life, are sought as commanded, and they are obtained as promised. Millions, to say the least, from the days of David, declare, "I said, I will confess my transgressions unto the Lord, and thou forgavest the iniquity of my sin." From the days of Isaiah they say, "O Lord, I will praise thee: though thou wast angry with me, thine anger is turned away, and thou comfortedst me." From "the ends of the earth" they have obeyed the command, "Look unto me, and be ye saved," and the fulfilment of the promise on which they relied they have experienced; and, therefore, do they "rejoice with joy unspeakable and full of glory, receiving the end of their faith, even the salvation of their souls." And what has been, and what is still, their language, ever since the way into the holiest by the blood of Jesus has been opened to their view and their approach, but, "Unto him that loved us, and hath washed us from our sins in his own blood, and hath made us Kings and Priests unto God and his Father; to him be glory and dominion for ever and ever. Amen!" "We have the Son," they say; "and, therefore, we have life. We believe on the Son of God, and we have the witness in ourselves." Yes, a Christian poet rightly sings, "To him that in thy name believes, Pardon, and holiness, and heaven." And is the effect of all this done away by the contemptuous declaration, "O, it is all enthusiasm ? Surely not. "We are," in this respect, "compassed about with a great cloud of witnesses;" witnesses of every class, both of social and intellectual mankind; and still does their testimony affirm, "We have the Son, and we have life. We have believed on the Son of God, concerning whom God gave this testimony, God hath given unto us eternal life, and this life is in his Son. He that hath the Son hath life; and he that hath not the Son of God hath not life:' and this witness we have in ourselves." One such testimony deserves attention: the united testimony of all believers, in all ages, demands it. But what is enthusiasm, as the word is thus used? It means, if it means anything, a false pretension to divine inspiration, made by mental weakness, under the influence of strongly-excited feeling. Now, admitting that there is such a thing as enthusiasm, and admitting, too, that it is wrong wherever it exists, it cannot apply in such a case as this. Are all who bear this testimony now-have all by whom, in former ages, it has been borne, actually been-persons of weak mind, and strong passion? To any who know the real history of the case, the question immediately suggests its own answer. Enthusiasm! Is it meant that all pretensions to divine inspiration, by whomsoever made, are such? This, after all, is what is meant by the objection; but its value is shown by the evident, the conscious unwillingness with which it is thus put forth in terms which cannot be mistaken. The very phrase, "O, it is all enthusiasm!" a phrase which may mean any thing or nothing,-proves, by its unmeaning vagueness, that they who urge the objection only intend to get rid of the subject, without the trouble of fair and serious examination; and that they cry out, "Enthusiasm!" because they are conscious they have nothing else to say, and that they are resolved to evade what they feel they are utterly unable to rebut. Be it admitted that cases of real enthusiasm exist; and that wherever found, by the plain evidence they afford, they are to be withdrawn from consideration; still, they may not be withdrawn till the observation be made, that, were there no reality, there would be no imitation. The forgery, it is true, is not to be received as evidence; but the forgery proves, that somewhere the genuine document exists. Let the witnesses be examined, and all whose character is doubtful be dismissed; but when the most rigorous and searching reason has done all that can legitimately be required for it, a host still remains which, with united voice, exclaims, "One thing I know, that whereas I was blind, now I see.' At the command of the Prophet, I went down and dipped myself seven times in the fountain opened for sin and for uncleanness,' according to the saying of the man of God, and my flesh came again like the flesh of a little child, and I was clean." In that 'great multitude which man can number," the joyous song is, "Behold, God is my salvation; I will trust, and not be afraid for the Lord Jehovah is my strength and my song; he also is become my salvation." And is all this enthusiasm ? no Enthusiasm is weakness of mind combined with strength of passion. The enthusiast may be an honest man, in which case the mischievous tendency of his enthusiasm may be checked; but, however checked, its direction is the same. Mental weakness and unduly-excited passion can only tend to evil. By nothing that is really irregular, either in defect or in excess, can man be benefited, either individually or socially. If he is good, and if he does good, it is notwithstanding his enthusiasm, not because of it. While, therefore, we claim for the testimony itself, as being the testimony of all, borne everywhere, and borne always; (a better application of the rule, Semper, ubique, et ab omnibus, than poor Vincentius ever conceived, and the only application which can usefully be made for the purpose of obtaining a standing, though still human, testimony in favour of fundamental Christian doctrine ;) while we claim for such a testimony the respect which is due to it, and require, by all the laws of evidence which careful and honest investigation has ascertained, the admission of its force in the establishment of the truth; while we repel the charge of enthusiasm as being here, when the case is fairly opened for decision, utterly inapplicable, even independ ently of its vagueness, and the want of any meaning but the expression of a desire to dismiss the question unanswered, unexamined; we believe, that when the inquiry is made as to the character of the witnesses, bearing especially on the influence in forming and sustaining it possessed by that inward life which is its great subject, its conclusiveness will appear to be not indeed irresistible; no one will say so who understands the real character of the moral agency of man, and the strength of that awful self-determining power which it implies; but, speaking argumentatively, and deciding according to the severest rules of such rational logic as may be employed in the adjudication of moral questions, though