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must be subject to change, and the system of chemistry which may suit the present age may be quite antiquated in less than half a century; but the doctrines of both natural and revealed religion, because they are immutable truth, are unalterable.

Is it objected to creeds and confessions, that they arrest the progress of knowledge, and are a hinderance to the human mind in the freedom of its inquiries? Does not this objection take for granted, that christian theology varies in different ages like those sciences which owe their existence, as well as their progress, to human discovery? A system of doctrine, which has been designed not to amuse but to save mankind, and which has its origin in the revelation which God has given to man, must be the same in all ages. Some of its truths may be more distinctly apprehended, and more impressively felt at one time than at another; but they are in themselves essentially and always the same, and among the things most surely believed by all who hold "the Faith once delivered to the saints." In this respect the nineteenth century has no superiority over the first; and the most distant and enlightened age will be sanctified and saved by the same discoveries of truth and mercy which gladdened the hearts of patriarchs and prophets, and for the excellency of the knowledge of which apostles, and martyrs, and confessors, counted all things but loss. The revelation which God has given of himself and of his counsels, has long ago been completed; and, therefore, there can be nothing added to its great and fundamental doctrines. The denunciation is fearful against him who makes the attempt: "Though we,

or an angel from heaven, preached any other gospel unto you than that which we preached unto you, or than that which ye have received, let him be accursed *."

IV. The doctrine of Paley authorizes us to commit an act which, on the principles of common honesty, is unjustifiable. It allows us solemnly to declare, that we believe what in fact we do not believe. Should not the man who would thus act in the intercourse and transactions of human life forfeit the reputation of uprightness? Paley maintained his view of subscription to the thirty-nine articles on the principle of expediency, a principle, which as was formerly noticed, the oppressors and scourgers of mankind have ever professed to follow.

I take leave of this subject by remarking, that whatever opinion may be formed respecting the propriety of making articles of belief terms of communion in a christian church, every principle of equity and uprightness forbids us to subscribe to a confession of faith, unless we can bona fide declare, that it is substantially the expression of what we believe.

* Gal. i. 6.

BOOK VI.

ON THE DUTIES WHICH RESPECT OURSELVES.

to man.

CHAPTER I.

INTRODUCTORY REMARKS.

MAN, doubtless, is laid under the most sacred obligations to feel concerned for his own moral improvement and happiness, and to use all proper means to secure and promote them. These are duties which he owes to himself; and the violation of which is peculiarly criminal in him,—since he thus so far frustrates the glorious design of his being, by rendering himself unfit for discharging his obligations either to God or Is it not in proportion as he takes pains in enlightening his understanding and conscience, that he is capable of clearly and readily discerning the will of God, and of forming just and enlarged conceptions of the rule of duty? Is it not in proportion to his diligence in cultivating the purest and best feelings, and in forming the best habits, that he rises in the scale of moral excellency? Is he not bound, therefore, by ties which it is guilt and misery to dissolve, to improve the means and opportunities with which Providence favours him for advancing in the attainments of piety, righteousness, and true holiness?

The obligations which more immediately terminate on himself, and which may therefore be styled the duties which he owes himself, may be classed under the heads of moderation and contentment, fortitude and a diligent attention to the formation of good habits, and prudence, or a suitable regard to his own happiness: we shall also notice some of the evils opposed to these.

CHAPTER II.

ON MODERATION.

MODERATION and contentment are in themselves nearly allied, involving the same views, and implying the exercise of the same virtuous dispositions and habits. The person who is truly temperate, from a practical knowledge of the will of God in reference to the chief ends of his being, is contented with the divine dispensations, persuaded that they are all directed by infinite wisdom and benevolence, and shall issue in great and eternal good. The chief elements of his happiness are within, in peace of conscience, the favour of God, and in the hope of everlasting felicity; he is therefore freed from the pain, and disappointment, and misery, of pursuing and substituting shadows for realities, and of repining at the difficulties and trials incident to his lot.

The duty of temperance or moderation is strongly recommended to us by the light of nature; and this recommendation revelation enforces by the weight of

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