in which it can be considered as a protes tant article of our belief, is this, that we call no particular society of Christians a holy catholic church; but believe, that all true and sincere Christians, of whatever communion, or particular opinion, shall be the objects of God's mercy. The patriarchal covenant was confined to a few. The Jewish church stood also on a very narrow basis. But the Christian church, we believe, is truly catholic: its gracious offers are made to all mankind; and God through Christ will take out of every nation such as shall be saved. The "communion of saints," is an expression equally obscure: and whatever might have been the original meaning of it, it certainly does not resolve itself into a very obvious one to us. If we say we mean by it, that good Christians living together on earth, should exercise all of fices of charity among themselves, no one will contradict the article; but many perhaps may ask, Why is it made an article of faith? It relates not so much to faith, as to practice: and the ten commandments might just as well be introduced as articles of our belief. of saints," a kind and charitable behaviour towards them. Though it is probable this was not the original meaning of the article, yet as the reformers of the liturgy did not think it proper to make an alteration, we are led to seek such a sense as appears most consistent with Scripture.-We are assured, that this article, as well as the "descent into hell," is not of the same antiquity as the rest of the creed *. We profess our belief farther in the "forgiveness of sins."-The Scripturedoctrine of sin, and of the guilt, which arises from it, is this: Man was originally created in a state of innocence, yet liable to fall. Had he persevered in his obedience, he might have enjoyed that happiness, which is the consequence of perfect virtue. But when this happy state was lost, his passions and appetites became disordered, and prone to evil. Since that time we have all been, more or less, involved in sin, and are all therefore, in the Scripture-language, `“under the curse;" 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 sorry for our sins. Nature too might dictate repentance. But sorrow and repentance, though they may put us on our guard for the future, can make no atonement for sins already committed. A resolution to run no more into debt may make us cautious; but can never discharge a debt already contracted+: To this I can only suggest, that it may have a place among the articles of our creed, as a test of our enlarged ideas of Christianity, and as opposed to the narrowmindedness of some Christians, who harbour very uncharitable opinions against all who are not of their own church; and scruple not to shew their opinions by unchantable actions. The papists, particularly, deny salvation to any but those of In this distress of nature, Jesus Christ their own communion, and persecute came into the world. He threw a light those of other persuasions where they upon the gloom that surrounded us. He have the power. In opposition to this, shewed us, that in this world we were lost we profess our belief of the great Chris--that the law of nature could not save us tian law of charity. We believe we ought to think charitably of good Christians of all denominations; and ought to practise a free and unrestrained communion of charitable offices towards them. In this light the second part of the article depends upon the first. By the "holy catholic church," we mean all sincere Christians, of whatever church, or peculia rity of opinion; and by "the communion that the tenor of the law was perfect obedience, with which we could not comply-but that God-through his mediation, offered us a method of regaining happiness -that he came to make that atonement for us, which we could not make for ourselves-and to redeem us from that guilt, which would otherwise overwhelm usthat faith and obedience were, on our parts, the conditions required in this gracious co * See Bingham's Antiquities, vol. iv. chap. 3. + Thus Mr. Jenyns expresses the same thing: "The punishment of vice is a debt due to justice, "which cannot be remitted without compensation: repentance can be no compensation. It may "change a wicked man's dispositions, and prevent his offending for the future: but can lay no "claim to pardon for what is past. If any one by profligacy and extravagance contracts a debt, "repentance may make him wiser, and hinder him from running into further distresses, but can never pay off his old bonds, for which he must be ever accountable, unless they are discharged "by himself, or some other in his stead."- -View of the Intern. Evid. p. 112. 