pocrites, and so became ashamed of the gospel of Christ. In process of time, arose the sect of the Methodists; who, however they may be mistaken in some points, are certainly orthodox in their opinions of the divine agency on the human soul. They found it in the Scriptures, in the liturgy, in the articles, and they preached it with a zeal which to many appeared intemperate, and certainly was sometimes too little guided by discretion. The consequence was, that the spiritual doctrines, already vilified by the court of Charles the Second, and by the adversaries of the Quakers, became objects of general dislike and derision. In the meantime, the gospel of Jesus Christ suffered by its professed friends, as well as declared enemies. Regular divines of great virtue, learning, and true piety, feared to preach the Holy Ghost and its operations, the main doctrine of the gospel, lest they should countenance the Puritan, the Quaker, or the Methodist, and lose the esteem of their own order, or of the higher powers. They often contented themselves, during a long life, with preaching morality only; which, without the Spirit of Christianity, is like a beautiful statue from the hand of a Bacon; however graceful its symmetry, and polished its materials, yet wanting the breath of life, it is still but a block of marble. These prejudices remaining at this day, I have thought it right to recommend the sort of evidence which this book attempts to display, by citing the authority of great divines, who, uninfluenced by secular hopes or fears, have borne witness to the truth as it is in Jesus. They are among the most celebrated theologists of this nation; and such as few among living or recent writers will presume to vie with, in extent of knowledge, in power of expression, and zeal for Christianity. Bitter is the anger of controversialists in divinity. Arrows dipt in venom are usually hurled at a writer, who ventures to recommend a doctrine which they disapprove. I must seek shelter under the shields of such men as Bishop Taylor, Doctor Isaac Barrow, and others, in and out of the establishment, who fought a good fight, and kept the faith, having no regard to worldly and sinister motives, but faithfully endeavouring to lead those, over whom they were appointed guides, by the radiance of gospel light, from the shadowy mazes of error, into the pleasant paths of piety and peace. Whatever obloquy may follow the teaching of such doctrine, I shall incur it with alacrity, because I believe it to be the truth, and that the happiness of human nature is highly concerned in its general reception. I will humbly say, therefore, with St. Paul, I am not ashamed of the gospel of Christ Jesus, for it is the power of God unto salvation.'' And as to those who deny the doctrine of divine influence, I fear they are guilty of blasphemy against the Holy Ghost. I speak diffidently, as it becomes every mortal, on a subject so momentous; but let those who are eager to deny and even deride the doctrine, consider duly what is meant by the sin against the Holy Ghost, and let 1 Rom. i. 16. them remember this tremendous declaration of our Saviour himself, that Blasphemy against the Holy Ghost shall not be forgiven.' All other sins, we are expressly told, may be remitted, but on this the gates of mercy are closed. The denial of the Spirit's energy renders the gospel of no effect, extinguishes the living light of Jesus Christ, and involves wretched mortals in the darkness and death of Adam, fallen from the state of primitive perfection. It is represented as the greatest of all sins, because it is productive of the greatest misery. SECTION IV. The proper Evidence of the Christian Religion is the illumination of the Holy Ghost, shining into the hearts of those who do not close them against its entrance. The opinion of Dr. Gloucester Ridley cited. 'NONE,' says St. Paul, can say Jesus is the Lord but by the Holy Ghost.' If, then, St. Paul be allowed to have understood the Christian religion, it is certain, that mere human testimony will never convince the infidel, and produce that faith which constitutes the true Christian. Our theolo Matt. xii. 31, * 1 Cor. xii. . gical libraries might be cleared of more than half their volumes, if men, seeking the evidence of Christianity, would be satisfied with the declararation of St. Paul, and of the great Author of our religion. There is a faith very common in the world, which teaches to believe, as an historical fact, that a person of the name of Jesus, a very good man, did live on earth, and that he preached and taught, under the direction of God, or divine Providence, an excellent system of morality; such as, if duly observed, would contribute to their happiness, and recommend them to divine favour. But this kind of faith is not the right faith; it believes not enough, it is not given by the Holy Ghost; for he, in whom God dwelleth, confesseth that Jesus is the Son of God, and the Saviour of the world; ' but they who acknowledge Jesus only as a good man teaching morality, know him not as a Saviour. Socrates taught fine morality, and so did Seneca, Epictetus, and many more; but they had not, and could not teach the knowledge which leadeth to salvation. "Illuminating grace," says Dr. Gloucester Ridley, "consists not in the assent we give to the history of the gospel, as a narration of matters of fact, sufficiently supported by human evidence; for this may be purely the effect of our study and learning. The collating of copies, the consulting of history, the comparing the assertions of friends, and the concessions of enemies, may necessitate2 such a belief, a faith which the devils may have, 1 John, iv. 13, 14, 15. * Πεσις ουκ ή γεωμετρικαίς αναγκαις αλλ' η ταις του πνεύματος ενεργειαις εγγινομεν. BASIL." The right and doubtless have it. This sort of faith is an acquisition of our own, and not a gift. But faith is the gift of God.' "There may be a faith," continues Dr. Ridley, "which is not the work of the Spirit in our hearts, but entirely the effect of human means, our natural faculties assisted by languages, antiquities, manuscripts, criticism, and the like, without any divine aid, except the bare letter of the revelation; and as this faith may rise out of human abilities, so may it be attended with pride in our supposed accomplishments, envy of others' superior skill, and bitter strife against those who mistake or oppose such truths; and is therefore no manifestation of that Spirit which resisteth the proud, and dispenses its graces only to the humble. This wisdom descendeth not from above. But the true saving faith, at the same time that it informs the understanding, influences the will and affections; it enlightens the eyes of the heart,' says the apostle: it is there, in the heart, that the Christian man believeth; and if thou believest with thine heart, thou shalt be saved;' while infidelity proceedeth from an averseness of our affections, from an evil heart of unbelief.'' Is it not therefore strange, that learned apologists, well acquainted with Scripture, should, after reading these strong declarations, that the heart faith is not that which is forced by mathematical demonstration, whether we will or not; but that which grows in the mind from the operation or energies of the Spirit." 1 Πεφωτισμένους τους οφθαλμους τη καρδιας. Ephesians, i. 18. Enlightening the eyes of the heart." Almost all the old MSS. read kapdiac, and not diavolaç, as it stands in our printed copies.--See Mill's Lectiones Variantes. 2 Rom. x. 9. RIDLEY. |