CHAPTER XXX.

DUTIES OF MAN TO THE CREATOR AS THUS MANIFESTED.

Foundation of law. HAVING given, in a summary, the proofs of the existence and character of God, so far as reason can guide us in the inquiry, we are now prepared to consider the relation in which man stands to God, and the obligations which arise out of this relation. As man himself, in the wise and wonderful constitution of his mind and body, has been supplied with the most striking and convincing evidences of a powerful, wise, and beneficent Author of the universe; we are led at once to see, that God, as being the Creator of man, and the Giver of all his remarkable endowments, has a perfect right to claim his obedience, to the utmost extent of his powers. And on taking an impartial survey of the origin of his being, of the goodness of the Creator in his 256various beneficent endowments, and of his continual dependence, not only for the continuance of his being, faculties, and susceptibilities, but also for all those gifts of divine Providence necessary to his health and comfort, man cannot but feel that he is under the strongest moral obligation to obey, honour, and glorify his Maker, with his best affections and most strenuous exertions. This is the foundation of what is called the law; that moral law which is, as it were, written on the heart of every man; for what man is there, who has come to the exercise of reason, who does not perceive a clear distinction between right and wrong? And where can be found a human being, who, upon having his relation to God as his Creator set before him, does not feel in his conscience, that he is under a moral obligation to be subservient to his will?

General obligation. The general obligation on all moral agents, to serve their Creator, is evident enough. It will require some time, and careful consideration of this relation in which man stands to his Maker, to ascertain 257the particular duties which are obligatory on all men.

Particular obligation. This we shall now attempt, so far as reason can guide us in this matter.

Here it may be proper to remark, that the essence of all obedience is internal; Obedience internal.that is, consists in the dispositions, affections, and purposes of the heart. Outward actions partake of a moral nature, only so far as they proceed from these internal affections. Human laws must be satisfied with external obedience, because human lawgivers cannot search the heart, nor scrutinize the motives of those who owe obedience. But even earthly judges, in administering justice, endeavour as far as human judgment can go, to discover from what internal motives any action under examination was performed; and their decision of acquittal or condemnation is grounded on the opinion which they form of the intention and motives of the person under arraignment. Much more then does the moral Governor of the World require of his creatures the obedience of the heart; for 258he possesses a perfect knowledge of what is in the heart of every one; and a most perfect estimate of the nature of moral good and evil as those qualities exist in the human heart. It seems evident, therefore, that the laws of nature demand the highest degree of excellence of which the mind of man is capable. And as God possesses every moral attribute in the highest perfection, it is reasonable to infer, that man, as he came from the hands of his Creator, was endued with the seeds and principles of every moral virtue. And if the nature of man is not now found adorned with these moral excellencies, he must in the exercise of his free will have departed from his primeval state. Our present inquiry, however, is not whether man has fallen from his original integrity, but what are the duties arising out of man’s relation to God as his Creator, Benefactor, and Preserver. Infinite excellency. Although the obligation to obedience arises primarily from the relations just mentioned, yet it is necessary to take into view the supreme excellence and majesty of the character of God; for if pious and devout sentiments 259towards God be required, it is because there is in the character of God as exhibited in his works, something to call forth such affections, from rational and rightly disposed minds. If God were not supremely excellent, it would not be reasonable to demand supreme love from his creatures, and so of other things. But as we know that God is possessed of every excellence in an infinite degree, there exists an object for every affection and sentiment toward him, of which the human mind is capable. From what has been said it is evident, that in order to perform any other duties to the Creator, some knowledge of his true character is requisite. Without knowledge the rational mind cannot exercise right affections.

Adoration. Supposing then a rational mind, such as it is reasonable to think man possessed, when he proceeded from the hands of his Maker, and possessing that knowledge of his attributes which may be learned from his works, what would be the first thoughts and feelings of the newly created soul? In our judgment, the first feeling would be an emotion 260of profound veneration, or perhaps the word adoration would more strongly indicate the state of the mind, absorbed in the contemplation of a Being so august, so powerful, and so immense. This feeling, then, is one which ought to exist in every rational mind toward the Almighty. This is the true foundation of divine worship. It is the deep and solemn emotion which is the essence of the worship, which holy beings in all worlds offer unto God.

Reverence.And this feeling would lead to a reverence of every thing which has any relation to God. His very name would be sacred. We have read of men of great eminence who never mentioned that name without a solemn pause, or some external token of reverence.

