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even the Son of man which is in heaven ; | be dead, and now saw him alive, they were which words imply that he had then as- thereby assured that he rose again: for cended; yet even those concern not this whatsoever was a proof of his life after ascension. For that was therefore only death was a demonstration of his resurrectrue, because the Son of Man, not yet con- tion. But being the apostles were not to ceived in the Virgin's womb, was not in see our Saviour in heaven; being the sesheaven, and after his conception by virtue sion was not to be visible to them on earth; of the hypostatical union was in heaven: therefore it was necessary they should be from whence, speaking after the manner of eye-witnesses of the act, who were not with men, he might well say, that he had as- the same eyes to behold the effect. cended into heaven; because whatsoever was Beside the eye-witness of the apostles, first on earth and then in heaven, we say there was added the testimony of the angels; ascended into heaven. Wherefore, beside those blessed spirits which ministered before, that grounded upon the hypostatical union, and saw the face of, God in heaven, and beside that glorious condition upon his resur- came down from thence, did know that rection, there was yet another and that more Christ ascended up from hence unto that proper ascension : for after he had both those place from whence they came; and because ways ascended, it was still true that he had the eyes of the apostles could not follow him not yet ascended to his Father.
so far, the inhabitants of that place did come Now this kind of ascension, by which to testify of his reception ; for behold two Christ had not yet ascended when he spake men stood by them in white apparel, which to Mary after his resurrection, was not long also said, Ye men of Galilee, why stand ye after to be performed ; for at the same time gazing up into heaven? This same Jesus he said unto Mary, Go to my brethren, and which is taken up from you into heaven, say unto them, I ascend unto my Father and shall so come in like manner as ye have your Father. And when this ascension was seen him go into heaven. We must thereperformed, it appeared manifestly to be a fore acknowledge and confess against all true local translation of the Son of Man, as the wild heresies of old, that the eternal man, from these parts of the world below into Son of God, who died and rose again, did, the heaven above; by which that body which with the same body and soul with which was before locally present here on earth, he died and rose, ascend up to heaven; and was not so then present in heaven, which was the second particular considerbecame substantially present in heaven, and able in this Article. no longer locally present on earth. For An Exposition of the Creed, Article VI. when he had spoken unto the disciples, and blessed them, laying his hands upon them, and so was corporally present with them, even while he blessed them, he parted from JEREMY TAYLOR, D.D., them, and while they beheld, he was taken up, born 1613, at Cambridge, Bishop of Down and a cloud received him out of their sight; and Connor, 1661, died 1667, was the author and so he was carried up into heaven, while of many theological works, distinguished they looked steadfastly towards heaven as he for their learning, piety, and fervid imagiwent up. This was a visible departure, as
nation. it is described ; a real removing of that body of Christ, which was before present with “He was none of God's ordinary works, but his the apostles; and that body living after the Endowments were so many and so great, as really
made him a Miracle. .. He was a rare Humanresurrection, by virtue of that soul which was united to it, and therefore the Son of ist, and hugely versed in all the polite parts of
Learning, and thoroughly concocted all the anGod according to his humanity, was really cient Moralists, Greek and Roman Poets and Oraand truly translated from these parts below tors, and was not unacquainted with the refined unto the heavens above, which is a proper wits of the later ages, whether French or Italian. local ascension.
This great Prelate had the good humour of a Thus was Christ's ascension visibly per
Gentleman, the eloquence of an Orator, the fancy formed in the presence and sight of the foundness of a Philosopher, the wisdom of a Chan
of a Poet, the acuteness of a Schoolman, the proapostles, for the confirmation of the reality cellor, the sagacity of a Prophet, the reason of an and the certainty thereof. They did not Angel, and the piety of a Saint. He had devotion see him when he rose, but they saw him enough for a Cloister, learning enough for an Uniwhen he ascended ; because an eye-witness versity, and wit enough for a College of Virtuosi, was not necessary unto the act of his resur
And had his parts and endowments been parcelled rection, but it was necessary unto the act of him, it would perhaps have made one of the best
out among his poor Clergy that he left behind his ascension, it was sufficient that Christ
dioceses in the world.”—Doctor George Rust, shewed himself to the apostles alive after his his chaplain, and subsequently his episcopal sucpassion; for being they knew him before to cessor in the see of Dromore.
