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in faith, united with a serious fear of God, comprehending a voluntary reverence, and, producing legitimate worship agreeable to the injunctions of the law. And this requires to be the more carefully remarked, because men in general render to God a formal worship, but very few truly reverence him; while great ostentation in ceremonies is universally displayed, but sincerity of heart is rarely to be found.

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The human Mind naturally endued with the Knowledge of God.

WE lay it down as a position not to be controverted, that the human mind, even by natural instinct, possesses some sense of a Deity. For that no man might shelter himself under the pretext of ignorance, God hath given to all some apprehension of his existence, (f) the memory of which he frequently and insensibly renews; so that as men universally know that there is a God, and that he is their Maker, they must be condemned by their own testimony, for not having worshipped him and consecrated their lives to his service. If we seek for ignorance of a Deity, it is no where more likely to be found, than among tribes the most stupid and farthest from civilization. But, as the celebrated Cicero observes, there is no nation so barbarous, no race so savage, as not to be firmly persuaded of the being of a God. (g) Even those who in other respects appear to differ but little from brutes, always retain some sense of religion: so fully are the minds of men possessed with this common principle, which is closely interwoven with their original composition. Now since there has never been a country or family, from the beginning of the world, totally destitute of religion; it is a tacit confession, that some sense of the Divinity is inscribed on every heart. Of this opinion, idolatry itself furnishes ample proof. For we know how reluctantly man would degrade himself to exalt other creatures above him. His preference of worshipping a

(/) Rom. i. 20.

(g) Cieer. de Natur. Dear, lib. i. Lactant. Inst. lib. iii cap. 10.

piece of wood or stone, to being thought to have no god, evinces the impression of a Deity on the human mind to be very strong, the obliteration of which is more difficult than a total change of the natural disposition, and this is certainly changed, whenever man leaves his natural pride, and voluntarily descends to such meannesses under the notion of worshipping God.

II. It is most absurd then to pretend, as is asserted by some, that religion was the contrivance of a few subtle and designing men, a political machine to confine the simple multitude to their duty, while those who inculcated the worship of God on others were themselves far from believing that any god existed. I confess indeed that artful men have introduced many inventions into religion, to fill the vulgar with reverence and strike them with terror, in order to obtain the greater command over their minds. But this they never could have accomplished, if the minds of men had not previously been possessed with a firm persuasion of the existence of God, from which the propensity to religion proceeds. And that they who cunningly imposed on the illiterate, under the pretext of religion, were themselves wholly destitute of any knowledge of God, is quite incredible. For though there were some in ancient times, and many arise in the present age, who deny the existence of God; yet, in spite of their reluctance, they are continually receiving proofs of what they desire to disbelieve. We read of no one guilty of more audacious or unbridled contempt of the Deity than Caligula; yet no man ever trembled with greater distress at any instance of Divine wrath, so that he was constrained to dread the Divinity whom he professed to despise. This you may always see exemplified in persons of similar character. For the most audacious contemners of God are most alarmed even at the noise of a falling leaf. Whence arises this, but from the vengeance of the Divine Majesty, smiting their consciences the more powerfully in proportion to their efforts to fly from it. They try every refuge to hide themselves from the Lord's presence, and to efface it from their minds; but their attempts to elude it are all in vain. Though it may seem to disappear for a moment, it presently returns with increased violence; so that if they have any remis. sion of the anguish of conscience, it resembles the sleep of persons intoxicated, or subject to frenzy, who enjoy no placid rest while sleeping, being continually harassed with horrible and tremendous dreams. The impious themselves therefore exemplify the observation, that the idea of a God is never lost in the human mind.

