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“ wise, let him take it out, wash it with
wine, burn it, and throw it with the washings into holy ground. If poison fall into the .cup, the blood must be poured on tow or on a linen cloth, reinain till it be dry, then be burnt, and
the ashes be thrown upon holy ground. “ If the host be poisoned, it must be kept
in a tabernacle till it be corrupted.
“ If any of Christ's blood fall on the ground by negligence, it must be licked up with the tongue, and the place scra
ped : the scrapings must be burnt, and “ the ashes buried in holy ground.
“ If the priest vomit the eucharist, and " the species appear entire, it must be licked
up most reverently. If a nausea prevent that to be done, it must be kept “ till it be corrupted. If the species do
not appear, let the vomit be burnt, and " the ashes thrown upon holy ground.”
As the foregoing article has beyond intention iwelled to an enormous size, I shall add but one other article, which shall be
extremely short ; and that is the creed of Athanasius. It is a heap of unintelligible jargon; and yet we are appointed to believe every article of it, under the pain of eternal damnation. As it enjoins belief of rank contradictions, it seems purpofely calculated to be a test of flavish submission to the tyrannical authority of a proud and arrogant prielt *
İN the foregoing chapter are traced the
gradual advances of the sense of Deity, from its imperfect state among favages to its maturity among enlightened nations ; displaying to us one great being; to whom all other beings owe their
* Bishop Burnet feems doubtful whether this treed was composed by Athanafius. His doubts, in my apprehension, are scarce fufficient to weigh against the unanimous opinion of the Chriftian church.
existence, who made the world, and who governs it by perfect laws.
And our perception of Deity, arising from that sense, is fortified by an intuitive propofition, that there necessarily must exist some being who had no beginning. Considering the Deity as the author of our exiftence, we owe him gratitude; considering him as governor of the world, we owe him obedience: and upon these duties is founded the obligation we are under to worship him. Further, God made man for society, and implanted in his nature the moral sense to direct his conduct in that state. From these premises, may it not with certainty be inferred to be the will of God, that men should obey the dictates of the moral sense in fulfilling every duty of justice and benevolence ? These moral duties, it would appear, are our chief business in this life ; being enforced not only by a moral but by a religious principle.
Morality, as laid down in a former sketch, consists of two great branches, the moral sense which unfolds the duty we owe to our fellow-creatures, and an active moral principle which prompts us to perform that
duty. Natural religion consists also of two great branches, the sense of Deity which unfolds our duty to our Maker, and the active principle of devotion which prompts us to perform our duty to him. The universality of the sense of Deity proves it to be innate: the same reason proves the principle of devotion to be innate ; for all men agree in worshipping superior beings, whatever difference there may be in the mode of worship.
Both branches of the duty we owe to God, that of worshipping him, and that of obeying his will with respect to our fellow-creatures, are summed up by the Prophet Micah in the following emphatic words. “ He hath shewed thee, O man, “ what is good : and what doth the Lord
require of thee, but to do justly, to love
mercy, and to walk humbly with thy " God ?" The two articles first mentioned, are moral duties regarding our fellow-creatures : and as to such, what is required of us is to do our duty to others; not only as directed by the moral sense, but as being the will of our Maker, to whom we owe absolute obedience. That branch of our duty is reserved for a
second section : at present we are to treat of religious worship, included in the third article, the walking humbly with our God.
Religious Worship respecting the Deity singly,
THE obligation we are under to wor
ship God, or to walk humbly with him, is, as observed above, founded on the two great principles of gratitude and obedience; both of them requiring fundamentally a pure heart, and a well-difposed mind. But heart-worship is alone not fufficient : there are over and above required external signs, testifying to others the sense we have of these duties, and a firm resolution to perform them. That fuch is the will of God, will appear as follows. The principle of devotion, like most of our other principles, partakes the imperfection of our nature : yet, however faint originally, it is capable of being