at best, of well-meaning) people, as well as by the malice of those who
are enemies to all revealed religion, and are not content to possess
their own infidelity in silence, without communicating it to the
disturbance of mankind; I say, by these means, it must be confessed,
that the doctrine of the Trinity hath suffered very much, and made
Christianity suffer along with it. For these two things must be granted:
First, that men of wicked lives would be very glad there were no truth
in Christianity at all; and secondly, if they can pick out any one
single article in the Christian religion which appears not agreeable to
their own corrupted reason, or to the arguments of those bad people, who
follow the trade of seducing others, they presently conclude, that the
truth of the whole Gospel must sink along with that one article; which
is just as wise, as if a man should say, because he dislikes one law of
his country, he will therefore observe no law at all; and yet, that one
law may be very reasonable in itself, although he does not allow it, or
does not know the reason of the law-givers.
Thus it hath happened with the great doctrine of the Trinity; which word
is indeed not in the Scripture, but was a term of art invented in the
earlier times to express the doctrine by a single word, for the sake of
brevity and convenience. The doctrine then, as delivered in Holy
Scripture, although not exactly in the same words, is very short, and
amounts only to this, that the Father, the Son, and the Holy Ghost, are
each of them God, and yet there is but one God. For, as to the word
Person, when we say there are three Persons; and as to those other
explanations in the Athanasian Creed this day read to you (whether
compiled by Athanasius or no) they were taken up three hundred years
after Christ, to expound this doctrine; and I will tell you upon what
occasion. About that time there sprang up a heresy of a people called
Arians, from one Arius the leader of them. These denied our Saviour to
be God, although they allowed all the rest of the Gospel (wherein they
were more sincere than their followers among us). Thus the Christian
world was divided into two parts, until at length, by the zeal and
courage of St Athanasius, the Arians were condemned in a general
council, and a creed formed upon the true faith, as St Athanasius hath
settled it. This creed is now read at certain times in our churches,
which, although it is useful for edification to those who understand it;
yet, since it containeth some nice and philosophical points which few
people can comprehend, the bulk of mankind is obliged to believe no more
than the Scripture doctrine, as I have delivered it. Because that creed
was intended only as an answer to the Arians in their own way, who were
very subtle disputers.
But this heresy having revived in the world about a hundred years ago,
and continued ever since; not out of a zeal to truth, but to give a
loose to wickedness, by throwing off all religion; several divines, in
order to answer the cavils of those adversaries to truth and morality,
began to find out farther explanations of this doctrine of the Trinity,
by rules of philosophy; which have multiplied controversies to such a
degree, as to beget scruples that have perplexed the minds of many sober
Christians, who otherwise could never have entertained them.
I must therefore be bold to affirm, that the method taken by many of
those learned men to defend the doctrine of the Trinity, hath been
founded upon a mistake.
It must be allowed, that every man is bound to follow the rules and
directions of that measure of reason which God hath given him; and
indeed he cannot do otherwise, if he will be sincere, or act like a man.
For instance: If I should be commanded by an angel from heaven to
believe it is midnight at noon-day; yet I could not believe him. So, if
I were directly told in Scripture that three are one, and one is three,
I could not conceive or believe it in the natural common sense of that
expression, but must suppose that something dark or mystical was meant,
which it pleased God to conceal from me and from all the world. Thus, in
the text, "There are Three that bear record," &c. Am I capable of
knowing and defining what union and what distinction there may be in the
divine nature, which possibly may be hid from the angels themselves?
Again, I see it plainly declared in Scripture, that there is but one
God; and yet I find our Saviour claiming the prerogative of God in
knowing men's thoughts; in saying, "He and his Father are one;" and,
"before Abraham was, I am." I read, that the disciples worshipped him;
that Thomas said to him, "My Lord and my God." And St John, chap, 1st,
"In the beginning was the Word, and the Word was with God, and the Word
was God." I read likewise that the Holy Ghost bestowed the gift of
tongues, and the power of working miracles; which, if rightly
considered, is as great a miracle as any, that a number of illiterate
men should of a sudden be qualified to speak all the languages then
known in the world; such as could be done by the inspiration of God
done. From these several texts it is plain, that God commands us to
believe that there is an union and there is a distinction; but what that
union, or what that distinction is, all mankind are equally ignorant,
and must continue so, at least till the day of judgment, without some
new revelation.
But because I cannot conceive the nature of this union and distinction
in the divine nature, am I therefore to reject them as absurd and
impossible; as I would, if any one told me that three men are one, and
one man is three? We are told, that a man and his wife are one flesh;
this I can comprehend the meaning of; yet, literally taken, it is a
thing impossible. But the apostle tell us, "We see but in part, and we
know but in part;" and yet we would comprehend all the secret ways and
workings of God.
