ticular times and conditions; other precepts are delivered by commandment (1 Cor. vii., 6) (kar inɩTayÙN), as to be observed by all at all times. We must distinguish these kinds of precepts from each other; the particular from the general, the temporary from the perpetual; and this must be done by the light of reason. Scripture itself does not always separate these kinds of precepts. Thus (Levit. xix., 18), we have the general precept, Thou shalt love thy neighbour as thyself; and in the next verse we have, Thou shalt not sow thy field with mingled seed, neither shall a garment mingled of linen and woollen come upon thee. No one will doubt that the former pre cept is a command for all men at all times, the latter a ceremonial command confined to the Jews. We allow the common reason of mankind to draw this distinction between the obligation imposed by these two successive verses; and we thus recognize the authority of human reason conjointly with that of Scripture, in defining the rules of human action. So. 660. Thus the precepts of Scripture are not the complete and sole Rule of human action for us, be cause they are evidently not intended by God to be The Will of God, in whatever manner made known to us, whether by Scripture, or by Reason, or by the joint light of the two, is our Rule of action. That by taking advantage of both, we may obtain a body of rules of action in harmony with the will of God as revealed in Scripture, we have endeavoured to show, in the Chapters on Christian Morality. 661. This body of morality is enjoined upon us as a part of man's salvation. James iv., 12, There is one lawgiver, who is able to save and to destroy. And any part of the legislation which thus expresses the will of God, cannot be superseded by any other obligation. Thus St. Peter and the Apostles de clared (Acts v., 29), We ought to obey God rather than men. And (iv., 19), Whether it be right in the sight of God to hearken unto you more than unto God, judge ye. 662. Having thus taken a survey of the Christian Precepts which relate to special classes of Duties, we have still to speak of those religious Principles of action, of which all Duties are manifestations and developments (565). Our Progress towards the condition in which such Principles become operative in us, is our Religious Progress; as our progress towards the condition in which Moral Principles become operative in us, is our Moral Progress. It is a duty to aim at Religious Progress, as it is a Duty to aim at Moral Progress; for our Moral Progress is incomplete, except it go onwards so as to be also Religious Progress. A Belief in God is a part of our Moral and Intellectual Progress; and this Belief, once arrived at, gives a new aspect to our views of Duty and its foundations. We cannot stop short of this belief, and of its influence, without making the progress of thought with regard to the foundations of Duty come to a termination; and to acquiesce in such a termination, is contrary to the nature of the moral and intellectual progress at which we are bound to aim. Our endeavours to promote this religious Progress in ourselves, or in others, may be termed Religious Culture. Such Religious Culture is one of our Duties; and as was said before of the Duty of Moral Culture (305), this Duty is of so fundamental and comprehensive a character as to include all other Duties. We must now attend to some of the parts of this Duty of Religious Culture of ourselves. CHAPTER X. XIL NATURAL PIETY. 663. THE belief in God, which most men pos. sess, as a part of their mental habits, from the first dawn of thought; which is unfolded into a distinct form in the course of their moral and intellectual culture; and which is supported and confirmed by many reasonings, drawn both from the material and the moral world, brings with it corresponding Duties of the affections. We have already said (283) that man has, among his natural affections, a deference for something better, wiser, more stable, more permanent than himself. This feeling finds its employnent in our regards towards human Authority, especially when this Authority is manifestly combined with Goodness and Justice; and makes Reverence and Obedience to such Authority to be Duties. But in order that our view of Duty may be consistent with itself, these Affections of Reverence and Justice must be conceived as equally due, wherever these conditions of Authority, combined with Goodness and Justice, are conceived to exist; and as due in a greater and greater degree, in proportion as the Authority, the Goodness, and the Justice, are more complete. In our Idea of God, we include Supreme Authority over his creatures, along with perfect Goodness and Justice. To him, therefore, in an eminent and especial manner, Reverence and Obedience are due. 664. This Duty has been acknowledged by the universal feelings of mankind in all nations and in all ages. Men have always and everywhere declared their belief in God, and have looked upon him as the proper object of the most profound Reverence. In rude nations, whose moral and intellectual nature was very imperfectly developed, the idea of God has been entertained in a coarse and confused manner, under the forms of Polytheism, Hero-Worship, and the like. In such cases, the Character ascribed to Deity has been Power, rather than Authority, Justice, and Goodness; and the Affec tion has corresponded to the conception of the Character, and has been Fear, rather than Reverence. But when the moral attributes of God are more steadily apprehended, the Fear receives a mixture of Love, and becomes Reverence. And in proportion as the Goodness of God becomes more and more fixed in man's belief, Love predominates over Fear in the feelings which they have respecting him. 665. In like manner, Obedience to God has everywhere been recognized as a Duty. That he has made us what we are, and given us the faculties which we have, makes it right that we should obey him; for the Supreme Rule of our being, according to which right things are right, is what He has made it by his Will. The Rule of human action has been, in all stages of man's progress, commonly apprehended as identical with the Will of God. In proportion as the Rule of human action has been more completely conceived, and reduced to the Moral Principles of which we have spoken, Benevolence, Justice, Truth, Purity, and Order, those Principles have been conceived as attributes of God. And this identity, between the Will of God and the Supreme Rule of Human Action, being assumed, any special indications of the Will of God have been accepted, as having a supreme claim to our Obedience. 666. This is universally recognized with regard to those indications of the Will of God, which we discern in the constitution and circumstances of man. That man was intended by God, or by Pro vidence, to follow this or that course, if the intention be allowed, is universally accepted as proving it right that he should follow such course. There are many indications of this kind, which all thoughtful men agree in acknowledging. We cannot doubt whether it was intended by the Creator that certain kinds of birds should do what they invariably do ;build nests, pair, feed their young, live in flocks, migrate. And when we look at man, as the naturalist looks at him, and find that property, marriage, civil society, trade, are habits of men quite as universal as the habits of birds just mentioned, we cannot doubt that the institutions are a part of the intention of Providence in the Creation of man, just as the habits of birds are a part of the intention of Providence in the creation of birds. And this intention of Providence makes it right that man should conform himself to these institutions, and to the Rules which are necessary for the existence of the Institutions of each community. We do not say that it is right for mere animals to conform themselves to these intentions of Providence; because for animals there is no rightness. They act by Instinct, which feels, not by Reason, which sees, a Rule. They are driven forward by implanted impulses, men by conscious intention. But man, himself capable and conscious of intention, can apprehend the existence of intention in his Maker, and cannot help apprehending it as a paramount Rule for his own inten tion. 667. The acknowledgment of the intention of the Creator as the proper Rule of man's actions, has sometimes been expressed by saying that man ought to live according to Nature; and that Virtue and Duty are according to Nature, Vice and moral Transgression contrary to Nature. For man's nature is a Constitution, in which Reason and Desire are elements; but of these elements, it was plainly |