SERMONS

PREACHED BEFORE

of

V FIFTEEN

1'"*

SERMONS^
PREACHED BEFORE

of
BETWEEN A.D.

1826

AND

1843

BY

JOHN
SOMETIME

HENRY
FELLOW OF ORIEL

NEWMAN
COLLEGE

Mane

semina

semen

tnum,
aut

et

i"esp2ro

i'.:

cesset

manns

ttta.

Quiet tttscis,quid
erit"

magis oriatiir, hoc

illnd; et si utriuitqus sinuil,

melius

NEW

EDITION

LONGMANS,
LONDON,
NEW

GREEN,
YORK,
AND

AND
BOMBAY

CO.

1896

TO

THE

VERY

REV.

RICHARD
DEAN OF

WILLIAM
ST. PAUL'S.

CHURCH,

M. A-

MY

DEAE

DEAN,
I
to

TTTHEN
name

lately asked
this Volume of

your

leave

to

prefix your
before
to

of I

Sermons felt
.

preached
had had
to not

the

University
and
to

Oxford,

I I

explain
offered when

myself
to you

my

readers, why

it

on

its first of

publication,rather nearly thirty

years my

than

now,

the have

long delay

might
act.

seem

to

destroyed the graciousness of

you
were one

For

of

those

dear

friends, resident
and

in

Oxford, (some, as Charles

now no

Marriott those of much

Charles
five

Cornish,
from
was

more,) 1845,
the in

who the

in
course

trying
which
to

years,

1841

to to

this Volume and

given
me

world, did

so

comfort and

uphold

by

their

patient,tender
behalf.

kindness,

their zealous

services in my
I cannot

forget, how,

in the
to

February
to

of

1841,

you

suffered
and much

me

day

after

day

open

you

my

anxieties

plans, as
less
can

events

successivelyelicited
the
as

them

and
of the

I lose

memory of

of

your

great

act in

as friendship,

well

justice

and

courage,

vi

Dedication.
1 845, your Proctor's
me

February of
another ardor
now

year, when from the

you,
"

with

departed,shielded

civium
a

prava

jubentium,"by
your

the

of interposition

rogative pre-

belongingto
But
me

academical generous

position.
conduct towards gave of I of
a

much the
to

as

I felt your very

at

time, those
it

circumstances then
no

which the
to

occasion

deprived me
That
an was

of

power do what work

not

acknowledging it.
am

season

doing now,
would
; nor

when

association
a

with
to

any

mine service

have
did

been

burden

another,
I

I, in the Volumes
of

which upon had

published
any had
me

duringthose

years, think in the

case

layingit
of
one

of my

friends, except
with
me

who
overcame

duties

up

at

Littlemore, and

by

his

and urgent sympathy. loyal

Accept then, my
of expression the my

dear

this Church, though it be late,

that the

now gratitude,

lapseof
may be

years,

judgment passed
the

on

me

by (what
your thus you.

called)

and posterity, encourage 1

am me

dignityof
that,in
towards my dear very

present position,

to think

myself, gratifying

not

inconsiderate
I am,

Dean,
affectionate

Your

friend,
NEWMAN.

JOHN

H.

ADVENT, 1871.

AD

VER

TISEMENT.

AF

the and

following
Sixth
were

Sermons,

the

First,
the

Third,
in

preached Preaching

by
Turns

Author
the

Vice-Chancellor's
in

Second

his

own

the his

Fourth,
turns
as

Fifth, Seventh,
Select which Preacher. close
the

Eighth,

and

Ninth The
Six

in

since in

1832,

series,
which
at

were

preached
made

private
to

College
him,
that
as

turns,

were

available

being
of

either

his

own

disposal

or

at

his

personal

friends.

Though
most

he
in

has

employed portions

himself of

for
and

the
the

part

discussing
he need

one

same

subject, yet
has
not

scarcely

say,

that

his

Volume

the

method,
in for

completeness,
use

or

scientific which

exactness

the

of

language,
upon

are

necessary

formal

Treatise

viii

Advertisement.

it;

nor,

indeed,
with the

wag

such

an

undertaking
circumstances

patible com-

nature

and

of

the

composition.

The

above

is

the

Advertisement

prefixed February
4,

to

the

Original
that, present
an

Edition,
additional

dated

1843,
added

except
to

Sermon

being
3
"

the

Edition
"

viz.,

No.

alterations

in

its

wording

were

unavoidable.

THE

ORATORY,
December,
1871.

1 4570
PREFACE
TO THE

THIRD

EDITION.

riTEESE

Discourses

were

originallypublished, except
corrections, just
would
as

as

regards preached.
made of

some

verbal author

they
time
in

were

The

gladly
in

at

that both

have

considerable
addition be and of

alterations omission before

them,

the

way

but,
the

professing,

as

they
did he do

did,
not

to

"preached
at

University/'
Much less it

he does

feel

himself

liberty
all that in

to

do has

so.

alter has

them

now

he

thought
at

right

to

been,
draw in

by

notes

brackets certain of

the

foot which of

of the

page,
to

to

attention

to

faults

are

be

found
far

them,

either

thought
these
to

or

language, and,

as

as

possible,
faults
were

to

set

right.
be

Such of

only
character

expected
some

in

discussions

so

difficult

as

of

them

pursue, say sudden and

written

at

intervals, and
with

on

accidental,
aid

not

to

opportunities, and

no

from

Anglican,

no

Prefaceto
of Catholic

knowledge

theologians.
such serious the

He

is

only

prised sur-

himself, that, under

errors are

circumstances,the
character. upon This the

not

of

more

remark
relation of
an

to applies especially

Discourses
are

of Faith

to

Reason,

which
an

of the

nature

into expedition exploring do

or

all but
on a

unknown of

country, and
either Faith

not

even

venture

definition

Reason become

on

starting.As
as precise,

they proceed,
well
as

however, they

more

more

which accurate, in their doctrine,

in
a

shall here
as

be

stated the

form, and, categorical

used in the
course

as

far

in possible,

words

of them.
a

1. Before

down setting

definition of Faith what

contrast

and

of

Reason, it will be rightto consider

notion other.
"

is the

popular
each

of Faith

and

Reason,

in

with

I have

not

yet said what

Reason

is, or really
the
two

what

is its relation

to

Faith, but have

in the
sense

merely contrasted
ascribed to popularly
;

together, taking
x.

Reason Vide

the word,"

45.

also xii. 7, 11, 36

xiii. 1, 4

xiv. 32.

2.

According
weak

to

this

popular sense,
in

Faith

is

the
and

judging on
Reason Reason
on

grounds

matters, religious

strong grounds.
in
a

Faith involves claims

and easiness, of

slowness is meant of

the accepting

Religion ;
Reason

by
an

Faith

feelingor
sense

sentiment, by
;

exercise

common

Faith

is conversant

the Third
with

Edition.
Reason

xi
with

conjectures or

presumptions,

proofs.
"

Whatever

be the

real distinction and which would

relation between between them

Faith
on a

and Reason, the contrast

be made

popularview, is this,
"

that Reason

requires strong evidence

evidence,"x. 17.
with each

before

it assents, and Faith

"

is content
are

with weaker

Faith

and

Reason

popularlycontrasted
exercises Reason of Reason

other

Faith

of consisting
on

certain

which

proceed

mainly
Vide

presumption,and
and

of certain

exercises which

mainly upon proceed

xii. 3. proof,"
;
v.

also 2, 7, 10, 36

19 ;

x.

26, 32

xi. 17.

3. But

now,

to

speak more
the

what definitely,

ought we

to understand

by

of faculty

Reason

stood largelyunder-

?
"

By

Reason

understood is properly

any

process
on

or

act of the

mind,

by which, from knowing one

xii. 2. Vide also xi. 6, 7
;

it advances thing,

to know

another,"

xiii.7, 9

xiv. 28.

4. The
or explicit

process

of the

Reasoning Faculty is
with the from
or

either
a

: that is,either implicit

without

direct

on recognition,

the

part

of

mind,
and

of the

and starting-point which

"

path of thought

through

it

comes

to its conclusion.
but not all men
as

All

men

have

reason,

can

give a

reason.

