of the deity, (in which they have been unhappily imitated by the papists of succeeding times, and the morose fanatics of other churches) endeavouring to appease his wrath by sacrifices of the most horrid kind, by flagellations, penances, and every species of self-tormenting superstitions; as if the benevolent Ruler of the Universe could delight, like grim Meloch besmeered with blood, in the miseries of his subjects; as if the father of all flesh could be offended without a fault, and ruled the families of men with an iron rod of more than tyrannical ferocity: Antiphates trepidi laris, et Polyphemus. As, however, it is not my wish to recommend the gospel by the defamation of gentilism, nor weakly to endeavour the advancement of the truth. by concealment or disguise; we must allow, that some heathen writers entertained much more honourable sentiments of the divinity; though this concession must principally be restricted in favour of those authors, who lived in times that enabled them to fill their urns at the fountain of revealed light. Indeed, such alone, if I mistake not, maintain the sufficiency of repentance only, and resolution of amendment, to the forgiveness and favour of God. To this purpose is that iliustrious passage in Phornutus, concerning the nature of the gods*: They denominate also Jupiter THE PLACABLE, from his disposition to relent towards those, who forsake iniquity: for he cannot possibly continue irreconcileable to such. And on this account also, there are altars erected to Jupiter THE GOD OF SUPPLI ANTS. To which may be subjoined a remark of the scholiast on Aristophanest: Amendment is a sufficient declaration, that the offence was involuntary: i. e. in opposition to conscience and conviction. For these reasons we may be indulged, as we pass along, with expressing a more than ordinary surprize, that modern Christians should relapse into the very filth of heathenism, and imagine the sacrifice of Jesus on the cross absolutely neces sary to appease the wrath of God, to satisfy his justice, and render him placable to the human *Cap. 11. edit. Gale. Пposayogiveoi de nai peshigger JOG Δια, ευμειλιχίον οντα τοις εξ αδικιας μετατιθεμένοις· εδε γαρ αδιαλ λάκτως εχοι προ αυτές. Δια τετο γαρ και Ικεσία Δια εισι βωμοι. On this topic some beautiful verses in Seneca's Agamemnon, v. 240. are well worthy of quotation. Referamur illuc, undè non decuit priùs Abire: vel nunc casta repetatur fides. Nam sera nunquàm est ad bonos mores via. Quem poenitet pecasse, penè est innocens. + On the Plutus, v. 779. Αλλ' αυτα παντα race; race; as if repentance and reformation were not adequate inducements with our heavenly Father, whose tender mercies are over all his works, to readmit his alienated children into favour and protection! REMARK V. AN admired ancient has observed, with no less propriety of thought than elegant simplicity of diction, that the word of truth is recommended by it's plainness and perspicuity; requiring no "subtleties of argument, no embellishments of "rhetoric, to produce conviction*." TRUTH, it should seem, is in unison with the constitutional movements of our nature, and takes by a direct approach instantaneous possession of the heart. In this view the doctrines of the gospel deserve the highest applause, and approbation. They are propounded to us in terms of all possible simplicity; and come accompanied by motives so plain, so reasonable, and so cogent, as to speak, one would imagine, with irresistible emphasis of per *Eurip. Phoen. 483. Απλως ὁ μυθος της αληθείας εφυ, D suasion suasion to every mind, not adulterated by sophistry, nor depraved by vice*. The universal rule of human conduct, delivered by our Lord, is CONCISE and FULL; liable to no mistake or misapplication. Whatsoever ye would that men should do unto you, do ye even so unto them t. Nor are subordinate duties enforced with less pregnancy and decision of precept. Servants, be obedient to your masters, doing service as to the Lord, and not to ment Masters, give unto your servants that which is just and equal; knowing that ye also have a master in heaven §. Minucius Felix obferves with his cuftomary elegance, Atque etiàm, quo imperitior sermo, hoc illustrior ratio est ; quoniam non fucatur pompâ facundiæ et gratiæ, sed, ut est, recti regulâ sustinetur: Sect. 16. To the same effect Arnobius, p. 34. edit. Lug. Bat. A. Sed ab indoctis hominibus et rudibus scripta sunt; et idcircò non sunt facili auditione credenda. B. Vide de magis hæc fortior causa sit cur illa sint nullis coinquinata mendaciis, mente simplici prodita, et ignarâ lenociniis ampliare. A. Trivialis et sordidus sermo est. B. Nunquam enim veritas sectata est fucum; rec quod exploratum et certum est circumduci se patitur orationis per ambitum longiorem. Collectiones, enthymemata, definitiones, omniaque illa ornamenta, quibus fides quæritur assertionis, suspicantes adjuvant, non veritatis liniamenta demonstrant. + Matt. vii. 12. Eph. vi. 5, 7. § Col. iv. 1. A mul A multitude of other passages might be adduced in confirmation of this Remark: but they are well known; and I shall not multiply words in defending or explaining a position, which is level to every understanding, and will find an advocate in every breast. The charms of truth are but impaired by decoration. REMARK VI. Is it easy to conceive a point of doctrine more truly noble in itself, more interesting to human nature, and better calculated to inculcate more enlarged ideas of the power and goodness of the Deity, than the declaration of God's indiscriminate and perpetual providence over universal nature;-over the innumerable tribes of inanimate and living things? But, if the philosopher contemplates with astonishment the sublimity of this conception, the philologist will be no less delighted with the dignified plainness of the language, in which it is arrayed by an evangelist: Are not two sparrows sold for a farthing? And one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered. |