Henry Craik, ed. English Prose. 1916.
Vol. I. Fourteenth to Sixteenth Century
Samuel Clarke (16751729)
N
Upon account of the necessary and inseparable connexion of these two things; of a steady regard to the eternal obligations of the moral law of God in every one who professes to embrace the Revelation of Christ; upon this account (I say) it is, that our Lord declares (John vii. 16, 17), “My doctrine is not mine, but his that sent me. If any man will do his will, he shall know of the doctrine whether it be of God, or whether I speak of myself.” And again (viii. 42), “If God,” says he, “were your father, ye would love me: for I proceeded forth and came from God; neither came I of myself, but he sent me.” Like to which, is that of the apostle St. John (1 John ii. 13), “I write unto you, little children, because ye have known the father;” (verse 24), “If that which ye have heard from the beginning shall remain in you, ye also shall continue in the son, and in the father;” (2 John 9), “He that abideth in the doctrine” (that is, he that obeys the laws) “of Christ, he hath both the father and the son.” On the contrary, to the immoral and hypocritical Pharisees, who hated the doctrine of virtue and righteousness, “Ye neither know me,” says our Lord, “nor my father” (John viii. 19). And, speaking of the persecutions which the vicious and debauched world would bring upon his disciples; “These things,” says he, “will they do unto you, because they know not him that sent me” (John xv. 21). “They have both seen and hated both me and my father” (verse 24). “And these things will they do unto you, because they have not known the father, nor me” (xvi. 3); that is, they have no true sense, either of natural religion, nor revealed.
The sum therefore and application of the whole is this: the great end and design of the gospel of Christ is to restore sinners to the favour of God, by bringing them back to the practice of true virtue. Vicious and corrupt minds therefore, who are enemies to the moral laws of God, must always naturally be averse to the doctrine of the gospel. Consequently such persons are very apt, either to oppose and persecute the true disciples of Christ; or else, if in times of prosperity they themselves embrace the profession of Christianity, they always place their religion in outward forms and ceremonies, or in certain systems of opinion, consistent with unrighteous practice. For to a true sense of Christ’s religion no man can come, except the Father draw him, that is, except the love of God and virtue be his motive.