DISCOURSE VII.
ON THE SLENDER INFLUENCE OF MERE
TASTE AND SENSIBILITY IN MATTERS OF RELIGlON.
"And, lo! thou art unto them as a very lovely song of
one that hath a pleasant voice, and can play well on an instrument: for they
hear thy words, but they do them not." Ezek. xxxiii. 32.
You easily
understand how a taste for music is one thing, and a real submission to the
influence of religion is another - how the ear may be regaled by the melody of
sound, and the heart may utterly refuse the proper impression of the sense that
is conveyed by it - how the sons and daughters of the world may, with their
every affection devoted to its perishable vanities, inhale all the delights of
enthusiasm, as they sit in crowded assemblage around the deep and solemn
oratorio - and whether it be the humility of penitential feeling, or the
rapture of grateful acknowledgment, or the sublime of a contemplative piety, or
the aspiration of pure and of holy purposes, which breathes throughout the
words of the performance, and gives to it all the spirit and all the expression
by which it is pervaded; it is a very possible thing, that the moral, and the
rational, and the active man, may have given no entrance into his bosom for any
of these sentiments; and yet so overpowered may he be by the charm of the vocal
conveyance through which they are addressed to him, that he may be made to feel
with such an emotion, and to weep with such a tenderness, and to kindle with
such a transport, and to glow with such an elevation, as may one and all carry
upon them the semblance of sacredness.
But might not this semblance
deceive him? Have you never heard any tell, and with complaceny too, how
powerfully his devotion was awakened by an act of attendance on the oratorio -
how his heart, melted and subdued by the influence of harmony, did homage to
all the religion of which it was the vehicle-how he was so moved and overborne,
as to shed the tears of contrition, and to be agitated by the terrors of
judgment, and to receive an awe upon his spirit of the greatness and the
majesty of God and that, wrought up to the lofty pitch of eternity, he could
look down upon the world, and by the glance of one commanding survey, pronounce
upon the littleness and the vanity of all its concerns? It is indeed very
possible that all this might thrill upon the ears of the man, and circulate a
succession of solemn and affecting images around his fancy - and yet. that
essential priciple of his nature, upon which the practical influence of
Christianity turns, might have met with no reaching and no subduing efficacy
whatever to arouse it. He leaves the exhibition, as dead in trespasses and sins
as he came to it. Conscience has not wakened upon him. Repentance has not
turned him. Faith has not made any positive lodgement within him of her great
and her constraing realities. He speeds him back to his business and to his
family, ned there he acts the old man in all the entireness of his uncrucifled
temper, and of his obstinate worldliness, and of all those earthly and
unsanctified affections which are found to cleave to him with as great tenacity
as ever. He is really and experimentally the very same man as before - and all
those sensibilities which seemed to bear upon them so much of the air and
unction of heaven, are found to go into dissipation, and be forgotten with the
loveliness of the song.
Amid all that illusion which such momentary
visitations of seriousness and of sentiment throw around the character of man,
let us never lose sight of the test, that "by their fruits ye shall know them."
It is not coming up to this test, that you hear and are delighted. It is that
you hear and do. This is the ground upon which the reality of your religion is
discriminated now; and on the day of reckoning, this is the ground upon which
your religion will be judged then; and that award is to be passed upon you,
which will fix and perpetuate your destiny for ever. You have a taste for
music. This no more implies the hold and the ascendancy of religion over you,
than that you have a taste for beautiful scenery, or a taste for painting, or
even a taste for the sensualities of epicurism.
But music may be made
to express the glow and the movement of devotional feeling; and is it saying
nothing to say that the heart of him who listens with a raptured ear, is,
through the whole time of the performance, in harmony with such a movement?
Why, it is saying nothing to the purpose. Music may lift the inspiring note of
patriotism : and the inspiration may be felt; and it may thrill over the
recesses of the soul, to the mustering up of all its energies; and it may
sustain to the last cadence of the song, the firm nerve and purpose of
intrepidity; and all this may be realized upon him, who, in the day of battle
and upon actual collision with the dangers of it, turns out to be a coward. And
music may lull the feelings into unison with piety; and stir up the inner man
to lofty determinations; and so engage for a time his affections, that, as if
weaned from the dust, they promise an immediate entrance on some great and
elevated career, which may carry him through his pilgrimage superior to all the
sordid and grovelling enticements that abound in it. But he turns him to the
world, and all this glow abandons him; and the words which he had heard, he
doeth them not; and in-the hour of temptation he turns out to be a deserter
from the law of allegiance; and the test we have now specified looks hard upon
him, and discriminates him amid all the parading insignificance of his fine but
fugitive emotions, to be the subject both of present guilt and of future
vengeance.
