become cool, as soon
as serious
difficulties arise in the search, and
an
utter despair of being able to discern
the
truth will be the consequence. For
what simple
person can hope to discover the truth,
when
he understands that a dispute exists
about
its very principles—whether they be
contained
in the scriptures alone, or in traditions
not committed to writing? What hope
can he
entertain when he sees that, question
often
arises concerning the translation of
some
passage of scripture, which can be
solved
only by a knowledge of the Hebrew and
Greek
languages? How can he hope to find
out the
truth, when he remarks, that the opinions
of learned men, who have written on
religious
subjects, are not unfrequently quoted
in
the place of evidence—while he is ignorant
of all languages except that of the
country
in which he was born, is destitute
of all
other books, and possesses only a copy
of
the scriptures translated into the
vernacular
language? How can such a person be
prevented
from forming an opinion, that nothing
like
certainty respecting the chief doctrines
of religion can be evident to any one,
except
that man who is well skilled in the
two sacred
languages, has a perfect knowledge
of all
traditions, has perused with the closest
attention the writings of all the great
Doctors
of the Church, and has thoroughly instructed
himself in the sentiments which they
held
respecting each single principle of
religion?
(3.) But what follows this despair?
Either
a most perverse opinion concerning
all religion,
an entire rejection of every species
of it,
or Atheism. These produce Epicurism,
a still
more pestilent fruit of that ill-fated
tree.
For when the mind of man is in despair
about
discovering the truth, and yet is unable
to throw aside at the first impulse
all care
concerning religion and personal salvation,
it is compelled to devise a cunning
charm
for appeasing conscience: (i.) The
human
mind in such a state will either conclude,
that it is not only unnecessary for
common
people to understand the axioms of
religion
, and to be well assured of what they
believe;
but that the attainment of these objects
is a duty incumbent on the clergy alone,
to the faith of whom, as of "them
that
must give account" to God for
the salvation
of souls, (Heb. xiii. 17,) it is quite
sufficient
for the people to signify their assent
by
a blind concurrence in it. The clergy
also
themselves, with a view to their own
advantage,
not unfrequently discourage all attempts,
on the part of the people, to gain
such a
knowledge of religion and such an assured
belief. (ii.) Or the mind in such circumstances
will persuade itself, that all worship
paid
to God, with the good intention of
a devout
mind, is pleasing to him; and therefore
under
every form of religion, (provided such
good
intention be conscientiously observed,)
a
man may be saved, and all sects are
to be
considered as placed in a condition
of equality.
The men who have imbibed such notions
as
these, which point out an easy mode
of pacifying
the conscience, and one that in their
opinion
is neither troublesome nor dangerous—these
men not only desert all study of divine
things
themselves, but lay folly to the charge
of
that person who institutes a labourious
inquiry
and search for that which they imagine
can
never be discovered, as though he purposely
sought something on which his insanity
might
riot.
But not less steep and precipitous
is the
descent from this state of despair
to absolute
Atheism. For since these persons despair
of offering to the Deity the adoration
of
true religion, they think they may
abstain
from all acts of worship to him without
incurring
any greater harm or punishment; because
God
considers no worship agreeable to him
except
that which he has prescribed, and he
bestows
a reward on no other. The efficacy
of this
despair is increased by their religion
which
seems to be interwoven with the natural
dispositions
of some men, and which, eagerly seizing
on
every excuse for sin, deceives itself,
and
veils its native profaneness and want
of
reverence for the Deity under the cloak
of
the grievous dissensions which have
been
introduced about religion. But other
two
reasons may be adduced why Religious
differences
are, in the Christian world, the fruitful
causes of Atheism. (i.) The first is,
that
by this battering-ram of dissensions,
the
foundations of Divine Providence, which
constitute
the basis of all Religion, experience
a violent
concussion. When this thought enters
the
mind, that "it appears to be the
first
duty of providence, (if it actually
have
an existence,) to place her dearest
daughter,
Religion, in such a luminous light,
that
she may stand manifest and apparent
to the
view of all who do not willingly drag
their
eyes out of their sockets." (ii.)
The
other is, that when men are not favoured
with Christian prophecy, which comprises
religious instruction, and are destitute
of the exercise of Divine worship,
they first
almost imperceptibly slide into ignorance
and into the complete disuse of all
worship,
and afterwards prolapse into open impiety.
But it has not unfrequently been the
case,
that men have suffered themselves to
be deprived
of these blessings, sometimes by the
prohibition
of their own consciences, and sometimes
by
those of others. (i.) By the prohibition
of their own consciences, when they
do not
think it lawful for them to be present
at
the public sermons and other religious
ordinances
of a party that is adverse to them.
(ii.)
By that of the consciences of others,
when
the prevailing party forbid their weaker
opponents to assemble together as a
congregation,
to hear what they account most excellent
truths, and to perform their devotions
with
such rites and ceremonies as are agreeable
to themselves. In this manner, therefore,
even conscience, when resting on the
foundation
of religion, becomes the agent of impiety,
where discord reigns in a religious
community.
From Atheism, as a root, Epicurism
buds forth,
which dissolves all the ties of morality,
is ruinous to it, and causes it to
degenerate
into licentiousness. All this, Epicurism
effects, by previously breaking down
the
barriers of the fear of God, which
alone
restrain men within the bounds of their
duty.
Secondly. All these evils proceed from
religious
dissension when its operation is efficacious
on the Mind. Most sincerely do I wish
that
it would remain there, content itself
with
displaying its insolence in the hall
of the
mind where discord has its proper abode,
and would not attack the Affections
of the
Heart. But, vain is my wish! For so
extensively
does it pervade the heart and subdue
all
its affections, that it abuses at pleasure
the slaves that act as assistants.
1. For since all similarity in manners,
studies
and opinions, possesses very great
power
in conciliating love and regard; and
since
any want of resemblance in these particulars
is of great potency in engendering
hatred,
it often happens that from religious
dissension
arise Enmities more deadly than that
hatred
which Vatinius conceived against Cicero,
and such exasperations of heart as
are utterly
irreconcilable. When religious discord
makes
its appearance, even amongst men the
most
illustrious in name and of the greatest
celebrity,
who had been previously bound together
and
united among themselves by a thousand
tender
ties of nature and affection, they
instantly
renounce, one against another, all
tokens
of friendship, and burst asunder the
strictest
bands of amity. This is signified by
Christ,
when he says, "I came not to send
peace
on earth, but a sword. For I am come
to set
a man at variance against his father,
and
the daughter against her mother, and
the
daughter-in-law against her mother-in-law.
And a man’s foes shall be they of his
own
household." (Matt. x. 31-36.)
These
words do not indicate the end and purpose
of the coming of Christ, but an event
which
would succeed his coming; because he
was
then about to introduce into the world
a
religion which differed greatly from
that
which was publicly established, and
concerning
which many dissensions would afterwards
arise,
through the vicious corruption of mankind.
This dissimilarity was the origin of
the
rancor of the Jews against the Samaritans,
which displayed itself in not allowing
themselves
to derive any benefit from the services
of
the Samaritans, even in matters that
were
necessary for their own convenience.
It was
the existence of this feeling which
caused
the woman of Samaria to wonder, concerning
Jesus, "how he, who was a Jew,
could
ask drink of her, a Samaritan woman."
(John iv. 9.) Indeed, it is the utmost
stretch
of hatred, to be unwilling to derive
any
advantage from another person that
is an
enemy.
2. Enmities and dissensions of the
heart
and affections branch out and become
Schisms,
factions and secessions into different
parties.
For as love is an affection of union,
so
is hatred an affection of separation.
Thus
synagogues are erected, consecrated
and thronged
with people, in opposition to other
synagogues,
churches against churches, and alters
against
altars, when neither party wishes to
have
intercourse with the other. This also
is
the reason why we frequently hear expressions,
entirely similar to those which were
clamorously
echoed through the assembled multitude
of
the Children of Israel when they were
separating
into parties, "To your tents,
O Israel!
for our adversaries have no portion
in God,
nor any inheritance in his Son Christ
Jesus."
(1 Kings xii. 16.) For both factions
equally
appropriate to themselves the renowned
name
of "the true Israel," which
they
severally deny to their adversaries,
in such
a peremptory manner as might induce
one to
imagine each of them exclusively endowed
with a plenary power of passing judgment
upon the other, and as though it had
been
previously concluded, that the name
of ISRAEL,
by which God accosts in a most gracious
manner
the whole of his Church, cannot encircle
within its embrace those who differ
in any
point from the rest of their brethren.
3. But the irritation of inflamed hearts
does not prescribe a boundary to itself
in
schism alone. For if it happen, that
one
party considers itself the more powerful,
it will not be afraid of instituting
Persecutions
against the party opposed to it, and
of attempting
its entire extermination. In effecting
this,
it spares no injury, which either human
ingenuity
can devise, the most notable fury can
dictate,
or even the office of the infernal
regions
can supply. Rage is excited and cruelty
exercised
against the reputation, the property,
and
the persons of the living; against
the ashes,
the sepulchers, and the memory of the
dead;
and against the souls both of the living
and the dead. Those who differ from
the stronger
party are attacked with all kinds of
weapons;
with cruel mockings, calumnies, execrations,
curses, excommunications, anathemas,
degrading
and scandalous libels, prisons and
instruments
of torture. They are banished to distant
or uninhabited islands, condemned to
the
mines, prohibited from having any communication
with their fellow-creatures by land
or sea,
and excluded from a sight of either
heaven
or earth. They are tormented by water,
fire
and the sword, on crosses and stakes,
on
wheels of torture and gibbets, and
by the
claws of wild beasts, without any measure,
bounds or end, until the party thus
oppressed
have been destroyed, or have submitted
themselves
to the pleasure of the more powerful,
by
rejecting with abjurations the sentiments
which they formerly held, and by embracing
with apparent devotion those of which
they
had previously disapproved; that is,
by destroying
themselves through the hypocritical
profession
which had been extolled from them by
violence.