not resistless, yet most certainly undeniable. Let us take, then, for the close of the inquiry, the character of the witnesses, considering it in its connexion with the great subject of their testimony, the inward and spiritual life which they profess to have received through their faith in Christ. Nothing is more true, either argumentatively or historically, than that every religious system tends directly to form the character of all who embrace it upon the model which its own nature supplies. Religion, in its most general notion, as including the ideas of invisible but supreme power, and a future state of being, and as addressing itself directly to what may be termed the governing faculty of our nature,the conscience,-is undeniably, in its own nature, the most powerful of the influences which claim the direction of man; and as is the system which he embraces, such will he be himself. It is likewise historically true, that a religion may be so constructed as that it shall meet the cravings of his nature just as it is, and instead of correcting, strengthen those propensities the effect of which, when so strengthened and developed, shall prove them to have been irregular, and therefore evil. As to himself, and as to the tendency of his influence on society, man may be and, speaking historically, he often has been-most fearfully the worse, because of his religion. Indeed, the amazing difficulty of what may be called the problem of religion has race. seldom been distinctly perceived. The great proof of genuine suitableness is only to be found in the tendency to effect individual improve ment, shown to be such in reality, by its useful influence on the entire One man, or one class of men, may seem to be benefited; but, as the process is more extensively applied, other men, or other classes of men, are found even to be injured. For a time, the results of the experiment may appear favourable; but, eventually, the consequences may change, and become positively injurious. What may suit one state of society, may be utterly unfit for another. And, then, no ordinary wisdom is required for distinguishing between the proper tendencies of our original nature, and its acquired irregularities: and, when the difference is carefully marked, still higher wisdom is required for the purpose of strengthening the proper tendency, without increasing the irregularity; and checking the irregularity, and at the same time favouring and promoting the tendency. And yet this is what has been done; not in Greece, not in Rome, but in Palestine, and by the Jews. The authors of that wonderful collection of tracts, called the Bible, have solved the problem,-perfectly solved it; and solved it in a manner whose superhuman origin is proved by the remarkable fact, that very many of their disciples, by departing from the completeness of their plans, have weakened the influences of the religion, and sometimes even poisoned its results. an accuracy and precision like nothing but the superhuman provisions of nature;-no ordinary argument, surely, of their derivation from the Author of nature;-but, independently of these, as to nature, and yet intimately connected with them in operation, are the provisions of spiritual influence. And both are necessary. As in nature there must be, for the plant, its own organization, and the various influences of atmosphere and soil, and that this adaptation may be practically successful, the existence of that mysterious principle, vegetable life, is indispensable; so does the Bible teach us, and so do facts most indisputably prove, that, for the proper developement of the faculties of human nature, the existence in the soul of what is, either by express language, or by terms referring to its functions, called LIFE,-life, as opposed to what is called death in trespasses and sins,-is most absolutely necessary. Two general subjects now call for short notice. First, The Gospel, morally, and intellectually, and socially considered, is, with the most perfect accuracy, suited to man as he is, in his whole and actual nature, and in all his relations. Whatever its origin, its principles are plainly declared, and their tendency is capable of the most exact investigation and pursuit. And let this tendency be only examined completely; let every principle be properly carried out, and their results carefully combined; and the issue will be, as to individuals, and as to society, such a state of light, and elevation, and purity, and peace, and joy, as shall show both the true greatness of human nature, and the glorious and holy benevolence, as well as wisdom, of its most adorable Author. But, secondly, and never let this be forgotten, that these provisions may actually operate upon man according to the gracious designs of God,-man must become alive from the dead. Neglecting this, they who have endeavoured to bring such of the provisions of the Gospel to bear upon man as can be employed MAY, 1842. 2 F The investigations to which this paper has been devoted have shown, that, besides what may be termed the moral and intellectual provisions of the system, most perfectly adapted to the character and condition of man, considered individually and socially, considered as a creature of God, to be improved, and as a fallen sinner, to be redeemed and saved; as having, may we say, (speaking popularly, rather than philosophically,) a body, a mind, and a soul independently of these provisions, which yet are made with VOL. XXI. Third Series. when this is forgotten, have always found that their efforts have failed. The Gospel, merely considered as a system of truth, addressed to the understanding, or of moral obligation, addressed to the conscience, has not done what, both from the examination of its nature and tendencies, and the explicit language of prophecy, might have been expected. But, in addition to these provisions, let the doctrines of spiritual life be preached; let men, intellectually alive, though "dead in trespasses and sins," be called to the exercise of "repentance towards God, and faith towards our Lord Jesus Christ;" let them be told, that while, for their introduction in infancy to the outer courts of the temple, they ought to be unspeakably thankful,-yet that that introduction was in order to a further movement, when they should be capable of it; let them be told, not that they were justified and regenerated in their infant baptism, but that they were then baptized