Therefore I shall again repeat the doctrine of the Trinity, as it is
positively affirmed in Scripture: that God is there expressed in three
different names, as Father, as Son, and as Holy Ghost: that each of
these is God, and that there is but one God. But this union and
distinction are a mystery utterly unknown to mankind.
This is enough for any good Christian to believe on this great article,
without ever inquiring any farther: And, this can be contrary to no
man's reason, although the knowledge of it is hid from him.
But there is another difficulty of great importance among those who
quarrel with the doctrine of the Trinity, as well as with several other
articles of Christianity; which is, that our religion abounds in
mysteries, and these they are so bold as to revile as cant, imposture,
and priestcraft. It is impossible for us to determine for what reasons
God thought fit to communicate some things to us in part, and leave some
part a mystery. But so it is in fact, and so the Holy Scripture tells us
in several places. For instance: the resurrection and change of our
bodies are called mysteries by St Paul: and our Saviour's incarnation is
another: The Kingdom of God is called a mystery by our Saviour, to be
only known to his disciples; so is faith, and the word of God by St
Paul. I omit many others. So, that to declare against all mysteries
without distinction or exception, is to declare against the whole tenor
of the New Testament.
There are two conditions that may bring a mystery under suspicion.
First, when it is not taught and commanded in Holy Writ; or, secondly,
when the mystery turns to the advantage of those who preach it to
others. Now, as to the first, it can never be said, that we preach
mysteries without warrant from Holy Scripture, although I confess this
of the Trinity may have sometimes been explained by human invention,
which might perhaps better have been spared. As to the second, it will
not be possible to charge the Protestant priesthood with proposing any
temporal advantage to themselves by broaching or multiplying, or
preaching of mysteries. Does this mystery of the Trinity, for instance,
and the descent of the Holy Ghost, bring the least profit or power to
the preachers? No; it is as great a mystery to themselves as it is to
the meanest of their hearers; and may be rather a cause of humiliation,
by putting their understanding in that point upon a level with the most
ignorant of their flock. It is true indeed, the Roman church hath very
much enriched herself by trading in mysteries, for which they have not
the least authority from Scripture, and were fitted only to advance
their own temporal wealth and grandeur; such as transubstantiation, the
worshipping of images, indulgences for sins, purgatory, and masses for
the dead; with many more: But, it is the perpetual talent of those who
have ill-will to our Church, or a contempt for all religion, taken up by
the wickedness of their lives, to charge us with the errors and
corruptions of Popery, which all Protestants have thrown off near two
hundred years: whereas, those mysteries held by us have no prospect of
power, pomp, or wealth, but have been ever maintained by the universal
body of true believers from the days of the apostles, and will be so to
the resurrection; neither will the gates of hell prevail against them.
It may be thought perhaps a strange thing, that God should require us to
believe mysteries, while the reason or manner of what we are to believe
is above our comprehension, and wholly concealed from us: neither doth
it appear at first sight, that the believing or not believing them doth
concern either the glory of God, or contribute to the goodness or
wickedness of our lives. But this is a great and dangerous mistake. We
see what a mighty weight is laid upon faith, both in the Old and New
Testament. In the former we read how the faith of Abraham is praised,
who could believe that God would raise from him a great nation, at the
very time that he was commanded to sacrifice his only son, and despaired
of any other issue. And this was to him a great mystery. Our Saviour is
perpetually preaching faith to his disciples, or reproaching them with
the want of it: and St Paul produceth numerous examples of the wonders
done by faith. And all this is highly reasonable: For faith is an entire
dependence upon the truth, the power, the justice, and the mercy of God;
which dependence will certainly incline us to obey him in all things.
So, that the great excellency of faith, consists in the consequence it
hath upon our actions: as, if we depend upon the truth and wisdom of a
man, we shall certainly be more disposed to follow his advice.
Therefore, let no man think that he can lead as good a moral life
without faith as with it; for this reason, because he who hath no faith,
cannot, by the strength of his own reason or endeavours, so easily
resist temptations, as the other who depends upon God's assistance in
the overcoming his frailties, and is sure to be rewarded for ever in
heaven for his victory over them. "Faith," says the apostle, "is the
evidence of things not seen": he means, that faith is a virtue by which
anything commanded us by God to believe appears evident and certain to
us, although we do not see, nor can conceive it; because, by faith we
entirely depend upon the truth and power of God.
It is an old and true distinction, that things may be above our reason,
without being contrary to it. Of this kind are the power, the nature,
and the universal presence of God, with innumerable other points. How
little do those who quarrel with mysteries, know of the commonest
actions of nature! The growth of an animal, of a plant, or of the
smallest seed, is a mystery to the wisest among men. If an ignorant
person were told that a loadstone would draw iron at a distance, he
might say it was a thing contrary to his reason, and could not believe
before he saw it with his eyes.