"The greatest ornament of the English pulpit good works, that thy time may be crowned up to the middle of the seventeenth century; and with eternity. we have no reason to believe, or ratber much rea
7. In the midst of the works of thy calling, son to disbelieve, that he had any competitor in other languages." —HALLAM: Lit. Hist. of Europe, often retire to God in short prayers and ejaci. 359-60.
ulations; and those may make up the want The best edition of his Works is that pub- may be, thou desirest for devotion, and in
of those larger portions of time, which, it lished under the supervision of the Rev. c. which thou thinkest other persons have adP. Eden (and Rev. Alexander Taylor), Lond., vantage of thee; for so thou reconcilest the 1847–51 (again 1854, 1856, 1861), 10 vols. outward work and thy inward calling, the 8vo.
church and the commonwealth, the employRules FOR Evploying OUR TIME.
ment of the body and the interest of thy 1. In the morning, when you awake, ac- soul: for be sure, that God is present at thy custom yourself to think tirst upon God, or breathings and hearty sighings of prayer, something in order to his service; and at as soon as at the longer offices of less busied night, also, let him close thine eyes: and persons; and thy time is as truly sanctified let your sleep be necessary and healthful, by a trade, and devout though shorter praynot idle and expensive of time, beyond the ers, as by the longer offices of those whose needs and conveniences of nature; and time is not filled up with labour and useful sometimes be curious to see the preparation | business. which the sun makes when he is coming 8. Let your employment be such as may forth from his chambers of the east.
become a reasonable person; and not be a 2. Let every man that hath a calling be business fit for children or distracted people, diligent in pursuance of its employment, but fit for your age and understanding. For so as not lightly or without reasonable occa- a man may be very idly busy, and take great sion to neglect it in any of those times which pains to so little purpose, that in his labours are usually, and by the custom of prudent and expense of time he shall serve no end persons and good husbands, employed in it. but of folly and vanity. There are some
3. Let all the intervals or void spaces of trades that wholly serve the ends of idle time be employed in prayers, reading, medi- persons and fools, and such as are fit to be tating works of nature, recreations, charity, seized upon by the severity of laws and friendliness, and neighbourhood, and means banished from under the sun and there are of spiritual and corporal health: ever re- some people who are busy ; but it is as Domembering so to work in our calling as not mitian was, in catching flies. to neglect the work of our high calling; but Rules and Exercises of Holy Living. to begin and end the day with God, with such forms of devotion as shall be proper to The INVALIDITY OF A Late or DEATH-BED our necessities.
REPENTANCE. 4. The resting days of Christians, and festivals of the church, must, in no sense, be But will not trusting in the merits of Jesus days of idleness ; for it is better to plough Christ save such a man? For that, we must upon holy days than to do nothing, or to do be tried by the word of God, in which there viciously: but let them be spent in the works is no contract at all made with a dying perof the day, that is, of religion and charity, son that lived in name a Christian, in pracaccording to the rule appointed.
tice a heathen: and we shall dishonour the 5. Avoid the company of drunkards and sufferings and redemption of our blessed busy bodies, and all such as are apt to talk | Saviour, if we think them to be an ummuch to little purpose ; for no man can be brella to shelter our impious and ungodly provident of his time that is not prudent in living. But that no such person may, after the choice of his company; and if one of a wicked life, repose himself on his deaththe speakers be vain, tedious, and trifling, bed upon Christ's merits, observe but these he that hears, and he that answers, in the two places of Scripture: * Our Saviour discourse, are equal losers of their time. Jesus Christ, who gave himself for us":
6. Never walk with any man, or under what to do? that we might live as we list, take any trifling employment, merely to and hope to be saved by his merits? no:pass the time away; for every day well but “that he might redeem us from all inspent may become a “day of salvation,' iquity, and purify to himself a peculiar peoand time rightly employed is an acceptable ple, zealous of good works." These things time.” And remember, that the time thou speak and exhort," saith St. Paul. But triflest away was given thee to repent in, to more plainly yet in St. Peter : “Christ bare pray for pardon of sins, to work out thy sal- our sins in his own body on the tree'-to vation, to do the work of grace, to lay up what end ? " That we, being dead unto sin, against the day of judgment a treasure of should live unto righteousness." Since,