6 venant venant-and that God promised us, on his, the pardon of our sins, and everlasting life -that we were first therefore to be made holy through the gospel of Christ, and then we might expect salvation through his death: "Us, who were dead in trespasses and sins, would he quicken. Christ would redeem us from the curse of the law. By grace we should be saved through faith; and that not of ourselves: it was the gift of God. Not of works, lest any man should boast." Gilpin. What that principle of life is which we call the soul; how it is distinguished from mere animal life; how it is connected with the body; and in what state it subsists, when its bodily functions cease; are among those indissoluble questions, with which nature every where abounds. But notwithstanding the difficulties, which attend the discussion of these questions, the truth itself hath in all ages of the world been the popular creed. Men believed their souls were immortal from their own feelings, so impressed with an expectation of immortality-from observing the progressive state of the soul, capable, even after the body had attained its full strength, of still higher improvements, both in knowledge, and in habits of virtue -from the analogy of all nature, dying and reviving in every part from their situation here, so apparently incomplete in itself; and from a variety of other topics, which the reason of man was able to suggest. But though nature could obscurely suggest this great truth; yet Christianity alone threw a clear light upon it, and impressed 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 soul; but asserts the resurrection of the body.-Nor was this doctrine wholly new to nature. In its conceptions of a future life, we always find the soul in an embodied state. It was airy indeed, and bloodless; but still it had the parts of a human body, and could perform all its operations. In these particulars the Scripture does not gratify our curiosity. From various passages we are led to believe, that the body shall certainly rise again: but in what manner, or of what substance, we pretend not to examine. We learn "that it is sown in corruption, and raised in incorruption; that it is sown in dishonour, and raised in glory; that it is sown a natural body, and raised a spiritual body :" from all which we gather, that whatever sameness our bodies may have, they will hereafter take a more spiritualized nature; and will not be subject to those infirmities, to which they were subject on earth. Farther on this head, it behoves us not to inquire. Instead, therefore, of entering into any metaphysical disquisitions of identity, or any other curious points in which this deep subject 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 use; and the use 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 possible from the pollutions of the world: and to lay them down in the grave undefiled, there to be sealed up in expectation of a blessed resurrection. Lastly, we believe "in the life everlasting," in which article we express our faith in the eternity of a future state of rewards and punishments. This article is nearly related to the last, and is involved in the same obscurity. In what the reward of the virtuous will consist, after death, our reason gives us no information. Conjecture indeed it will, in a matter which so nearly concerns us; 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 expressions. We are told "there will then reign fulness of joy, and pleasures for evermore-that the righteous shall have an inheritance incorruptible, undefiled, that fadeth not away-where they shall shine forth, as the sun, in the presence of their father-where error, and sin, and misery shall be no more-where shall be assembled an innumerable company of angels, the general assembly of the church, the spirits of just men made perfect-that they shall neither hunger nor thirst any more--that all tears shall be wiped from their eyes-that there shall be neither death, nor sorrow, nor pain." From From these, and such expressions as these, though we cannot collect the entire nature of a future state of happiness, yet we can easily gather a few circumstances, which must of course attend it; as, that it will be very great-that it will last for ever-that it will be of a nature entirely different from the happiness of this world -that, as in this world, our passions and appetites prevail; in the next, reason and virtue will have the superiority" hunger and thirst, tears and sorrow," we read, "will be no more❞—that is, all uneasy passions and appetites will then be annihilated-all vain fears will be then removed -all anxious and intruding cares-and we shall feel ourselves complete and perfect; and our happiness, not dependent, as here, upon a thousand precarious circumstances, both within and without ourselves, but consistent, uniform, and stable. On the other hand, we pretend not to inquire in what the punishment of the wicked consists. In the Scripture we find many expressions, from which we gather, that it will be very great. It is there called" an everlasting fire, prepared for the devil and his angels-where the worm dieth not, and the fire is never quenched -where shall be weeping, and gnashing of teeth-where the wicked shall drink of the wrath of God, poured without mixture into the cup of his indignation-where they shall have no rest, neither by day nor night." Though it becomes us certainly to put our interpretations with the greatest caution and humility upon such passages as these; yet the worm that never dieth," and "the fire that is never quenched," are strong expressions, and hardly to be evaded by any refinements of verbal criticism. Let the deist bravely argue down his fears, by demonstrating the absurdity of consuming a spirit in material fire. Let him fully explain the nature of future punishment; and convince us, that where it cannot reform, it must be unjust. But let us, with more modesty, lay our hands humbly spon our breasts, confess our ignorance; revere the appointments of God, whatever they may be; and prepare to meet them with holy hope, and trembling joy, and awful submission to his righteous will. To the unenlightened heathen the eternity of future punishments appeared no such unreasonable doctrine. Their state of the damned was of eternal duration.