Call to mind how the Heathens persecuted
the Christians; and the persecuting
conduct
of the Aryans against the orthodox,
of the
worshippers of images against the destroyers
of images, and vice versa. That we
may wander
to no great distance let us look at
what
has occurred within the period of our
recollection
and that of our fathers, in Spain,
Portugal,
France, England, and the Low Countries;
and
we shall confess with tears, that these
remarks
are lamentably too true.
4. But if it happen that the contending
parties
are nearly equal in power, or that
one of
them has been long oppressed, wearied
out
by persecutions, and inflamed with
a desire
for liberty, after having had their
patience
converted into fury, (as it is called,)
or
rather into just indignation, and if
the
pressed party assume courage, summon
all
its strength, and collect its forces,
then
most mighty wars arise, grievances
are repeated,
after a flourish of trumpets the herald’s
hostile spear is sent forth in defiance,
war is proclaimed, the opposing armies
charge
each other, and the struggle is conducted
in a most bloody and barbarous manner.
Both
the belligerents observe a profound
silence
about entering into negotiations for
peace,
lest that party which first suggests
such
a course, should, from that very circumstance,
create a prejudice against its own
cause
and make it appear the weaker of the
two
and the more unjust. Nay, the strife
is carried
on with such willful obstinacy, that
he can
scarcely be endured who for a moment
suspends
their mutual animosities by a mention
of
peace, unless he have placed a halter
around
his neck, and be prepared to be suspended
by it on a gibbet, in case his discourse
on this topic happens to displease.
For such
a lover of peace would be stigmatized
as
a deserter from the common cause, and
considered
guilty of heresy, a favourer of heretics,
an apostate and a traitor.
Indeed, all these Enmities, Schisms,
Persecutions
and Wars, are commenced, carried on,
and
conducted with the greater animosity,
on
account of every one considering his
adversary
as the most infectious and pestilent
fellow
in the whole Christian world, a public
incendiary,
a murderer of souls, an enemy of God,
and
a servant of the devil—as a person
who deserves
to be suddenly smitten and consumed
by fire
descending from heaven—and as one,
whom it
is not only lawful to hate, to curse
and
to murder without incurring any guilt,
but
whom it is also highly proper to treat
in
that manner, and to be entitled to
no slight
commendation for such a service, because
no other work appears in his eyes to
be more
acceptable to God, of greater utility
in
the salvation of man, more odious to
Satan,
or more pernicious to his kingdom.
Such a
sanguinary zealot professes to be invited,
instigated and constrained to deeds
like
these, by a zeal for the house of God,
for
the salvation of men, and for the divine
glory. This conduct of violent partizans
is what was predicted by the Judge
and the
Master of our religion: "When
they shall
persecute you and kill you for my sake,
they
will think that they do God service."
(John xvi. 2.) When the very conscience,
therefore, arouses, assists and defends
the
affections, no obstacle can offer a
successful
resistance to their impetuosity. Thus
we
see, that religion itself, through
the vicious
corruption of men, has been made a
cause
of dissension, and has become the field
in
which they may perpetually exercise
themselves
in cruel and bloody contests.
If, in addition to these things, some
individual
arrogate to himself, and, with the
consent
of a great multitude, usurp authority
to
prescribe laws with respect to religion,
to strike with the thunderbolt of excommunication
whomsoever he pleases, to dethrone
kings,
to absolve subjects from their oaths
of allegiance
and fidelity, to arm them against their
lawful
rulers, to transfer the right over
the dominions
of one prince to others who are his
sworn
confederates, or to such as are prepared
to seize upon them in the first instance,
to pardon crimes however great their
enormity
may be, and whether already perpetrated
or
to be hereafter committed, and to canonize
ruffians and assassins—the mere nod
of such
a man as is here described, must be
instantly
obeyed with blind submission, as if
it were
the command of God. Blessed God! what
a quantity
of most inflammable matter is thus
thrown
upon the fire of enmities, persecutions
and
wars. What an Iliad of disasters is
thus
introduced into the Christian world!
It is,
therefore, not without just reason
that a
man may exclaim, "Is it possible,
that
Religion can have persuaded men to
introduce
this great mass of evils?"
But all the ills which we have enumerated
do not only proceed from real dissensions,
in which some fundamental truth is
the subject
of discussion, but also from those
which
are imaginary, when things affect the
mind
not as they are in reality, but according
to their appearances. I call these
imaginary
dissensions. (i.) Either, because they
exist
among parties that have only a fabulous
religion,
which is at as great a distance from
the
true one, as the heaven is distant
from the
earth, or as the followers of such
a phantom
are from God himself. Differences of
this
description are found among the Mahomedans,
some parties of whom, (as the Turks,)
follow
the interpretation of Omar; while others,
(as the Persians,) are proselytes to
the
commentaries of Ali. (ii.) Or, because
the
discordant parties believe these imaginary
differences to be in the substance
of the
true doctrine, when they have it in
no existence
whatever. Of such a difference Victor,
the
Bishop of Rome, afforded an instance,
when
he wished to excommunicate all the
Eastern
Churches, because they dissented from
him
in the proper time of celebrating the
Christian
festival of Easter.
But, to close this part of my discourse,
the very summit and conclusion of all
the
evils which arise from religious discord,
is, the destruction of that very religion
about which all the controversy has
been
raised. Indeed, religion experiences
almost
the same fate, as the young lady mentioned
by Plutarch, who was addressed by a
number
of suitors; and when each of them found
that
she could not become entirely his own,
they
divided her body into parts, and thus
not
one of them obtained possession of
her whole
person. This is the nature of discord,
to
disperse and destroy matters of the
greatest
consequence. Of this a very mournful
example
is exhibited to us in certain extensive
dominions
and large kingdoms, the inhabitants
of which
were formerly among the most flourishing
professors of the Christian Religion;
but
the present inhabitants of those countries
have unchristianized themselves by
embracing
Mahomedanism—a system which derived
its origin,
and had its chief means of increase,
from
the dissensions which arose between
the Jews
and the Christians, and from the disputes
into which the Orthodox entered with
the
Sabellians, the Aryans, the Nestorians,
the
Eutychians, and with the Monothelites.
II. Let us proceed to contemplate the
Causes
of this Dissention. Philosophers generally
divide causes, into those which directly
and of themselves produce an effect,
and
into those which indirectly and by
accident
contribute to the same purpose. The
consideration
of each of these classes will facilitate
our present inquiries.
1. The accidental cause of this dissension
is (1.) the very nature of the Christian
religion, which not only transcends
the human
mind and its affections or passions,
but
appears to be altogether contrary to
both
it and to them. (i.) For the Christian
Religion
has its foundation in the Cross of
Christ;
and it holds forth this humbling truth,
"JESUS
THE CRUCIFIED, IS THE saviour OF THE
WORLD,"
as an axiom most worthy of all acceptation.
For this reason also, the word of which
this
religion is composed, is termed "the
doctrine of the cross." (1 Cor.
i. 18.)
But what can appear to the mind more
absurd
or foolish, than for a crucified and
dead
person to be accounted the saviour
of the
world, and for men to believe that
salvation
centers in the cross? On this account
the
Apostle declares in the same passage,
that
the doctrine of the cross, [or, the
preaching
of Christ Crucified,] is unto the Jews
a
stumbling-block and unto the Greeks
foolishness.
(ii.) What is more opposed to the human
affections
than "for a man to hate and deny
himself,
to despise the world and the things
that
are in the world, and to mortify the
flesh
with the affections and lusts?"
Yet
this is another axiom of the Christian
Religion,
to which he who does not give a cheerful
assent in mind, in will and in deed,
is excluded
from the discipleship of Christ Jesus.
This
indispensable requisite is the cause
why
he who is alienated in mind from the
Christian
Religion, does not yield a ready compliance
with these its demands; and why he
who has
enrolled his name with Christ, and
who is
too weak and pusillanimous to inflict
every
species of violence on his nature,
invents
certain fictions, by which he attempts
to
soften and mitigate a sentence, the
exact
fulfillment of which fills him with
horror.
From these circumstances, after men
have
turned aside from purity of doctrine,
dissensions
are excited against religion and its
firm
and constant professors.
(2.) In the scriptures, as in the only
authentic
document, the Christian Religion is
at present
registered and sealed; yet even they
are
seized upon as an occasion of error
and dissension,
when, as the Apostle Peter says, "the
unlearned and unstable wrest them unto
their
own destruction," because they
contain
"some things hard to be understood."