III. It will always be evident to persons of correct judgment, that the idea of it Deity impressed on the mind of man is indelible. That all have by nature an innate persuasion of the Divine existence, a persuasion inseparable from their very constitution, we have abundant evidence in the contumacy of the wicked, whose furious struggles to extricate themselves from the fear of God are unavailing. Though Diagoras, and others like him, turn to ridicule what all ages have believed of religion; (A) though Dionysius scoff at the judgment of heaven; it is but a forced laughter, for the worm of a guilty conscience torments them within, worse than if they were seared with hot irons. I agree not with Cicero, that errors in process of time become obsolete, and that religion is increased and ameliorated daily. For the world, as will shortly be observed, uses its utmost endeavours to banish all knowledge of God, and tries every method of corrupting his worship. I only maintain, that while the stupid insensibility which the wicked wish to acquire, to promote their contempt of God, preys upon their minds, yet the sense of a Deity, which they ardently desire to extinguish, is still strong, and frequently discovers itself. Whence we infer, that this is a doctrine, not first to be learned in the schools, but which every man from his birth is self.taught, and which, though many strain every nerve to banish it from them, yet nature itself permits none to forget. Now if the end, for which all men are born and live, be to know God, and unless the knowledge of God have reached this point, it is uncertain and vain; it is evident, that all who direct not every thought and action of life to this end, are degenerated from the law of their creation. Of this the heathen philosophers themselves were not ignorant. This was Plato's meaning, when he taught that the chief good of the soul consists in simili.

(A) Cicer. de Nat. Deor.lib. 1 & 3. Valer. Maxim, lib. 1. cap. 1.

tude to God, when the soul, having a clear knowledge of him, is wholly transformed into his likeness. (i) The reasoning also of Gryllus in Plutarch is very accurate, when he affirms that men entirely destitute of religion not only do not excel the brutes, but are in many respects far more wretched, being obnoxious to evil under so many forms, and always dragging on a tumultuous and restless life. The worship of God is therefore the only thing, which renders men superior to brutes, and makes them aspire to immortality.


This Knowledge extinguished or corrupted,partly by Ignorance, partly by Wickedness.

WHILE experience testifies that the seeds of religion are sown by God in every heart, we scarcely find one man in a hundred who cherishes what he has received, and not one in whom they grow to maturity, much less bear fruit in due season. Some perhaps grow vain in their own superstitions, while others revolt from God with intentional wickedness, but all degenerate from the true knowledge of him. The fact is, that no genuine piety remains in the world. But in saying that some fall into superstition through error, I would not insinuate that their ignorance excuses them from guilt: because their blindness is always connected with pride, vanity, and contumacy. Pride and vanity are discovered, when miserable men, in seeking after God, rise not, as they ought, above their own level, but judge of him according to their carnal stupidity, and leave the proper path of investigation in pursuit of speculations as vain as they are curious. Their conceptions of him are formed, not according to the representations he gives of himself, but by the inventions of their own presumptuous imaginations. This gulf being opened, whatever course they take, they must be rushing forwards to destruction. None of their subsequent attempts for the worship or service of God

(i) In Ph*d. «t Thest.

can be considered as rendered to him; because they worship not him, but a figment of their own brains in his stead. This depravity Paul expressly remarks: "Professing themselves to be wise, they became fools." (i) He had before said, "they became vain in their imaginations." But lest any should exculpate them, he adds that they were deservedly blinded, because, not content within the bounds of sobriety, but arrogating to themselves more than was right, they wilfully darkened, and even infatuated themselves with pride, vanity, and perverse. ness. Whence it follows, that their folly is inexcusable, which originates not only in a vain curiosity, but in false confidence, and an immoderate desire to exceed the limits of human knowledge.

H. David's assertion, that "the fool hath said in his heart, there is no God," (I) is primarily, as we shall soon see in another place, to be restricted to those who extinguish the light of nature, and wilfully stupify themselves. For we see many, become hardened by bold and habitual transgressions, striving to banish all remembrance of God, which the instinct of nature is still suggesting to their minds. To render their madness more detestable, he introduces them as expressly denying the existence of God, not that they deprive him of his being, but because they rob him of his justice and providence, shutting him up as an idler in heaven. Now as nothing would be more inconsistent with Deity, than to abandon the government of the world, leave it to fortune, and connive at the crimes of men, that they might wanton with impunity; whoever extinguishes all fear of the heavenly judgment, and indulges himself in security, denies that there is any God. After the impious have wilfully shut their own eyes, it is the righteous vengeance of God upon them, to darken their understandings, so that seeing, they may not perceive. (m) David is the best interpreter of his own meaning, in another place, where he says, " the wicked have no fear of God before their eyes;" (n) and again, that they encourage themselves in their iniquities with the flattering persuasion that God doth not see them, (o) Though they are constrained to acknowledge

(*) Rom. i. 22. (I) Psalm xiv. 1. {m) Isaiah vi. 9.

(») Psalm xxxri. 1. (o) Psalm s. 11.

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