Thus (Mark miracle of the And when the with blindness and hardness of heart. vi., 52), They considered not the loaves, for their heart was hardened. Disciples referred his warnings to earthly matters, Christ said (Mark viii., 17), Perceive ye not, neither understand? Have ye your heart yet hardened? Having eyes, see ye not? and having ears, hear ye not? So (Mark iii., 5). And (John xii., 40), the expressions of Isaiah are applied to the Jews who had seen the miracles of Christ, and did not believe: He hath blinded their eyes, and hardened their heart: that they should not see with their eyes, nor understand with their heart, and be converted. (Acts xix., 9), Divers were hardened, and believed not. So And Christ (Mark xvi., 14) appeared unto the eleven as they sat at meat, and upbraided them with their unbelief, and hardness of heart, because they believed not them which had seen him after he was And to the two disciples on the way to Emmaus he said (Luke xxiv., 25), O fools, and slow of heart to believe all that the prophets have spoken! risen. 726. As in these and many other passages, blame is imputed to men when they reject revealed truth, so is it represented as a merit to believe and accept such truth. Thus Acts xvii., 11. The Berean Jews were more noble (εvyevéorepoi, of a better disposition) than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether these things were so. And this is implied in all the commendation bestowed upon faith; which, although it be not merely a speculative belief, includes belief of Christian truths. And as unbelief is threatened with punishment (Matth. xi., 21; Luke x., 13), Woe unto thee, Chorazin! woe unto thee, Bethsaida! so is belief represented as the occasion of God's favour. (John i., 12), As many as received him, to them gave he power to become the sons of God, even to them that believe on his name. 727. We have spoken (723) of the Progress of Science, as illustrating the manner in which er. rours which are excusable at an earlier time, are inexcusable at a later period, when the truth has been more fully discovered and promulgated. There is one material difference, however, between the course of truth and knowledge, in Science and in Religion. In the knowledge of scientific truth, men go on from step to step, at every step advancing to the knowledge of a new truth; which new truth includes all that was true in previous knowledge, while it adds to it something more. Thus, the cycles and epicycles in which, according to the Ptolemaic system of astronomy, the planets moved round the earth, explained their motions, for the most part. The step made by Copernicus consisted in adopting this explanation; adding to it the new truth, that the sun, not the earth, was the centre of the motions. Kepler still retained the same explanation of the motions; but added again the new truth, that the epicycloid motion, duly corrected, might be conceived as elliptical motion. Such is ever the progress of human knowledge, retaining old truths, in spite of their mixture with errour; and correcting them, where they are erroneous, by means of new truths. The last true doctrine contains all the previous true doctrines in the most general form; and contains, moreover, the new general truth. But in Revealed Truth, the case is necessarily different from this. There the Revelation contains all the Truth; and to this Truth, succeeding thoughts of men cannot add, though they may develope and methodize it. The Doctrine, as revealed, contains all the true Doctrines which can be unfolded out of it. The first form of the Truth is, here, the most comprehensive and fundamental. In Science, earlier views, so far as they are true, are summed up in the latest Discovery. In Religion, later views are true, so far as they are derived from the original Revelation. If Christianity were a Science, additions might be made to it from time to time; but as it is a Revelation, we can only have, from time to time, new expressions, arrangements, and combinations, of the same original fundamental Truths. 728. We may, however, observe further, that the progress of moral and intellectual culture among men, and the changes which philosophical opinions undergo, may make it necessary, for the sake of a due apprehension of the truth, and for the sake of a mutual understanding among men, that the original and fundamental Truths of the Christian religion should be expressed in various manners, on various occasions, and at various times. Abstract terms, and especially those which contain a reference to the powers of the mind, the operations of thought, and the most general relations of things, derive their significance and force, in a great measure, from the prevalent systems of philosophy. Such terms are necessarily employed, in expressing the relation of man to God, and the facts which affect the religious condition of the human soul. Hence, it may be necessary to modify the expression of religious be lief, in consequence of revolutions in philosophy, or other changes in the prevalent habits of thought. Statements, which, at one time, did not convey an erroneous meaning, may come to be assertions of errour; if the significations of the terms which they involve be, in the course of years, so limited or enlarged, so defined and distinguished, that the statements declare more or less than the truth. In such cases the Creed, or formal Declaration of Religious Belief, may need to have some Articles added or altered. But it is to be remarked, that such addi tional Articles are not additions to the matter, but corrections of the form, of the Creed. They do not denote the acceptance of Truths hitherto unknown, but the exclusion of Errours hitherto unnoticed. The Truths of Revelation are always the same; but the means which man possesses, to express them without Errour, vary, as the habits of thought and of language vary; and it has been possible, and being possible, it has been the Duty of the Church of Christ to make, from time to time, such alterations in her Creeds, that they might express, with more complete exclusion of Errour, the Truth as revealed by God to man. 729. Our Religious Belief is a part of that Religious Culture, of which we have spoken (565). A true apprehension of our relation to God, and of the conditions of his dealings with us, is the foundation and source of the Affections of Christian Piety, which we have already noticed. CHAPTER XIV. CHRISTIAN EDIFICATION. 730. As it is our business to seek a knowledge of Christian Truth, and to aim at Christian Dispositions for ourselves; so is it our Duty, also, to endeavour to impart these benefits to other persons. As it is (346) a Moral Duty to promote the Moral Progress of other men, as well as our own; so is it a Christian duty to promote the Christian Progress of other men. Christian Love is a stronger motive for doing this than any other kind of benevolence can be; and the Christian Progress of the Soul is a so much higher object to aim at, than mere moral progress of the Mind, that it may very fitly excite men to more strenuous exertions. The Christian, who has made any progress in Christian knowledge and Christian dispositions, cannot help wishing that all other men should be as he is. He has received a Gospel of Good Tidings, which he must needs impart to all whom he loves; and this very Gospel has taught him to love all men. He would, if possible, communicate to every human creature the Call to Repentance, the Offer of Pardon, the Light, the Purification, the Hope, and the Joy, which he has, in a greater or less degree, found. 731. This Christian desire impels men to teach Christian truths and Christian precepts, to those who are under their more immediate influence; to their children, and their dependents. They bestow, on those who thus belong to them, Christian Education. They employ themselves in forming, in such persons, Christian Dispositions, and in unfolding their minds to the Truths of the Christian Revelation. But further; the Christian is naturally impelled by Christian love to endeavour to promote a Christian progress, not only in those whose Education in some measure especially belongs to him, but also in all whom he has any occasion of influencing; his neighbours, his fellow-citizens, the whole world, so far as his opportunities extend. He is bound to aim at the Christian improvement of those with whom he has intercourse; to teach them, if by position or gifts he be especially qualified as a Christian Teacher: above all, to avoid doing or saying anything which may interfere with their Christian progress. This duty of mutual religious improvement and Christian culture is frequently enjoined in the Scripture. (Eph. vi., 4), Parents are directed to bring up their children in the nurture and admonition of the Lord. The Colossians are exhorted (Col. iii., 16), Let the word of Christ dwell in you richly....teaching |