The manner whereby the soul and body are united, and how they are
distinguished, is wholly unaccountable to us. We see but one part, and
yet we know we consist of two; and this is a mystery we cannot
comprehend, any more than that of the Trinity.
From what hath been said, it is manifest that God did never command us
to believe, nor his ministers to preach, any doctrine which is contrary
to the reason he hath pleased to endow us with; but for his own wise
ends has thought fit to conceal from us the nature of the thing he
commands; thereby to try our faith and obedience, and increase our
dependence upon him.
It is highly probable, that if God should please to reveal unto us this
great mystery of the Trinity, or some other mysteries in our holy
religion, we should not be able to understand them, unless he would at
the same time think fit to bestow on us some new powers or faculties of
the mind, which we want at present, and are reserved till the day of
resurrection to life eternal. "For now," as the apostle says, "we see
through a glass darkly, but then face to face."
Thus, we see, the matter is brought to this issue: We must either
believe what God directly commands us in Holy Scripture, or we must
wholly reject the Scripture, and the Christian religion which we pretend
to profess. But this, I hope, is too desperate a step for any of us to
make.
I have already observed, that those who preach up the belief of the
Trinity, or of any other mystery, cannot propose any temporal advantage
to themselves by so doing. But this is not the case of those who oppose
these doctrines. Do _they_ lead better moral lives than a good
Christian? Are _they_ more just in their dealings? more chaste, or
temperate, or charitable? Nothing at all of this; but on the contrary,
their intent is to overthrow all religion, that they may gratify their
vices without any reproach from the world, or their own conscience: and
are zealous to bring over as many others as they can to their own
opinions; because it is some kind of imaginary comfort to have a
multitude on their side.
There is no miracle mentioned in Holy Writ, which, if it were strictly
examined, is not as much, contrary to common reason, and as much a
mystery, as this doctrine of the Trinity; and therefore we may, with
equal justice deny the truth of them all. For instance: It is against
the laws of nature, that a human body should be able to walk upon the
water, as St Peter is recorded to have done; or that a dead carcass
should be raised from the grave after three days, when it began to be
corrupted; which those who understand anatomy will pronounce to be
impossible by the common rules of nature and reason. Yet these miracles,
and many others, are positively affirmed in the Gospel; and these we
must believe, or give up our holy religion to atheists and infidels.
I shall now make a few inferences and observations upon what has been
said.
_First_: It would be well, if people would not lay so much weight on
their own reason in matters of religion, as to think everything
impossible and absurd which they cannot conceive. How often do we
contradict the right rules of reason in the whole course of our lives!
Reason itself is true and just, but the reason of every particular man
is weak and wavering, perpetually swayed and turned by his interests,
his passions, and his vices. Let any man but consider, when he hath a
controversy with another, although his cause be ever so unjust, although
the world be against him, how blinded he is by the love of himself, to
believe that right is wrong, and wrong is right, when it maketh for his
own advantage. Where is then the right use of his reason, which he so
much boasts of, and which he would blasphemously set up to control the
commands of the Almighty?
_Secondly_: When men are tempted to deny the mysteries of religion, let
them examine and search into their own hearts, whether they have not
some favourite sin which is of their party in this dispute, and which is
equally contrary to other commands of God in the Gospel. For, why do men
love darkness rather than light? The Scripture tells us, "Because their
deeds are evil;" and there can be no other reason assigned. Therefore
when men are curious and inquisitive to discover some weak sides in
Christianity, and inclined to favour everything that is offered to its
disadvantage; it is plain they wish it were not true, and those wishes
can proceed from nothing but an evil conscience; because, if there be
truth in our religion, their condition must be miserable.
And therefore, _Thirdly_: Men should consider, that raising difficulties
concerning the mysteries in religion, cannot make them more wise,
learned, or virtuous; better neighbours, or friends, or more serviceable
to their country; but, whatever they pretend, will destroy their inward
peace of mind, by perpetual doubts and fears arising in their breasts.
And, God forbid we should ever see the times so bad, when dangerous
opinions in religion will be a means to get favour and preferment;
although, even in such a case, it would be an ill traffic, to gain the
world, and lose our own souls. So, that upon the whole, it will be
impossible to find any real use toward a virtuous or happy life, by
denying the mysteries of the Gospel.
_Fourthly_: Those strong unbelievers, who expect that all mysteries
should be squared and fitted to their own reason, might have somewhat to
say for themselves, if they could satisfy the general reason of mankind
in their opinions: But herein they are miserably defective, absurd, and
ridiculous; they strain at a gnat, and swallow a camel; they can believe
that the world was made by chance; that God doth not concern himself
with things below; will neither punish vice, nor reward virtue; that
religion was invented by cunning men to keep the world in awe; with many
other opinions equally false and detestable, against the common light of
nature as well as reason; against the universal sentiments of all
civilized nations, and offensive to the ears even of a sober heathen.
