quoque cum sapientia in gubernanda ecclesia Christiana versatus fuerit. Id. not. Sapientiam hanc multiformem nollem restringi ad Judæorum et Gentium sub uno capite conjunctionem, sed extendi velim ad totam œconomiam, tam redemptionis humanæ per Christum, quàm gubernationis ecclesiæ, variis ipsius ætatibus et periodis a mundi principio. Miranda certe est Dei providentia, sive quòd peccatum et permisit, et ad gloriam suam direxit; sive quòd suos, per media in speciem contraria, ad felicitatem perduxit, ut Josephum, Davidem, Paulum, &c. sive mirabilem illam spectes necessitatis, contingentiæque, et libertatis concursum; sive quòd per instrumenta vilia res magnas peregit; sive (quod locum hunc propriùs attingit) expendas varios ecclesiæ vultus, formasque externas, una semper manente pietatis cultusque divini substantia, ante legem, sub lege, sub gratiâ, variosque voluntatem divinam patefaciendi modos, variasque lucis mensuras. Bodius, ap. Poli Synops. Crit. in loc. (3) Page 124.] Quia insurgunt fluctus, potest turbari navicula; sed quia Christus orat, non potest mergi. S. Augustin. (4) Page 125.] Even the false prophets, the false teachers, the false miracles, the heresies, dissensions, schisms, among Christians, although seen through the telescope of infidel malice, as so many dark spots on the bright face of Christianity, do high honour, nevertheless, to its Author, who foretold them all, and by that means, converted these instruments and efforts of his enemy into so many proofs of his own wisdom and truth, for the full satisfaction of such as shall candidly inquire into the merits of his religion.'Skelton's Works, vol. i. p. 212. edit. Lond. 1824. (5) Page 127.] Retinet tamen, licet tanto lapsu attonita, mens umbram aliquam, et confusas veluti species amissi boni, et cognati semina cœli. - Leighton. Prælect. p. 9. edit. Cantabrig. 1828. Non usque adeo in anima humana imago Dei terrenorum affectuum labe detrita est, ut nulla in ea velut lineamenta extrema remanserint.-S. August. Lib. de Spir. et Lit. cap. xxviii. tom. x. p. iii. edit. Bened. Hujusmodi homines [gentes scil.] ipsi sibi sunt lex, et scriptum opus legis habent in cordibus suis, id est, non omni modo deletum est, quod ibi per imaginem Dei cum crearentur impressum est.-Id. ib. (6) Page 128.] The proportion of good, infinitely surpasses that of evil, in the universe; and good is given for its own sake, but evil never sent, unless as a means productive of some greater good. We may therefore consider evil, as a tax imposed for the support and exigencies of God's government; and we may rest assured, that no more is levied, than will be applied to the advantage of the great community.'-Search's Light of Nature, vol. iii. p. 252. (7) Page 129.] 'Let a rational man now consider, first, the rapid propagation of Christianity, which, in less than half a century, had spread itself through all parts of the Roman empire ; had penetrated into the East Indies, Ethiopia, Italy, Spain, Gaul, and Scythia; and, in the space of two hundred years, had converted such numbers, in all ranks and conditions of men, that its apologists could boldly tell the emperors, they could not suppress Christianity without subverting their own power. Secondly, let him consider, that, as fast as this religion advanced, so fast, superstition, idolatry, and wickedness, declined, particularly in the Roman empire, at that time remarkably prone, through infinite wealth, and insolence of power, to universal corruption. And, then, let him reflect a little, by what instruments it made this prodigious progress, and wrought these glorious effects. Were its preachers all profound philosophers? No; there were few among them who knew more than barely how to read and write. Were they all eloquent orators? No; except St. Paul, there were none of them, for a long time, who understood more of elocution, than the plainest tradesman who heard them. Were they all profound politicians? No; of all men they were the simplest, the most artless, the most destitute of address and skill in managing worldly affairs. What then? What then? Did they proselyte the world, like Mahomet, by the sword, by power, and by the expectation of spoil and plunder? No; they were among the very lowest and weakest of the people. The sword was so far from being with them, that, for three hundred years, it was almost continually employed against them; while they opposed it with nothing but patience and resignation. The empire found itself Christian, almost as soon as it ceased to persecute Christianity.'-Skelton, vol. i. pp. 212, 213. (8) Page 131.] See some just and sensible observations, by Archbishop Secker, Sermon xxiii. vol. i. pp. 321-323. edit. Dublin. (9) Page 132.] Ex hæreticis asserta est doctrina Catholica; et ex his qui male sentiunt, probati sunt qui bene sentiunt. Multa enim latebant in Scripturis; et cum præcisi essent hæretici, quæstionibus agitaverunt ecclesiam Dei: aperta sunt quæ latebant, et intellecta est voluntas Dei. Multi qui optime possent Scripturas dignoscere et pertractare, latebant in populo Dei; nec asserebant solutionem quæstionum difficilium cum calumniator nullus instaret. Numquid enim perfecte de Trinitate tractatum est, antequam oblatrarent Ariani? Numquid perfecte de pœnitentia tractatum est, antequam obsisterent Novatiani? Sic non perfecte de baptismate tractatum est, antequam contradicerent foris positi rebaptizatores; nec de ipsa unitate Christi enucleate dicta erant, quæ dicta sunt, nisi postea quam separatio illa urgere cœpit patres infimos, ut jam illi qui noverant hæc tractare et dissolvere, ne perirent infirmi sollicitati quæstionibus impiorum, sermonibus et disputationibus suis obscura legis in publicum deducerent.-S. August. in Psalm. liv. 22. col. 513. ed. Bened. Multa quippe ad fidem Catholicam pertinentia, dum hæreticorum callida inquietudine exagitantur, ut adversus eos defendi possint, et considerantur diligentius, et intelliguntur clarius, et instantius prædicantur.-S. August. de Civit Dei, xvi. 2. Hæreses adversus nomen Christi, sub velamento tamen nominis Christi, ad exercendam doctrinam sanctæ religionis, sicut prænuntiatæ sunt pullulant. Id. ad Volusian. ep. cxxxvii. op. tom. ii. col. 409. ed. Ben. (10) Page 136.] licensed Printing. 1806. --- Milton. Speech for the Liberty of un- (11) Page 141.] Some things, in their own quality, are more easy, and near to us, and more within the reach of sense; and therefore, as corporeal things, because of their sensibility and nearness, do possess the minds of carnal men, instead of things spiritual and unseen; even so, Paul, and Apollos, and Cephas, this good preacher, and that good book, and this opinion, and that church-society, and this or that ordinance, do possess the minds of the more carnal, narrow sort of Christians; instead of the harmony of Christian truth, and holy duty.'-Baxter's Life of Faith, Works, vol. iij. p. 622. 150 DISCOURSE VIII.* SAINT LUKE XV. 10. THERE IS JOY IN THE PRESENCE OF THE ANGELS OF GOD, OVER ONE SINNER THAT REPENTETH. IT has been often observed, that our most important study, is the knowledge of ourselves; and we admit it, with the exception of one only, but that an infinitely important study, the knowledge of our God. To exist is little, except we exist happily; and it is impossible to exist happily, without knowing and loving Him, in whom "we live, and move, and have our being." He has given us mental and spiritual capacities, which He alone can occupy, and fill. He has made us for himself; and has so constituted our souls, that, out of Him, they cannot find their rest. Is it possible, then, to conceive * Preached for the Lock Penitentiary, in Saint Peter's Church, Dublin, April 12, 1809. |