The faithful application of this test would put to flight a
host of other delusions. It may be carried round amongst all those phenomena of
human character, where there is the exhibition of something associated with
religion, but which is not religion itself. An exquisite relish for music is no
test of the influence of Christianity. Neither are many other of the exquisite
sensibilities of our nature. When a kind mother closes the eyes of her expiring
babe, she is thrown into a flood of sensibility, and soothing to her heart are
the sympathy and the prayers of an attending minister. When a gathering
neighbourhood assemble to the funeral of an acquaintance, one pervading sense
of regret and tenderness sits on the faces of the company; and the deep
silence, broken only by the solemn utterance of the man of God, carries a kind
of pleasing religiousness along with it. The sacredness of the hallowed day,
and all the decencies of its observation, may engage the affections of him who
loves to walk in the footsteps of his father; and every recurring Sabbath may
bring to his bosom the charm of its regularity and its quietness. Religion has
its accompaniments; and in these there may be a something to sooth and to
fascinate, even in the absence of the appropriate influences of religion. The
deep and tender impression of a family bereavement, is not religion. The love
of established decencies, is not religion. The charm of all that sentimentalism
which is associated with many of its solemn and affecting services, is not
religion. They may form the distinct folds of its accustomed drapery; but they
do not, any, or all of them put together, make up the substance of the thing
itself. A mothers tenderness may flow most gracefully over the tomb of
her departed little one; and she may talk the while of that heaven whither its
spirit has ascended. The man whom death hath widowed of his friend, may abandon
himself to the movements of that grief, which for a time will claim an
ascendancy over him; and, amongst the multitude of his other reveries, may love
to hear of the eternity, where sorrow and separation are alike unknown. He who
has been trained from his infant days to remember the Sabbath, may love the
holiness of its aspect, and associate himself with all its observances, and
take a delighted share in the mechanism of its forms.
But let not these
think, because the tastes and the sensibilities which engross them, may be
blended with religion, that they indicate either its strength or its existence
within them. We recur to the test. We press its imperious exactions upon you.
We call for fruit, and demand the permanency of a religious influence on the
habits and the history. How many who take a flattering unction to their souls,
when they think of their amiable feelings, and their becoming observations,
with whom this severe touchstone would, like the head of Medusa, put to flight
all their complacency! The afflictive dispensation is forgotten - and he
on whom it was laid, is practically as indifferent to God and to eternity as
before. The Sabbath services come to a close, and they are followed by the same
routine of week-day worldliness as before. In neither the one case nor the
other, do we see more of the radical influence of Christianity, than in the
sublime and melting influence of sacred music upon the soul; and all this tide
of emotion is found to die away from the bosom, like the pathos or like the
loveliness of a song.
The instances may be multiphed without number. A man
may have a taste for eloquence, and eloquence the most touching or sublime may
lift her pleading voice on the side of religion. A man may love to have his
understanding stimulated by the ingenuities, or the resistless urgencies of an
argument; and argument the most profound and the most over-bearing, may put
forth all the might of a constraining vehemence in behalf of religion. A man
may feel the rejoicings of a conscious elevation, when some ideal scene of
magnificence is laid before him; and where are these scenes so readily to be
met with, as when led to expatiate in thought over the track of eternity, or to
survey the wonders of creation, or to look to the magnitude of those great and
universal interests which lie within the compass of religion? A man may have
his attention riveted and regaled by that power of imitative description, which
brings all the recollections of his own experience before him; which presents
him with a faithful analysis of his own heart; which embodies in language such
intimacies of observation and of feeling, as have often passed before his eyes,
or played within his bosom, but had never been so truly or so ably pictured to
the view of his remembrance.
Now, all this may be done in the work of
pressing the duties of religion; in the work of instancing the applications of
religion; in the work of pointing those allusions to life and to manners, which
manifest the truth to the conscience, and plant such a conviction of sin, as
forms the very basis of a sinners religion. Now, in all these cases, we
see other principles brought into action, and which may be in a state of most
lively and vigorous movement, and be yet in a state of entire separation from
the principle of religion. We will venture to say, on the strength of these
illustrations, that as much, delight may emanate from the pulpit on an arrested
audience beneath it, as ever emanated from the boards of a theatre - and with
as total a disjunction of mind too, in the one case as in the other, from the
essence or the habit of religion.