We

may

denote these two Vide the whole

exercises of mind of the discourse.

and arguing," reasoning

xiii. 9.

5. The

process the
act

of of

reasoning,whether
one

implicitor
to faculty,

is explicit,

and

the

same

xii
which and of also

Prefaceto
belongs the
power of

analyzingthat

process,

Eeasonto explicit. from implicit therebypassing in

ing,thus retrospectively employed

results in
a a

itself, analyzing
is

science specific

or

which art,called logic,

to

sort of
on

rhetoric, bringingout
which
it has

advantage the implicit

acts
"

proceeded.
well. to reasoning indispensable the

Clearness in argument is not

process

The

of

and independent is completein itself, reasoning ;

an

is but analysis
"

account

of it," xiii.10; vide 8. Error and Truth is

set

The

warfare
to the

between

advantageous necessarily

former, as being conducted

the
. . .

by

speechor
the very
or

treatise ; of

and this, not

only from
even

of deficiency
moreover,
a

truth in the power

and eloquence,

of words, but

from written

neatness

and definiteness of Truth hence it can

method, requiredin
far exhibited in
more

spoken argument.
a

is vast and

viewed stretching,
a

as

system

hardlybe

given number
than
a

of sentences.

Its advocate, unable

must very
"

to exhibit

fragmentof
.
. .

the whole,

round
art of

off its rugged extremities, etc.

This,indeed,is the

"c., v. composition,"

21. look dispute,

may out

They

who

wish to shorten the

for

some

strong

and

manifest

argument,

which

be

stated

handled tersely,

and urged rhetorically," "c., xiii.36. conveniently, Vide xiv. 30.

6.
a

Again :
a

there

are

two

methods

of

reasoning
"

and priori,

posteriori ; from
from
more

antecedent

probabilities
which

or

and verisimilitudes, of

evidence,of

the
to

method

verisimilitude

naturallybelongs
method of

and reasoning, implicit

the

evidence

to

explicit.
"

Proofs may

be

not in themselves,but, according strong or slight,

the Third
to the
us,

Edition.
the doctrine
to professes
come

xiii
to

circumstances

under

which

which

small

to prove ; and they will have a greator they are brought admit those circumstances as we effect upon our minds, according
or

not.

Now, the admission

of those circumstances

involves

of antecedent views, presumptions, tions, associaimplications, variety

and the like, many

of which

it is very

difficultto detect and

"c., xiii.33. analyze,"

Vide also 9, and xii. 36.

7.
nature

Again
one

"

though the Reasoning Facultyis

the
same

in its

and

in all

minds,

it

without varies, the

in pointof strength, as limit, that in individuals, and is,

to which
reason

in existing

concrete,

to that,according

the subject-matt
man

it is of
to

applied. Thus, a
trade, taken
as

may

well be

on

matters

his

subject,
his

but

simply unable

bring
a

out

into

shape

reasoning upon them, or

because
he has not his the
own

to write

book

about
"

them,
of is,
own

talent of

analyzing

that

reasoning upon
middle
"

or finding his reasonings,

terms.
is much
on

How

man

reasons

as

mystery as how he remembers.

and subject-matters,

He

remembers

better and
worse.

worse

different

he

reasons

better and of

The

giftor

talent may

be

but distinct,

the process Vide

is the same," reasoning

xiii.10.

also xi. 6.

8. This

of inequality

the

in faculty

one

and

the

same

with individual, arises from two

respect to
causes :
"

different
want

subject-matters, experienceand

from
a

of

in the familiarity

details of

given subject-matter ; and

xiv
from

Prefaceto
ignorance
which of the
or axioms, often principles condite, re-

belong to

it.

"'

The

man

who

and experiments, neglected be called

a

trusted to his the blind

man

vigour
who

""f

talent,would

theorist
on

and

to seriously professed

lecture
. .

lightand might

colours

could

scarcely
ease

hope

to

gain

an

audience.

He

discourse with

and

tillwe fluency,
on a

almost

sudden, he

his lamentable deprivation ; at length forgot would lose himself in some inexpressibly great

mistake," iv. 8.
"

However

full and however

our systematic our

our precise

producible grounds
clear and down is to its

may

be, however

method, however

our tangible

evidence, yet, when elements,there

xi. 18.
must

argument
be

is traced

simple

ever

somethingwhich

of proof," incapable

9.
"

Hence

there and

are

three

senses

of

the
true

word
sense.

Reason," over
what

above

the
out
comes

large and
into view
to pass

Since

is not

brought

cannot

be
cises exer-

it acknowledged as existing,
of Hence

that

not explicit are reasoning

commonly ignored.

is meant, first, to Religion, by Reason, relatively

argument. expertness in logicol

"

Reason

has

power

of

and analysis
or

and criticism in all opinions what

may

conduct, and nothing is

in
a

true

but right

be

and, justified,

certain sense, Faith

are

proved by
13.

it ; and unless the doctrines received have

no

by

by Reason, they approvable

claim

to

be

true," x. as regarded
Vide also 14, 16.

10.

And

again, since

Evidences

are

more

easily

the Third

Edition.

xv

analyzedthan

hence verisimilitudes,

reasonings,that
monly com-

the subjectof Religion, are on is, investigations,

considered
and Reason

to be

nothing

but

posteriori ments; argua

to Religion becomes relatively

of framing Evidences. faculty

sense

This, again,is a popular

the of Religion, subject used it.

of the
a

word,
sense

as

to applied

and

second

in which

I have

"Reason

is influenced
reason

by

direct and it

definite

proof: the

mind

is
a

supposedto

when severely,

antecedent rejects

proof of

fact, rejects every favour," x. 26.

"

thing but
is

the

actual evidence

in producible

its

Reason,

as

the word

commonly used,rests

on

the

evidence,"

x.32.

11
.

The

word

''

Reason
a

"

is still
sense,

more

often used
a

in

jhese

Discourses of

in

third

viz.,for
it

certain

popular abuse
itself upon with Srst in

the

faculty ; viz.,when
a

occupies

without Religion, its

due

familiar
a

ance acquaintuse

or subject-matter,

without

of the is
""

principles proper

to
"

it. the

This wisdom

so-called of the about secular

Reason
world

Scripturedesignated
is,the reasoning of

that
or

secular

minds upon

Religion,
maxims,
the

about Religion based reasonings

are

which abuse

to intrinsically foreign to it; parallel

of

Reason truths medical

in
are

other made

subject-matters, as
the axioms and

when

chemical

startingcauses

points in

or science,

the doctrine

of final

xv

i
introduced
into

Preface to
astronomical
or

is

quiries. ingeological

Hence Reason

one

of these Discourses in the

course

is entitled

"

The

Usurpationsof
of
"

;" and
"

of it mention Vide
note

is made
on

captious

Reason," forward Reason," "c.

iv. 9.

12. without
"

Faith

is

properlyan
a

assent, and

an

assent

doubt, or
an

certitude.

Faith is Faith Faith Faith

;

xi. 9. acceptanceof thingsas real,"

8.

"

x. simply acceptstestimony,"

"

is not

identical with

xiii.4. its grounds and its ohject," in

"

starts with
an

probabilities, yet it ends

informant amid

peremptory

ments state-

it believes without

doubt,yet accepts his

mation infor-

doubt," xiv. 34
x.

Vide

also 39;

34; xi.

1 ;

xv.

3.

13.

Since, in acceptinga
of recognition its

conclusion,there
act

is

virtual
may

an premisses,

of Faith

be said

to (improperly)

include

in it the reasoning
to

process which

is its

and antecedent,
;

be is

in

certain

aspect an
and the in word

exercise of Reason
the

and

thus

co-ordinate,
of

contrast, with
"

three

senses (improper)

Reason"

above

enumerated, viz., explicit,

and evidential,
"

secular Reason.
of gaining knowledge faculty of Faith is
an

If Reason
act

is the
or

upon

grounds

an given, an

process

exercise of

Reason, as being
to

instrument

of indirect

knowledge concerning thingsexternal

us," xi. 8, 9. 14.