Thankfulness.The duty which most naturally arises from the relation which man sustains to God, as his Creator, Benefactor, and Redeemer, is that of gratitude. This is when strong a very lively and impulsive feeling. It draws men along as taken captive; and yet the constraint is not painful, but 261pleasing. Under the influence of gratitude, men will engage in the most odious duties, and will voluntarily make the most self-denying sacrifices. Under the influence of this affection men have been willing to lay down their lives. Gratitude is then an important principle of man’s obedience. It is true, some have attempted to degrade this principle as one which scarcely can be said to partake of the nature of virtue, because it has respect to self, and to our own interest. But though gratitude originates in the sense of benefits received by ourselves, it deserves not to be classed with mere selfish affections. Its object is to make a return to a benefactor for favour received. It is, therefore, an elevated species of justice; for when a suitable and adequate return can be made for favonrs received, gratitude will not be satisfied until this is done. And in regard to the benefits received from our Creator, as an adequate compensation is utterly beyond our power, gratitude manifests itself in acknowledgment of obligation in thanksgiving and in unceasing praises. There is, however, no necessity to argue this matter; the appeal 262may safely be made to the feelings of every rightly constituted mind. All men who acknowledge the existence and Providence of God, feel that a debt of gratitude is due to their great Benefactor.

Love.As the mind, when uncorrupted, is so constituted as to love and esteem whatever is excel lent, and as moral excellence is superior to all other amiable objects; and as God possesses this excellence in an infinite degree, it is reasonable that he should be esteemed above every other object. Finite minds, it is true, can never exercise love proportionate to the excellence of this Glorious Being; but as far as they possess the capacity of apprehending it, and the susceptibility of affection, they are under moral obligation to love God with all their powers. And this cannot be considered as demanding too much of the rational creature, for no other measure of affection can be fixed without supposing a wrong estimate of the object, or a defect of right feeling; for what is more reasonable than to proportion the intensity of our affection to the excellence 263of the object? But in this also, the excellency of the object infinitely surpasses our capacity of love, so that if the mind should be enlarged a thousand-fold, so as to possess a thousand times as great a power of love and esteem as at present, the obligation to love God with this increasing capacity would be complete; and any less degree of esteem and care would be casting dishonour on God. And again, this obligation would exist, even if it were painful to come up in our affections to this high demand; but this is so far from being the fact, that man’s happiness is perfect in the same proportion as his obedience is perfect. From every consideration, therefore, it is evident that man is bound by the law of his nature, and the relation which he sustains to God, to love him with his whole soul.

Submission. As the will of God is always guided by wisdom and goodness, whenever and however this will is manifested, it should be implicitly and cheerfully submitted to, even though contrary to our wishes, and even what seems best to our reason; which is submission to the Providence of God.

Trust. Another duty clearly incumbent on the rational creature of God, is trust or confidence. As man is dependent, and as the supply of his necessities can be derived from no other source than from God, it is evidently his duty to place his confidence in God for every thing, believing in his goodness, faithfulness and power.

Prayer. This trust in God, however, involves the duty of prayer. It is as natural and reasonable for a dependent creature to apply to its Creator for what it needs, as for a child thus to solicit the aid of a parent who is believed to have the disposition and ability to bestow what it needs. Plausible objections have been raised against the duty of prayer, derived from the omniscience of God, and from his immutable purposes. But these objections possess no real validity. For although God knows perfectly beforehand what his creatures need, yet the acknowledgment of their dependence is manifestly proper, and the offering of petitions for such things as they need, has a tendency to keep up a proper sense 265of dependence. And as God deals with his creatures according to the nature which he has given them, it is proper that he should require of them such dispositions and acts as are becoming independent creatures. This, too, is in accordance with the conduct of men on whom others are dependent. The object of prayer, including praise, is to preserve in the mind a right state of feeling towards a Being to whom it owes every thing, and from whom alone blessings can be expected. The highest privilege of the most exalted creature is to enjoy communion and intercourse with the Infinite Source of all good. Prayer is the only means which man enjoys of holding immediate intercourse with his Maker. And this privilege is the highest honour which he can enjoy in the present state. So also, it is a means of the most sublime happiness. By this exercise he draws near to God, and when such approaches are made sincerely and affectionately on his part, it cannot be doubted that Divine communications will be vouchsafed, and the light of the Divine favour be lifted upon him, and the answer to his 266prayers be granted by the dispensations of divine Providence toward him.

Not inconsistent with Divine plan. As to the objection derived from the immutability of the Divine purposes, it arises from a narrow view of this subject, which leaves out an import ant part of the Divine plan. The purposes of God, though immutable, are not inconsistent with the freedom of the creatures, nor with the use and efficacy of appropriate means. The truth is, all these acts and means are included in the Divine plan. If God has decreed that a certain field shall produce a plentiful crop; he has also decreed that all the influences of sun, rain, and the necessary labour shall take place. And if he has purposed to bestow certain favours on his rational creatures, he may in the same manner purpose that these benefits shall be given in answer to prayer; so that prayer may be considered as the means by which these blessings are obtained as truly as a plentiful crop is the effect of a skilful and laborious tillage of the ground.