We recur to the test. We make our
appeal to experience; and we put it to you all, whether your finding upon the
subject do not agree with our saying about it, that a man may weep and admire,
and have many of his faculties put upon the stretch of their most intense
gratification - his judgment established, and his fancy enlivened, and his
feelings overpowered, and his hearing charmed as by the accents of heavenly
persuasion, and all within him feasted by the rich and varied luxuries of an
intellectual banquet!Oh ! it is cruel to frown unmannerly in the midst of so
much satisfaction. But I must not forget that truth has her authority, as well
as her sternness; and she forces me to affirm, that after all this has been
felt and gone through, there might not be one principle which lies at the
turning-point of conversion, that has experienced a single movement - not one
of its purposes be conceived; not one of its doings be accomplished - not one
step of that repentance, which, if we have not, we perish, so much as entered
upon - not one announcement of that faith,, by which we are saved, admitted
into a real and actual possession by the inner man. He has had his hours
entertainment, and willingly does he award this homage to the performer, that
he hath a pleasant voice, and can play well on an instrument - but, in another
hour, it fleets away from his remembrance, and goes all to nothing, like the
loveliness of a song.
Now, in bringing these Discourses to a close, we feel
it our duty to advert to this exhibition or character in man. The sublime and
interesting topic which has engaged us, however feebly it may have been
handled; however inadequately it may have been put in all its worth, and in all
its magnitude before you; however short the representation of the speaker, or
the conception of the hearers, may have been of that richness, and that
greatness, and that loftiness, which belong to it; possesses in itself a charm
to fix the attention, and to regale the imagination, and to subdue the whole
man into a delighted reverence; and, in a word, to beget such a solemnity of
thought and of emotion, as may occupy and enlarge the soul for hours together,
as may waft it away from the grossness of ordinary life, and raise it to a kind
of elevated calm above all its vulgarities and all its vexations.
Now,
tell us whether the whole of this effect upon the feelings may not be formed
without the presence of religion. Tell us whether there might not be such a
constitution of mind, that it may both want altogether that principle, in
virtue of which the doctrines of Christianity are admitted into the behef, and
the duties of Christianity are admitted into a government over the practice-
and yet at the very same time, it may have the faculty of looking abroad over
some scene of magnificence, and of being wrought up to ecstasy with the sense
of all those glories among which it is expatiating. We want you to see clearly
the distinction between these two attributes of the human character. They are,
in truth, as different the one from the other, as a taste for the grand and the
graceful of scenery differs from the appetite of hunger; and the one may both
exist and have a most intense operation within the bosom of that very
individual, who entirely disowns, and is entirely disgusted with the other.
What! must a man be converted, ere from the most elevated peak of some Alpine
wilderness, he become capable of feeling the force and the majesty of those
great lineaments which the hand of nature has thrown around him, in the varied
forms of precipice, and mountain, and the wave of mighty forests, and the rush
of sounding waterfalls, and distant glimpses of human territory, and pinnacles
of everlasting snow, and the sweep of that circling horizon, which folds in its
ample embrace the whole of this noble amphitheatre? Tell us whether, without
the aid of Christianity, or without a particle of reverence for the only Name
given under heaven whereby men can be saved, a man may not kindle at such a
perspective as this, into all the raptures, and into all the movements of a
poetic elevation; and be able to render into the language of poetry, the whole
of that sublime and beauteous imagery which adorns it, and, as if he were
treading on the confines of a sanctuary which he has not entered, may he not
mix up with the power and the enchantment of his description, such allusions to
the presiding genius of the scene; or to the still but animating spirit of the
solitude; or to the speaking silence of some mysterious character which reigns
throughout the landscape; or, in fine, to that Eternal Spirit, who sits behind
the elements He has formed, and combines them into all the varieties of a wide
and a wondrous creation? Might not all this be said and sung with an emphasis
so moving, as to spread the colouring of piety over the pages of him who
performs thus well upon his instrument; and yet, the performer himself have a
conscience unmoved by a single warning of Gods actual communication, and
the judgment unconvinced, and the fears unawakened, and the life unreformed by
it?
