Page images
PDF
EPUB

omniscience, omnipresence, eternity, selfexistence, necessary existence, and spirituality of the Deity."

That these discoveries ought to excite a devout and corresponding feeling of adoring gratitude and love, cannot be questioned. The mass of mankind, however, seldom reflect beyond "what they shall eat and drink, or wherewithal they shall be clothed." In the multiplicity of his favours the Giver is apt to be overlooked by all. And even in those who do reflect, no practical hold is taken upon the heart; or if there is, it resembles the feeling of a person of taste contemplating the production of an unknown master; not the feeling of one contemplating the works of an eminent friend.

6 Paley's Nat. Theol. ch. xxiv. p. 380—5. For the opinions, however, of Pythagoras, Aristotle, Zeno, Socrates and Plato, see the admirable work of Bp. Sumner's Records of the Creation, particularly vol. i. 189, 192, 195 to 213, &c. Cicero's de Nat. Deor, lib. i.

12, lib. ii. 11, Zenoph: Memorab. 1. i.—ív. passim, where Oeds and coí are used promiscuously, comp. l. iv. c. 3, with lib. iv. c. 4, sec. 19; Plato's Timæus, Taylor's transla. ii. 475, and the late aud lamented Dr. Burton's Bamp. Lect. ii. 42.

But even supposing the contemplation of nature is sufficient to fix the attention

and to engage the affections, still it is defective. It fails in a most essential particular. From nature we can learn nothing of the divine will, so far at least as to inspire us with a hope of his favour.9

8 Jamblicus, de Vitâ Phythag., acknowledges the difficulty of knowing what God will be pleased with, unless we are instructed by himself, or by some person he conversed with, or acquire their knowledge some other way.

9 Of this, the following striking illustration, recorded in the first vol. of Crantz's History of Greenland, affords a clear proof. "It is true," said a Greenlander to the Missionary, "we were ignorant heathens, and knew nothing of God, or a Saviour; and, indeed, who should tell us of him till you come? But thou must not imagine that no Greenlander thinks about these things. I myself have often thought a kajak (boat) with all its tackle and implements, does not grow into existence of itself; but must be made

by the labour and ingenuity of man; and one that does not understand it would directly spoil it. Now the meanest bird has far more skill displayed in its structure, than the best kajak; and no man can make a bird. But there is still a far greater art shown in the formation of a man, than of any other creature. Who was it that made him? I bethought me that he proceeded from his parents, and they from their parents; but some must have been the first parents; whence did they come? common report informs me, they grew out of the earth; but if so, why does it not still happen that men grow out of the earth? and from whence did this same earth itself, the sea, the sun, the moon, and stars, Cerarise into existence?

tainly, there must be some

It particularizes nothing. His disposition towards me in particular, I can never learn, however anxious, or however diligent. If from his general benevolence I am inspired with a hope of his particular benevolence, some, apparently to me, adverse dispensation of his providence damps it altogether--then I was buoyed up, now I sink in despair. Man has confessedly offended his Maker; can a reconciliation be effected? Are any means necessary ? What are those means? Nature is silent.

The probability of the soul's immortality seemed so great, that it was maintained, though with much dubiety, by most of

Being who made all these things; a Being that always was, and can never cease to be. He must be inexpressibly more mighty, knowing, and wise than the wisest man. He must be very good too, because that everything that he has made is good, useful, and necessary for us. Ah, did I but know him, how would I

love him and honour him! But who has seen him? who has ever conversed with him? None of us poor men. Yet there may be men, too, that know something of him. O that I could but speak with such! therefore," said he," as soon as ever I heard you speak of this great Being, I believed it directly with all my heart,"

&c.

the ancient philosophers, but whether there shall be a reunion of the body with the soul hereafter, whether rewards shall be bestowed, or punishment shall be inflicted!-Nature is silent.

[ocr errors]

What, though I trace each herb and flower,
That drinks the morning dew,"-

relish the beauties of nature; admire the scene of still life which stretches before me; be inspired with reverence at the awful and majestic objects which, here and there, burst upon my view; or feel abashed at my insignificance, when, lifting my eye, on a clear night, to the heavens, it darts from star to star, compared with the large idea thereby conveyed to my mind of the all-pervading Deity. If I am not certified as to the disposition of "the high and lofty One," as to the means of reconciliation, of acceptance and peace with him, and of my final happiness,

"How vain were all I knew!"

In the inspired volume, however, the

desired information is conveyed; so far, at least, as the present stage of our existence requires, and our present capacities can apprehend. Everything is definite. The divine existence is assumed by the writers as previously known. His attributes and perfections are described and proved by illustrations drawn from their operations. His relation to us, and our relation to him, are brought within the range of our faculties. He controls, directs, and governs all. We are entirely dependent. "In him we live, and move, and have our being," and, as moral delinquents, need his forgiveness, acceptance, and aid.

Whether the unity of the divine nature be discoverable from nature may justly be questioned, since the "whole argument for the divine unity, goes no further than to a unity of counsel:" a fact confirmed by the well known principles common to both the Oriental and Grecian philosophy. But, in the Scriptures, it is insisted

[blocks in formation]
« PreviousContinue »