therefore, our living a holy life is the end groan, and call to God, and resolve to live of Christ's dying that sad and holy death well when he is dying. for us, he that trusts on it to evil purposes, Rules and Exercises of Holy Dying. and to excuse his vicious life, does as much as in him lies, make void the very purpose and design of Christ's passion, and dishonours the blood of the everlasting covenant; which covenant was confirmed by the blood
HENRY MORE, D.D., of Christ; but as it brought peace from God, born 1614, died 1687, famous for his learnso it requires a holy life from us. But why ing and piety, was the author of philosophimay not we be saved, as well as the thief on cal poems and treatises, theological disserthe cross? even because our case is nothing tations, and Aphorisins. alike. When Christ dies once more for us, we may look for such another instance; not till bined with the Pythagorean and Cabalistic, with
“No one defended the Platonic doctrine, comthen. But this thief did but then come to greater learning and subtlety than Cudworth's Christ, he knew him not before ; and his friend and colleague, Henry More. . . . He died case was, as if a Turk, or heathen, should leaving behind him a name highly celebrated be converted to Christianity, and be bap- among theologians and philosophers.”—ENFIELD: tized, and enter newly into the covenant Hist. of Philos., 1840, 546. upon his death-bed: then God pardons all tian philosopher
, who studied to establish men in
“More was an open-hearted and sincere Chrishis sins. And so God does to Christians the great principles of religion against atheism.” when they are baptized, or first give up their —Bishop Burger: Hist. of My Own Times. names to Christ by a voluntary confirmation of their baptismal vow: but when they have
We give an extract from An Antidote once entered into the covenant they must against Atheism, which was included in his perform what they promise, and do what Philosophical Works, Lond., 1662, fol., 4th they are obliged. The thief had made no
edit., corrected and much enlarged, Lond., contract with God in Jesus Christ, and there
1712, fol. fore failed of none; only the defailances of
NATURE OF THE EVIDENCE OF THE Existthe state of ignorance Christ paid for at the thief's adinission : but we, that have
ENCE OF GOD. made a covenant with God in baptism, and When I say that I will demonstrate that failed of it all our days, and then return at there is a God, I do not promise that I will “night, when we cannot work," have noth- always produce such arguments that the ing to plead for ourselves; because we have reader shall acknowledge so strong, as he made all that to be useless to us, which God, shall be forced to confess that it is utterly with so much mercy and miraculous wisdom, impossible that it should be otherwise; but gave us to secure our interest and hopes of they shall be such as shall deserve full asheaven.
sent, and win full assent from any unprejuAnd therefore, let no Christian man who diced mind. hath covenanted with God to give him the For I conceive that we may give full asservice of his life, think that God will be sent to that which, notwithstanding, may answered with the sighs and prayers of a possibly be otherwise; which I shall illusdying man: for all that great obligation trate by several examples: suppose two which lies upon us cannot be transacted in men got to the top of Mount Athos, and an instant, when we have loaded our souls there viewing a stone in the form of an altar with sin, and made them empty of virtue ; with ashes on it, and the footsteps of men we cannot so soon grow up to “a perfect on those ashes, or some words, if you will, man in Christ Jesus. . . Suffer not there- as Optimo Maximo, or To aqnosto Theo, or fore yourselves to be deceived by false prin- the like, written or scrawled out upon the ciples and vain confidences: for no man can in ashes; and one of them should cry out, Asa moment root out the long-contracted habits suredly here have been some men that have of vice, nor upon his death-bed make use of all done this. But the other, more nice than that variety of preventing, accompanying, wise, should reply, Nay, it may possibly be and persevering grace which God gave to otherwise ; for this stone may have natuman in mercy, because man would need it all, rally grown into this very shape, and the because without it he could not be saved; seeming ashes may be no ashes, that is, no nor upon his death-bed can he exercise the remainders of any fuel burnt there ; but duty of mortification, nor cure his drunken- some unexplicable and unperceptible moness then, nor his lust, by any act of Chris- tions of the air, or other particles of this tian discipline, nor “run with patience," Auid matter that is active everywhere, have nor“resist unto blood," nor "endure with wrought some parts of the matter into the long-sufferance ;' but he can pray, and form and nature of ashes, and have fridged
and played about so, that they have also RICHARD BAXTER, figured those intelligible characters in the born 1615, died 1691, a divine first of the