into the covenant of promise, that when they came to riper years they might plead the promise for themselves, and seek for its blessed fulfilment; let this be the character of the ministration, and its success shall be answerable. Such a ministry shall be known to be apostolic, by its apostolic fruits. Its converts shall be living trees, "filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God." Possessing spiritual life, they possess its proper powers, both of perception, consciousness, and action. They can be wrought upon by spiritual influences; they can engage in spiritual exercises and thus, through the instrumentality of a spiritual nature, all the admirable tendencies of the Gospel may be developed. In point of fact, they are never developed otherwise. As well might the growth of the seed be looked for, when deposited in ice. But when men are called from death unto life, the same ministry seeks to nourish them with the sincere milk of the word, that they may grow thereby; and thus all the excellencies of the Gospel become exhibited in personal character, and the true value of the redeeming system made known in its individual effects. For the real character of these witnesses for God and his Christ,— though more or less alloyed by the infirmity of the nature in which evangelical principle operates,-the Gospel itself must be studied. Let its influence be obeyed, and it will continually increase in power, and its results shall approximate more and more nearly to those glorious ones which the Scriptures predictively describe. Whatever of excellence there is in the character of the truly-living Christian, it is owing to the Gospel; the irregularity and defect are from man; and while these last are continually growing less, the former shall be continually increasing, till human society be composed of individuals whose character is formed on the principles of the Gospel, rendered efficacious by the more abundant life which that Gospel promises, which the Holy Ghost imparts, and which, in its beginnings, is received by the humble and penitent faith which receives Christ for pardon. Let these evangelical tendencies, then, be examined, and thus let the character of them who have the Son, and in him have life, be ascertained. It will be found to comprise the well-balanced principles of all human excellence. Let it be contemplated, first, as having become general; and then, as experiencing the improvement which the individual must receive from the agreement of his own private principles with the established principles of society, and the poetic dreams of a golden age will become tameness itself, as compared with such a glorious reality. Here, then, is the conclusion to which we are brought. If they who have the Son have life; and if this life be exclusively connected with the true happiness and improvement of individual man; if its exercises be, likewise, exclusively connected with the happiest conceivable state of society; if they do infallibly lead to "Scenes surpassing fable, and yet true;" it must follow, that this is indeed the work of God, the Maker of man, and himself the Founder of society. The Gospel, as a written system, implies a profound, an extensive, a minutely-accurate acquaintance with man, both as an individual, and in his social relations, as well as a comprehensive view of society, in its entire and ultimate capabilities, such as to make the subject of miracles a natural and easy one; and, in addition to this, it promises, to humble, penitent faith in Christ, a spiritual vitality which shall enable the soul to experience and to manifest the full and benign influence of Gospel truth. This vitality he who possesses, possesses consciously; and he is thus placed among those to whom God in his word says, "Ye are my witnesses;" and his testimony is supported both by its wonderful uniformity and continuance, and by the effects which this inward life produces, considered in relation to himself individually, and to society at large. Were its influence to become universal, the world would become a world of intelligence, and purity, and happiness; and, filled with these trees of righteousness, the planting of the Lord, that he might be glorified, instead of the mournful lamentation of Paradise Lost, the God of infinite bounty would go beyond the loftiest aspirations, the most ardent desires, of the nature which now groaneth and travaileth together in pain; but which shall then be brought into the glorious liberty of the sons of God. Briefly to sum up the whole argument: The age of such interposition as miracles imply is past; but the Gospel promises a continual interposition of God the Spirit-the Lord, and the Life-giver; and declares, that whosoever seeks for this interposition,-shown to be a divine one, by the divine power which it evidently requires, and by the astonishing issues to which it ultimately leads, shall certainly experience it. Here, then, besides the proof of the Gospel from miracles and prophecies, and the characters of inspiration furnished by the inspired books,-besides all these, here is a divine interposition as real as when the blind had their sight restored, and the lepers were cleansed. Here is the promise of the rest of pardon to the guilty; of a right spirit, and true power over sin, to the unholy. Here is the promise of life; and he that comes to Christ, that he may have life, shall experience it. And thus does the Holy Spirit make every humble believer a true witness for Christ; so that, if what these witnesses declare concerning their own personal experience be true, then is the Bible true, then is the Christian religion true. So that, by taking in its right character the church of Christ, as comprehending all those who have the Son, and in him have life, we see how they are the light of the world, and the salt of the earth; while we see, too, the fatal and destructive character of that worse than heresy, that latterday apostasy, which combines the maintenance of the form, with the denial of the power, and makes the essence of the church to consist, not in a spiritual union with Christ by faith, but in a ritual association with him, as living on earth in his days of humiliation, by a genealogical pedigree. The only knowledge of Christ belonging to this scheme is, that which knows him after the flesh. But he that is in Christ is a new creature; and from the predicted apostasy must see that he turn away. E. T. |