of any evil use that is made of it by some. Receive no doctrine that is against the nature, attributes and honour of God: nor any that is against scripture; nor any that is against holiness of heart and life: nor any, against charity. and justice to men: nor any that is against the true unity, peace and communion of saints. Thus try the spirits, whether they be of God. Præstat esse servus Domini quam servorum Dominus. Qui henè utatur divitiis solum divitem; qui cupiditatibus imperet, solum beatum esse, [constat]. Religion doth affect the whole man. In the understanding, it is knowledge: in the life, it is obedience: in the affections, it is delight in God. In our carriage and behaviour it is modesty, calmness, gentleness, quietness, candour, ingenuity. In our dealings it is uprightness, integrity, and agreement with the rule of righteousness.-Religion makes men virtuous in all instances. 1 Chron. xxviii. 9. Epictetus has spoken admirably on the subject of the Omniscience of God. "He governs and directs all things, nor can any one hide any thing from Him, not only in the doing of it, but even in the thinking of it, and meditating upon it in the mind." Seneca says, We ought always so to live as if in God's sight: so to think, as being assured that He seeth into our deepest or most secret thoughts. For, what avails it that we conceal our wickedness from men? Nothing is hidden from God: he is present with our minds and intimate with our thoughts. Volens in templo orare, in te ora: et ita age semper ut Dei templum sis. Christi resurrectio verum et solidum fundamentum nostræ resurrectionis. By frequent disuse, prayer, and religious exercises grow disagreeable: sensual and worldly objects tempt the carnal mind with success; speculations in trade eat out the spirit of godly meditation! The seasons of religious duty are jostled out for the throng of business, and excuses of necessity are easily admitted. Unbelief: Deism. THERE is in the human mind a constant tendency towards futurity. Our thoughts are looking forward to something that is to take place hereafter. We meet with nothing here that is sufficient to gratify or content the soul. There is always a void left in it which can never be filled up without calling in the aid of futurity, without the anticipation of something more than we at present possess. This tendency of the soul towards futurity, is a plain indication that to futurity it is consigned. Are we formed with such a longing for immortality, and yet, destined to perish after this short existence? Why are we made so like to immortal beings, What need was if mortality is to be our lot? there that this little vessel of ours should be fitted out and provided with stores sufficient to carry it through the vast ocean of eternity, if at the same time its voyage was meant to be confined within the narrow straits of the present life? Unum est igitur summum bonum Immortalitas: ad quam capiendam et formati a principio et nati sumus. Et hanc ad tendimus; hanc spectat humana natura; ad hanc nos provehit Virtus.-Lactantius. The Freethinker, who scarcely believes there is a God, and certainly disbelieves Revelation, is a dangerous person. He will talk of natural rights and the just freedom of mankind, no longer than till he himself gets into power. None knows to what a pitch of wickedness a man may arrive, when once the sense of God is extinguished and gone out of his mind. Mentem hominis, quamvis eam non videas, ut Deum non vides, tamen ut Deum agnoscis ex operibus ejus, sic ex memoriâ rerum, et inventione et celeritate motûs, omnique pulchritudine Virtutis, vim Divinam mentis agnoscas. -Cicero. True [right] reason is of God; and if He shews evil but to the eye of our reason, we ought to depart from it, and to obey Him who thus shews it to us.-Penington. While rosy youth its perfect bloom maintains, Thoughtless of age, and ignorant of pains, While from the heart rich streams with vigour spring, Bound thro' their roads, and dance their vital ring; |