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fages on this head from Scripture; where only our ideas of it can be obtained. And though most of these paffages are figurative; yet as figures are intended to illuftrate realities, and are indeed the only illuftrations of which this fubject is capable, we may take it for granted, that these figurative expreffions are intended to convey a juft idea of the truth.-With a view to make the more impreffion upon you, I fhall place thefe paffages in a regular feries, though collected from various

parts.

"The Lord himself shall defcend from heaven with his holy angels-The trumpet fhall found; and all that are in the grave fhall hear his voice, and come forth Then fhall he fit upon the throne of his glory; and all nations fhall be gathered before him-the books fhall be opened; and men shall be judged according to their works.-They who have finned without law, fhall perish, (that is, be judged) without law; and they who have finned in the law, fhall be judged by the law.-Unto whomfoever much is given, of him fhall be much required.-Then fhall he fay to them on his right hand, Come, ye blessed, inherit the kingdom prepared for you. And to them on his left, Depart from me, ye curfed, into everlasting fire prepared for the devil and his angels.-Then fhall the righteous fhine forth in the prefence of their Father; while the wicked fhall go into everlasting punishment: there fhall be wailing and guafhing of teeth.-What manner of perfons ought we then to be in all holy converfation, and godliness? looking for, and haftening unto, the day of our Lord; when the heavens being on fire, fhall be diffolved, and the elements fhall melt with fervent heat.-Wherefore, beloved, feeing that we look for fuch things, let us be diligent, that we may be found of him in peace, without spot, and blamelefs; that each of us may receive that bleffed fentence," Well done, thou good and faithful fervant: thou hast been faithful over a little, enter thou into the joy of thy Lord."

We believe, farther, in "the Holy Ghoft," that is, we believe every thing which the Scriptures tell us of the Holy Spirit of God. We inquire not into the nature of its union with the Godhead. We take it for granted, that the Father, the Son, and the Holy Ghoft, have fome kind of union, and fome kind of diftinction; because both this union and this distinction

con

are plainly pointed out in Scripture; but how they exift we enquire not; cluding here, as in other points of difficulty, that if a clearer information had been neceffary, it would have been afforded.

With regard to the operations of the Holy Spirit of God, (befides which, little more on this head is revealed) we believe, that it directed the apostles, and enabled them to propagate the gofpel-and that it will affift all good men in the conscientious discharge of a pious life.

The Scripture doctrine, with regard to the affiftance we receive from the Holy Spirit of God (which is the most effential part of this article) is briefly this:

Our best endeavours are infufficient. We are unprofitable fervants, after all; and cannot please God, unless fanctified, and affifted by his Holy Spirit. Hence the life of a good man hath been fometimes called a standing miracle; fomething beyond the common course of nature. To attain any degree of goodness, we must be fupernaturally affifted.

At the fame time, we are affured of this afsistance, if we strive to obtain it by fervent prayer, and a pious life. If we truft in ourselves, we fhall fail. If we trust in God, without doing all we can ourselves, we shall fail likewife. And if we continue obftinate in our perverseness, we may at length totally incapacitate ourfelves from being the temples of the Holy Ghoft.

And indeed what is there in all this, which common life does not daily illuftrate? Is any thing more common, than for the intellect of one man to affift that of another? Is not the whole fcheme of education an infufion of knowledge and virtue not our own? Is it not evident too, that nothing of this kind can be communicated without application on the part of the learner?

Are not the efforts of the teacher in a manner neceffarily proportioned to this application? If the learner becomes languid in his purfuits, are not the endeavours of the teacher of courfe difcouraged? And will they not at length wholly fail, if it be found in the end they anfwer no purpose ?-In a manner analogous to this, the Holy Spirit of God cooperates with the endeavours of man. Our endeavours are neceffary to obtain God's affiftance: and the more earnestly thefe endeavours are exerted, the measure of this grace will of course be greater.

P 3

But,

But, on the other hand, if thefe endea-
vours languish, the afiftance of Heaven
will leffen in proportion; and if we behave
with obftinate perverfeneis, it will by de-
grees wholly fail,
ftrive with man; but will leave him a
It will not always
melancholy prey to his own vicious incli-
nations.

As to the manner, in which this fpi-
ritual affiftance is conveyed, we make no
inquiry. We can as little comprehend it,
as we can the action of our fouls upon our
bodies. We are fenfible, that our fouls
do act upon our bodies; and it is a belief
equally confonant to reason, that the divine
influence may act upon our fouls. The
advocate for natural religion need not be
reminded, that among the heathens a
divine influence was a received opinion.
The priests of every oracle were fuppofed
to be infpired by their gods; and the
heroes of antiquity were univerfally be-
lieved to act under the influence of a fu-
pernatural affiftance; by which it was con-
ceived they performed actions beyond
human power. This fhews, at leaft, that
there is nothing in this doctrine repugnant
to reafon.
Gilpin.