(2 Pet. iii. 16.) The figurative expressions
and ambiguous sentences, which occur
in certain
parts of the scriptures, are undesignedly
forced to conduce to the adulteration
of
the truth among those persons, "who
have not their senses exercised"
in
them.
2. But omitting any further notice
of these
matters, let us take into our consideration
the proper causes of this dissension:
(1.)
In the front of these, Satan appears,
that
most bitter enemy of truth and peace,
and
the most wily disseminator of falsehood
and
dissension, who acts as leader of the
hostile
band. Envying the glory of God and
the salvation
of man, and attentively looking out
on all
occasions, he marks every movement;
and whenever
an opportunity occurs, during the Lord’s
seed time, he sows the tares of heresies
and schisms among the wheat. From such
a
malignant and surreptitious mode of
sowing
while men are sleeping, (Matt. xiii.
23,)
he often obtains a most abundant harvest.
(2.) Man himself follows next in this
destructive
train, and is easily induced to perform
any
service for Satan, however pernicious
its
operation may prove to his own destruction;
and that most subtle enemy, the serpent,
finds in man several instruments most
appropriately
fitted for the completion of his purposes.
First. The mind of man is the first
in subserviency
to Satan, both with regard to its blindness
and its vanity. First. The Blindness
of the
mind is of two kinds, the one a native
blindness,
the other accidental. The former of
these
grows up with us even from the birth:
our
very origin is tainted with the infection
of the primitive offense of the Old
Adam,
who turned away from God the Great
Source
of all his light. This blindness has
so fascinated
our eyes, as to make us appear like
owls
that become dim-sighted when the light
of
truth is seen. Yet this truth is not
hidden
in a deep well; but though it is placed
in
the heavens, we cannot perceive it,
even
when its beams are clearly shining
upon us
from above. The latter is an accidental
and
acquired blindness, which man has chosen
for himself to obscure the few beams
of light
which remain him. "The God of
this world
hath blinded the minds of them which
believe
not; lest the light of the glorious
gospel
of Christ should shine unto them."
(2
Cor. iv. 4.) God himself, the just
punisher
of those who hate the truth, has inflicted
on them this blindness, by giving efficacy
to error. This is the cause why the
veil
that remains upon the mind, operates
as a
preventive and obstructs the view of
the
gospel; (2 Cor. 3,) and why he on whom
the
truth has shone in vain, "believes
a
lie." (2 Thess. ii. 11.) But assent
to a falsehood is a dissent and separation
from those who are the assertors of
truth.
Secondly. The vanity of the mind succeeds
its blindness, and is prone to turn
aside
from the path of true religion, in
which
no one can continue to walk except
by a firm
and invariable purpose of heart. This
vanity
is also inclined to invent to itself
such
a Deity as may be most agreeable to
its own
vain nature, and to fabricate a mode
of worship
that may be thought to please that
fictitious
Deity. Each of these ways constitutes
a departure
from the unity of true religion, on
deserting
which men rush heedlessly into dissensions.
Secondly. But the affections of the
mind
are, of all others, the most faithful
and
trusty in the assistance which they
afford
to Satan, and conduct themselves like
abject
slaves devoted to his service; although
it
must be acknowledged that they are
frequently
brought thus to act, under a false
conception
that they are by such deeds promoting
their
own welfare and rendering good service
to
God himself. Love and Hatred, the two
chief
affections, and the fruitful parents
and
instigators of all the rest, occupy
the first,
second, third, and indeed all the places,
in this slavish employment. Each of
them
is of a three-fold character, that
nothing
might be wanting which could contribute
to
the perfection of their number.
The Former of them consists of the
love of
glory, of riches, and of pleasures,
which
the disciple whom Jesus loved, thus
designates,
"the lust of the flesh, and the
lust
of the eyes, and the pride of life."
(1 John ii. 16.) The Latter consists
of hatred
to the truth, to peace, and to the
professors
of the truth.
(i.) Pride, then, that most prolific
mother
of dissensions in religion, produces
its
fetid offspring in three different
ways:
For, First, either it "exalteth
itself
against the knowledge of God,"
(2 Cor.
x. 5,) and does not suffer itself to
be brought
into captivity by the truth to obey
God,
being impatient of the yoke which is
imposed
by Christ, though it is both easy and
light.
Pride says in reality, "Let us
break
their bands asunder, and cast away
their
cords from us." (Psalm ii. 3.)
From
this baneful source arose the sedition
of
Korah, Dathan, and Abiram, who arrogantly
claimed for themselves a share in the
priesthood,
which God had given exclusively to
Aaron.
(Num. 16.) Or, Secondly, it loveth
to have
the pre-eminence in the Church of God,
and
"to have dominion over another’s
faith;"
the very crime of which St. John accuses
Diotrephes, when he complains that
"neither
doth he himself receive the brethren,
and
forbiddeth them that would, and casteth
them
out of the Church." (3 John 9,
10.)
Or, Lastly, having usurped an impotent
sovereignty
over the souls of men by appointing
and altering
at its pleasure the laws concerning
Religion,
and over the bodies of men by employing
menaces
and force to bring into subjection
to it
the consciences of men, it compels
those
churches which cannot with a safe conscience
bear this most iniquitous tyranny,
to depart
from the rest and to assume to themselves
the management of their own affairs.
The
Greek Church declared itself to be
influenced
by this cause, in refusing to hold
communion
with the Latin Church, because the
Roman
Pontiff had, in opposition to all right
and
law, and in defiance of the rule of
Christ
and of the decrees of the Fathers,
"arrogated
to himself a plenitude of power."
From
the same fountain has flowed that immense
schism which in this age distracts
and divides
all Europe. This has been ably manifested
to the whole world by the just complaints
and allegations of Protestant States
and
Protestant Princes.
But envy, anger, and an eager desire
to know
all things, are other three darts,
which
Pride hurls against concord in religion.
For, first, if any one excels his fellows
in the knowledge of divine things,
and in
holiness of life, and if by these means
he
advances in favour and authority with
the
people, pride immediately injects envy
into
the minds of some persons, which contaminates
all that is fair and lovely; asperses
and
defiles whatever is pure; obscures,
by vile
calumnies, either his course of life
or the
doctrines which he professes; puts
a wrong
construction, by means of a malevolent
interpretation,
on what was well intended and correctly
expressed
by him; commences disputes with him
who is
thus high in public estimation; and
endeavours
to lay the foundations of its own praise
on the mass of ignominy which it heaps
upon
his name and reputation. If by such
actions
as these it cannot obtain for itself
a situation
equal to its desires, it then invents
new
dogmas and draws away the people after
it;
that it may enjoy such a dignity, among
some
individuals who have separated from
the rest
of the body, which it was impossible
for
it to obtain from the whole while they
lived
together in concord and harmony. Secondly.
Pride is also the parent of anger,
which
may stimulate any one to revenge, if
he think
himself injured even in the slightest
degree
by a professor of the truth. Such a
person
reckons scarcely any injury better
suited
to his purpose or more pernicious to
the
affairs of his adversary, than to speak
contumeliously
and in disparagement of his sentiments,
and
publicly to proclaim him a Heretic—than
which
no term can be more opprobrious or
an object
of greater hatred among mortals. Because,
as this crime does not consist of deeds,
but of sentiments, the aspersions cast
upon
them cannot be so completely washed
away
as to leave no stains adhering to them,
or
as to create a possibility at least
for the
calumniator to remove from himself
by some
evasive subterfuge the infamy which
attaches
itself to him who is an utterer of
slanders.
The third weapon which pride employs
in this
warfare, is a passionate desire to
explore
and know all things. This passion leaves
no subject untouched, that its learning
may
be displayed to advantage; and, (not
to lose
the reward of its labour,) it obtrusively
palms upon others as things necessary
to
be known, those matters which, by means
of
great exertion, it seems to have drawn
out
from behind the darkness of ignorance,
and
accompanies all its remarks by great
boldness
of assertion. From such a disposition
and
conduct as this, offenses. and schisms
must
arise in the Church.
(ii.) Avarice, likewise, or, the love
of
money, which is termed by the Apostle,
"the
root of all evil," (1 Tim. vi.
10,)
brings its hostile standard into this
embattled
field. For, since the doctrine of truth
is
not a source of profit, when those
who have
faithfully taught it are succeeded
by unbelieving
teachers, "who are ravening wolves,
and suppose gain to be godliness,"
the
latter effect a great change in it,
(1.)
either by "binding heavy burdens,
and
grievous to be borne, and laying them
on
the shoulders of the disciples,"
(Matt. xxiii. 4,) for whose redemption
votive
offerings may be daily made; (2.) by
inventing
profitable plans for expiating sins;
or,
lastly, by preaching, in soft and complimentary
language, such things as are agreeable
to
the ears of the people, for the purpose
of
gaining their favour, which, according
to
the expression of the Apostle, is a
"corrupting
of the word of God," or making
a gain
of it. (2 Cor. ii. 17.) From these
causes
dissensions have often arisen; (1.)
either
when the faithful teachers that are
in the
church, or those whom God raises up
for the
salvation of his people, marshal themselves
in opposition to the doctrine which
is prepared
for the sake of profit; or, (2.) when
the
people themselves, growing weary of
impositions
and rapine, become seceders from these
pastors,
by uniting themselves with such as
are really
better, or by receiving those as their
substitutes
who are in their estimation better.