Outward acts of religion. As to external acts of devotion, reason and 267nature teach that humility and reverence in our words, attitudes, and gestures are highly proper when we address our praises unto God. When we are filled with devotional feelings, nature prompts to give utterance to our emotions; and the use of appropriate sounds and gestures seems also to keep up and increase the feelings of the mind. These outward expressions, however, are not essential to acceptable prayer. The silent breathings of desire are known to God, and will be acceptable to him. It is reasonable to believe that God never takes more complacency in his creatures, than when they come before him in the humble, reverential posture of adoration, prayer, and praise.

Reference to the glory of God. Nothing can be more evident, than that the creature should exercise benevolence or good will towards the Author of his being. Not that we can desire Him to be more excellent, more wise, more powerful, or more independent than he is; but we may rejoice in all his attributes and glory in his greatness, and be delighted with the idea 268of his unbounded and uninterrupted happiness; and in these elevated emotions of joy, and acts of glorying and glorifying God, it is believed that the purest, sublimest, and most constant happiness of all holy beings consists. Nothing is more evident to impartial reason, than that the glory of God should be the supreme object of the rational creature’s pursuit. It is, in fact, the noblest object which can be considered. We are unable to imagine any thing more glorious for God himself to seek, than his own glory. Certainly, then, it is the highest end at which any creature can aim; and it is a sentiment entirely accordant with reason, that all the creation was produced for the purpose of exhibiting the glory of God. And man was endowed with a capacity of knowing and loving God, for the very purpose of glorifying his Maker. Not that any addition can be made to the essential perfection and felicity of the Eternal One; but the manifestation of these perfections is what is properly called the glory of God.

Summary. All the duties which have been specified, 269commend themselves, as obligatory on the rational creature, to every impartial mind; all that seems further necessary is to give a brief summary of what has been said on this subject.

All included in love. The order in which these devotional exercises are set down is not very important; for though there is an order of precedence and sequence in all our mental exercises, yet while it is unnecessary to speak of these affections which have God for their object, seriatim, they are commonly combined and mingled in the conscious experience of the mind; so that in the same moment various acts and exercises appear to be simultaneous. They may, however, be all comprehended under the single term, Love, if we give a genuine meaning to that term.

The summation which seems as proper as any other which occurs, is the following:

Duties to God.1. Adoration, having for its object the greatness, majesty, holiness, and incomprehensibility of God.

2. Admiration, or holy wonder of the wisdom 270of God in the multiplied contrivances and organizations in the created universe.

3. Esteem for and complacency in God’s moral excellence.

4. Desire of Union and Communion with God, and of conformity to his character.

5. Gratitude for his goodness manifested in all creation; but particularly to man, in the constitution of his soul and body, and in the provision made by the providence of God for the subsistence and comfort of the human family, and of all living creatures.

6. Trust, or Confidence in God, as a benignant and kind Father and Protector, who will not abandon the work of his own hands, nor be wanting in contributing to their happiness in future, as long as they are obedient to his will.

7. Acquiescence in the will of God, and submission to those dispensations which even cross the natural feelings, is an evident moral duty. Indeed, the surrender of soul and body to God, to be used and disposed of by him for his own glory, is the state of mind of which the moral faculty approves.

8. Prayer to God for such things as we need, is a duty dictated by the law of nature, including suitable expressions of our devotional feelings in words and gestures. But no creature has a right to institute or adopt any ceremonies of worship which God has not appointed.

9. Making the glory of God the supreme end of all his actions, the object of his constant and untiring pursuit; and rejoicing and triumphing in the infinite glory, independence, immutability, and blessedness of God.

What reason affirms of man’s fall en state. The above enumeration, it is believed, comprehends the internal acts and exercises in which the duty of man to God consists, which duties plainly arise out of the attributes of God and man’s relation to him, as his Creator, Preserver, and Benefactor. And if man had never failed in the performance of these duties—if he had continued to exercise those affections which spontaneously spring up in his soul, when he came from the hands of his Creator, this world, instead of being a land of misery, would now have been a blooming paradise of joy. And we may be sure that 272a good God who loves all his creatures according to their actions, would never have permitted the natural evils which now oppress the human soul, to have entered into the world. Sickness, famine, and death in its thousand different forms, would have been unknown.

Conclusion. It is evident from the slightest view of the character of man in all ages and countries, that he has lost his primeval integrity, that the whole race have by some means fallen into the dark gulf of sin and misery. This, reason teaches; but how to escape from this wretched condition, she teaches not.

FINIS.