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Accuratius theologi recentiores statuerunt doctrinam justitiæ Christi nobis imputate nullo Scripturarum fundamento inniti. Et profecto nos per Christum justificamur, vel justi supus coram Deo, eo quod Deus propter Christum nobis peccata nostra non imputat. Sua justitia ergo non tam donat nos Christus, quam nostra nos injustiția, si ita dicam, in foro exuit. Vide Bulli opera, cum annotatis Grabii. Ep. Cleaversin Nowelli Catechism, p. 110. 7 Nulla caussa est, cur, quod a Judæis omnibus fit idem non fiat a Christianis, ut videlicet Hebræam linguam a teneris unguiculis discant, atque ita ex versione sive translatione ulla alia humana pendere opus non habeant. Ut id impossibile dicatur, absurdum est. Cur enim quod a Judæo fit a Christiano fieri non possit? Ut id.vel indecorum vel inutile vel minime operæ pretium credatur multo est absurdius.'' Nihil magis indecorum quam pendere ex alio homine, qui errare aüt fallere potest, cum æternæ salutis negotium vertitur. Nil magis utile aut decorum, quam Dei os consulere, et ex oraculo ejus infallibili pendere velle. Pretium vero operæ facere eum, qui sacratissimos sensus tanquam thesauros inestimabiles ex ipso penu divino amat petere, res loquitur. Nulli vero improbissiino labori parcere pro tantorum thesaurorum consecutione hoc demum est operæ pretium facere. Et sane nulla tam vilis projectaque anima est, quæ, si consequi se posse speret decem talentoruin millia si linguam Hebræam et Græcam duntaxat addiscere velit, laborem ullum sibi gravem putabit, ' -ut linguarum istarum cognitionem sibi coniparet. Episcopius Instit. Theol. lib. iv. sect. 1, c. 31. !

Thou blasphemest because I said, I am the Son of God. He.(i. e. Jesus) was far from vindicating this language on the principle of his being naturally equal to the Father. It was the Father who sanctified him, i. e. appointed him to this office, and then sent bịm into the world as his Messenger and Servant, which he always stiles himself. Priestley's Evidences, vol. ii. p. 56.7 But how is this assertion at all reconcileable with John, xvii. 3?

That men are to be judged by just men appointed for that purpose, such as Minos, Rhadamanthus, &c. as was the opinion of the heathens, is something agreeable to our being judged by that man (the man Christ Jesus) whom God hath ordained, even his own Son incarnate. Clarke's Evid. of Relig.

. Christ either an impostor or a divine person. The morality of his doctrine makes the former highly improbable; the lastre of his miracles makes the latter absolutely cer. tain. The supreme Being could not have patronised any kind of deceit, nor the Devil, if it had been in his power, such a kind as this, which overthrew his own dominion; and without assistance from heaven or hell the attempt could never have succeeded. Dodwell's Preface to his Sermons.

It is remarked that Amphiloclus, coming into the presence of Theodosius (who favoured Arianism) and Arcadius his son, made, low obeisance to the father, but wholly neglected the son of-which being admonished, he returned this answer to the empeTO.


tor, who was angry: Are you displeased with me for not giving equal honour to your son as to yourself? and will not Goil be displeased at those who do not worship his eternal and only-begotten Son equally to himself, as he hath commanded? Comber, vol.ii. p. 15.

Christ, through the whole prophecy of the future state of the church, and the miseries of all succeeding ages, together with the final destruction of the world, makes use of phrases borrowed from the destruction of Judæa, which was the beginning of sorrows; and this accounts for the difficulty of distinguishing between the last and the former, both treated of in Matt. c. xxiv. Clarke's 79 Sermons, 12mo.

(It is reasonable to own him (i. e. Christ) superior to me, and all the other prophets, even Moses himself, for) he that cometh from above (not only by his mission from God, as I and they, but by his original) is above all (that are descended of earthly parents only, and) he, that is (thus) of the earth, is earthly, (as to his rise,) and speaketh of the earth; (i. e. things which comparatively are eartbly, Moses of earnal ordinances, I of water-baptism, the prophets of obedience to the law of Moses ;) but he, that came from heaven, (to reveal the will of God to man,) is above all, (not only in the excellency of his person, but in the spiritual and heavenly nature of his doctrines and promises.) Whitby on John, iii. 31.

It is remarked, by the authors of the Universal History, that Christ entered on his ininistry in the thirtieth year of his age, and that it was the thirtieth and last jubilee since its first celebration in the land of Canaan. The Jewish was ushered in by trumpets, the Christian by John. Luke, iii. 2.