Now, what is true of a scene on earth, is also true of that wider
and more elevated scene which stretches over the immensity around it, into a
dark and a distant unknown. Who does not feel an aggrandizement of thought and
of faculty, when he looks abroad over the amplitudes of creation when, placed
on a telescopic eminence, his aided eye can find a pathway to innumerable
worlds - when that wondrous field, over which there had hung for many ages the
mantle of so deep an obscurity, is laid open to him, and, instead of a dreary
and unpeopled solitude, he can see over the whole face of it such an extended
garniture of rich and goodly habitations? Even the Atheist, who tells us that
the universe is self-existent and indestructible - even he, who instead of
seeing the traces of a manifold wisdom in its manifold varieties, sees nothing
in them all but the exquisite structures and the lofty dimensions of
materialism - even he, who would despoil creation of its God, cannot look upon
its golden suns, and their accompanying systems, without the solemn impression
of a magnificence that fixes and overpowers him.
Now, conceive such a
belief of God as you all profess, to dawn upon his understanding. Let him
become as one of yourselves - and so be put into the condition of rising from
the sublime of matter to the sublime of mind. Let him now learn to subordinate
the whole of this mechanism to the design and authority of a great presiding
Intelligence: and re-assembling all the members of the universe, however
distant, into one family, let him mingle with his former conceptions of the
grandeur which belong to it, the conception of that Eternal Spirit who sits
enthroned on the immensity of His own wonders, and embraces all that He has
made, within the ample scope of one great administration. Then will the images
and the impressions of sublimity come in upon him from a new quarter. Then will
another avenue be opened, through which a sense of grandeur may find its way
into his soul, and have a mightier influence than ever to fill, and to elevate,
and to expand it. Then will be established a new and a noble association, by
the aid of which all that he formerly looked upon as fair, becomes more lovely;
and all that he formerly looked upon as great, becomes more magnificent. But
will you believe us, that even with this accession to his mind of ideas
gathered from the contemplation of the Divinity; even with that pleasurable
glow which steals over his imagination, when he now thinks of the majesty of
God; even with as much of what you would call piety, all, we fear, is enough to
sooth and to satisfy many of yourselves, and which stirs and kindles within you
when you hear the goings forth of the Supreme set before you in the terms of a
lofty representation; even with all this, we say, there may be as wide a
distance from the habit amid the character of godliness, as if God was still
atheistically disowned by him. Take the conduct of his life and the currency of
his affections; and you may see as little upon them of the stamp of loyalty to
God, or of reverence for any one of his authenticated proclamations, as you may
see in him who offers his poetic incense to the genii, or weeps enraptured over
the visions of a beauteous mythology. The sublime of Deity has wrought up his
soul to a pitch of conscious and pleasing elevation - and yet this no more
argues the will of Deity to have a practical authority over him, than does that
tone of elevation which is caught by looking at the sublime of a naked
materialism. The one and the other have their little hour of ascendancy over
him; and when he turns him to the rude and ordinary world, both vanish alike
from his sensibilities, as does the loveliness of a song.
To kindle and
be elevated by a sense of the majesty of God, is one thing. It is totally
another thing, to feel a movement of obedience to the will of God, under the
impression of His rightful authority over all the creatures whom He has formed.
A man may have an imagination all alive to the former; while the latter never
prompts him to one act of obedience; never leads him to compare his life with
the requirements of the Lawgiver; never carries him from such a scrutiny as
this, to the conviction of sin; never whispers such an accusation to the ear of
his conscience, as causes him to mourn, and to be in heaviness for the guilt of
his hourly and habitual rebellion; never shuts him up to the conclusion of the
need of a Saviour; never humbles him to acquiescence in the doctrine of that
revelation, which comes to his door with such a host of evidence, as even his
own philosophy cannot bid away; never extorts a single believing prayer in the
name of Christ, or points a single look, either of trust or of reverence, to
His atonement; never stirs any effective movement of conversion; never sends an
aspiring energy into his bosom after the aids of that Spirit, who alone can
waken him out of his lethargies, and by the anointing which remaineth, can
rivet and substantiate in his practice, those goodly emotions which have
hitherto led him with the deceitfulness of their momentary visits, and then
capriciously abandoned him.
The mere majesty of Gods power and
greatness, when offered to your notice, lays hold of one of the faculties
within you. The holiness of God, with His righteous claim of legislation, lays
hold of another of these faculties. The difference between them is so great,
that the one may be engrossed and interested to the full, while the other
remains untouched, and in a state of entire dormancy. Now, it is no matter what
it be that ministers delight to the former of these two faculties : If the
latter be not arrested and put on its proper exercise, you are making no
approximation whatever to the right habit and character of religion. There are
a thousand ways in which we may contrive to regale your taste for that which is
beauteous and majestic. It may find its gratification in the loveliness of a
vale, or in the freer and bolder outlines of an upland situation, or in the
terrors of a storm, or in the sublime contemplations of astronomy, or in the
magnificent idea of a God who sends forth the wakefulness of His omniscient
eye, and the vigour of His upholding hand, throughout all the realms of nature
and of providence.