§ 157. Creed continued.-The Holy Catholic Church, &c.

We believe, farther, in the "holy catholic church," and the "communion of faints.

"I believe in the holy catholic church," is certainly a very obfcure expreffion to a proteftant; as it is very capable of a popifh conftruction, implying our truft in the infallibility of the church; whereas we attribute infallibility to no church upon earth. The most obvious fenfe, therefore, in which it can be confidered as a proteftant article of our belief, is this, that we call no particular fociety of chriftians a holy catholic church; but believe, that all true and fincere chriftians, of whatever communion, or particular opinion, fhall be the objects of God's mercy. The patriarchal covenant was confined to a few. The Jewish church flood alfo on a very narrow bafis. But the chriflian church, we believe, is truly catholic: its gracious offers are made to all mankind; and God through Chrift will take out of every nation fuch as fhall be faved.

The "communion of faints," is an expreffion equally obfcure: and whatever

might have been the original meaning of it, it certainly does not relolve itself into a very obvious one to us. mean by it, that good chriftians living toIf we say we gether on earth, should exercise all offices of charity among themselves, no one will contradict the article; but many perhaps faith? It relates not fo much to faith, as may aik, Why is it made an article of might juft as well be introduced as articles to practice: and the ten commandments of our belief.

have a place among the articles of our To this I can only fuggeft, that it may creed, as a telt of our enlarged ideas of christianity, and as oppofed to the narrowmindedness of fome chriftians, who harwho are not of their own church; and bour very uncharitable opinions against all fcruple not to fhew their opinions by uncharitable actions. The papifts particularly deny falvation to any but those of their own communion, and perfecute those power.-In oppofition to this, we profefs of other perfuafions where they have the charity. We believe we ought to think our belief of the great chriftian law of minations; and ought to practise a free charitably of good chriftians of all deno

and unrestrained communion of charitable offices towards them.

article depends upon the firft. By the In this light the fecond part of the

66

holy catholic church," we mean all fin-
peculiarity of opinion; and by
cere chriftians, of whatever church, or
munion of faints," a kind and charitable
behaviour towards them.
"the com-

original meaning of the article, yet as the
Though it is probable this was not the
reformers of the liturgy did not think it
proper to make an alteration, we are led to
feek fuch a fenfe as appears moft confiftent
article, as well as the " defcent into hell,"
with fcripture. We are affured, that this
is not of the fame antiquity as the rest of
the creed *.

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We profefs our belief farther in the
doctrine of fin, and of the guilt, which
forgiveness of fins."-The Scripture-
arifes from it, is this:

innocence, yet liable to fall. Had he per-
Man was originally created in a state of
fevered in his obedience, he might have
fequence of perfect virtue. But when this
enjoyed that happiness, which is the con-
happy ftate was loft, his paflions and ap-

*Sec Bingham's Antiquities, vol. iv. chap. 3.

petites

petites became difordered, and prone to evil. Since that time we have all been, more or lefs, involved in fin, and are all therefore, in the Scripture-language," under the curfe;" that is, we are naturally in a state of unpardoned guilt.

In this mournful exigence, what was to be done? In a state of nature, it is true, we might be forry for our fins. Nature too might dictate repentance. But forrow and repentance, though they may put us on our guard, for the future, can make no atonement for fins already committed. A refolution to run no more into debt may make us cautious; but can never discharge a debt already contracted *.

In this direfs of nature, Jefus Chrift came into the world. He threw a light upon the gloom that furrounded us.-He fhewed us, that in this world we were loft —that the law of nature could not fave us that the tenor of that law was perfect obedience, with which we could not comply-but that God-thro' his mediation, offered us a method of regaining happinefs that he came to make that atonement for us, which we could not make for ourfelves and to redeem us from that guilt, which would otherwife overwhelm usthat faith ard obedience were, on our parts, the conditions required in this gracious covenant-and that God promifed us, on his, the pardon of our fins, and everlafting life that we were first therefore to be made holy through the gofpel of Chrift, and then we might expect falvation through his death: Us, who were dead in trefpaffes and fins, would he quicken. Chrift would redeem us from the curfe of the law. By grace we should be faved thro' faith; and that not of ourselves: it was the gift of God. Not of works, left any Gilpin.

man should boast,"

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from mere animal life; how it is connected with the body; and in what ftate it fubfifts, when its bodily functions ceafe; are among thofe indiffoluble queftions, with which nature every where abounds. But notwithstanding the difficulties, which attend the difcuffion of thefe questions, the truth itself hath in all ages of the world been the popular creed. Men believed their fouls were immortal from their own feelings, fo impreffed with an expectation of immortality-from obferving the progreffive ftate of the foul, capable, even after the body had attained its full ftrength, of fill higher improvements both in knowledge, and in habits of virtue-from the analogy of all nature, dying and reviving in every part-from their fituation here fo apparently incomplete in itself; and from a variety of other topics, which the reafon of man was able to fuggeft.-But though nature could obfcurely fuggeft this great truth; yet Chriftianity alone threw a clear light upon it, and impreffed it with a full degree of conviction upon our minds.

