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since the days of Heathenism. But it was only because they walked in the light of revelation. They borrowed of the New Testament without acknowledgment, and took its beauties and its truths to deck their own wretched fancies and self-constituted systems. In the process of time, the delusion multiplied and extended. Schools were formed, and the ways of the Divinity were as confidently theorized upon, as the processes of chemistry, or the economy of the heavens. Universities were endowed, and Natural Theology took its place in the circle of the sciences. Folios were written, and the respected luminaries of a former age poured their a priori and their a posteriori demonstrations on the world. Taste, and sentiment, and imagination, grew apace; and every raw untutored principle which poetry could clothe in prettiness, or over which the hand of genius could throw the graces of sensibility and elegance, was erected into a principle of the divine government, and made to preside over the counsels of the Deity. In the mean time, the Bible, which ought to supersede all, was itself superseded. It was quite in vain to say that it was the only authentic record of an actual embassy which God had sent into the world. It was quite in vain to plead its testimonies, its miracles, and the unquestionable fulfilment of its prophecies. These mighty claims must lie over, and be suspended, till we have settled_what? the reasonableness of its doctrines. We must bring the theology of God's ambassador to the bar of our self-formed theology. The Bible, instead of being admitted

as the directory of our faith upon its external evidences, must be tried upon the merits of the work itself; and if our verdict be favourable, it must be brought in, not as a help to our ignorance, but as a corollary to our demonstrations. But is this ever done? Yes! by Dr. Samuel Clarke, and a whole host of followers and admirers. Their first step in the process of theological study is to furnish their minds with the principles of natural theology. Christianity, before its external proofs are looked at or listened to, must be brought under the tribunal of these principles. All the difficulties which attach to the reason of the thing, or the fitness of the doctrines, must be formally discussed, and satisfactorily got over. A voice was heard from heaven, saying of Jesus Christ, “This is my beloved Son, hear ye him.” The men of Galilee saw Him ascend from the dead to the heaven which He now occupies. The men of Galilee gave their testimony; and it is a testimony which stood the fiery trial of persecution in a former age, and of sophistry in this. instead of hearing Jesus Christ as disciples, they sit in authority over Him as judges. Instead of forming their divinity after the Bible, they try the Bible by their antecedent divinity; and this book, with all its mighty train of evidences, must drivel in their antichambers, till they have pronounced sentence of admission, when they have got its doctrines to agree with their own airy and unsubstantial speculations.

10. We do not condemn the exercise of reason in matters of theology. It is the part of reason

And yet,

to form its conclusions, when it has data and evidences before it. But it is equally the part of reason to abstain from its conclusions, when these evidences are wanting. Reason can judge of the external evidences for Christianity, because it can discern the merits of human testimony; and it can perceive the truth or the falsehood of such obvious credentials as the performance of a miracle, or the fulfilment of a prophecy, or the marvellous agreements between the subject matter of revelation, and previously or distinctly known truth. But one of the most useful exercises of reason is, to ascertain its limits, and to keep within them; to abandon the field of conjecture, and to restrain itself within that safe and certain barrier which forms the boundary of human experience. However humic liating we may conceive it, it is this which lies at the bottom of Lord Bacon's philosophy; and it is to this that modern science is indebted for all her solidity, and all her triumphs. Why does philosophy flourish in our days ? Because her votaries have learned to abandon their own creative speculations, and to submit to evidence, let her conclusions be as painful and as unpalatable as they will. Now all that we want, is to carry the same lesson and the same principle into theology. Our business is not to guess, but to learn. After we have established Christianity to be an authentic message from God upon those historical and experimental grounds, on which the reason and experience of inan entitle him to form his conclusions, nothing remains for us but an unconditional surrender of the mind to the subject of the message. We have


a right to sit in judgment over the credentials of heaven's ambassador; but we have no right to sit ir judgment over the information he gives

We have no right either to refuse or to modify that information, till we have accommodated it to our previous conceptions. It is very true, that if the truths which he delivered lay within the field of human observatiorr, he brings himself under the tribunal of our antecedent knowledge. Were he to tell us that the bodies of the planetary system moved in orbits which are purely circular, we would oppose to him the observations and measurements of astronomy.

Were he to tell us, that in winter the sun never shone, and that in summer no cloud ever darkened the brilliancy of his career; we would oppose to him the certain remembrances, both of ourselves and of our whole neighbourhood. Were he to tell us, that we were perfect men, because we were free from passion, and loved our neighbours as ourselves; we would oppose to him the history of our own lives, and the deeply-seated consciousness of our own infirmities. On all these subjects we can confront him. But when he brings truth from a quarter which no human eye ever explored; when he tells us the mind of the Deity, and brings before us the counsels of that invisible Being, whose arm is abroad upon all worlds, and whose views reach to eternity, he is beyond the ken of eye or of telescope, and we must submit to him. We have no more right to sit in judgment over his information, than we have to sit in judgment over the information of any other visitor who lights upon our planet from

some distant and unknown part of the universe, and teils us what worlds roll in those remote tracts which are beyond the limits of our astronomy, and how the Divinity peoples them with His wonders. Any previous conceptions of ours are of no more value than the fooleries of an infant; and should we offer to resist or to modify upon the strength of these conceptions, we would be as unsound and as unphilosophical as ever schoolman was with his categories, or Cartesian with his whirlpools of ether.

11. Let us go back to the first Christians of the Gentile world. They turned from dumb idols to serve the living and the true God. They made a simple and entire transition from a state as bad, if not worse, than that of entire ignorance, to the Christianity of the New Testament. Their previous conceptions, instead of helping them, behoved to be utterly abandoned; nor was there that intermediate step which so many of us think to be necessary, and which we dignify with the name of the rational theology of nature. In those days this rational theology was uuheard of; nor have we the slightest reason to believe, that they were ever initiated into its doctrines, before they were looked upon as fit to be taught the peculiarities of the Gospel. They were translated at once from the absurdities of Paganism to that Christianity which has come down to us, in the records of the evangelical history, and the epistles which their teachers addressed to them. They saw the miracles; they acquiesced in them, as satisfying credentials of an inspired teacher; they

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