But would not anybody deern it a Church of England, and subsequently a piece of weakness, no less than dotage, for nonconformist, was the author of one hun. the other man one whit to recede from his dred and sixty-eight works, of which The former apprehension, but as fully as ever to Saint's Everlasting Rest and the Call to the agree with what he pronounced first, not- Unconverted are still in high estimation. A withstanding this bare possibility of being collection of his Practical Works was puh. otherwise ? So of anchors that have been digged up, editions appeared, 1838, 4 vols. imp. 8vo, and
lished, London, 1707, 4 vols. fol., and other either in plain fields or mountainous places, 1847, 4 vols. imp. 8vo, Works, with a Life of as also the Roman urns with ashes and in the Author by Rev. W. Orme, 1830, 23 vols. scriptions, as Severianus Ful. Linus, and the 8vo. After his death was published Reliquiæ like, or Roman coins with the effigies and Baxteriana: A Narrative of his Life and names of the Cæsars on them, or that which Times, published by Matthew Sylvester, is more ordinary, the skulls of men in every 1696, fol. churchyard, with the right figure, and all those necessary perforations for the passing
Boswell tells: “I asked [Dr. Johnson) what
He of the vessels, besides those conspicuous works of Richard Baxter's I should read. hollows for the eyes and rows of teeth, the said, “ Read any of them : they are all good.'” 08 stylocides, ethocides, and what not. If a Another of Johnson's friends tells us that the doc
tor “thought Baxter's Reasons of the Christian man will say of them that the motions of Religion contained the best collection of the evithe particles of the matter, or some hidden dences of the divinity of the Christian system.” spermatic power, has gendered these, both “ Baxter wrote as in the view of eternity; but anchors, urns, coins, and skulls, in the generally judicious, nervous, spiritual, and evanground, he doth but pronounce that which gelical, though often charged with the contrary. human reason must admit is possible. Nor dent proofs of an amazing genius, with respect to
He discovers a manly eloquence and the most evican any man ever so demonstrate that those which he may not improperly be called the English coins, anchors, and urns were once the arti- Demosthenes." — Doppridge: Lects. on Preaching. fice of men, or that this or that skull was “ Pray read with great attention Baxter's life once a part of a living man, that he shall of himself; it is an inestimable work. There is force an acknowledgment that it is impossi- no substitute for it in a course of study for a clerble that it should be otherwise. But yet I gyman, or public man: I could almost as soon do not think that any man, without doing Coleridge.
doubt the Gospel verity as Baxter's veracity.”manifest violence to his faculties, can at all suspend his assent, but freely and fully
Of Baxter's Life, thus praised, we give two agree that this or that skull was once a part specimens. of a living man, and that these anchors,
CONTROVERSY. urns, and coins were certainly once made by And this token of my weakness so accomhuman artifice, notwithstanding the possi- panied those my younger studies that I was bility of being otherwise. And what I have very apt to start up controversies in the way said of assent is also true in dissent; for the of my practical writings, and also more demind of man, not crazed nor prejudiced, will sirous to acquaint the world with all that I fully and irreconcilably disagree, hy its own took to be the truth, and to assault those natural sagacity, where, notwithstanding, books by name which I thought did tend to the thing that it doth thus resolvedly and deceive them, and did contain unsound and undoubtedly reject, no wit of man can prove dangerous doctrine; and the reason of all impossible to be true. As if we should this was, that I was then in the vigour of make such a fiction as this,--that Archi- my youthful apprehensions, and the new medes, with the same individual body that appearance of any sacred truth, it was more he had when the soldiers slew him, is now apt to affect me, and be more highly valued, safely intent upon his geometrical figures than afterwards, when commonness had under ground, at the centre of the earth, far dulled my delight; and I did not sufficiently from the noise and din of this world that discern then how much in most of our conniight disturb his meditations, or distract troversies is verbal, and upon mutual mishim in his curious delineations he makes takes. And withal, I knew not how imwith his rod upon the dust; which no man patient divines were of being contradicted, living can prove impossible. Yet if any nor how it would stir up all their powers to man does not as irreconcilably dissent from defend what they have once said, and to rise such a fable as this, as from any falsehood up against the truth which is thus thrust imaginable, assuredly that man is next door upon them, as the mortal enemy of their to madness or dotage, or does enormous vio- honour; and I knew not how hardly men's lence to the free use of his faculties.