But the article before us proceeds a step farther. It not only implies the immortality of the foul; but afferts the refurrection of the body.-Nor was this doctrine wholly new to nature. In its conceptions of a future life, we always find the foul in an imbodied fate. It was airy indeed, and bloodlefs; but ftill it had the parts of a human body, and could perform all its operations.

In thefe particulars the Scripture does not gratify our curiofity. From various paffages we are led to believe, that the body fhall certainly rife again: but in what manner, or of what fubftance, we pretend not to examine. We learn that it is fown in corruption, and raised in incorruption; that it is fown in dishonour, and raised in glory; that it is fown a natural body, and railed a fpiritual body:" from all which we gather, that whatever famenefs our bodies may have, they will hereafter take a more fpiritualized nature; and will not be fubject to thofe infirmities, to which they were fubject on earth. Farther on this head, it behoves us not to inquire.

Thus Mr. Jenyns expreffes the fame thing: "The punishment of vice is a debt due to justice, "which cannot be remitted without compenfation: repentance can be no compenfation. It may "change a wicked man's difpofitions, and prevent his offending for the future; but can lay no claim "to pardon for what is paft. If any one by profligacy and extravagance contracts a debt, repentance "may make him wifer, and hinder him from running into farther diftreffes, but can never pay off his "cld bonds, for which he must be ever accountable, unless they are difcharged by himself, or fome other in his stead." View of the Intern. Evid. p. 112.

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216

Inftead, therefore, of entering into any metaphyfical difquifitions of identity, or any other curious points in which this deep fubject might engage us, all which, as they are founded upon uncertainty, must end in doubt, it is better to draw this doctrine, as well as all others, into practical ufe: and the ufe we ought to make of it is, to pay that regard to our bodies, which is due to them not vainly to adorn -not luxuriously to pamper them; but to keep them as much as poffible from the pollutions of the world; and to lay them down in the grave undefiled, there to be fealed up in expectation of a bleffed refurrection.

Lastly, we believe in the life everlafting" in which article we exprefs our faith in the eternity of a future ftate of rewards and punishments.

This article is nearly related to the laft, and is involved in the fame obfcurity. In what the reward of the virtuous will confift, after death, our reafon gives us no information. in a matter which fo nearly concerns us; Conjecture indeed it will, and it hath conjectured in all ages: but information it hath none, except from the word of God; and even there, our limited capacities can receive it only in general and figurative expreffions. We are told, "there will then reign fulness of joy, and pleasures for evermore-that the righteous hall have an inheritance incorruptible, undefiled, that fadeth not away where they fhall shine forth, as the fun, in the prefence of their father-where error, and fin, and mifery fhall be no more-where fhall be affembled an innumerable company gels, the general affembly of the church, of anthe fpirits of juft men made perfect that they shall neither hunger, nor thirtt any more-that all tears fhall be wiped from their eyes that there thall be neither death, nor forrow, nor pain."

From these, and fuch expreffions as thefe, though we cannot collect the entire nature of a future ftate of happinefs, yet we can eafily gather a few circumftances, which must of courfe attend it; as, that it will be very great that it will laft for ever-that it will be of a nature entirely different from the happiness of this world that, as in this world, our paffions and

appetites prevail; in the next, reafon and
and thirst, tears and forrow," we read,
virtue will have the fuperiority-" hunger
"will be no more"-that is, all uneafy
paffions and appetites will then be annihi-
lated-all vain fears will be then removed
all anxious and intruding cares-and we
fhall feel ourselves compleat and perfect;
and our happiness, not dependent, as here,
upon a thousand precarious circumftances,
both within and without ourselves, but
confiftent, uniform, and ftable.