_Lastly_: Since the world abounds with pestilent books particularly
against this doctrine of the Trinity; it is fit to inform you, that the
authors of them proceed wholly upon a mistake: They would shew how
impossible it is that three can be one, and one can be three; whereas
the Scripture saith no such thing, at least in that manner they would
make it: but, only, that there is some kind of unity and distinction in
the divine nature, which mankind cannot possibly comprehend: thus, the
whole doctrine is short and plain, and in itself incapable of any
controversy: since God himself hath pronounced the fact, but wholly
concealed the manner. And therefore many divines, who thought fit to
answer those wicked books, have been mistaken too, by answering fools in
their folly; and endeavouring to explain a mystery, which God intended
to keep secret from us. And, as I would exhort all men to avoid reading
those wicked books written against this doctrine, as dangerous and
pernicious; so I think they may omit the answers, as unnecessary. This I
confess will probably affect but few or none among the generality of our
congregations, who do not much trouble themselves with books, at least
of this kind. However, many who do not read themselves, are seduced by
others that do; and thus become unbelievers upon trust and at
second-hand; and this is too frequent a case: for which reason I have
endeavoured to put this doctrine upon a short and sure foot, levelled to
the meanest understanding; by which we may, as the apostle directs, be
ready always to give an answer to every man that asketh us a reason of
the hope that is in us, with meekness and fear.
And, thus I have done with my subject, which probably I should not have
chosen, if I had not been invited to it by the occasion of this season,
appointed on purpose to celebrate the mysteries of the Trinity, and the
descent of the Holy Ghost, wherein we pray to be kept stedfast in this
faith; and what this faith is I have shewn you in the plainest manner I
could. For, upon the whole, it is no more than this: God commandeth us,
by our dependence upon His truth, and His Holy Word, to believe a fact
that we do not understand. And, this is no more than what we do every
day in the works of nature, upon the credit of men of learning. Without
faith we can do no works acceptable to God; for, if they proceed from
any other principle, they will not advance our salvation; and this
faith, as I have explained it, we may acquire without giving up our
senses, or contradicting our reason. May God of his infinite mercy
inspire us with true faith in every article and mystery of our holy
religion, so as to dispose us to do what is pleasing in his sight; and
this we pray through Jesus Christ, to whom, with the Father and the Holy
Ghost, the mysterious, incomprehensible ONE GOD, be all honour and glory
now and for evermore! _Amen_.
ON BROTHERLY LOVE.[1]
[Footnote: 1 Notwithstanding the text and title of this sermon, and the
many excellent observations which it contains in illustration of both,
there are several passages in it which the dissenters of the time would
hardly consider as propitiatory towards the continuance of brotherly
love. There are also various allusions to the parties which raged at the
time, and some which appear to have been written in defence of the
preacher's character, then severely arraigned by the Irish Whigs, and
held in abhorrence by the people of Dublin, by whom he was afterwards
idolized. [S.]]
HEB. XIII. I.
"Let brotherly love continue."
In the early times of the Gospel, the Christians were very much
distinguished from all other bodies of men, by the great and constant
love they bore to each other; which, although it was done in obedience
to the frequent injunctions of our Saviour and his apostles, yet, I
confess, there seemeth to have been likewise a natural reason, that very
much promoted it. For the Christians then were few and scattered, living
under persecution by the heathens round about them, in whose hands was
all the civil and military power; and there is nothing so apt to unite
the minds and hearts of men, or to beget love and tenderness, as a
general distress. The first dissensions between Christians took their
beginning from the errors and heresies that arose among them; many of
those heresies, sometimes extinguished, and sometimes reviving, or
succeeded by others, remain to this day; and having been made
instruments to the pride, avarice, or ambition, of ill-designing men, by
extinguishing brotherly love, have been the cause of infinite
calamities, as well as corruptions of faith and manners, in the
Christian world.
The last legacy of Christ was peace and mutual love; but then he
foretold, that he came to send a sword upon the earth: The primitive
Christians accepted the legacy, and their successors down to the present
age have been largely fulfilling his prophecy. But whatever the practice
of mankind hath been, or still continues, there is no duty more
incumbent upon those who profess the Gospel, than that of brotherly
love; which, whoever could restore in any degree among men, would be an
instrument of more good to human society, than ever was, or will be,
done by all the statesmen and politicians in the world.
It is upon this subject of brotherly love, that I intend to discourse at
present, and the method I observe shall be as follows:--
I. _First_, I will inquire into the causes of this great want of
brotherly love among us.
II. _Secondly_, I will lay open the sad effects and consequences, which
our animosities and mutual hatred have produced.
III. _Lastly_, I will use some motives and exhortations, that may
persuade you to embrace brotherly love, and continue in it.
I. _First_, I shall enquire into the causes of this great want of
brotherly love among us.