Chapter 6.

CHAPTER 6.

The connection of morality with the second part of the apostles’ creed. THE doctrines adverted to in the latter part of the preceding chapter, compose the religion of Theists, who believe in God as Creator and Preserver, but who know him not as the Restorer of fallen man. They, however, who give their unfeigned assent to the first part of this creed, will never contentedly rest at the threshold of truth. After duly attending to the blessings of creation and preservation, they will readily perceive how destitute they are of that love, that gratitude, and that obedience, which are so justly due to the Author of all their mercies. Hence gradually discovering that, even with respect to their neighbour, they are void of that justice and charity which should be mutually exercised between man and man, they will humbly acknowledge their transgressions, and begin to apprehend those mysterious truths by which the Christian religion is distinguished from Deism.

In our ancient confessions of faith, no mention is made of the misery and depravity of man. For what need was there to make so melancholy a truth an article of faith, since it has been publicly demonstrated, in every age and country, by the conduct of all classes of men? To deny that indisputable evidences of this truth are every day to be met with, is to deny that there are in the world prisons, gibbets, soldiers, fields of blood, and beds of death.

If we give up the doctrine of the fall, and, of consequence, that of the restoration, we give the lie to the general experience of mankind, as well as to that of our own hearts; we shut our eyes against the light of conviction; we cast away, in the midst of a labyrinth, the only clue that can guide us through its winding mazes. And after such an act of folly, we shall either, with infidel philosophers, disdain to implore the assistance of the Supreme Being, or, like the haughty Pharisee, we shall approach him with insolence. If, in direct opposition to the doctrine of our depravity, we affirm, that “all things are good, and the human species as free from imperfection as the Almighty at first intended,” we then neglect the only probable means of overcoming sin, and obstinately endeavour to preclude all possibility of our restoration. Thus, by persuading a loathsome leper that his malady is both convenient and becoming, we teach him to despise the most efficacious remedies, and leave him a deluded prey to deformity and corruption. But if it be once admitted that we are immersed in sin, without the least possibility of restoring ourselves to a state of innocence, we have, then, some degree of that humility which disposed St. Paul to embrace a persecuted Saviour, and by which alone we can be prevailed upon to embrace the second part of this sacred creed.

To reject that which respects either the conception, the birth, the sufferings, the death,f11 the resurrection, or the ascension of Jesus Christ, is to reject every thing that concerns this condescending Saviour; since it is one and the same Gospel that instructs us in all these different doctrines. To remove one of these doctrines is to break the chain of evangelical truth, by destroying one of the links of which it is composed; it is ultimately to deny the authority of revelation, if not absolutely to overthrow that grand edifice, of which Jesus Christ “is the chief corner stone.” In a word, as the doctrine of our redemption by a crucified Saviour is rejected, either wholly or in part, so we reject, either in part or altogether, the most constraining motives to repentance and gratitude, obedience and purity. An unholy course of conduct proceeds from two principal causes, pride and the rebellion of the senses: from the former arises the disorder of our irascible passions; and from the latter proceed all our irregular desires. Now, before these evils can be perfectly remedied, or the unholy become truly virtuous, it is necessary to eradicate pride from the heart, and to subdue the irregular appetites of our degenerate nature. This is undoubtedly the most difficult task to be accomplished in life; but what is impracticable to the incredulous Deist, becomes actually possible to the sincere believer. By the example of his persecuted Master, he is animated to trample upon all the pride of life; and upon the cross of his dying Lord, he is crucified to the sensual delights of this present world. “Take my yoke upon you,” says the blessed Jesus, “and learn of me; for I am meek and lowly in heart,” Matthew 11:29. “Christ hath suffered for us,” continues St. Peter, “leaving us an example, that ye should follow his steps,” 1 Peter 2:21. “Let the same mind be in you,” adds St. Paul, “which was also in Christ Jesus, who, being in the form of God,” voluntarily “took upon him the form of a servant, and became obedient unto the death of the cross,” Philippians 2:5, 8. It is necessary to be well acquainted with the human heart, and to have accurately observed the influence that example has upon mankind, in order to understand the great advantage which Christians have over Deists, even allowing the morality of both parties to be equally pure. What is there of which those persons are not capable, who follow the King of kings, encouraged by his example, and supported by his power? Thus supported, no command will appear too strict to be obeyed: no burden too heavy to be sustained; but we may joyfully triumph, like the first imitators of Jesus, over that innate pride and those sensual desires upon which the incredulous continually striking, as upon dangerous rocks, make shipwreck of all their boasted morality.

The last article, recounted in this part of our creed, must be supposed to have a prodigious influence upon the minds of men. Take away the doctrine of a judgment day, in which an infinitely holy and powerful God will render unto every man according to his works; you then take from the wicked those salutary fears which restrain them in the career of vice, and from the righteous those glorious hopes which are the strongest incentives to a life of godliness.