Faith, viewed

in

contrast

with

Reason

in these

CONTENTS.

SERMON

I.

I'HE

PHILOSOPHICAL

TEMPER,

FIRST

ENJOINED

BY

THE

GOSPEL.

(Preached

on

Act

Sunday

afternoon,

July 2, 1826,

By appointment

of the

Vice-Chancellor.)

3o!)n

but.

12.

PAGE
"

Then the

spake
world"

Jesus
.........

aaain

unto

them,

savina,

am

the

Light of
1

SERMON

II.

THE

INFLUENCE

OF

NATURAL SPECTIVELY.

AND

REVEALED

RELIGION

EB-

(Preached
In

on

Easter the

Tuesday morning,
own

April 13, 1830,

turn.)

Author's

Preaching
i. 1-3.

That which and the

which
we

was

from
seen

the
our

beginning,
eyes,
which

which
we

we

have looked

heard,
upon,

have
hands
was

with

have

our

have

handled,
and that

of
we

the have

Word
seen

of life;
It,
which tvhich also and
was

(For
Dear

Life
and

manifested,
shoiv and
was

witness,
the
seen

unlo

you

Eternal
unto
us

Life, ;)
that That
ye

with have

Father,
and

man/levied
we

we

heard
with

declare
us"

unto

yov,

may
.

have L6

fellowship

......

XX

Contents.

SERMON

III.

EVANGELICAL

SANCTITY

THE

PERFECTION

OF

NATURAL

VIRTUE.

on (Preached Sunday afternoon,

March

6, 1831,

By appointment of

the

Vice-Chancellor.)

"pf).t). 8, 9.
PAGE
"

Ye

were
as

sometime children

darkness, but
: of light

now

are

ye

lightin
the
....

the Lord

walk all

For

the

fruit of
truth"

Spiritis

in 37

and goodness,and righteousness,

SERMON

IV.

THE

USUEPATIONS

OF

SEASON.

(Preached on

Sunday afternoon,December
turn
as

11, 1831,

in the Author's

Select

Preacher.)

Jttatt.xi. 19.
Wisdom is

of her justified

children

"

54

SERMON

V.

PEBSONAL

INFLUENCE,

THE

MEANS

OF

PEOPAGATING

THE

TEUTH.

(Preached on
In

Sunday afternoon, January 22, 1832,

his turn
as

Select

Preacher.)

It. left.

34.

*'

Out

of weakness

were

made

strong

"
.

"

76

Contents.
SERMON VI,

xxi

ON

JUSTICE,

AS

PRINCIPLE

OF

DIVINE

GOVERNANCE.

on (Preached

Sunday afternoon,April 8, 1832,

of the

By appointment

Vice-Chancellor.)

3icr. but. 11.

PAGE

They

have

healed

the hurt

of

the

daughter of My people slightly,

"

saying,Peace,

peace,

wlten

there is

no

peace

...

99

SERMON

VII.

CONTEST

BETWEEN

FAITH

AND

SIGHT.

(Preached on
In

Sunday afternoon, May 27, 1832,

turn
as

the Author's
1

Select

Preacher.)

3iofm

to. 4. the world,

even our

This is the

victorythat

overcometh

faith"

120
.

SERMON
HUMAN

VIII.
INDEPENDENT OF CIRCUMSTANCES.

EESPONSIBILITT,

AS

(Preached on

Sunday nftcrnoon,
as

November

4, 1832,

In his turn

Select

Preacher.)

"!"*n. itt.13.
The

serpent beguiled me,

and

I did

eat ".....

136

SERMON
WILFULNESS,
THE

IX.
SIN OF SAUL.

(Preached on
In

Sunday morning,
his turn
as

December

2, 1832,

Select

Preacher.)

1 Sam. It

Ib. 11. up

repentethMe
back

that I have

set

Saul

to

be
not

Icing ; for
performed

Tie is

turned

from following Me,

"""".....

and

hath

My
156

commandments"

xxii

Contents.

SERMON

x.

FAITH

AND

SEASON,

CONTEASTED

AS

HABITS

OF

MIND.

(Preachedon Sunday morning, By appointmentof

Mr.

the

Epiphany,1839,
of

Smith, Fellow
1.

Trinity.)

1|rt. II.

PAGE
"

Now

Faith

is the substance
"

of thingshoped for, the

evidence

of
176

thingsnot

seen

SERMON

XL

THE

NATUBE

OP

FAITH

IN

EELATION

TO

SEASON.

on (Preached Sunday morning,January 13, 1839,

By

the Author's
1 C(T.

own

appointment.)

i. 27.
to

God

hath chosen G-od

the foolishthingsof the world hath

chosen
are

confound the
the world
.
.

wise, and

the

weak
"

things of
. .

to
.

confound the thingswhich

mighty

202

SERMON

XII.

LOVE

THE

SAFEGtJAED

OF

FAITH

AGAINST

STJPEESTITION.

(Preached on

Whit-Tuesday morning, May

Mr.

21, 1839,

By appointment of

Audland, Fellow of Queen's.)

X.

4, 5.
His voice. And
a

"

The

sheepfollow Him, for then know they not follow,but

will
........

stranger
not 222

will

flee from him, for they know

the voice of strangers"

Contents.

xxiii

SERMON

XIII.

IMPLICIT

AND

EXPLICIT

REASON.

(Preached

on

Monday

morning, St. Peter's Day, 1840,

Church,
lit. 15.
PAGE

By appointment of Mr.
1

Fellow

of

Oriel.)

$fl.

Sanctify give
an

the

Lord

God
to

in your
man

hearts
that

and

be ready
you
"
...

always
of

to the

answer

every with

asketh

reason

hope that

is in you,

meekness

and

fear

251

SERMON

XIV.

WISDOM,

AS

CONTRASTED

WITH

FAITH

AND

WITH

BIGOTRY.

(Preached

on

Whit-Tuesday Morning,
of Mr.

June

1, 1841,
of

By appointment

Pritchard,

Fellow

Oriel.)

1 ""or. it. 15.

"

He

that

is
man

spiritualjudgeth
"

all

things, yet

he

himself

is

judged
278

of

no

SERMON

XV.

THE

THEORY

OF

DEVELOPMENTS

IN

EELIGIOUS

DOCTRINE.

(Preached

on

Thursday morning, the Purification, 1843,

Mr.

By appointment of

Christie, Fellow

of

Oriel.)

"Eufcc it. 19. But

Mary kept

all these

things,and pondered them

in 'her heart"

313

The
were even

Philosophical Temper,
written in
a

books
not
manners

language which
his view
an

he

did of with

understand, and
and he
to
was

opened to
very

account

customs

different

from

those the

which
were

familiar.

The

of writings their

ancients
;

be

collected,and
studies form the

opinions examined
are

and

thus

those

which

called peculiarly

learned who faith.

would

wished The

employment of one principal the champion of the Christian to be but the philosopher might speculate,
submit
to learn.

must theologian

2. It cannot, has from

Christianity pursuits proved unfavourable to literary ; yet, the very encouragement it gives to these, an
then, be

maintained

that

has been drawn, as if on that very opposite objection it impeded the advancement of philosophical account and scientific knowledge. It has been urged, with that the attachment considerable plausibility, to the writingsof the ancients which it has produced has been of new to the discovery truths,by prejudicial and dislike of whatever was trary concreatinga jealousy thus to received opinions. And Christianity has been represented as a system which stands in the way in politics, of improvement, whether education, science ; as if it were or adapted to the state of knowledge, and conducive of the to the happiness, in which it was evil introduced, but a positive age in more enlightenedtimes; because, from its claim to infallibility, it cannot itself change,and therefore be endeavouring must to bend ever opinionto its own Not mention the multitude of to antiquatedviews. half-educated
men

who

are

avowedly hostile

to

Re-

First
vealed
or

Enjoined by

the

Gospel.

watch and who discovery Religion, every new in hope that something to its disadvantage theoryin science, it is to be lamented hence be derived, may
many
even

that

of the

advocates present respectable the

of

improvements

in

condition

of
to

and society, consider the

patrons of generalknowledge, seem

interests of the human
race

quiteirreconcilable with those of the Christian Church ; and though they think it indecorous to attack or Religionopenly, unfeeling of to expect that the progress yet appear confidently mind cultivation of the human and the general discovery must terminate in the fall of Christianity.
3. It must has be confessed that the conduct of Christians
to these erroneous given countenance views respecting the nature and tendency of deference has been Revealed Religion. Too much of the genius paidto ancient literature. Admiration an displayed in its writings, imagination excited not unby the consideration of its very antiquity, the pride of knowledge and desire of a frequently to be appearing possessedof a treasure which the do not enjoy,have led men to exalt the sentiments many the of former to disparagementof ages

sometimes

modern

ideas.