The mere taste of the human mind may get its ample
enjoyment in each and in all of these objects, or in a vivid representation of
them; nor does it make any material difference, whether this representation be
addressed to you from the stanzas of a poem, or from the recitations of a
theatre, or finally from the discourses and the demonstrations of a pulpit. And
thus it is, that still on the impulse of the one principle only, people may
come in gathering multitudes to the house of God; and share with eagerness in
all the glow and bustle of a crowded attendance; and have their every eye
directed to the speaker; and feel a responding movement in their bosom to his
many appeals and his many arguments; and carry a solemn and overpowering
impression of all the services away with them; and yet, throughout the whole of
this seemly exhibition, not one effectual knock may have been given at the door
of conscience. The other principle may be as profoundly asleep, as if hushed
into the insensibility of death. There is a spirit of deep slumber, it would
appear, which the music of no description, even though attuned to a theme so
lofty as the greatness and majesty of the Godhead, can ever charm away. Oh! it
may have been a piece of parading insignificance altogetherthe minister playing
on his favourite instrument, and the people dissipating away their time on the
charm and idle luxury of a theatrical emotion. The religion of taste, is one
thing. The religion of conscience, is another.
We recur to the test.
What is the plain and practical doing which ought to issue from the whole of
our argument? If one lesson come more clearly or more authoritatively out of it
than another, it is the supremacy of the Bible. If fitted to impress one
movement rather than another; it is that movement of docility in virtue of
which, man, with the feeling that he has all to learn, places himself in the
attitude of a little child, before the book of the unsearchable God, who has
deigned to break His silence, and to transmit even to our age of the world, a
faithful record of his own communication. What progress then are you making in
this movement? Are you, or are you not, like new-born babes, desiring the
sincere milk of the word, that you may grow thereby? How are you coming on in
the work of casting down your lofty imaginations? With the modesty of true
science, which is here at one with the humblest and most penitentiary feeling
which Christianity can awaken, are you bending an eye of earnestness on the
Bible, and appropriating its informations, and moulding your every conviction
to its doctrines and its testimonies? How long, we beseech you, has this been
your habitual exercise? By this time do you feel the darkness and the
insufficiency of nature? Have you found your way to the need of an atonement?
Have you learned the might and efficacy which are given to the principle of
faith? Have you longed with all your energies to realize it? Have you broken
loose from the obvious misdoings of your former history? Are you convinced of
your total deficiency from the spiritual obedience of the affections? Have you
read of the Holy Ghost, by whom renewed in the - whole desire and character of
your mind, you are led to run with alacrity in the way of the commandments?
Have you turned to its practical use, the important truth, that He is given to
the believing prayers of all, who really want to be reheved from the power both
of secret and of visible iniquity? We demand something more than the homage you
have rendered to the pleasantness of the voice that has been sounded in your
hearing. What we have now to urge upon you, is the bidding of the voice, to
read, and to reform, and to pray, and, in a word, to make your consistent step
from the elevations of philosophy, to all those exercises, whether of doing or
of believing, which mark the conduct of the earnest, and the devoted, and the
subdued, and the aspiring Christian.
This brings under our view, a most
deeply interesting exhibition of human nature, which may often be witnessed
among the cultivated orders of society. When a teacher of Christianity
addresses himself to that principle of justice within us, by which we feel the
authority of God to be a prerogative which righteously belongs to Him, he is
then speaking the appropriate language of religion, and is advancing its naked
and appropriate claim over the obedience of mankind. He is then urging that
pertinent and powerful consideration, upon which alone he can ever hope to
obtain the ascendancy of a practical influence over the purposes and the
conduct of human beings. It is only by insisting on the moral claim of God to a
right of government over his creatures, that he can carry their loyal
subordination to the will of God. Let him keep by this single argument, and
urge it upon the conscience, and then, without any of the other accompaniments
of what is called Christian oratory, he may bring convincingly home upon his
hearers all the varieties of Christian doctrine. He may establish within their
minds the dominion of all that is essential in the faith of the New Testament.
He may, by carrying out this principle of Gods authority into all its
applications, convince them of sin. He may lead them to compare the loftiness
and spirituality of His law, with the habitual obstinacy of their own worldly
affections. He may awaken them to the need of a Saviour. He may urge them to a
faithful and submissive perusal of Gods own communication. He may thence
press upon them the truth and the immutability of their Sovereign. He may work
in their hearts an impression of this emphatic saying,, that God is not to be
mocked - that His law must be upheld in all the significancy of its
proclamations - and that either its severeties must be discharged upon the
guilty, or in some other way an adequate provision be found for its outraged
dignity, and its violated sanctions.