This
was the torch of dissension between
the Pharisees
and Christ, who opposed their avarice
and
came to loose all those grievous burdens.
This was also the primary consideration
by
which Luther was excited to obstruct
the
sale of Popish indulgencies; and from
that
small beginning, he gradually proceeded
to
reforms of greater importance.
(iii.) Nor only that Pleasure or "lust
of the flesh," which specially
comes
under this denomination, and which
denotes
a feeling or disposition for carnal
things,
takes its part in the performance of
this
tragedy, but that also which in a general
sense contains a desire to commit sin
without
any remorse of conscience: and both
these
kinds of pleasure most assiduously
employ
themselves in collecting inflammable
materials
for augmenting the flame of discord
in religion.
For this passion or affection, having
had
some experience in the important "doctrine
of the cross," desires as the
very summit
of all its wishes, both to riot, while
here,
in the pleasures of voluptuousness,
and yet
to cherish some hopes of obtaining
the happiness
of heaven. With two such incompatible
objects
in view this passion chooses teachers
for
itself, who may in an easy manner "place
under the arm-holes of their disciples,
pillows
sewed and filled with soft feathers,"
(Ezek. xiii. 18,) on which they may
recline
themselves and take sweet repose, although
their sins, like sharply pointed thorns,
continue to sting and molest them in
every
direction. They flatter them with the
idea
of easily obtaining pardon, provided
they
purchase the favour of the Deity, by
means
of certain exercises apparently of
some importance,
but possessing in reality no consequence
whatever, and by means of great donations
with which they may fill his sanctuary.
This
is the complaint of the Apostle, who,
when
writing to Timothy, says, "For
the time
will come when they will not endure
sound
doctrine; but after their own lusts
shall
they heap to themselves teachers, having
itching ears; and they shall turn away
their
ears from the truth, and shall be turned
unto fables." To this is subjoined
an
admonition, that Timothy should watch
and
discharge with fidelity the duties
of his
ministry. (2 Tim. iv. 3-5). According
to
this quotation, a difference must of
necessity
exist between Timothy and those teachers.
But these three capital vices are serviceable
to Satan, their author, in another
way, and
contribute under his direction to introduce
changes in religion, and, consequently,
to
excite discord among Christians. In
both
sacred and profane history, egregious
examples
are recorded of princes and private
men,
who, being instigated by such a desire
of
power as partook at once of ambition
and
avarice, have invented new modes of
religion,
and accommodated them to the capacities,
the wishes, and the opinions of their
people;
by means of which they might either
restrain
their own subjects within the bounds
of their
duty, or might subdue to their way
the people
that were under the rule of other princes.
Ambition and avarice suggest to such
aspiring
persons the desire of inventing those
modes
of religious worship; while an itching
for
novelty, a wish to enjoy their pleasures,
and the obvious agreement of the new
doctrine
with their preconceived opinions, influence
the people to embrace the modish religion.
With these intentions, and under the
impulse
of these views, Jeroboam was the first
author
of a change of religion in the Israelitish
Church. He built altars in Dan and
Bethel,
and made golden calves, that he might
prevent
the people from proceeding at stated
periods
to Jerusalem, for the purpose of offering
sacrifice, according to the command
of God,
and from returning to the house of
David,
from which they had rent themselves.
The
same reasons also induced Mahomet to
invent
a new religion. By his frequent intercourse
with Jews and Christian, he had learned
from
both parties those things which were
most
agreeable to them; he therefore adopted
the
very crafty counsel of Sergius, the
monk,
and devised a new mode of religion,
which
was gratifying to the human senses,
and which,
as it was digested in his Alcoran,
he persuaded
many people to embrace. The few individuals
with whom he was able to prevail, were
the
foundation from which arose the immense
Ottoman
empire, and those extensive dominions
which
are to the present time in possession
of
the Turks.
2. We have now seen in what manner
the love
of glory, of riches, and pleasure,
performs
its several parts in this theater of
religious
dissensions. Let Hatred next appear
and exhibit
to us its actions, which, from the
very nature
of the cause, have a proper and direct
tendency
to excite discord.
(1.) The first of its actors that appears
upon the stage, is a hatred of the
truth,
and of true doctrine. This species
of hatred
is conceived, partly from an anticipated
notion of the mind, which, since it
cannot
be reconciled to the doctrine of truth,
and
yet is with difficulty drawn away from
it,
excites hatred against a sentiment
that is
opposed to itself. It is also partly
conceived,
because the true doctrine becomes the
accuser
of man, forbidding those things which
are
the objects of his desires, and commanding
those things which he is most reluctant
to
perform. While it urges its precepts
so rigidly,
that every one who does not seriously
regulate
and conform his life to the conditions
which
they contain, is excluded from all
hope of
salvation.
(2.) The next in order, is the hatred
of
peace and concord. For there are men
of a
certain description who cannot exist
without
having an enemy, which Trogus Pompeius
declares
to have been a trait in the character
of
the ancient Spaniards. To such persons
concord
or amity is so offensive, that, out
of pure
hatred to it, they willingly expose
themselves
to the enmity of others. If such characters
happen to obtain a station of some
honour
in the Church, it is amazing what scruples
and difficulties they will not raise,
what
intricate sophisms they will not frame
and
contrive, and what accusations they
will
not institute, that they may have an
opportunity
of raising a contest about the articles
of
religion, from which proceed private
enmity
and rancor that can never be appeased,
and
dissensions of a more deadly kind than
the
greatest of those which relate to the
present
life.
(3.) The last which comes forward,
is a hatred
against the professors of the true
doctrine,
from which the descent is very rapid
downwards
to a dissent from that doctrine which
those
good men profess; because it is the
anxious
study of every one that hates another,
not
to have anything in common with his
adversary.
Of this the Arabians afford an example.
Out
of hatred to Heraclius Cæsar, and to
the
stipendiary Greek and Latin troops
who served
under him, they, who had long before
departed
from them in will and affection, effected
a still more serious separation from
them
in religion; for, although they had
previously
been professors of Christianity, from
that
period they embraced the doctrines
of the
Alcoran and became followers of Mahomet.
But the professors of the true doctrine
incur
this species of hatred, either through
some
fault of their own, or through the
pure malice
of men. (i.) They incur this hatred
by their
own fault, if they do not administer
the
doctrine of the truth, with that prudence
and gentleness which are appropriate
to it;
if they appear to have a greater regard
for
their own advantage, than for the advancement
of religion, and, lastly, if their
manner
of life is in opposition to the doctrine.
From all these circumstances a bad
opinion
is entertained of them, as though they
scarcely
believed the principles which they
inculcate.
(ii.) This hatred is also incurred
by the
fault of another, because the delicate
and
lascivious hearts of men cannot bear
to have
their ulcers sprinkled and purified
by the
sharp salt of truth, and because they
with
difficulty admit any censors on their
life
and manners. With a knowledge of this
trait
of the human heart, the Apostle inquires,
"Am I therefore become your enemy,
because
I tell you the truth ," (Gal.
iv. 16.)
For truth is almost invariably productive
of hatred, while an obsequious complaisance
obtains friends as its reward.
3. The preceding appear to be the procuring
causes of dissensions in religion;
and as
long as their efficacy endures, they
tend
to perpetuate these dissensions. There
are
other causes that we may justly class
among
those which perpetuate discord when
once
it has arisen, and which prevent the
restoration
of peace and unity.
(1.) Among these perpetuating and preventing
causes, the first place is claimed
for the
various prejudices by which the minds
of
the Dissidents are occupied, concerning
our
adversaries and their opinions, concerning
our parents and ancestors, and the
Church
to which we belong, and, lastly, concerning
ourselves and our teachers.
(i.) The prejudice against our adversaries
is, not that we think them under the
influence
of Error, but under that of pure malice,
and because their minds have indulged
their
humour in thus dissenting. This cuts
off
all hope of leading them to adopt correct
sentiments, and despair refuses to
make the
attempt. (ii.) The prejudice against
the
opinions of our adversary is, that
we condemn
them ourselves not only for being false,
but for having been already condemned
by
the public judgment of the Church;
we therefore
consider them unworthy of being again
brought
into controversy, and subjected anew
to examination.
(iii.) But the preconceived opinion
which
we have formed concerning our parents
and
ancestors, is also a preventive of
reconciliation,
both because we account them to have
been
possessed of such a great share of
wisdom
and piety, as rendered it improbable
that
they could ever have been guilty of
error;
and because we conceive favourable
hopes
of their salvation, which is very properly
an object of our most earnest wishes
in their
behalf. But these hopes we seem to
call in
question, if, in an opinion opposed
to theirs,
we acknowledge any portion of the truth
appertaining
to salvation, of which they have either
been
ignorant or have disapproved. It is
on this
principle that parents leave their
posterity
heirs as of their property so also
of their
opinions and dissensions. (iv.) Besides,
the splendour of the Church, to which
we
have bound ourselves by an oath, dazzles
our eyes in such a manner that we cannot
suffer any persuasion whatever to induce
us to believe the possibility, in former
times or at present, of that church
having
deviated in any point from the right
way.
(v.) Lastly. Our thoughts and sentiments
concerning ourselves and our teachers
are
so exalted, that our minds can scarcely
conceive
it possible either for them to have
been
ignorant, or not to have had a sufficiently
clear perception of things, or for
us to
err in judgment when we approve of
their
opinions. So prone is the human understanding
to exempt from all suspicion of error
itself
and those whom it loves and esteems!