With

view,

moreover,

to

increase the

(as they have supposed)the

sacred
as
a

value

and

of dignity

volume, others have been induced

to set it forth

well as of all truth, as philosophical depository to limit its utility seems religious ; although St. Paul for doctrine, and to profitableness correction, reproof, instruction in righteousness. have been Others,again,
too

and diligent

too

hastyin answeringevery
B2

frivolous

4
and has isolated

The

Temper, Philosophical

which of Scripture, to the words objection been urged, nay, which they fancied might possibly be urged, from successive discoveries in science ;
" "

too

because diligent, them

to lose to

their minute

solicitude

has

sioned occa-

sightof
the

the Christian

Evidence

as

whole, and
were mass

magnify

unanswerable)it
of

if (though it as objection, the could really weigh against the other

on argument producible

side; and

too

hasty because, had

the

they

been

succeeding patient,
have solved
a

discoveries would
for them

perhaps of
The
:

themselves
the

without objection,

interference of
of such been
a

controversialist.
are as

ill consequences the has objection

cedure pro-

obvious

recognized

while the solution offered has too often important, been inadequate unsound. To feel jealous and apor pear the enlargementof scientific timid,on witnessing is almost to acknowledge that there knowledge, between it and Eevelation. be some contrariety may

4. Our
of the which
"

Saviour,in
as

the

text, calls Himself

had this and

the

Light
words

world;

David

already said, in place

!

The

belong to especially is my Light "" Lord

the
"

and He

this
so

though

day 2, speaks

1
2

[The motto of [Act Sunday.

"

Universityis

"

Dominus

illutninatio meu."]
on

The candidate," says Huber his teacher,makes

in

the

ties, English Universito the other

emancipated from teachers by taking part

afterwards lectures cursoria. of the whole
course

himself the

known schools.

the

in disputations

These

vices ser-

become
A
more

formal

publicacts, disputationes, responsiones,

Act formed
the actual
on

solemn especially
The

close

of

study.
arose

licence

was

then conferred final and

solemn

him

by

the Chancellor. should

and

A custom

thr.t all the of the year

exercises

fall in the second

on

term

(hence called

the Act

Term),
the

be closed

the last Saturday in term

the candidates

by

solemn

generalAct,

Vesperia,by keeping which

of all

degrees in

their diffe-

First
of Himself
as

Enjoinedby

the

Gospel.
to

5
an

bringing religious knowledge

apostate race, yet we
forbids lawful have
no

ignorantand
suppose and
we

reason

to

that He
cannot

knowledge
He would which
on

of any

kind,

imagine
which He

that

promulgate,
contradict the face of

by

His

inspired servants,

doctrines has

previoustruths
nature.

written

5. The

to Christianity, to which objection

the

going fore-

remarks

relate, may
times

be

answered. variously
losophers greatest Phi-

to First, by referring

the fact that the

"

of modern school of the

to

the

founders have
"

of the

new

and discovery, of
our

those who

most

extended forced

boundaries submit their

knowledge
to the

have
a

been

reason

Gospel;

circumstance

which, independent of
of the Christian
men

the

argument
which that

for the

strength
of such

Evidence least

the conviction

affords,at

shows

Revealed

Religion
still distinguish

cannot

be very unfavourable

when to scientificinquiries, the former

those who

acknowledge sincerely
themselves above others be much

in the latter.
on

6.

Again,
for

might
the

said

the

coincidence the
on

which

exists between

which general principles presupposes, and those

evidence which
rent

Revelation

into inquiries
were

nature

proceed.
entitled to
the

Science
begin the

and

Faculties
with

considered
new

and qualified

exercises

connected

their

degree upon

following Monday.

This fresh

and formed took placewith the greatestsolemnity, beginning(inceptid) the pointof richest brilliancy in the scholastic year. In Oxford it was called emphatically the Act,' in Cambridge the Commencement/
' '

"

(Abridged from
was

F. W. next

Newman's before
the

translation.) The
Act, which

Act

Sunday

is

or

the

Sunday

falls in the

first week

of

July.]

6
Revelation

The
agree

Philosophical Temper,
in

supposingthat nature is governed derstood, by uniform and settled laws. Scripture, properlyunis decisive in removing all those irregular at their own agents which are supposed to interrupt, the order of nature. Almost pleasure, every religion
but that of the the
a

Bible

and of

those
an

derived
indefinite

from

has it, of

supposed beings,to

existence

number each

certain extent

of independent and life,

other,
ference inter-

able to interfere in the affairs of

whose

it to exist) (supposing being reducible to no mation law, took away all hope of obtaining any real inforconcerning the actual system of the universe. On the other

hand,

the

writers inspired
occurrences

are

express

in

all miraculous tracing

or

to the

direct interposition,

at least the

permissionof

the

since
at

they also imply that miracles are random, but with a purpose, their
respect entirely agree
with the has made

Deity; and not displayed,

in which

declarations

this

deductions

scientific observation of operation

the general concerning the the absence

of any

established laws, and

with them
on

interference arbitrary

part of beings
The position, sup-

exterior to the

present
of
a

course

of of

things.

then,
which also all the

system

established

laws, on
for
to

is conducted, is philosophical investigation foundation

on

very

which

the
more

evidence
necessary

Revealed insist upon confuse other

are

rests. Religion

It is the
some

because this, Jewish and

writers

have

wished

to

the

Christian

faiths with

those

of

which and those popularsuperstitions religions framed on no principle, and supported by no pretence reasoning.

First
7. Without

Enjoinedby

the

Gospel.
on

7
of

enlarging,however,
which up
as
we

arguments
and

this nature, it is proposed now moral character both the

to direct attention

to the

the

Jewish
and

Christian

hold Religions human

excellence

of perfection of Bible those sented repreare

nature; for
which

shall find that

are

some

habits of mind
as

throughout the
the for which
our

alone

in pleasing
are

sight of God,
success

the

very

habits

which

necessary without

tific in scienpossible quiteimIf

and investigation,
to

it is

extend then the the

the the
most

sphere of
fact

knowledge.

this be

so,

is accounted

for without

difficulty, why acknowledged

And

have profound philosophers of

them. Christianity upon further, consideringthat the character,which claims virtuous man, is as
a

draws of the Scripture be called) an may scattered

traces

whole
"

(what
the

original character, only being

"

of

it

found

in authors

quainted unac-

with established
an

the

Bible,
of
as

an

argument

will almost

be

in favour intellectual

as Christianity, having

ferred con-

well

as

benefit spiritual

on

the world. 8. For in it instance, truth is obvious is

an

that

to

be in earnest

seeking the
evident

for requisite indispensable

not

it. Indeed, it would finding

so
a

be necessary been

to notice

had proposition, ancient and

it not

for the

strange

conduct

of the

in philosophers
man.

their theories

concerningnature
one or

It

seems

as

though only
in their considered in the
"

two

of them

were

serious and Most of

sincere them

and inquiries
on speculations

teaching.
than

subjectsrather philosophical
of
a

of light

an

amusement

grave

employment,

8
as
an

The
exercise for

Philosophical Temper,
or ingenuity,
an

of fancy, indulgence for

"

to

their display of

powers,

to

collect followers,or
seems

the sake
men,

gain. Indeed, it
in really with

incredible that any in their search have after gined ima-

who

were

earnest

truth,should have begun

that had invented
a

or theorizing,

system
almost

which without

they

were

conscious

they
with

data,should happen,when
to things,

to applied

the actual state of and

seems

harmonize

the numberless

diversified
to be
so

phenomena
obvious
a

of the world.