—A vulture for ever tore those entrails, which were for ever renewed*. Of one thing, however, we may be well assured (which may set us entirely at rest in all our inquiries on this deep subject,) that every thing will, in the end, be right that a just and merciful God must act agreeably to justice and mercy--and that the first of these attributes will most assuredly 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 last for ever, how beneficial will be the exchange-this world," which is but for a moment, for that everlasting weight of glory which fadeth not away!" Vice, on the other hand, receives the greatest discouragement from this doctrine, as every sin we commit in this world may be considered as an addition to an everlasting account in the next. Gilpin. $158. On the Ten Commandments. Having considered the articles of our faith, we proceed to the rules of practice. These, we know, are of such importance, that, let our faith be what it will, unless it influence our lives, it is of no value. At the same time, if it be what it ought to be, it will certainly have this influence. On this head, the ten Commandments are first placed before us; from which the composers of the catechism, as well as many other divines, have drawn a complete system of Christian duties. But this is perhaps rather too mucht. Both Mo Rostroque immauis vultur obunco - Sedet, æternumque sedebit Infelix Theseus Æn. vi. 596. ib. 616. ses, +In the fourth volume of Bishop Warburton's Commentary on Pope's Works, in the second satire of Dr. Donne, are these lines: Of whose strange crimes no canonist can tell In which commandment's large contents they dwell. "The original," says the Bishop, "is more humorous: In which commandment's large receipt they dwell; "as ses, in the law, and Christ in the gospel, seem to have enlarged 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 complete rule of duty, we accept it with the utmost reverence, as the first great written law that ever God communicated to man. We consider it as an eternal monument, inscribed by the finger of God himself, with a few strong, indelible characters; not defining the minutia of morals; but enjoining those great duties only, which have the most particular influence upon the happiness of society; and prohibiting those enormous crimes, which are the greatest sources of its distress. The ten commandments are divided into two parts, from their being originally written upon two tables. From hence one table is supposed to contain our duty to God: the other our duty to man. But this seems to be an unauthorized division; and hath a tendency to a verbal mistake; as if some 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 misconception, the division into our duty to God, and our duty to man, may be a convenient one. The four first commandments are contained in the first table: the remaining six in the second. At the head of them stands a prohibition to acknowledge more than one God. The second commandment bears a near relation to the first. The former forbids polytheism; 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: especially those nations by whom the Jews were sur rounded. of the Sabbath; as one of the best means of preserving a sense of God, and of reli gion in the minds of men. The second table begins with enjoining obedience to parents; a duty in a peculiar manner adapted to the Jewish state, before any regular government was erected. The temporal promise, which guards it, and which can relate only to the Jews, may either mean a promise of long life to each individual, who observed the precept; or, of stability to the whole nation upon the general observance of it: which is perhaps a better interpretation. The five next commandments are prohibitions of the most capital crimes, which pollute the heart of man, and injure the peace of society. The first of them forbids murder, which is the greatest injury that one man can do another; as of all crimes the damage in this is the most irreparable. The seventh commandment forbids adultery. The black infidelity, and injury which accompany this crime; the confusion in families, which often succeeds it ; and the general tendency it hath to destroy all the domestic happiness of society, stain it with a very high degree of guilt. The security of our property is the object of the eighth commandment. The security of our characters, is the object of the ninth. The tenth restrains us not only from the actual commission of sin; but from those bad inclinations, which give it birth. After