minds are changed from their former apprehensions, be the evidence never so plain. moved before men are apt to receive that And I have perceived that nothing so much evidence. And, therefore, that church is hinders the reception of the truth as urging happy where order is kept up, and the abiliit on men with too harsh importunity, and ties of the ministers command a reverend falling too heavily on their errors; for here- submission from the hearers, and where all by you engage their honour in the business, are in Christ's school, in the distinct ranks and they defend their errors as themselves, of teachers and learners; for in a learning and stir up all their wit and ability to oppose way men are ready to receive the truth, but you. In controversies, it is fierce opposition in a disputing way, they come armed against which is the bellows to kindle a resisting it with prejudice and animosity. zeal; when, if they be neglected, and their Reliquiæ Baxteriance. opinions lie awhile despised, they usually cool, and come again to themselves. Men THE CREDIT DUE TO HISTORY. are so loath to be drenched with the truth, that I am no more for going that way to I am much more cautelous in my belief work; and, to confess the truth, I am lately of history than heretofore; not that I run much prone to the contrary extreme, to be into their extreme that will believe nothing too indifferent what men hold, and to keep because they cannot believe all things. But my judgment to myself, and never to men- I am abundantly satisfied by the experience tion anything wherein I differ from another of this age that there is no believing two on anything which I think I know more sorts of men,-ungodly men and partial than he; or, at least, if he receive it not men; though an honest heathen, of no relipresently, to silence it, and leave him to his gion, may be believed, where enmity against own opinion; and I find this effect is mixed religion biasseth him not; yet a debauched according to its causes, which are some good Christian, besides his enmity to the power and some bad. The bad causes are, 1. An and practice of his own religion, is seldom impatience of men's weakness, and '
mistak- without some further bias of interest or facing forwardness, and self-conceitedness. 2. tion : especially when these concur, and a An abatement of my sensible esteem of man is both ungodly and ambitious, espoustruths, through the long abode of them on ing an interest contrary to a holy, heavenly my mind. Though my judgment value them, life, and also factious, embodying himself yet it is hard to be equally affected with old with a sect or party suited to his spirit and and common things as with new and rare designs, there is no believing his word or ones. The better causes are, 1. That I am oath. If you read any man partially bitter much more sensible than ever of the neces- against others, as differing from him in opin. sity of living upon the principles of religion ion, or as cross to his greatness, interest, or which we are all agreed in, and uniting in designs, take heed how you believe any these; and how much mischief inen that more than the historical evidence, distinct overvalue their own opinions have done by from his word, compelleth you to beliere. their controversies in the church ; how some The prodigious lies which have been pubhare destroyed charity, and some caused | lished in this age in matters of fact, with schisms by them, and most have hindered unblushing confidence, even where thougodliness in themselves and others, and used sands or multitudes of eye and ear witnesses them to divert men from the serious prose- knew all to be false, doth call men to take cuting of a holy life; and, as Sir Francis heed what history they believe, especially Bacon saith in his Essay of Peace, “ that it where power and violence affordeth that is one great benefit of church peace and con- privilege to the reporter that no man dare cord, that writing controversies is turned answer him, or detect his fraud; or if they into books of practical devotion for increase do, their writings are all supprest. As long of piety and virtue.” 2. And I find that it as men have liberty to examine and contrais much more for most men's good and edifi- dict one another one may partly conjeccation to converse with them only in that ture, by comparing their words, on which way of godliness which all are agreed in, side the truth is like to lie. But when and not by touching upon differences to stir great men write history, or Aatterers by up their corruptions, and to tell them of their appointment, which no man dare conlittle more of your knowledge than what tradict, believe it but as you are constrained. you find them willing to receive from you Yet, in these cases I can freely believe hisas mere learners; and therefore to stay till tory: 1. If the person show that he is acthey crave information of you. We mistake quainted with what he saith. 2. And if he zmen's diseases when we think there needeth show the evidences of honesty and connothing to cure their errors, but only to science, and the fear of God (which may be bring them the evidence of truth. Alas: much perceived in the spirit of a writing). there are many distempers of mind to be re- 3. If he appear to be impartial and chari