Yet, though it
that stated, in
must

forming any begin

with

serious

when position theoryconcerning

to the exclusion investigation, of fanciful speculation deference to human or it was received not generally or authority, recognized the forced it upon as such, tilla Christian philosopher attention of the world. And he was surely supported

nature,

we

by

the

uniform

language

of

the and

whole

Bible, which

tells us

a thing to religious of the fancy, be sacrificed to the mere or gratification of the mind, or party spirit, amusement or the prejudices of education, attachment or (however amiable)to the

that truth is too sacred

opinionsof human feelingswhich the

influence them discussions.

or teachers,

any

of

those

other

ancient

in their

suffered to philosophers serious and professedly grave

and caution, are sitions dispoAgain : modesty,patience, in philosophical of mind quite as inquiries requisite seriousness and earnestness, though not so obviously as hastiness in drawing of assertion, Rashness requisite. 9. reliance conclusions, unhesitating and powers of
are reasoning, on our own

acuteness

inconsistent

with

the

io

The

Philosophical Temper,

be fair in
nature

to giveto each phenomenon which discussion, successively presents its due weight, candidlyto

admit

those which be

militate against our

own

to theory,

be

culties, ignorantfor a time, to submit to diffiand patiently and meekly proceed, waitingfor further light, is a temper (whether difficult or not at this day)littleknown to the heathen world; yet it is the preters only temper in which we can hope to become interof nature, and
sets Christianity

to willing

it is the
as

very

temper
our

which moral

forth

the

of perfection

character.
11. Still union which
we further,

hear much
of that

said in of spirit

of praise

the

of scientific men, should

as

brotherhood
tries counwere

natives jointogether
in
a

of different
cause.

labourers

common

But

of ancient times influenced by this philosophers In vain shall we look among them for the ? spirit absence of rivalry;and much less can we hope to of mind, which in its desire of generosity it a slight considers of science, promoting the cause thing to be deprived of the credit of a discovery which is really its due. jealous They were notoriously of each quence, conseother, and anxious for their personal and treasured up their supposed discoveries with miserable precaution, but a chosen none allowing few to be partakers of their knowledge. On the contrary, it was which first brought into play Christianity of charity, the field of the world the principles on rosity, genefind that of self and country,in the prospect of disregard the universal good ; and which suggested the idea of a combination,peaceful yet secure. far-spreading

the

First
12.

Enjoined by
be

the

Gospel.
that the true

1 1

It cannot

denied,however,
not

sophical philoages

did spirit
after the

begin

to

till many prevail

paratively preachingof Christianity, nay, tilltimes comdate ; and it has, in consequence, of recent

been

maintained in

that

our

own

over superiority

the the

ancients presence natural doubtless had

general knowledge, is
of be been

not

owing
us, but

to

of the Christian
course

Religionamong
in the
a

to the

improvement given us
of

world.

And

it may
never
a

true, that though

from

divine
we

sophy philomight

above,

stillhave had
in the method

considerable and
extent

advantageover
our

the ancients

scientific acquirements.
true

it is also Still, admittingthis,

in matter

that

Scripture was,
spirit,
for

of

the fact,

first to describe

and inculcate that generous

so

and modest, cautious, single-minded, which after a long time, found was,
success

necessary

researches. of philosophical prosecution of And the propagation though the interval between and the rise of modern science is certainly Christianity maintained that the philosophy yet it may be fairly very long, of the Gospel had no opportunityto extend in the itself in the is not

province of
the

matter

tillmodern

times.

It

if surprising

difficulties and

amid their Christians, primitive and beingfor the most part persecutions, in the less educated
to
no new men

private persons
have
nature

ranks for from

of

should life,

given
;

birth the
were

school who

investigating
time
to

and

learned

time

joined them
their

scholars naturally of Greece, and followed philosophies

in the

defective
in

their masters

speculations physical ; and having more

in

important they
had
no

matters

hand,

took

for

granted what

11

The
of

Philosophical Temper,
is it wonderful, considering

means

Nor ascertaining. is the

and how multiform subject-matter, have been the developments of Christianity at successive of scientific research were eras, that the true principles not elicited in the longsubsequent period. Perhapsthe trials and errors throughwhich the Church has passed in the times which have preceded us, are to be its experience in ages
to
come.

how

various

13. It may

be

asked

how

it

comes

to

pass, if

true

philosophical temper is so allied to that which the inculcate as the temper of a Christian, that Scriptures should be found for discoveries distinguished any men in science, who yet are ill disposed towards those doctrines
which
reason

Revelation
be this
:

may the

our enjoins upon and the humility

belief.

The

teachableness connected
more

which with than

Scripture precepts inculcate are and doctrines solemn more principles

those which
are

awful of mind
;

necessary

for the

temper

in which

scientificinvestigation must the Christian of

be conducted

and

though

is admirablyfitted spirit

to produce

which leads to thought and inquiry and less profound the discovery of truth, yet a slighter has only The philosopher humilitywill do the same. ,to confess that he is liable to be deceived by false appearances and reasonings, to be biassed by prejudice, and led astrayby a warm fancy; he is humble because self himsensible he is ignorant, cautious because he knows he reallydesires to docile because to be fallible, But Christianity, in addition to this confession, learn. him to acknowledge himself to be a rebel in requires the tone

First
the

Enjoined by

the

Gospel.

13

sight of God, and a breaker of that fair and blished. estagoodly order of things which the Creator once perfect; The philosopherconfesses himself to be imthe Christian feels himself the
to

be

sinful and

of which corrupt. The infirmity be

as

philosophermust
"

conscious

is but
to

relative

infirmity imperfection
there
are

opposed
the

of which perfection,, he believes himself

infinite
a

degrees. point of
nearer

Thus

placedin
farther

certain

scale of

beings,and
he

that there

are

beings
removed
he has

to

than perfection But the

others is,

from

it.

Christian

acknowledges that
he

fallen away held

not
;

from that rank in creation which

originally positive,
in his
a

that he has

passed a line,and
there his
an

is in consequence down lower he with

a man

but weighed merely imperfect, Now is little to

actual evil.
own

in opinion,

that believing immense

holds

certain

definite station in is in consequence

\

series of creatures, and many from perfection steps, the minds of

removed, by
very

but there is much much that is the

to revolting

many, and and

contraryto
with of those

their ideas of the

harmony
with the

and order, much

of completeness

system of nature,
esteem

at variance

of feelings

which

they are
that and
a man

desirous is

regardingthemselves,in
that

doctrine natural

disgracedand
into the work

rank; original
blemish of

degraded from his he has, by sinning,

of God
is
;

introduced
in guilty

that he is

the court

heaven,

and

continually doing
holiness. And

thingsodious
as

in the

sightof

the Divine

the whole

this

system of the Christian since it was to redeem doctrine,

that Christ suffered
on

faith
man

depends upon
from
cross,

deserved
and in

punishment

the

14

The

Philosophical Temper,
his endeavours for
to

order to
himself

strengthenhim in from sin, and prepare

come are

cleanse

heaven, that
not

the

Holy

has Spirit that

men

to rule the

Church, it is
for their

wonderful

found, admirable
their
success

philosophical

nature, and investigating in the school of the Gospel. yet unworthy disciples 14. Such men often regard Christianity slavish a as to the freedom of thought, system, which is prejudicial of genius, the aspirations and the speculations of enterprise;

temper

and

in

an

unnatural

system,

which

sets

out

with

that the human mind is out of order, and supposing bends all its efforts to overthrow the constitution consequently and belief with which man of feeling is born, him a being for which and to make tended innature never

pernicious system,which unfits men their thoughtson for this life by fixing another,and acted which, wherever consistently infallibly upon, leads (as it often has led) to the encouragement of
a

him

; and

the

monastic

and spirit,

the

extravagancesof

cism. fanati-

15.

seems Although, then, Christianity

to have

been

giveto the world the patternof the true spirit of philosophical investigation, yet, as the principles of science are, in process of time,more fully developed, and become of the religious more independent system, there is much school should danger lest the philosophical be found to separatefrom the Christian Church, and at
the firstto

lengthdisown
indebted. that it does And
not

the

parent

to whom
a

ithas been
measure

so

greatly
us

this evil has in

befallen
to
no

increase,we
which

must

look
can

that

early
all

to religious training,

there

be

doubt

First

Enjoined

by

the

Gospel.