the commandments follows a commentary upon them, intituled, “our duty to God," and "our duty to our neighbour;" the latter of which might more properly be entitled, "Our duty to our neighbour and ourselves." These seem intended as an explanation of the commandments upon Christian principles; with the addition of other duties, which do not properly fall under any of them. On these we shall be more large. The first part of our duty to God, is, to believe in him;" which is the foundation of all religion, and therefore offers itself first to our consideration. But this great point hath been already considered. The third commandment enjoins reverence to God's name. This is a strong" religious restraint in private life; and as a solemn oath is the strictest obligation among men; nothing can be of greater service to society, than to hold it in general respect. The fourth commands the observance The next branch of our duty to God, is to fear him. The fear of God is impressed equally upon the righteous man, "as if the ten commandments were so wide, as to stand ready to receive every thing, which either "the law of nature, or the gospel commands. A just ridicule on those practical commentators, "as they are called, who include all moral and religious duties within them." and and the sinner. But the fear of the sinner Some people go a step farther; and say, that as every degree of light behaviour, th ugh short of an indecency, is improper before our superiors; so is it likewise in the presence of Almighty God, who is so much superior to every thing that can be called great on earth. But this is the language of superstition. Mirth, within the bounds of innocence, cannot be offensive to God. He is of fended only with vice. Vice in the lowest degree, is hateful to him: but a formal set behaviour can be necessary only to preserve human distinctions. hereafter when he is assured that this happiness is not only eternal, but of the purest and most perfect kind-when he sees God, as a father, opening all his stores of love and kindness, to bring back to him. self a race of creatures fallen from their original perfection, and totally lost through their own folly, perverseness, and wickedness; then it is that the evils of life seem as atoms in the sun-beam; the divine nature appears overflowing with goodness to mankind, and calls forth every exertion of our gratitude and love. That the enjoyments of a future state, in whatever those enjoyments consist, are the gift of God, is sufficiently obvious: but with regard to the government of this world, there is often among men a sort of infidelity, which ascribes all events to their own prudence and industry. Things appear to run in a stated course; and the finger of God, which acts unseen, is never supposed. And, no doubt, our own industry and prudence have a great share in procuring for us the blessings of life. God hath an nexed them as the reward of such exertions. But can we suppose, that such exertions will be of any service to us, unless the providence of God throw opportuni ties in our way? All the means of worldly happiness are surely no other than the means of his government. Moses saw among the Jews a kind of infidelity like this, when he forbade the people to say in The next duty to God is that of love, their hearts," My power, and the might which is founded upon his goodness to his of my hands hath gotten me this wealth:" creatures. Even this world, mixed as it is whereas, he adds, they ought to remember, with evil, exhibits various marks of the good-"That it is the Lord who giveth power ness of the Deity. Most men indeed place to get wealth." their affections too much upon it, and rate it at too high a value: but in the opinion even of wise men, it deserves some estimation. The acquisition of knowledge, in all its branches; the intercourse of society; the contemplation of the wonderful works of God, and all the beauteous scenes of nature; nay, even the low inclinations of animal life, when indulged with sobriety and moderation, furnish various modes of pleasure and enjoyment. Let this world however go for little. In contemplating a future life, the enjoyments of this are lost. It is in the contemplation of futurity, that the Christian views the goodness of God in the fullest light. When he sees the Deity engaging himself by covenant to make our short abode here a preparation for our eternal happiness Others again have objected to the goodness of God, his permission of evil. A good God, say they, would have prevented it; and have placed his creatures in a situ ation beyond the distresses of life. With regard to man, there seems to be no great difficulty in this matter. It is enough, surely, that God has put the means of comfort in our power. In the natural world, he hath given us remedies against hunger, cold, and disease; and in the moral world, against the mischief of sin. Even death itself, the last great evil, he hath shewn us how we may change into the most consummate blessing. A state of trial, therefore, and a future world, seem easily to set things to rights on this head. The misery of the brute creation is indeed more unaccountable. But have we not |