Jure merito quæri potest, annon Calvinus, licet alioquin magnis dotibus præditus, plus detrimenti attulerit Christiano orbi, totique adeo reformationi, prædestinationis istius 'suæ horrendæ, et crudelis hæreticidii inculcatione, quin et detestabili praxi, quam fructus varioruin aliorum errorum confutatione. -- Arcem utramque religionis, pietatem et caritatem, funditus evertere mihi videtur, quantum in se est, qui ista capita propugnat. Episcopius, Resp. ad Cam. c. 3.

The ChineSE LANGUAGE is the most antient living language in the world; and, ås. it has been the longest preserved free from mixture and corruption, it has besides preserved to this day the very letters or characters in which it was originally wrote near 4200 years ago. — It is also the peculiar glory and happiness of the antient Chinese, that they were entirely free from Idolatry when all the other great nations, and all the known kingdoms, of the world were corrupted with it. They worshipped the one supremespirit, as God of heaven and earth, with solemn sacrifices and prayers, in the offering of which the emperor himself was the high priest, and presided as he does at this day. They believed also the existence and immortality of the soul after death, and had, very antiently, a notion of other spiritual beings besides the supreme God, who, they believed, by liis appointment, presided over the several parts of the carth, mountains, atvers, and cities. Of thésé subordinate spirits they worshipped six principal ones, who presided in the stars and planets, to whom they offered an inferior kind of sacrifices. See Couplet Scient. Sin. lib. ii. p. 203, &c. Jackson's Chronol. vol. ii. p. 414.


Cabiri. Sce Trinity

Unde certamen Gallorum Gallinaceorum initium traxerit, 'narrat Elanus, lib. ii. c. 28. “ Post devietos, inquit, Persas, Athenienses legein posuerunt, ut Galli Gallinacei quotannis uno die certamen in theatro inirent. Unde vero sumserit occasionem hæc lex, planum faciam. Quum Themistoclés civicum exercitum adversus Barbaros educeret; Gallos Gallinaceos vidit pugnantes ; neque ille oseitanter eos vidit, sed totum exercitum advertens, inquit ad ipsos: At hi, neque pro patria, neque pro diis familiaribus, neque vero pro ávitis monumentis periculum subeunt, neque pro gloria, neque pro libertatė, neque pro liberis, sed tantum, ne alter ab altero superetur, aut alter alteri cedat. Quibus verbis Atheniensium animos confirnavit. Quod ergo nunc eis incitamentum ad virtutem extitit, voluit ad similium rerum factorum memoriam sempiternam consecrare."

Gallorum Gallinaceorum vero certamina quoniam maxima sunt irritamenta vitiorum, et ad corrumpendos animos potentissime valent, tollenda sunt nobis: quia non modo ad (lætam) vitam nihil conferunt, sed etiam nocent plurimum. Lactant. de vero Cultu, lib. vi. c. 20. Daniel Souterius, tom 7, Græc. Antiq. p. 1106.

TEMPLI CONSECArtio fiebat, ut qui templum ædemve dedicaturus erat, postem tenens, accenso foculo, et advocato numine, cúi templum ædesve sacrantur, se ex profano usu et humano jure templum, mensas, arulas, quæque eo pertinent, eximere, eaque conceptis verbis ipsi numini (nominant numen) divina' humanaque omnia consecrare dicareque affirmet, Sabina herba ad sacrum adhibitâ, sine qua templum, ædemve fana aut sacella, minime dicari putarunt possé, Alex. ab Alex. lib. vi. c, 14.

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It may not be improbable that the reason, why God rejected Carn's oblation, was, that he either esteemed himself a just person, and therefore did not bring the erpiatory sacrifice God had instituted, for the apostle assures us that without shedding of blood there is no remission ; or else, disbelieving what God had before promised concerning the Saviour, whose death was typified by those sacrifices God then instituted, he omitted offering such an oblation as God' had appointed; and this the apostle intimates when he tells us, that by faith Abel offered a better sacrifice than Cain. Stackhouse.

1 The Chinese think that 'there is a medicine that will make them immortal; which seems to bear somé analogy to the tree of life Stackhouse.


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Christianity was at its utmost pitch about 430 years after our Saviour, in which cita ? cunstance it greatly resembled the Israelites in Egypt, who were most numerous and flourishing about the 430th year after the covenant made with Abraham; so we may · look upon the one as typical of the other. Atterbury's Sermons, vol.i.