Thus may he lead them to flee for
refuge to the blood of the atonement. And he may further urge upon his hearers,
that such is the enormity of sin, that it is not enough to have found an
expiation for it; that its power and its existence must be eradicated from the
hearts of all who are to spend their eternity in the mansions of the celestial;
that for this purpose, an expedient is made known to us in the New Testament;
that a process must be described upon earth, to which there is given the
appropriate name of sanctification; that, at the very commencement of every
true course of discipleship, this process is entered upon with a purpose in the
mind of forsaking all; that nothing short of a single devotedness to the will
of God, will ever carry us forward through the successive stages of this holy
and elevated career; that to help the infirmities of our nature, the Spirit is
ever in readiness to be given to those who ask it: and that thus the life of
every Christian becomes a life of entire dedication to Him who died for us - a
life of prayer and vigilance, and close dependence on the grace of God - and,
as the infallible result of the plain but powerful and peculiar teaching of the
Bible, a life of vigorous unwearied activity in the doing of all the
commandments.
Now, this we should call the essential business of
Christianity. This is the truth as it is in Jesus, in its naked and
unassociated simplicity. In the work of urging it, nothing more might have been
done, than to present certain views, which may come with as great clearness and
freshness, and take as full possession of the mind of a peasant, as of the mind
of a philosopher. There is a sense of God, and of the rightful allegiance that
is due to Him. There are plain and practical appeals to the conscience. There
is a comparison of the state of the heart, with the requirements of a law which
proposes to take the heart under its obedience. There is the inward discernment
of its coldness about God; of its unconcern about the matters of duty and of
eternity; of its devotion to the forbidden objects of sense; of its constant
tendency to nourish within its own receptacles, the very element and principle
of rebellion, and in virtue of this, to send forth the stream of an hourly and
accumulating disobedience over those doings of the outer man, which make up his
visible history in the world. There is such an earnest and overpowering
impression of all this, as will fix a man down to the single object of
deliverance; as will make him awake only to those realities which have a
significant and substantial bearing on the case that engrosses him; as will
teach him to nauseate all the impertinences of tasteful and ambitious
description; as will attach him to the truth in its simplicity; as will fasten
his every regard upon the Bible, where, if he persevere in the work of honest
inquiry, he will soon be made to perceive the accordancy between its
statements, and all those movements of fear, or guilt, or deeply felt
necessity, or conscious darkness, stupidity, and unconcern about the matters of
salvation, which pass within his own bosom; in a word, as will endear to him
that plainness of speech, by which his own experience is set evidently before
him, amid that plain phraseology of Scripture, which is best fitted to bring
home to him the doctrine of redemptrnn, in all the truth and in all the
preciousness of its applications.
Now, the whole of this work may be
going on, - and that too in the wisest and most effectual manner, without so
much as one particle of incense being offered to any of the subordinate
principles of the human constitution. There may be no fascinations of style.
There may be no magnificence of description. There may be no poignancy of acute
and irresistible argument. There may be a riveted attention on the part of
those whom the Spirit of God hath awakened to seriousness. about the plain and
affecting realities of conversion. Their conscience may be stricken, and their
appetite be excited for an actual settlement of mind on those points about
which they feel restless and unconfirmed. Such as these are vastly too much
engrossed with the exigencies of their condition, to be repelled by the
homeliness of unadorned truth. And thus it is, that while the loveliness of the
song has done so little in helping on the influences of the gospel, our men of
simplicity and prayer have done so much for it. With a deep and earnest
impression of the truth themselves, they have made manifest that truth to the
consciences of others. Missionaries have gone forth with no other preparation
than the simple Word of the Testimony,and thousands have owned its power, by
being both the hearers of the word and the doers of it also. They have given us
the experiment in a state of unmingled simplicity; and we learn, from the
success of their noble example, that without any one human expedient to charm
the ear, the heart may, by the naked instrumentality of the Word of God, urged
with plainness on those who feel its deceit and its worthlessness, be charmed
to an entire acquiescence in the revealed way of God, and have impressed upon
it the genuine stamp and character of godliness.