15

persons classes

those
"

in

the

higher
"

as

well

as

in

the

poorer

of

the

community

should

be

submitted.

16.

To

conclude.

The

ignorance
often

of

the

first

preachers

of

Christianity
the celebrated

has

been historian

insisted

on,

particularly Empire,
as a

by

of

the

Koman

presumption
and liberal

or

proof

of

their

hostility
however,

to

all has

enlightened
been here

philosophy.
from the

If,

as

contended,
canons

precepts
up
to

they
scientific

delivered

the

best

may will

be

drawn

for

investigation, they
could

the

fact

only
have

tend

prove

that

not,
so

assisted, un-

originated
and

or

selected

precepts
contribute

enlarged something
which

and

so

profound; strength
of

thus

will

to

the other

those

accumulated

probabilities,
that

on

grounds
themselves,
of God

are

so

overpowering,
as

they by

spoke
the spiration in-

not

of

but

they

were

moved

Himself.

SERMON

II.

THE

INFLUENCE

OE

NATURAL

AND

REVEALED

RELIGION

RESPECTIVELY.

(Preached

on

Easter

Tuesday,

April 13, 1830.)

JOHN

i. 1"3.

That
have have

which
seen

was

from
our

the

beginning,
which
we

which

-we

have
upon,

heard,
and
was

which
our

tee

ivith

eyes, the

have

looked
the show

hands

handled,
we

of
seen

Word
and the and us"

of life ;
bear

(For
and
was

Life
unto

manifested,
that
us

and

have

It,
with
seen

witness,
und

you
unto

Eternal

Life,
which

which
we

was

Father,
heard

manifested
unto

;)
also

That

have

declare

we

you,

that

ye

may

have

fellowship main far

as

with

purpose
we are

of

our

Saviour's
to

incarnation, it, was

for
us

as

permitted
God,
and and

know

that eternal
was

of

reconciling
life

us

to

purchasing
death.
"

by

His

sufferings
when He

This

purpose and

accomplished
up

said,

It is

finished,"

gave

the 2.

ghost.
on

But

His

rising
acts

from

the

dead,
as

He

extended
to

to

us

two

additional

of

grace,
as

preparatory
as

the

future

blessing,
that

and

of

which,
itself

well made

of the in

our

rection, resur-

miracle all and

was

evidence.
the
name

"

Go
the

ye,

teach

nations, baptizing
of the
to

them of the

of

Father,

Son,

and

Holy

Ghost."
on

In

this

commission

His

disciples was

intimated,

The

of Natural Influence
us

Scriptureinforms
to the first fathers

that
our

revelations

were

granted
nature

of

race,

concerningthe
; and

of God
can

and

man's

duty to
existence

Him

be

named,
of the

among

whom

there of powers

a scarcely people not are traditions,

not

only

exterior

to

this

visible the

world, but

also of their actual interference up

with

course

of nature, followed
to

communications by religious

mankind

from

them. such

The
as

Creator

has cipate anti-

never

left Himself

without of

witness

might

the conclusions conscience and

Reason, and support a

No

ing waver-

perplexed faith.

people (to
revelation
world has

speak in generalterms)has been denied a from God, though but a portionof the

authenticated revelation. an enjoyed let us speak of the fact; of 6. Admitting this fully, in belief of pious men the actual state of religious still the heathen world, as attested by their writings

extant;

and

let

us

call this attainable

creed

Natural

Religion.
science it is obvious that Conplace, ligion and sanction of Reis the essential principle Conscience in the mind. impliesa relation and that, between the soul and a something exterior, relation to an excellence to itself; a superior moreover,

7. Now, in the

first

which it has

it does not
no

possess, and And

to

tribunal

over

which

power. is

since the

monitor
more

and respected the

more

this inward closely the clearer, the followed,

more

and exalted,
the it
at

varied its dictates become,

is
ever

and
while thus

standard

of excellence

outstripping,

our obedience, a moral conviction is guides, nature length obtained of the unapproachable

and
as

Revealed

Respectively. Religion 19
of That, whatever authority the mind's the it

well

as

the supreme of object

we

is,

which

is the
at

Here, contemplation.
of
a

then,

once,

have is

elements the
a
"

religious
of
lations re-

system ;

for what

but Religion
us

system

existingbetween

and

Supreme Power,

the blessed and only habitual obedience : our claiming Potentate,who only hath immortality, dwelling in whom light unapproachable, see"? 8.
nature
no man

hath

seen

or

can

Further, Conscience
of
as

the actions,

impliesa difference of actingin this power

in the
way
or

and an of actingin one please, obligation to all others; and since particular way in preference
we

that

the

more

our

moral of
to

nature

is

ward improved,the greater into possess,

a

power is laid open of man, the law and

improvement it seems
us

view

both awful

of the

the

and prospects capabilities of that work which importance him. And thus the

of his

being lays upon

of a future life, and of a judgment to be presentiment with rewards and punishpassedupon presentconduct, ments less distinct, annexed, forms an article, more or in the creed of Natural
9.

Religion.
the inward law of

Moreover,
it
on

since
no

Conscience

brings with

attention to it is of the nature the

proof of its truth, and commands its own all obedience to it authority, of Faith; and habitual obedience plies imof
a

faith vigorous in the truth of its suggestions, over triumphing sition oppoboth from within and the without; quieting of Reason, perplexed with the disorders of murmurs the present scheme of things, and subduing the appec

direct exercise

clear and

2O

The

of Natural Influence
for

clamorous tites, and keen

good

which

promisesan
the

immediate

gratification.
Conscience is thus
ever

10. While Natural Morals

sanction rule

of

it is, when Religion, also. But here is

a

improved, the
difference
:

of

it

as such, is,

religious essentially ; but

a

in Morals

it is not

sarily neces-

it happens to be as only in proportion guide, here in individuals. And refined and strengthened made which have been to is a solution of objections the existence of the moral sense, on the ground of the to the exmen as cellence discordancywhich exists among actions. These jections obdemerit of particular or only go to prove the uncertain character (if so be) of the inward law of right and wrong ; but are the certainty in their form, directed against not, even of that the
remorse

general religious sense,

and vague

which

is

implied in
the

of apprehension occasions.
as incomplete

evil which

of Conscience transgression 11. unformed Still, and

is this law

by

tended quitecertain that obedience to it is atgrowing expertness in the by a continually and honestly A mind, habitually science of Morals. full sense of duty,will at conforming itself to its own second only length enjoinor forbid with an authority

nature, it is

to

an

oracle. inspired able

to

Moreover, in
with in

heathen

country,

it will be the

discriminate

right and

wrong

between precision and superstitions, traditionary of its faith

even

will thus

elicit confirmation
the truth. And

out

of

of corruptions realize in its which

it will further,

of

course

rewards degree those peculiar

of virtue in

cannot appetite

comprehend ;

and

will detect

and
this world's unaided

Revealed

ReligionRespectively.21
are

events, which

but

to perplexities

mere

Reason, a general connexion

conduct
and

between existing corroboration its

own

rightmoral
those

in happiness, the

oi

convictions has history

which created.

experienceof

vate pri-

12.

