The English Church in the Eighteenth CenturyAbbey, Charles J. (Charles John)
History
The English Church in the Eighteenth Century
Abbey, Charles J. (Charles John)
Church of England -- History -- 18th century
principal end of all religion; that faith, that revelation, that all
spiritual aids, that the incarnation of the Son of God and the
redemption He has brought, have no other purpose or meaning than to
raise men from sin and from a lower nature, to build them up in
goodness, and to renew them in the image of God. He unswervingly
maintained that immorality is the worst infidelity,[284] as being not
only inconsistent with real faith, but the contradiction of that highest
end which faith has in view. Tillotson was a true preacher of
righteousness. The fault of his preaching was that by too exclusive a
regard to the object of all religion, he dwelt insufficiently on the way
by which it is accomplished. If some had almost forgotten the end in
thinking of the means, he was apt to overlook the means in thinking of
the end. His eyes were so steadfastly fixed on the surpassing beauty of
Christian morality, that it might often seem as if he thought the very
contemplation of so much excellence were a sufficient incentive to it.
His constantly implied argument is, that if men, gifted with common
reason, can be persuaded to think what goodness is, its blessedness
alike in this world and the next, and on the other hand the present and
future consequences of sin, surely reason itself will teach them to be
wise. He is never the mere moralist. His Christian faith is ever present
to his mind, raising and purifying his standard of what is good, and
placing in an infinitely clearer light than could otherwise be possible
the sanctions of a life to come. Nor does he speak with an uncertain
tone when he touches on any of its most distinctive doctrines. Never
either in word or thought does he consciously disparage or undervalue
them. Notwithstanding all that Leslie and others could urge against him,
he was a sincere, and, in all essential points, an orthodox believer in
the tenets of revealed religion. But he dwelt upon them insufficiently.
He regarded them too much as mysteries of faith, established on good
evidence, to be firmly held and reverently honoured; above all, not to
be lightly argued about in tones of controversy. He never fully realised
what a treasury they supply of motives to Christian conduct, and of
material for sublime and ennobling thought; above all, that religion
never has a missionary and converting power when they are not
prominently brought forward.
Public-domain text, read in full here on John Shaqi.
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