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HE laft of the moral attributes of the divine

being, of which I fhall take particular notice, is his veracity, or regard to truth, and his fidelity with respect to his promises and engagements. Of this we can have no direct knowledge from the light of nature, though we infer from it that we fhould have reason to depend upon the truth of all the declarations of the divine being, if he fhould think proper to make any; but in the fcriptures we find both the most express declarations concerning the veracity and faithfulness of God, and likewife a fufficient number of facts correfponding to those declarations.

In If. lxv. 16. he is called the God of truth. It is faid of him, Pf. cxlvi. 6. " he keepeth truth for "ever;" and he himself fays, Pf. lxxxix. 34. "My covenant will I not break, nor alter the "thing that is gone out of my lips :" and If. xlvi. 11. "I have spoken it, I will alfo bring it to pafs; "I have purpofed it, I will alfo do it." Laftly, we read, Heb. vi. 18. "It is impoffible for God

❝ to lie."

With refpect to facts, it is fufficient to say, that no inftance is mentioned of the divine being having failed to fulfil any promife that he had made, refpecting either individuals, or nations of mankind; but a great variety of facts are recorded, in which the performance exacly corresponds to the engagement. I fhall recite only one of them. After the children of Ifrael were fettled in the land of Canaan, it is faid, Jofh. xxi. 43. " and "the Lord gave unto Ifrael all the land which he "fware to give unto their fathers: and they pof"feffed it, and dwelt therein. And the Lord Co gave them reft round about, according to all

"that he fware unto their fathers: and there ftood "not a man of all their enemies before them: the "Lord delivered all their enemies into their hand. "There failed not ought of any thing good which “the Lord had fpoken unto the house of Ifrael: "all came to pass."

On fuch ground as this (the Jewish and chriftian religions having been proved to be divine) we have fufficient reafon to depend upon the truth of thofe divine declarations, the time for the accomplishment of which is not yet come; especially with respect to the grand catastrophe of the whole scheme, viz. that there fhall be a refurrection of all the dead, followed by an ample reward for the righteous, and an adequate punishment for the wicked.

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CHAPTER II.

OF THE DUTY WHICH GOD REQUIRES OF

TH

MAN.

HE unity, and the moral attributes of God being fo clearly revealed to us in the fcriptures, we naturally expect that the chief thing which he will require of man will be purity of heart and integrity of life, or the genuine principles, the uniform practice, and the confirmed habits of all moral virtue; comprehending an unfeigned reverence and love of himself, the highest respect for his authority, and a humble and chearful fubmiffion to all the difpenfations of his providence, together with all the natural expreffions of our dependence upon him, and obligation to him. We might also expect that he would require of us a fincere regard to the welfare of our fellow-creatures, and all thofe actions which naturally arife from that generous principle, viz. all the duties of justice, equity, and humanity. Lastly, we might expect that his authority fhould be interpofed in favour of those virtues which more immediately refpect ourfelves, and the government of, our appetites and paffions; fo that in all things we be chafte and

temperate

temperate, no flaves to violent and unreasonable paffions, or to any affection of mind by which we might debase our natures, or expofe ourselves to the temptation of difturbing and injuring others.

SECTION I.

Of the duty of man with respect to God.

THE

HE duties of piety, or devotion, confifting of. a right difpofition of mind with refpect to God, and the actions which flow from that difpofition, are, in a manner, peculiar to the Jewish and christian religions; being almoft unknown to the Gentile world. But in the fcriptures very great ftrefs is defervedly laid upon them.

In general the fear and love of God, and an habitual regard to his inspection, authority, and example, are reprefented in the fcriptures as the most effectual guard, and the most powerful and animating principle of virtue; and every branch of virtue is conftantly spoken of as his exprefs command, and as an obfervance of the laws which he has thought proper to prefcribe as the rule of our conduct. Sentiments of this kind are expreffed with an infinite diverfity of manner through the whole of the Old and New Teftament; fo that the dif

ference,

ference, in this respect, between the books of fcripture and the best moral pieces of the heathen writers is exceedingly striking.

When Jofeph was tempted to commit adultery in the most private manner, he replied, Gen. xxxix. 9. "How can I do this great wickedness, and fin "against God?" Solomon also says, Prov. ix. 10. "The fear of the Lord is the beginning of wif"dom." and Prov. xvi. 6. "By the fear of the "Lord, men depart from evil." We are exhorted to be "holy, becaufe God is holy," Lev. xix. 2. 1 Pet. i. 16; to "be perfect, even as our fa

ther who is in heaven is perfect," Matt. v. 48. and alfo to," be followers of God as dear chil"dren," Eph. v. 1. And, for this reafon, to "be kind to one another, tender hearted, forgiving "one another, even as God in Chrift hath forgiven "us." Ch. iv. 32.

On the other hand, it is mentioned as characteristic of the wicked, that "there is no fear of "God before his eyes." Pf. xxxvi. 1. and "that God is not in all his thoughts." Pf. x. 4.

The difpofition of mind which we are required. to cultivate, with refpect to God, is reprefented in the fcriptures as a mixture of filial reverence, love, and confidence, as to a moft affectionate father, and equitable moral governor; and has in it nothing of that terror and anxiety, which is infpired by a subjection to a cruel or capricious being. On

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