Could the sense of
what is due to God be effectually stirred up within the human bosom, it would
lead to a practical carrying of all the lessons of Christianity. Now, to awaken
this moral sense, there are certain simple relations between the creature and
the Creator, which must be clearly apprehended, and manifested with power unto
the conscience. We believe, that however much philosophers may talk about the
comparative ease of forming those conceptions which are simple, they will, if
in good earnest after a right footing with God, soon discover in their own
minds, all that darkness and incapacity about spiritual things, which are so
broadly announced to us in the New Testament. And oh! it is a deeply
interesting spectacle, to behold a man, who can take a masterly and commanding
survey over the field of some human speculation, who can clear his
discriminated way through all the turns and ingenuities of some human
arguement, who, by the march of a mighty and resistless demonstration, can
scale with assured footstep the sublimities of science, and, from his firm
stand on the eminence he has won, can descry some wondrous range of natural or
intellectual truth spread out in subordination before him: - and yet this very
man, may, in reference to the moral and authoritative claims of the Godhead, be
in a state of utter apathy and blindness! All his attempts, either at the
spiritual discernment, or the practical impression of this doctrine, may be
arrested and baffled by the weight of some great inexplicable impotency. A man
of homely talents, and still homlier education, may see what he cannot see, and
feel what he cannot feel; and wise and prudent as he is, there may be the
barrier of an obstinate and impenetrable concealment, between his accomplished
mind, and those things which are revealed unto babes.
But while his
mind is thus utterly devoid of what may be called the main or elemental
principle of theology, he may have a far quicker apprehension, and have his
taste and his feelings much more powerfully interested, than the simple
Christian who is beside him, by what may be called the circumstantials of
theology. He can throw a wider and more rapid glance over the magnitudes of
creation. He can be more delicately alive to the beauties and the sublimities
which abound in it. He can, when the idea of a presiding God is suggested to
him, have a more kindling sense of His natural majesty, and be able, both in
imagination and in words, to surround the throne of the Divinity by the
blazonry of more great, and splendid, and elevating images. And yet, with all
those powers of conception which he does possess, he may not possess that on
which practical Christianity hinges. The moral relation between him and God,
may neither be effectively perceived, nor faithfully proceeded on. Conscience
may be in a state of the most entire dormancy, and the man be regaling himself
with the magnificence of God, while he neither loves God, nor believes God, nor
obeys God.
And here I cannot but remark, how much effect and simplicity
go together in the annals of Moravianism. The men of this truly interesting
denomination, address themselves exclusively to that principle of our nature,
on which the proper influence of Christianity turns. Or, in other words, they
take up the subject of the gospel message - that message devised by Him who
knew what was in man, and who, therefore, knew how to make the right and the
suitable application to man. They urge the plain Word of the Testimony: and
they pray for a blessing from on high; and that thick impalpable veil, by which
the god of this world blinds the hearts of them who believe not, lest the light
of the glorious gospel of Christ should enter into them - that veil, which no
power of philosophy can draw aside, gives way to the demonstration of the
Spirit; and thus it is, that a clear perception of scriptural truth, and all
the freshness and permanency of its moral influences, are to be met with among
men who have just emerged from the rudest and the grossest barbarity. When one
looks at the number and the greatness of their achievements - when he thinks on
the change they have made on materials so coarse and so unprornising.when he
eyes the villages they have formed - and around the whole of that engaging
perspective by which they have chequered and relieved the grim solitude of the
desert, he witnesses the love, and listens to the piety of reclaimed savages; -
who would not, long to be in possession of the charm by which they have wrought
this wondrous transformation who would not willingly exchange for it all the
parade of human eloquence, and all the confidence of human argument and for the
wisdom of winning souls, who is there that would not rejoice to throw the
loveliness of.the song, and all the insignificancy of its passing fascinations
away from him?
And yet it is right that every cavil against
Christianity should be met, and every argument for it be exhibited, and all the
graces and sublimities of its doctrine be held out to their merited admiration.
And if it be true, as it certainly is, that throughout the whole of this
process, a man may be carried rejoicingly along from the mere indulgence of his
taste, and the mere play and exercise of his understanding; while conscience is
untouched, and the supremacy of moral claims upon the heart and the conduct is
practically disowned by him - it is further right that this should be adverted
to; and that such a melancholy unhingement in the constitution of man should be
fully laid open; and that he should be driven out of the seductive complacency
which he is so apt to cherish, merely because he delights in the loveliness of
the song; and that he should be urged with the imperiousness of a demand which
still remains unsatisfied, to turn him from the corrupt indifference of nature,
and to become personally a religious man; and that he should be assured how all
the gratification he felt in listening to the word which respected the kingdom
of God, will be of no avail, unless that kingdom come to himself in power -
that it will only go to heighten the perversity of his character - that it will
not extenuate his real and practical ungodliness, but will serve most fearfully
to aggravate its condemnation.