(2.) It is no wonder if these prejudices
produce a pertinacity in eagerly defending
a proposition once laid down, which
is a
most powerful impediment to reconciliation.
Two kinds of fear render this pertinacity
the more obstinate:
(i.) One is a fear of that disgrace
which,
we foolishly think, will be incurred
if we
acknowledge ourselves to have been
at all
in error. (ii.) The other is a fear
which
causes us to think, that the whole
doctrine
is exposed to the utmost peril, if
we discover
it even in one point to be erroneous.
(3.) In addition to these, the mode
of action
commonly adopted both towards an adversary
and his opinion, is no small obstacle
to
reconciliation, although that mode
may seem
to have been chosen for conciliatory
purposes.
(i.) An adversary is treated in a perverse
manner, when he is overwhelmed by curses
and reproaches, assailed with detractions
and calumnies, and when he is menaced
with
threats of violence. If he despises
all these
things, which is not an uncommon occurrence
when "the testimony of his conscience"
is in opposition to them, (2 Cor. i.
19,)
they produce no effect whatever. But
if his
spirit broods over them, his mind becomes
disturbed, and, like one stricken by
the
Furies, he is driven to madness, and
is thus
much worse qualified than before to
acknowledge
his error. In both these ways he is
confirmed
rather the more in his own opinion;
either
because he perceives, that those who
use
arms of this kind openly betray the
weakness
as well as the injustice of their cause;
or, because he draws this conclusion
in his
own mind, that it is not very probable
that
those persons are instructed by the
Spirit
of truth, who adopt such a course of
conduct.
(ii.) But contention is rashly instituted
against the opinion of an adversary,
first,
when it is not proposed according to
the
mind and intention of him who is the
assertor;
Secondly, when it is discussed beyond
all
due bounds, and its deformity is unseasonably
exaggerated; and, lastly, when its
refutation
is attempted by arguments ill calculated
to produce that effect.
The first occurs when we do not attend
to
the words of an adversary, with a becoming
tranquillity of mind and suitable patience;
but immediately and at the mention
of the
first word, we are accustomed to guess
at
his meaning. The second arises from
the circumstance
of no one wishing it to appear as if
he had
begun to contend about a thing of trifling
importance. The last proceeds from
ignorance
or from too great impetuosity, which,
on
being precipitously impelled into fury,
augments
its mischievous capabilities. It then
seizes
upon anything for a weapon, and hurls
it
against the adversary. When the first
mode
is adopted, the person whose meaning
is misrepresented,
thinks that an opinion, not his own,
has
been calumniously attributed to him.
The
second course, according to his judgment,
has been pursued for the purpose of
affixing
an envious mark upon his opinion, and
upon
the dignity which it has acquired.
When the
last is put in practice, be considers
his
opinion to be incapable of refutation,
because
he observes that it remains uninjured
amidst
all the arguments which have been directed
against it. All and each of these add
fuel
to the flame of dissensions, and render
the
blazing fire inextinguishable.
III. We have now considered the Nature,
the
Effects and the Causes of religious
dissension.
It remains for us to inquire into the
Remedies
for such a great evil. While I attempt
this
in a brief manner, I beg that you will
favour
me with that degree of attention which
you
have already manifested. The professors
of
medicine describe the nature of all
remedies
thus, "they are never used without
some
effect." For if they be true remedies,
they must prove beneficial; and, if
they
do not profit, they prove hurtful.
This latter
circumstance reminds me, that I ought
first
to remove certain corrupt remedies
which
have been devised by some persons and
occasionally
employed.
1. The first of these false remedies
which
obtrudes itself, is the fable of the
sufficiency
of implicit faith, by which people
are called
upon, without any knowledge of the
matter,
to believe that which is an object
of belief
with the Church and the Prelates. But
the
Scripture places righteousness "in
the
faith of the heart," and salvation
"in
the confession of the mouth;"
(Rom.
x. 10,) and says, "The just shall
live
by his faith," (Heb. ii. 4,) and
"I
believe and therefore have spoken."
(2 Cor. iv. 13.) This monstrous absurdity
is, therefore, exploded by the scripture.
Not only does this fable take away
all cause
of religious dissension, but it also
destroys
religion itself, which, when it is
destitute
of Knowledge and Faith, can have no
existence.
2. The next figment is nearly allied
to this;
it concludes, that every one may be
saved
in his own religion. But while this
remedy
professes to cure one evil, it produces
another
much more hurtful and of greater magnitude;
and that is, the certain destruction
of those
who are held in bondage by this error.
Because
this opinion renders the error incurable;
since no one will give himself any
trouble
to lay it aside or to correct it. This
was
Mahomet’s devise, for the purpose of
establishing
his Alcoran free from all liability
of its
becoming an object of dispute. The
same doctrine
obtained in Paganism, where the worship
of
demons flourished, as is evident from
the
title on a certain altar among the
Athenians,
the high stewards of Pagan wisdom.
That altar
bore the following inscription, "To
The Gods of Asia, Europe, and Africa;
To
The Unknown and Foreign Gods:"
which
was after the manner of the Romans,
at that
period, "the masters of the world,"
who were accustomed to invoke the tutelary
deities of an enemy’s city before they
commenced
hostilities against it. In this manner
has
Satan exerted himself, lest his "kingdom,
being divided against itself should
fall."
3. The third false remedy is a prohibition
of all controversies respecting religion,
which lays down the most stupid ignorance
for a foundation, and raises upon it
the
superstructure of religious concord:
In Russia,
where such an ordinance is in operation,
this is obvious to every one that contemplates
its effects. Yet it is hurtful, whether
it
be true religion that flourishes, or
it be
false. In the first case, on account
of the
inconstancy of the human mind; and
in the
second case, because it stamps perpetuity
on error, unless the preceding fiction
concerning
the equality of all religions meet
with approval,
for on that foundation, Mahomet raised
this
prohibition against religious controversies.
4. Next to this in absurdity is the
advice,
not to explain the sacred Scriptures,
but
only to read them: which is not only
pernicious,
on account of the omission of their
particular
application, and repugnant to the usage
both
of the ancient Jewish Church and of
the primitive
Church of Christ; but it is also of
no avail
in the cure of the evil, since any
one might,
by reading, discover the meaning for
himself,
according to his own fancy; and that
reading
which is instituted at the will of
the reader,
would act the part of an explanation,
on
account of the parallelism of similar
and
dissimilar passages.
But the Popish Church exhibits to us
Three
Remedies.
First, that, for the sake of certainty,
we
mall have recourse to the Church Universal.
However, since the whole of this church
cannot
meet together, the court of Rome has
appointed
in its place a representative assembly,
consisting
of the Pope, the Cardinals, the Bishops,
and the rest of the prelates who are
devoted
to the Roman See, and subject to the
Pontiff.
But, in addition to this, because it
believes
that it is possible for all the Cardinals,
Bishops and Prelates to err, even when
united
together in one body, and because it
considers
the Pope alone to be placed beyond
the possibility
of error, it declares that we must
apply
to him for the sake of obtaining a
decisive
judgment concerning Religion. This
remedy
is not only vain and inefficient, but
it
is far more difficult to induce the
rest
of the Christian world to adopt it
than any
controverted article in the whole circle
of religion: And since the Papists
endeavour
to prove this point from the scriptures,
by that very circumstance they declare
that
the scriptures are the only sanctuary
to
which we can repair for religious information.
Secondly. Their next remedy is proposed,
if I may, be allowed the expression,
merely
for the sake of form, and lies in the
writings
and agreement of the ancient Fathers.
But,
since the Christian Fathers have not
all
been authors, and few of those who
have written,
have concerned themselves with controversies,
(which takes away from us the universal
consent
of all of them together,) this remedy
is
also useless, because it is a fact
to the
truth of which the Papists themselves
assent,
that it was possible for each of these
Fathers
to err. From this circumstance, therefore,
we conclude, that the consent of all
of them
is not free from the risk of error,
even
if each had separately declared his
own individual
opinion in his writings. Besides, this
general
agreement is no easy matter; nay, it
is to
be obtained with the greatest difficulty;
because it is in the power of very
few persons,
(if of any man whatever,) to make themselves
acquainted with such universal consent,
both
on account of the bulky and almost
innumerable
volumes in which the writings of the
Fathers
are contained, and because the dispute
among
different parties is no less concerning
the
meaning of those Fathers than concerning
that of the Scriptures, the contents
of which
are comprised in a book of small size
when
compared with the dimensions of their
massy
tomes. We are thus sent forth on an
endless
excursion, that we may at length be
compelled
to return to the Sovereign Pontiff.
Thirdly. The other remedy of the papists
is not much dissimilar to the preceding
one.