Such

is the

large and
from

creed practical religious works

of heathen

attainable

(asappears
a

the extant which

writers) by
under itself,

vigorous mind (what

It may
may

works rightly

upon

be
even

of the Dispensation called)

Paganism.
be
any

be

whether questioned of doctrine Scripture revelation.

to the mind

there which here

essential character its

is without

placein
a

this moral

For

is the belief in
it is

exterior principle

to which

incomprehe drawn, infinitely exalted, instinctively perfect,

;

here is the

surmise

of

judgment

to

come

the

knowledge
power,
as

of unbounded

dom, benevolence, wisand creation,

and of moral there is

traced
in

in the visible their

laws
even

unlimited

operation;further,
availsuffices for the

the something of hope respecting

ableness

of

repentance,

so

far

(thatis)as
is
an

there religious support; lastly, rule of with duty,increasing

to

insightinto

the earnestness

with which

obedience 13. This

that rule is cultivated. sketch Heathen

of

the

knowledge religious
be borne

not

possible im-

to

will Philosophy,

out

by

its writings, yet will be of the best

:

only

obtained
we

by

selection
clusions con-

of portions that the

may

them.

Hence
was

derive two
"

knowledge
is open
was no

attainable another
;
on

for what the other

"

one

man

attain

to

it hand, that,in general, for else there would be

not

attained actually of
so

need

confined

22

The

of Natural Influence
And thus
"

selection of them.

we

are

carried it

on was

to the

inquiry already proposed

Natural

viz.

where

that how

Religion failed

in

and effect, practical

Revealed
many let
us

the deficiency. Out of the supplies Religion which answers might be given to this question, confine ourselves to that which is suggestedby

the text. 14. Natural power and the it is true, the infinite teaches, Religion the wisdom and goodness, the premajesty, sence, moral governance,

and,

in

one

sense,

the

of the Deity little or no information1 unity ; but it gives what may be called His Personality.It follows respecting knew much so that,though Heathen Philosophy of the and moral

system
man

of the

world, as
same

to

see

the duties in which

prospects of

in the this

direction

knowledge did not preclude belief in fatalism,which a might, of course, consist in unchangeablemoral laws,as well as physical. And though Philosophyacknowledged an intelligent, of nature, stillthis too wise, and beneficent Principle in fact,only equivalent to the belief in a perwas, vading consulted Soul of the Universe,which for its placesthem,
own

Revelation

good, and
but

directed

its

own

movements,
the animal

by
world
not

stincts inis
an

similar to those

by

which

guided;
in

which, strictly speaking,was

as
a

objectof worship,inasmuch
was,
a

each

intelligent being
it.
Much and

certain
a

sense,

himself

portionof

less would of
1

conviction Nature
me

of the Infinitude lead

to

Eternity
of His
what is

the

Divine
to

any

just idea
with

[This seems

too

said,and strongly
v.

inconsistent

said

vi. 10. infra,

Vide

Essay on Assent,

i.]

and

Revealed
there

ReligionRespectively.23
can

since Personality,
nor

be

no

lineaments circumscribing
no

of configuration
or

the

Immeasurable,

nal exter-

condition

fortune

to that

Being
to

who

is all in all.
a

though Lastly,
direction of speak,)
own as a

Conscience
witness

seemed

point in

certain

for the real moral

(soto locality
prove
a

the

unseen

God, yet,as
no

it cannot for

its

it authority,

afforded
from

argument
moral

Governor

and

Judge,

distinct

the

to system itself,

those who 15.

its informations. disputed While, then, Natural Religionwas all the

not

without

for provision

deepest and
2

truest

feelings, religious

of the Deity, no no history tangible yet presenting

pointsof
without incentive
"

His

personalcharacter
wanted all

we (if

may most

so

speak

it irreverence),
to

that

efficient

action, a
which the

or starting

rallying point,
could be

an

objecton
the

affections

placed,

and

energiesconcentrated.
how the
most

Common

experience

in life shows
cause

if languishes,

its head

popular and interesting and how be removed;

in

political power
for the sake which

is often vested of the

a

individuals, merely
of the pression impractical

definiteness

personalpresence beauty
of

produces. How,
move

then,
while

should it was
an

the

virtue
"

the

heart,
hones-

abstraction

Forma

quidem
amores

si oculis cerneretur, admirabiles tatis,

excitaret

but, sapientiae;"
It did but
2

till "seen

and

heard
who
time

and

handled,"

witness
was

againstthose
at acquainted,

while disobeyed,
this
was

The

author

not

the

written, with

Mr.

Works, Coleridge's

and

remarkable

passage
are

in

Literaria, in which
has been

several
to

pointed out

of portions him since by

this Sermon the kindness

Biographia anticipated.It
a

his

of

friend,

[Mr.

Thonias P.

Apland.]"Vide

Biogr. Lit. vol. i.

p. 199,

24

The

of Influence
and

Natural

they acknowledgedIt ;
where their need

who, seemingly conscious

made lay, every effort to embody It in the attributes of individuality, their embellishing and ""Logos,"as they called It,with figurative actions, worshipping It as the personal development of the Infinite Unknown. 16.
no

But, it
it bore

may

be It

asked, was

Heathen

Religionof supplying the

service here ?
;
"

without testified,

bute to it, by attemptingto attritestimony character and a history to the Divinity a personal ; but it failed, as degrading His invisible majesty by and inconsistent unworthy,multiplied images, and as the moral scheme of the world into partial shattering and discordant and pedience exsystems, in which appetite received sanction the due only to virtue. And thus refined philosophy and rude natural feeling each attempted separately obedience to enforce to a side. The rule,and each failed on its own religious God of philosophy straction was infinitely great, but an abbut the God of paganism was intelligible, degraded by human conceptions. Science and nature could

need

produce
both in
a

no

Revelation
should of both be

left for an press exjoint-work ; it was the Object in which to propose they the desires and to satisfy reconciled, and manifested

real

incarnation

of

the

Deity.
17. When altar dedicated purpose
"

St. Paul
to

came

to

Athens, and God,

he Heathen

found

the

the Unknown the

his professed

of

declaring to
their

world

Him

whom

they ignorantly worshipped." He

to

condemn

proceeded and anthropomorphic polytheistic

26

The
in
_,

Influence of
of conceptions others
as

Natural
them
seen

vagueness

our

from in
an

their immensity)
act of

but these and denial

"

self-

mysterious qualitywhen ascribed to Him, who is all thingsin Himself,but especially calculated (from the mere meaning of the term) to impress upon minds the personal character of the Object of our our God so loved the world," that He gave up worship. His only Son : and the Son of God "pleased not Himself."
a
"

In His life we of the accommodation many is

to

are

allowed drawn

to

discern
out

the attributes action

are

Invisible
to
our

God,
this

into

in
too

weakness.

The

passages His

quote,in which
"

of object dwelleth that hath

incarnation

openly declared.
the Father."
as

In Him
"

all the fulness

seen

of the Godhead
seen

bodily."
He is
a

He

Him,

hath

second

Creator

of the

world,

to repeat (asit were) for our condescending in human form, that distinct personal contemplation, work, which made "the morning stars sing together, of God shout for joy." In a word, and all the sons mind thence made is the impression upon the religious

I mean,

illustrated appositely which which looked of

seen was we

in the words

of the
we

text, " That

have
we

from have and

the
seen our

which beginning, with hands

was our

heard,
have

eyes, which

upon,

have

handled, of
show the

the Word
we

Life; (For It, and

the

Life

manifested,and
unto

have that
was

bear

witness, and
was

you and
seen

Eternal

Life, which
unto
we

with

Father,
we

manifested heard

us;)
unto

That you,

which that

have also

and have

declare

ye

may

with fellowship 19, No

us."
wore

thoughtis

to likely

come

across

ancl

and
haunt the

Revealed

ReligionRespectively.
slacken its efforts under
may

27

mind,

and

Natural vain

than Religion,

that after all we

be

a following

ourselves without shadow, and disquieting

we are

cause,

while

giving up

our

hearts
nature.

to

the The

noblest Roman had

instincts
as Stoic,

and he

of aspirations committed

our

suicide, complained he
found it but
an

worshipped
It is the
even

and virtue,
now

empty
to

name.