With a religion so argumentable as ours,
it may it be easy to gather out of it a feast for the human understanding. With
a religion so magnificent as ours, it may be easy to gather out of it a feast
for the human imagination. But with a religion so humbling, and so strict, and
so spiritual, it is not easy to mortify the pride, or to quell the strong
enmity of nature; or to arrest the currency of the affections; or to turn the
constitutional habits; or to pour a new complexion over the moral history; or
to stem the domineering influence of things seen and things sensible; or to
invest faith with a practical supremacy; or to give its objects such a vivacity
of influence as shall overpower the near and the hourly impressions, that are
ever emanating upon man from a seducing world. It is here that man feels
himself treading upon the limit of his helplessness. It is here that he sees
where the strength of nature ends; and the power of grace must either be put
forth, or leave him to grope his darkling way without one inch of progress
towards the life and the substance of Christianity. It is here that a barrier
rises on the contemplation of the inquirer - the barrier of separation between
the carnal and the spiritual, and on which he may idly waste the every energy
which belongs to him in the enterprise of surmounting it. It is here, that
after having walked the round of natures acquisitions, and lavished upon
the truth all his ingenuities, and surveyed it in its every palpable character
of grace and majesty, he will still feel himself on a level with the simplest
and most untutored of the species. He needs the power of a living
manifestation.heneeds the anointing which remaineth. He needs that which fixes
and perpetuates a stable revolution upon the character, and in virtue of which
he may be advanced from the state of one who hears and is delighted, to the
state of one who hears and is a doer. How strikingly is the experience even of
vigorous and accomplished nature at one on this point with the announcements of
revelation, that to work this change, there must be the putting forth of a
peculiar agency; and that it is an agency, which, withheld from the exercise of
loftiest talent, is often brought down on an impressed audience, through the
humblest of all instrumentality, with the demonstration of the Spirit and with
power.
Think it not enough, that you carry in your bosom an expanding
sense of the magnificence of creation. But pray for a subduing sense of the
authority of the Creator. Think it not enough, that with the justness of a
philosophical discernment, you have traced that boundary which hems in all the
possibilities of human attainment, and have found that all beyond it is a dark
and fathomless unknown. But let this modesty of science be carried, as in
consistency it ought, to the question of revelation, and let all the
antipathies of nature -be schooled to acquiescence in the authentic testimonies
of the Bible. Think it not enough, that you have looked with sensibility and
wonder at the representation of God throned in immensity, yet combining, with
the vastness of his entire superintendance, a most thorough inspection into all
the minute and countless diversities of existence. Think of your own heart as
one of these diversities; and that he ponders all its tendencies; and has an
eye upon all its movements; and marks all its waywardness; and, God of judgment
as he is, records its every secret, and its every sin, in the book of his
remembrance. Think it not enough, that. you have been led to associate a
grandeur with the salvation of the New Testament, when made to understand that
it draws upon it the regards of an arrested universe. How is it arresting your
own mind? What has been the earnestness of your personal regards towards it?
And tell us, if all its faith, and all its repentance, and all its holiness,
are not disowned by you? Think it not enough, that you have felt a sentimental
charm when angels were pictured to your fancy as beckoning you to their
mansions, and anxiously looking to the every symptom of your grace and
reformation. Be constrained by the power of all this tenderness, and yield
yourselves up in a practical obedience to the call of the Lord God, merciful
and gracious. Think it not enough, that you have shared for a moment in the
deep and busy interest of that arduous conflict which is now going on for a
moral ascendancy over the species.
Remember that the conflict is for
each of you individually; and let this alarm you into a watchfulness against
the power of every temptation, and a cleaving dependence upon Him through whom
alone you will be more than conquerors. Above all, forget not, that while you
only hear and are delighted, you are still under natures powerlessness
and natures condemnation - and that the foundation is not laid, the
mighty and essential change is not accomplished, the transition from death unto
life is not undergone, the saving faith is not formed, nor the passage taken
from darkness to time marvellous light of the gospel, till you are both hearers
of the word and doers also. "For if any be a hearer of the word, and not a
doer, he is like unto a man beholding his natural face in a glass: for he
beholdeth himself, and goeth his way, and straightway forgetteth what manner of
man he was."
Home | Biography | Literature | Letters | Interests | Links | Quotes | Photo-Wallet