It is thus stated: The decrees of former
councils may be consulted; from which,
if
it should appear that the controversy
has
been decided, the judgment then passed
upon
it must stand in the place of a definitive
sentence: nor must any matter, the
merits
of which have been once decided, be
brought
again into judgment. But of what avail
would
this be, if a good cause had been badly
defended,
and had been overpowered and borne
down,
not by any defect in itself, but through
the fault of those who were its defenders,
and who were either awed into silence
through
fear, or betrayed their trust by an
incompetent,
foolish and injudicious defense? And
of what
consequence does such a remedy appear,
if
one and the same spirit of error have
conducted
on such an occasion both the attack
and the
defense. But grant that it has been
fairly
defended: Yet, I declare that The Cause
Of
Religion, Which Is The Cause Of God,
Is Not
An Affair To Be Submitted To Human
Decision,
or to be judged of man’s judgment."
The Papists add a Fourth remedy, which,
on
account of its fierce and most violent
efficacy,
will not easily be forgotten by us
as a people
who have been called to endure some
of its
cruelties. It acts like the fulcrum
of a
lever for confirming all the preceding
suggestions,
and is the foundation of the whole
composition.
It is this: "Whosoever refuses
to listen
to the councils and writings of the
fathers,
and to receive them as explained by
the Church
of Rome—whosoever refuses to listen
to the
Church, and especially to her husband,
that
High Priest and Prophet, the vicar
of Christ
and the successor of St. Peter, let
that
soul be cut off from among his people:
And
he who is unwilling to yield to an
authority
so sacred, must be compelled, under
the sword
of the executioner, to express his
consent,
or he must be avoided," which,
in their
language, signifies that he must be
deprived
of life. To murder and utterly to destroy
the adverse and gainsaying parties
is indeed,
a most compendious method of removing
all
dissensions!
In the midst of these difficulties,
some
persons have invented other remedies,
which,
since they are not within the power
of man,
ought, according to their views, to
be asked
of God in prayer.
1. One is, that God would be pleased
to raise
some one from the dead, and send him
to men:
From such a messenger, they might then
hope
to know what is God’s decisive judgment
concerning
the clashing opinions of the various
dissidents.
But this remedy is discountenanced
by Christ
when he says, "If they hear not
Moses
and the Prophets, neither will they
be persuaded,
though one rose from the dead."
(Luke
xvi. 31.)
2. Another of these remedies is, that
God
would by a miracle distinguish that
party
of whose sentiments he approves; which
appears
to have been a practice in the times
of Elijah.
But if no sect be entirely free from
every
particle of error, can it be expected
that
God will set the seal of his approval
on
any portion of falsity? But this wish
is
unnecessary, since the things which
Christ
did and spoke "are written that
we might
believe that Jesus is the Christ, the
Son
of God, and that, believing, we might
have
life through his name." (John
xx. 31.)
But the remedy itself, if applied,
would
prove to be inefficacious. For even
in the
days of Christ and his apostles, dissensions
existed; and many of them were excited
against
the primitive heralds of the gospel,
although
they had acquired great renown by the
benevolent
exercise of the miraculous powers with
which
they were endued. To this remark I
must add
that the approaching advent of Antichrist
is predicted to be "with all power,
and signs, and lying wonders."
(2 Thess.
ii. 9.)
3. A third remedy, of a horrid description,
remains to be noticed, which, nevertheless,
is resorted to by some persons. It
is an
adjuration of the devil, to induce
him by
means of incantations and exorcisms
to deliver
an answer, from the bodies of deceased
persons,
concerning the truth of such doctrines
as
are at any period the existing subjects
of
controversy. This method is both a
mark of
the utmost desperation, and an execrable
and insane love of demons.
But, dismissing all these violent medicines,
that are of a bad character and import,
I
proceed to notice such as are holy,
true
and saving; these I distribute into
preparatives
and aphæretics or removers, of this
dissension.
1. To the class of preparatives belong,
(1.)
in the first place, Prayers and Supplications
to God, that we may obtain a knowledge
of
the truth, and that the peace of the
Church
may be preserved: and these religious
acts
are to be performed, at the special
command
of the magistrates, with fasting, and
in
dust and ashes, with seriousness, in
faith,
and with assiduity. These services,
when
thus performed, cannot fail of being
efficacious;
because they are done according to
the ordinance
of God, whose command it is, that "we
pray for the peace of Jerusalem,"
(Psalm
cxxii. 6,) and according to the promise
of
Christ, who has graciously engaged
that "the
Spirit of truth shall be given to those
who
ask him." (Luke xi. 13.)
(2.) Let a serious amendment of life
and
a conscientious course of conduct be
added:
For, without these, all our prayers
are rendered
ineffectual, because they are displeasing
to God, on the ground, that "he
who
misemploys that portion of knowledge
which
he possesses, becomes, by his own act,
unworthy
of all further communications and increase
of knowledge." This is in accordance
with that saying of Christ: "Unto
every
one that hath, shall be given; and
from him
that hath not, even that which he hath
shall
be taken away from him." (Luke
xix.
26.) But to all those who employ and
improve
the knowledge which is given to them,
Christ
promises the spirit of discernment.
in these
words: "If any man will do the
will
of my Father, he shall know of the
doctrine,
whether it be of God, or whether I
speak
of myself." (John viii. 17.)
2. But amongst the very first removals,
let
those causes be put away which, as
we have
previously stated, have their origin
in the
affections, and which are not only
the instigators
of this dissension, but tend to perpetuate
and keep it alive. Let humility overcome
pride; let a mind contented with its
condition
become the successor of avarice; let
the
love of celestial delights expel all
carnal
pleasures; let good will and benevolence
occupy the place of envy; let patient
forbearance
subdue anger; let sobriety in acquiring
wisdom
prescribe bounds to the desire of knowledge,
and let studious application take the
place
of learned ignorance. Let all hatred
and
bitterness be laid aside; and, on the
contrary,
"let us put on bowels of mercies"
towards those who differ from us, and
who
appear either to wander about in the
paths
of error, or to scatter its noxious
seeds
among others.
These necessary concessions we shall
obtain
from our minds without much difficulty,
if
the following four considerations become
the objects of our sedulous attention:
First. How extremely difficult it is
to discover
the truth an all subjects, and to avoid
error.
On this topic, St. Augustine most beautifully
descants, when he thus addresses those
worst
of heretics, the Manichees: "Let
those
persons be enraged against you, who
are ignorant
of the immense labour that is required
for
the discovery of truth, and how difficult
it is to guard against error. Let those
be
enraged against you who know not how
uncommon
a circumstance and how arduous a toil
it
is to overcome carnal fantasies, when
such
a conquest is put in comparison with
serenity
of mind. Let those be enraged against
you
who are not aware of the great difficulty
with which the eye of "the inner
man"
is healed, so as to be able to look
up to
God as the sun of the system. Let those
be
enraged against you, who are personally
unconscious
of the many sighs and groans which
must be
uttered before we are capable of understanding
God in the slightest degree. And, lastly,
let them be enraged against you, who
have
never been deceived by an error of
such a
description as that under which they
see
you labouring. But how angry soever
all these
persons may be, I cannot be in the
least
enraged against you, whose weaknesses
it
is my duty to bear, as those who were
near
me at that period bore with mine; and
I ought
now to treat you with as much patience
as
that which was exercised towards me
when,
frantic and blind, I went astray in
the errors
of your doctrine."
Secondly. That those who hold erroneous
opinions
have been induced through ignorance
to adopt
them, is far more probable, than that
malice
has influenced them to contrive a method
of consigning themselves and other
people
to eternal destruction.
Thirdly. It is possible that they who
entertain
these mistaken sentiments, are of the
number
of the elect, whom God, it is true,
may have
permitted to fall, but only with this
design,
that he may raise them up with the
greater
glory. How then can we indulge ourselves
in any harsh or unmerciful resolutions
against
these persons, who have been destined
to
possess the heavenly inheritance, who
are
our brethren, the members of Christ,
and
not only the servants but the sons
of the
Lord Most High?
Lastly. Let us place ourselves in the
circumstances
of an adversary, and let him in return
assume
the character which we sustain; since
it
is as possible for us, as it is for
him,
to hold wrong principles. When we have
made
this experiment, we may be brought
to think,
that the very person whom we had previously
thought to be in error, and whose mistakes
in our eyes had a destructive tendency,
may
perhaps have been given to us by God,
that
out of his mouth we may learn the truth
which
has hitherto been unknown to us.
To these four reflections, let there
be added,
a consideration of all those articles
of
religion respecting which there exists
on
both sides a perfect agreement. These
will
perhaps be found to be so numerous
and of
such great importance, that when a
comparison
is instituted between them, and the
others
which may properly be made the subjects
of
controversy, the latter will be found
to
be few in number and of small consequence.
This is the very method which a certain
famous
prince in France is reported to have
adopted,
when Cardinal Lorraine attempted to
embroil
the Lutherans, or those who adhered
to the
Augustan Confession, with the French
Protestants,
that he might interrupt and neutralize
the
salutary provisions of the Conference
at
Poissy, which had been instituted between
the Protestants and the Papists.
But since it is customary after long
and
grievous wars, to enter into a truce,
or
a cessation from hostilities, prior
to the
conclusion of a treaty of peace and
its final
ratification; and, since, during the
continuance
of a truce, while every hostile attempt
is
laid aside, peaceful thoughts are naturally
suggested, till at length a general
solicitude
is expressed with regard to the method
in
which a firm peace and lasting reconciliation
may best be effected; it is my special
wish,
that there may now be among us a similar
cessation from the asperitics of religious
warfare, and that both parties would
abstain
from writings full of bitterness, from
sermons
remarkable only for the invectives
which
they contain, and from the unchristian
practice
of mutual anathematizing and execration.