inquire in what the punishment of the
On the other hand, we pretend not to
wicked confifts. In the Scripture we find
that it will be very great. It is there
many expreffions, from which we gather,
called," an everlasting fire, prepared for
the devil and his angels-where the worm
where shall be weeping, and gnashing of
dieth not, and the fire is never quenched
teeth-where the wicked fhall drink of the
wrath of God, poured without mixture
night."
they fhall have no reft, neither by day nor
into the cup of his indignation-where

our interpretations with the greatest cau-
Though it becomes us certainly to put
tion and humility upon fuch paffages as
thefe; yet
and "the fire that is never quenched,"
"the worm that never dieth,"
are strong expreffions, and hardly to be
evaded by any refinements of verbal criti-
his fears, by demonftrating the abfurdity
cifm. Let the deift bravely argue down
of confuming a spirit in material fire. Let
him fully explain the nature of future pu-
nifhment; and convince us, that where it
us, with more modefty, lay our hands
cannot reform, it must be unjust.—But let
humbly upon our breafts, confefs our igno-
whatever they may be; and prepare to
rance; revere the appointments of God,
meet them with holy hope, and trembling
joy, and awful fubmiffion to his righteous
will.

nity of future punishments appeared no
To the unenlightened heathen the eter
fuch unreasonable doctrine.
of the damned was of eternal duration.
A vulture for ever tore thofe entrails,
Their ftate
which were for ever renewed *.

well affured (which may fet us entirely at
Of one thing, however, we may be

-Roftroque immanis vultur obunco
Immortale jecur tundens, foecundaque pænis
Vifcera..

Sedet, æternumque fedebit
Infelix Thefeus.-

Æn. vi. 596

Ib, 616.

rest

reft in all our enquiries on this deep fubject, that every thing will, in the end, be right-that a juft and merciful God muft act agreeably to juftice and mercy-and that the firft of these attributes will most affuredly be tempered with the latter.

From the doctrine of future rewards and punishments, the great and most convincing practical truth which arises, is, that we cannot exert too much pains in qualifying ourselves for the happiness of a future world. As this happiness will laft for ever, how beneficial will be the exchange -this world," which is but for a moment, for that everlafting weight of glory which fadeth not away!"

Vice, on the other hand, receives the greatest difcouragement from this doctrine, as every fin we commit in this world may be confidered as an addition to an everlafting account in the next. Gilpin.

$159. On the Ten Commandments. Having confidered the articles of our faith, we proceed to the rules of our practice. Thefe, we know, are of fuch importance, that, let our faith be what it will, unless it influence our lives, it is of no value. At the fame time, if it be what it ought to be, it will certainly have this influence.

On this head, the ten commandments are firft placed before us; from which the compofers of the catechifm, as well as many other divines, have drawn a compleat fyftem of chriftian duties. But this is perhaps rather too much. Both Mofes, in the law, and Christ in the gospel, feem to have inlarged greatly on morals: and each of them, especially the latter, to have added many practical rules, which do not obviously fall under any of the commandments.

But though we cannot call the decalogue a compleat rule of duty, we accept it with the utmost reverence, as the first great written law that ever God communicated to man. We confider it as an eternal monument, infcribed by the finger of God himself, with a few ftrong, indeli

ble characters; not defining the minutia of morals; but injoining those great duties only, which have the moft particular influence upon the happiness of fociety; and prohibiting those enormous crimes, which are the greatest fources of its diftrefs.

The ten commandments are divided into two parts, from their being originally written upon two tables. From hence one table is fuppofed to contain our duty_to God; the other our duty to man. But this feems to be an unauthorized divifion; and hath a tendency to a verbal mistake; as if fome duties were owing to God; and others to man: whereas in fact we know that all duties are equally owing to God. However, if we avoid this mifconception, the divifion into our duty to God, and our duty to man, may be a convenient one.-The four firft commandments are contained in the firft table: the remaining fix in the fecond.

At the head of them ftands a prohibition to acknowledge more than one God.

The second commandment bears a near relation to the first. The former forbids polytheifm; the latter idolatry: and with this belief, and practice, which generally accompanied each other, all the nations of the earth were tainted, when these commandments were given: efpecially those nations, by whom the Jews were furrounded.

The third commandment injoins reverence to God's name. This is a strong religious restraint in private life; and as a folemn oath is the ftricteft obligation among men, nothing can be of greater fervice to fociety, than to hold it in general respect.

The fourth commands the obfervance of the fabbath; as one of the beft means of preferving a fense of God, and of religion in the minds of men.

The fecond table begins with injoining obedience to parents; a duty in a peculiar manner adapted to the Jewish ftate, before any regular government was erected. The temporal promife, which guards it, and

In the fourth volume of Bishop Warburton's commentary on Pope's works, in the fecond fatire of Dr. Donne, are these lines:

Of whofe ftrange crimes no cannonift can tell

In which commandment's large contents they dwell.

"The original," fays the bishop," is more humorous.

In which commandment's large receipt they dwell;

as if the ten commandments were fo wide, as to ftand ready to receive every thing, which either "the law of nature, or the gofpel commands. A juft ridicule on thofe practical commentators, as "they are called, who include all moral and religious duties within them.”

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