Men may dream, but it is impossible to persuade one, that has his eyes open and who reflects on the bitter animosities that must have been between the Egyptians and the Israelites, the high contempt the former must have entertained of the latter, the vanity and tenaciousness of the priests of Egypt with respect to the mysteries of their religion, and the impiety and abomination which the religious service of the Israelites appeared to them to be stuffed with, that the Egyptian priests (and they principally were in the earliest times circumcised) would have submitted to follow the despised detested, Israelites in a bloody practice of this kind, (CIRCUMCISION,) and would have trans- ; mitted it as sacred to their descendants. And, indeed, if it had been meant only for a sign of distinction for Israel, it ought not to have descended to Ishmael and Esary! but ought to have been confined to the twelve tribes. It may reasonably, therefore, bę looked on as one of the original institutions appoipted just after the fall; which, though retained here and there, particularly in Egypt, had, nevertheless, been left off in Abraham's country, where Idolatry began to prevail, and was, therefore, renewed to Abraham when he was selected from his depraved country to be the father of a peo-, ple, to whom the original revelation should be republished, and who were to become the keepers of the oracles of God. Forbes on the Origin of Circumcision.

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Charles I. roi d'Angleterre, si on a pu le vaincre on n'a pu le, forcer ; et, comme il n'a jamais refuse ce qui étoit raisonnable, étant vaisqueur, il a toujours rejette ce qui étoit føible et injuste, étant captif. Rollin's Belles Lettres...po

Charles I, qui règnoit depuis 1625, loin de pouvoir soutenir les poids de ce balance, (de l'Europe,) sentoit le sceptre échaper déja de sa main, il avoit voulu rendre son pouvoir en Angleterre indépendant des loix et changer la religion en Ecosse. Trop opiniâtre

pour se désister, de ces desseins, et trop foible pour les exécuter, bon mari, bon maître, bon père, honnête homme, mais monarque mal conseillé. Voltaire's Le: Siècle de Lewis XIV, tom 1, p. 47.

Dunstar, who was canonised and is one of those saints who disgrace the Roman .calendar, secluded himself entirely from the world: he framed a cell so small that he could neither stand erect in it nor stretch out his limbs during his repose, and he here. employed himself perpetually either in devotion or manual labour. It is probably. that. his brain became gradually crazed by these solitary occupations and that his head was filled with chimeras, which, being, believed by himself and his stupid votaries, pro.cured himn the general character of sanctity among the people. He fancied that the


-Devil; among the frequent visits which he paid him, was one day more earnest than usual in his temptations, till Dunstan,' provoked at his importunity, seised him by the nose with a pair of red-hot pincers as he put his head into the cell, and he held him there tills that malignant spirit made the whole neighbourhood resound with his bellowings. Sapported by the character obtained in his retreat, Dunstan appeared again in the world; was placed at the head of the treasury by Edred, was banished the kingdom by Edwy, was afterwards recalled by the adherents 'to - Edgar; and, on Odo's death, and the violent expulsion of Brighthelm, his successor,' was made Archbishop of Canterbury. Hume's Hist. of Eng. vol. 1o.

indir : DRUIDS. See Stonehenge..


Had the first Adam stood in the rectitude of his creation, he had been immortal and beyond the reach of natural and moral evil. His fall' to mortality brought both into the world. The office of the second Adam'was to restore us to that happy state. But, as the immortality purchased for us by the Son of God was not, like Adam's, to commence in this world, but was reserved for the reward of the next, both physical and moral evil were to endure for a season. Yet, to shew that they were indeed to receive their final doom from the Redeemer, it was but fit, that, in the course of his ministry, he should give a specimen of his power over them. One part, therefore, of his godlike labours was taken up in curing all kinds of natural diseases. But, had be stopped here in the midst of his vietories over physical evil, the evidence of his dominion over both worlds had remained defectivé. He was, therefore, to display his sovereignty over moral evil likewise. And this could not be sensibly manifested, as it was over natural evil, but by a visible victory over Satan, through whese temptation moral evil was brought into the world, and by whose.wiles and malice it was sustained and increased.: Hence it was, that, amongst his amazing works of sanity and salvation, the CASTING OUT OF DEVILS is so much insisted on by the historians of his life, and actions. For he had' informed them that this was one of the essential opera-tions in the erection of his spiritual kingdom. If I cast out devils by the spirit of God, then the kingdom of God is come into you. Warburton's Sermon on the Fall of Satan. See also the supplemental vol. to the Divine Legation, p. 256, &c.


The Jews stretebed the indulgence of divorces to most extravagant lengths; and, defining the cases in which they pretended divorees to be lawful with a minute and over-curious accuracy, they altogether perverted the institution of God. Their doctors permitted divorces for causes so trivial and ridiculous as cannot be mentioned in a grave discourse. The utmost dissolution of manners was the effect of such licentious opinions: and our Saviour found the abuses to be grown so enormous as to 'render the strictest and most precise limitations of the Mosaic precept:absolutely necessary. →


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