Instead of these, let the controversialists
substitute writings full of moderation,
in
which the matters of controversy may,
without
respect of persons, be clearly explained
and proved by cogent arguments:
Let such sermons be preached as are
calculated
to excite the minds of the people to
the
love and study of truth, charity, mercy,
long-suffering, and concord; which
may inflame
the minds both of Governors and people
with
a desire of concluding a pacification,
and
may make them willing to carry into
effect
such a remedy as is, of all others,
the best
accommodated to remove dissensions.
That remedy is, an orderly and free
convention
of the parties that differ from each
other:
In such an assembly, (called by the
Greeks
a Synod and by the Latins a Council,)
after
the different sentiments have been
compared
together, and the various reasons of
each
have been weighed, in the fear of the
Lord,
and with calmness and accuracy, let
the members
deliberate, consult and determine what
the
word of God declares concerning the
matters
in controversy, and afterwards let
them by
common consent promulge and declare
the result
to the Churches.
The Chief Magistrates, who profess
the Christian
religion, will summon and convene this
Synod,
in virtue of the Supreme official authority
with which they are divinely invested,
and
according to the practice that formerly
prevailed
in the Jewish Church, and that was
afterwards
adopted by the Christian Church and
continued
nearly to the nine hundredth year after
the
birth of Christ, until the Roman Pontiff
began through tyranny to arrogate this
authority
to himself. Such an arrangement is
required
by the public weal, which is never
committed
with greater safety to the custody
of any
one than to his whose private advantage
is
entirely unconnected, with the issue.
But men endued with wisdom will be
summoned
to this Synod, and will be admitted
into
it—men who are well qualified for a
seat
in it by the sanctity of their lives,
and
their general experience—men burning
with
zeal for God and for the salvation
of their
mankind, and inflamed with the love
of truth
and peace. Into such a choice assembly
all
those persons will be admitted who
are acknowledged
for any probable reason to possess
the Spirit
of Christ, the Spirit of discernment
between
truth and falsehood, between good and
evil,
and those who promise to abide by the
Scriptures,
that have been inspired by the same
Holy
Spirit. Not only will ecclesiastics
be admitted,
but also laymen, whether they be entitled
to any superiority on account of the
dignity
of the office which they sustain, or
whether
they be persons in private stations.
Not
only will the representatives of one
party,
or of some parties, be admitted, but
deputies
from all the parties that disagree,
whether
they have been defenders of the conflicting
opinions that are at issue, or whether
they
have never publicly explained their
own sentiments
either in discourse or by writing.
But it
is of the utmost consequence, that
this sentence
should, after the manner of Plato,
be inscribed
in letters of gold on the porch of
the building
in which this sacred meeting holds
its sittings:
"Let no one that is not desirous
of
promoting the interests of truth and
peace,
enter this hallowed dome" It is
my sincere
and earnest wish, that God would "place
his angel with a flaming two-edged
sword
at the entrance of this paradise,"
in
which Divine Truth and the lovely Concord
of the Church will be the subjects
of discussion;
and that he would by his Angel drive
away
all those who might be animated with
a spirit
averse to truth and concord, while
the sacred
guardian repeats, in tones terrific
and a
voice of thunder, the warning words
used
by the followers of Pythagoras and
Orpheus
preparatory to the commencement of
their
sacred rites:
Far, far from hence, ye multitude profane!
The situation and other circumstances
of
the town or city appointed for holding
such
a Council, must not be neglected. It
should
be so accommodated to the convenience
of
those who have to assemble in it, that
neither
the difficulty of approaching it, nor
the
length of the journey to it, should
operate
as a hindrance on any of the members
deputed.
It should be a place free from danger
and
violence, and secured against all surprise
and ambuscades, in order that those
who are
summoned may come to it, remain in
it, and
return to their homes, in perfect safety.
To secure these benefits, it will be
necessary
for a public pledge to be given to
all the
members and solemnly observed.
In this council the subjects of discussion
will not be, the jurisdiction, honours,
and
rights of precedence on the part of
princes,
the wealth, power and privileges of
Bishops,
the commencement of war against the
Turks,
or any other political matters. But
its discussions
will relate solely to those things
which
pertain to Religion: Of this description
are the doctrines which concern faith
and
manners, and ecclesiastical order.
(1.) In
these doctrines, there are two objects
worthy
of consideration, which are indeed
of the
greatest consequence: (i.) Their truth,
and
(ii.) The degree of necessity which
exists
for knowing, believing and practicing
ecclesiastical
order, because a good part of it is
positive
and only requires to be accommodated
to persons,
places and seasons, it will be easily
dispatched.
The end of such a holy convention will
be
the illustration, preservation, and
propagation
of the truth; the extirpation of existing
errors, and the concord of the Church.
The
consequence of all which, will be the
glory
of God and the eternal salvation of
men.
The presidency of that assembly belongs
to
HIM ALONE who is the Head and the Husband
of the Church, to Christ by his Holy
Spirit.
For he has promised to be present in
a company
that may consist only of two or three
individuals
gathered together in his name: His
assistance,
therefore, will be earnestly implored
at
the beginning and end of each of their
sessions.
But for the sake of order, moderation,
and
good government, and to avoid confusion,
it will be necessary to have presidents
subordinate
to Christ Jesus. It is my sincere wish
that
the magistrates would themselves undertake
that office in the Council; and this
might
be obtained from them as a favour.
But in
case of their reluctance, either some
members
deputed from their body, or some persons
chosen by the whole Synod, ought to
act in
that capacity. The duties of these
Presidents
will consist in convening the assembly,
proposing
the subjects of deliberation, putting
questions
to the vote, collecting the suffrages
of
each member by means of accredited
secretaries,
and in directing the whole of the proceedings.
The course of action to be adopted
in the
Synod itself, is this; (1.) a regular
and
accurate debate on the matters in controversy,
(2.) mature consultation concerning
them,
and (3.) complete liberty for every
one to
declare his opinion. The rule to be
observed
in all these transactions is the Word
of
God, recorded in the books of the Old
and
New Testament. The power and influence
which
the most ancient Councils ascribed
to this
sacred rule, were pointed out by the
significant
action of placing a copy of the Gospels
in
the first and most honourable seat
in the
assembly. On this point the parties
between
whom the difference subsists, should
be mutually
agreed. (1.) The debates will not be
conducted
according to the rules of Rhetoric,
but according
to Dialectics. But a logical and concise
mode of reasoning will be employed;
and all
precipitancy of speech and extempore
effusions
will be avoided. To each of the parties
such
an equal space of time will be allowed
as
may appear necessary for due meditation:
and, to avoid many inconveniences and
absurdities,
every speech intended for delivery
will be
comprised in writing, and will be recited
from the manuscript. No one shall be
permitted
to interrupt or to close a disputation,
unless,
in the opinion of the whole assembly,
it
appear that sufficient reasons have
been
advanced to satisfy the subject under
discussion.
(2.) When a disputation is finished,
a grave
and mature deliberation will be instituted
both concerning the controversies themselves
and the arguments employed by both
sides;
that, the limits of the matter under
dispute
being laid down with great strictness,
and
the amplitude of debate being contracted
into a very narrow compass, the question
on which the assembly has to decide
and pronounce
may be perceived as at one glance with
complete
distinctness. (3.) To these will succeed,
in the proper course, a free declaration
of opinion—a right, the benefit of
which
will belong equally to all that are
convened
of each party, without excluding from
it
any of those who though not invited,
may
have voluntarily come to the town or
city
in which the Synod is convened, and
who may
have been admitted into it by the consent
of the members.
And since nothing to the present period
has
proved to be a greater hindrance to
the investigation
of truth or to the conclusion of an
agreement,
than this circumstance—that those who
have
been convened were so restricted and
confined
to received opinions as to bring from
home
with them the declaration which they
were
to make on every subject in the Synod:
it
is, therefore, necessary that all the
members
assembled, should, prior to the commencement
of any proceedings, take a solemn oath,
not
to indulge in prevarication or calumny.
By
this oath they ought to promise that
every
thing shall be transacted in the fear
of
the Lord, and according to a good conscience;
the latter of which consists, in not
asserting
that which they consider to be false,
in
not concealing that which they think
to be
the truth, (how much soever such truth
may
be opposed to them and their party,)
and
in not pressing upon others for absolute
certainties those points which seem,
even
to themselves, to be doubtful. By this
oath
they should also promise that every
thing
shall be conducted according to the
rule
of the word of God, without favour
or affection,
and without any partiality or respect
of
persons; that the whole of their attention
in that assembly shall be solely directed
to promote an inquiry after truth and
to
consolidate Christian concord; and
that they
will acquiesce in the sentence of the
Synod
on all those things of which they shall
be
convinced by the word of God. On which
account
let them be absolved from all other
oaths,
either immediately or indirectly contrary
to this by which they have been bound
either
to Churches and their confessions,
or to
schools and their masters, or even
to princes
themselves, with an exception in favour
of
the right and jurisdiction which the
latter
have over their subjects. Constituted
after
this manner, such a Synod will truly
be a
free assembly, most suitable and appropriate
for the investigation of truth and
the establishment
of concord. This is an opinion which
is countenanced
by St. Augustine, who, expostulating
with
the Manichees, in continuation of the
passage
which we have just quoted, proceeds
thus:
"But that you may become milder
and
may be the more easily pacified, O
Manicheans,
and that you may no longer place yourselves
in opposition to me, with a mind full
of
hostility which is most pernicious
to yourselves,
it is my duty to request of you (whoever
he may be that shall judge betwixt
us,) that
all arrogance be laid aside by both
parties;
and that none of us say, that he has
discovered
the truth. But rather let us seek it,
as
though it were unknown to each of us.
