CHAPTER I. RELIGION-THE FUNDAMENTAL TRUTHS WHICH IT SUPPOSES. HE human mind has, in every age, turned to a Power above it, recognising, with greater or less distinctness, its dependence on a First Cause, its responsibility to a Moral Ruler, and often seeking, amidst the changes and conscious dissatisfaction of earth, repose and blessedness in communion with the Divine. It is scarcely too much to say that there is an instinctive feeling of religion, which manifests itself in various modes, under the diverse circumstances of culture in which men are found. But while this religious feeling is, to some extent, vague and imperfect where the light of revelation does not shine, it becomes distinct and powerful where that light is welcomed, and the great Object of religion is apprehended in His glorious perfections and His relations to mankind. But, passing from the instinctive feeling of religion, let us consider the nature of religion. It is obvious that it includes some knowledge of God, not, indeed, complete and perfect knowledge, for that is beyond the powers of any finite intellect, but still an apprehension, more or less correct and comprehensive, of His nature, His attributes, His government, and His relations to His creatures. On this knowledge the mind, in proportion as it is actuated by religious feeling, dwells with deep interest. All its habits of thought are moulded by a recognition of God and the principles of His government. But knowledge alone, however correct and extensive, is not religion. There must be the going forth of the heart towards God in those exercises of submission, reve rence, trust, and love which His character demands. Religion implies a certain state of the affections assiduously cultivated and practically manifested. And while God Himself is primarily and directly the Object of the religious affections, the recognition of His relation to the whole family of man will cause the mind that cherishes these affections to regard with interest all around it, observing towards them those principles of justice, truth, and kindness which are pleasing to Him. Hence religion, while it has its seat in the soul itself, will naturally lead to, and may be said, indeed, to embrace, a course of practical obedience to the Divine will, and the faithful observance of the duties which devolve upon us in the several relations in which we stand. may Any theory, then, which would make religion consist exclusively in knowledge, feeling, or conduct, is essentially defective. Religion implies the three things in combination,the knowledge of God, the reverent, confiding, submissive love of God, and a course of obedience to His will. Canon Liddon has properly remarked, Religious life is more than feeling, since feeling may be physical, misdirected, selfish. It is more than knowledge, which, even if it be complete and accurate, fail to govern the moral nature. It is more than obedience to a moral code, because such obedience, if sufficiently complete to be religious, already implies relations to the Lawgiver. And yet religion is feeling; it is mental illumination; it is especially moral effort; because it is that which implies, and comprehends, and combines them all. It is the sacred bond, freely accepted, generously, enthusiastically, persistently welcomed, whereby the soul engages to make a continuous expenditure of its highest powers in attaching itself to the Personal Source and Object of its being. It is the tie by which the soul binds itself to God, its true Friend.'* The nature of religion having thus been considered, it becomes us next to inquire into the fundamental truths which it supposes, viewing them, in the first instance, apart from the *Some Elements of Religion,' Lect. I., pp. 20, 21. |