For
thus it will be possible for each of
us to
be engaged in a diligent and amicable
search
for it, if we have not by a premature
and
rash presumption believed that it is
an object
which we had previously discovered,
and with
which we are well acquainted."
From a Synod thus constructed and managed,
those who rely on the promise of God
may
expect most abundant profit and the
greatest
advantages. For, though Christ be provoked
to anger by our manifold trespasses
and offenses,
yet the thought must not be once indulged,
that his church will be neglected by
him;
or, when his faithful servants and
teachable
disciples are, with simplicity of heart,
engaged in a search after truth and
peace,
and are devoutly imploring the grace
of his
Holy Spirit, that He will on any account
suffer them to fall into such errors
as are
opposed to truths accounted fundamental,
and to persevere in them when their
tendency
is thus injurious. From the decisions
of
a Synod that is influenced by such
expectations,
unanimity and agreement will be obtained
on all the doctrines, or at least on
the
principal part of them, and especially
on
those which are supported by clear
testimonies
from the Scriptures.
But if it should happen, that a mutual
consent
and agreement cannot be obtained on
some
articles, then, it appears to me, one
of
these two courses must be pursued.
First.
It must become a matter of deep consideration,
whether a fraternal concord in Christ,
cannot
exist between the two parties, and
whether
one cannot acknowledge the other for
partakers
of the same faith and fellow-heirs
of the
same salvation, although they may both
hold
different sentiments concerning the
nature
of faith and the manner of salvation.
If
either party refuse to extend to the
other
the right hand of fellowship, the party
so
offending shall, by the unanimous declaration
of all the members, be commanded to
prove
from plain and obvious passages of
scripture,
that the importance attached to the
controverted
articles is so great as not to permit
those
who dissent from them to be one in
Christ
Jesus. Secondly. After having made
every
effort toward producing a Christian
and fraternal
union, if they find that this cannot
be effected,
in such a state of affairs the second
plan
must be adopted, which indeed the conscience
of no man can under any pretext refuse.
The
right hand of friendship should be
extended
by both parties, and all of them should
enter
into a solemn engagement, by which
they should
bind themselves, as by oath, and under
the
most sacred obligations, to abstain
in future
from all bitterness, evil speaking,
and railing;
to preach with gentleness and moderation,
to the people entrusted to their care,
that
truth which they deem necessary; and
to confute
those falsities which they consider
to be
inimical to salvation and injurious
to the
glory of God; and, while engaged in
such
a confutation of error, (however great
their
earnestness may be,) to let their zeal
be
under the direction of knowledge and
attempered
with kindness. On him who shall resolve
to
adopt a course of conduct different
to this,
let the imprecations of an incensed
God and
his Christ be invoked, and let the
magistrates
not only threaten him with deserved
punishment,
but let it be actually inflicted.
But the Synod will not assume to itself
the
authority of obtruding upon others,
by force,
those resolutions which may have been
passed
by unanimous consent. For this reflection
should always suggest itself, "Though
this Synod appears to have done all
things
conscientiously, it is possible, that,
after
all, it has committed an error in judgment.
Such a diffidence and moderation of
mind
will possess greater power, and will
have
more influence, than any immoderate
or excessive
rigor can have, on the consciences
both of
the contumacious dissidents, and of
the whole
body of the faithful; because, according
to Lactantius, "To recommend faith
to
others, we must make it the subject
of persuasion,
and not of compulsion." Tertullian
also
says, "Nothing is less a religious
business
than to employ coercion about religion."
For these disturbers will either then
(1.)
desist from creating further trouble
to the
Church by the frequent, unreasonable
and
outrageous inculcation of their opinions,
which, with all their powers of persuasion,
they were not able to prevail with
such a
numerous assembly of impartial and
moderate
men to adopt. Or, (2.) being exposed
to the
just indignation of all these individuals,
they will scarcely find a person willing
to lend an ear to teachers of such
a refractory
and obstinate disposition. If this
should
not prove to be the result, then it
must
be concluded that there are no remedies
calculated
to remove all evils; but those must
be employed
which have in them the least peril.
The mild
and affectionate expostulation of Christ
our saviour, must also live in our
recollections.
He addressed his disciples and said,
"Will
ye also go away ," (John vi. 67.)
We
must use the same interrogation; and
must
rest at that point and cease from all
ulterior
measures.
My very famous, most polite and courteous
hearers, these are the remarks which
have
been impressed on my mind, and which
I have
accounted it my duty at this time to
declare
concerning the reconciliation of religious
differences. The short time usually
allotted
to the delivery of an address on this
occasion,
and the defects of my own genius, have
prevented
me from treating this subject according
to
its dignity and amplitude.
May the God of truth and peace inspire
the
hearts of the magistrates, the people
and
the ministers of religion, with an
ardent
desire for truth and peace. May He
exhibit
before their eyes, in all its naked
deformity,
the execrable and polluting nature
of dissension
concerning religion; and may He affect
their
hearts with a serious sense of these
evils
which flow so copiously from it; that
they
may unite all their prayers, counsels,
endeavours,
and desires, and may direct them to
one point,
the removal of the causes of such a
great
evil, the adoption of a mild and sanatory
process, and the application of gentle
remedies
for healing this dissension, which
are the
only description of medicines of which
the
very weak and sickly condition of the
body
of the Church, and the nature of the
malady,
will admit. "The God of peace,"
who dignifies "the peace makers"
alone with the ample title of "children,"(Matt.
v. 9,) has called us to the practice
of peace.
Christ, "the Prince of peace,"
who by his precious blood, procured
peace
for us, has bequeathed and recommended
it
to us with a fraternal affection. (John
xiv.
27.) It has also been sealed to us
by the
Holy Spirit, who is the bond of peace,
and
who has united all of us in one body
by the
closest ties of the new covenant. (Ephes.
iv. 3.)
Let us be ashamed of contaminating
such a
splendid title as this by our petty
contentions;
let it rather be to us an object of
pursuit,
since God has called us to such a course.
Let us not suffer that which has been
purchased
at such a great price to be consumed,
and
wasted away in the midst of our disputes
and dissensions; but let us embrace
it, because
our Lord Christ has given it the sanction
of his recommendation. Let us not permit
a covenant of such great sanctity to
be made
void by our factious divisions; but,
since
it is sealed to us by the Holy Spirit,
let
us attend to all its requisitions and
preserve
the terms inviolate. Fabius, the Roman
ambassador,
told the Carthaginians, "that
he carried
to them in his bosom both War and Peace,
that they might choose either of them
that
was the object of their preference."
Depending not on my own strength, but
on
the goodness of God, the promises of
Christ,
and on the gentle attestations of the
Holy
Spirit, I venture to imitate his expressions,
(full of confidence although they be,)
and
to say, "Only let us choose peace
and
God will perfect it for us." Then
will
the happy period arrive when with gladness
we shall hear the voices of brethren
mutually
exhorting each other, and saying, "Let
us go into the house of the Lord,"
that
he may explain to us his will; that
"our
feet may joyfully stand within the
gates
of Jerusalem;" that in an ecstasy
of
delight we may contemplate the Church
of
Christ," as a city that is compact
together,
whither the tribes go up, the tribes
of the
Lord, unto the testimony of Israel
to give
thanks unto the name of the Lord:"
that
with thanksgiving we may admire "the
thrones of judgment which are set there,
the thrones of the house of David,"
the thrones of men of veracity, of
princes
who in imitation of David’s example
are peace
makers, and of magistrates who conform
themselves
to the similitude of the man after
God’s
own heart. Thus shall we enjoy the
felicity
to accost each other in cheerful converse,
and by way of encouragement sweetly
to whisper
in the ears of each other, "pray
for
the peace of the Church Universal,"
and in our mutual prayers let us invoke
"prosperity
on them that love her;" that with
unanimous
voice, from the inmost recesses of
our hearts,
we may consecrate to her these votive
intercessions
and promises. "Peace be within
thy walls,
and prosperity within thy palaces:
for our
brethren and companions’ sakes, we
will now
say, peace be within thee! Because
of the
house of the Lord our God we will seek
thy
good." (Psalm 122.) Thus at length
shall
it come to pass, that, being anointed
with
spiritual delights we shall sing together
in jubilant strains, that most pleasant
Song
of Degrees, "Behold how good and
how
pleasant it is for brethren to dwell
together
in unity," &c. And, from a
sight
of the orderly walk and peaceable conduct
of the faithful in the house of God,
filled
with the hopes of consummating these
acts
of pacification in heaven, we may conclude
in these words of the Apostle, "And
as many as walk according to this rule,
peace
be on them, and mercy upon the Israel
of
God." (Gal. vi. 16.) Mercy, therefore,
and Peace, be upon the Israel of God.
I have
concluded.
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