the way

of the world

look

upon

religious

of temper, a weakness, as a mere peculiarity principle an or enthusiasm,or refined feeling (as the case may

be), characteristic
heated
meets
or a

of

timid

and

narrow,

or

of

mind. highly-gifted

Here, then,Revelation
not factsand actions,

us

with

simpleand

distinct from

phenomena, not existing but laws or metaphysicalconjectures, with generalized with Jesus and the Resurrection ; and if Christ be not risen" (itconfesses plainly), "then is our preaching
with
"

painfulinductions

vain,and
are

your

faith is also vain." of the

Facts

such

as

this

not

simply evidence
of its

truth of the

revelation,

but the media

impressiveness.The
concentrates

life of Christ

and bringstogether chief

truths

concerningthe
wander

good
often

and

the
over

laws the

of

our

being,which
of the moral from

idle and and

forlorn appear

surface

world,
It

to

diverge
rays of

each

other.

collects the

scattered

which, light,
over

in the first face of ment firmathe Our

days

of

were creation,

poured
rule

the whole

nature, into certain intelligible centres, in the

of the and night, Saviour moral

heaven, to
the

over

the

day

and

over

to divide

from light

the darkness. abstract

has

in

Scriptureall
bestowed

those

titles of

excellence

upon

Him

which

philo-

28

77te

of Natiiral Influence
He is the the

sophers have
the John and

invented.

Word,
Divine

Life,the Truth, Wisdom,

announces we

Light, Glory. St.

manifested,
in

the

in the text, " The

seen

Life

was

have And

It."
will follow formed
an

20.

hence character

importantdifference

the moral that which

in the Christian
a

from school,

tendencyto create. towards a divine principle The philosopher aspires ; the Divine towards a Christian, Agent. Now, dedication of our to the service of a person is the occasion energies and most noble virtues, disinterested of the highest habitual humility, attachment, self-devotion, loyalty; be from the knowledge that there must ever moreover,
one

Natural

Religionhas

that is above

us.

On

the other
mere

hand, in

whatever of
cellence, ex-

degree we
we

towards a approximate advance do not really the

we

standard

towards

but bring it,

it to

us

;
"

excellence become
a

we

venerate
to

becomes

part
This
was

of

ourselves
one

god

ourselves.

the

of the pantheistic system of especial consequence and other philosothe later Pythagoreans, phers Stoics, of as they drank into the spirit ; in proportion

tion they became divine in their own estimapurity, with those who were themselves ; they contrasted below them, knowing no being above them by whom Thus theybegan their proficiency. they could measure and by being humble,and, as they advanced, humility eternal faith
wore

away

from

their character.

This
a

is strikingly

illustrated in Aristotle's
virtuous miad
man.

of description

perfectly
lence, excelof the

An

incidental and unstudied

to mark

greatnessof

is said

by

him

the

highestmoral

and

truly;but

the

genuine nobleness

and
virtuous

Revealed
as

ReligionRespectively.29
in
a

mind,

shown

to superiority

common

calm forbearance,, self-respect, generosity, temptations, is deformed by an arrogant high-minded composure, and of their feelings, a disregard contempt of others, harshness and of repulsiveness external
manner.
a

That of the

saw is, the philosopher

the clearly

tendencies

moral

system, the constitution

of the human
our

soul,and
nature
;

the ways when he

leadingto image
do

the

of perfection

but

attempted to
this

delineate the ultimate

man,

complete
he

consistent

of the virtuous

how had of God

could
never

be

expected to Angel
21. repress
not
or

great thing,who
less the Son

seen

much Prophet,

manifested

in the flesh ?

At

such

on painsis Scripture,

the other

hand, to

the

that proud self-complacency justspoken of,

referred to the expressly the principle of good, when even realized in our is hearts, implanted and progressively still continually revealed to us as a Person, as if to mark
that strongly

onlyis all moral Supreme God, but

excellence

it is not

our

own,

and For

must

lead

us

to

no

preposterous self-adoration.
Christ of the

we instance,

read heart
"

of

being
is

formed

in

us

"

dwelling in
His
own

the

Holy Spirit making

our

us

temple ; particularly promise :

;
"

remarkable love love abode 22.

Saviour's

If

man

Me,

he will and

keep My
will

words
come

and

him,
with It

We

unto

My Father him, and malte

will
our

him."
this method of personation revealed the

maybe observed,that
call

(so to
system.

it)is

carried of the

throughout the
of Personality
to.

The

doctrine

Holy

has just been Spirit

referred

Again, the

doctrine

30
of

The
sin original

Influence of Natural
in the person of

is centred

Adam,, and

in

and intelligible to the mass impressive of mankind. The Evil Principle is revealed to us in the Nay, not only thus,in the person of its author, Satan. of really the first man and the case as existing beings, Evil Spirit, but when be used, must even a figure is the same The body of faithful system continued. or Church, considered as the dwelling-place men, of the One is invested with phorical metaa Holy Spirit, and is bound to act as one, personality, in order ends of influencing to those and practical human in which conduct the entire system directing be considered as And, again,for originating. may the of concentrating the energiesof same purpose the Christian body, and into binding its members close union, it was found in Aposexpedient,even tolic church to the times,to consign each particular thus made of one a care pastor,or bishop,who was and spiritual the new personal type of Christ mystical, witness against of action and a living all man ; a centre heretical or disorderly proceedings. 23. Such, then, is the Revealed system compared truths historically, with the Natural teaching religious the Divine Nature, not not by investigation ; revealing
"

this way

is made

in

works, but

in action

; not

in His

moral
to

laws, but in
be

His of
a

spoken commands;

us training

kingdom, not citizens of a Stoic obedience, not on Reason so enforcing

Faith. 24. And
now

subjects republic;and
much
as

on

that Natural

we

giftof God,

of this great possession and has a use imporReligion

are

in

and
taiice which

Revealed
it before

ReligionRespectively*31
could

hardly possess.
Natural
to

For

as

Kevealed recommends the whole

enforces doctrine,so Religion it. It

Religion
validity
or

is'hardly necessary
rests
on

observe,that

revealed scheme The

nature

for the

of its evidence.

claim

of miraculous of
a

power

knowledge assumes
it ; exerting

the existence the matter

Being capableof
itself is

and

of the Revelation those

evidenced

and

interpreted by
mediation and
course

awful,far-reaching
which suffering, There

of analogies
we

vicarious

discern

in the visible

of the world.
to

is,

perhaps,no
that which

greater satisfaction
arises from his

the Christian than the Revealed of

that perceiving natural

course

system
of which his

is rooted it is

deep in

the

things,
that
or

merely the

result and

completion ;
the in faint
that

Saviour

has

broken

accents

for interpreted of Nature; and if in

some

him

them,
once

so

he has, as interpreted, the evidence the and the

old

prophecy,at

memorial lasting

of the truths of

Gospel.
to

25. It remains which follow from

suggest

some

of the

conclusions the relation

this

view, thus taken, of

of Revealed

to Natural

much First, (1.) deducible

one

Religion. might be said on

of the that the two

the evidence

thence It is in

for the truth evidence

same

Christian system.

pointof

systems
:

coincide

the declaring
two
an

substantial in
one

doctrines and the

as being viz.,

witnesses independent

same

question ;

argument
further

contained

drawn formally
a

out, in

by implication, though not Bishop Butler's Analogy. It is

to find that
comScripture

pointof

evidence

32

The
very

Influence of
and

Natural and,
are

pletesthe

of nature; deficiency

while

its

doctrines of Atonement

Mediation
of from

paralleled
discern has
no

by phenomena
in it
one

in the visible course

to things,

which doctrine, solitary this

its nature of the

in parallel
an Essence,

world,

an

Incarnation

Divine

intrinsic evidence
on

of its truth in the benefit

religion. 26. (2.)Next, lightis thus thrown the vast upon of importanceof the doctrines of the Divinity practical of the Holy Spirit. our Lord, and of the Personality It is the impiety, indeed,involved in the denial of these, which is the great guilt of anti- Trinitarians ; but, over
and above

thus conferred

this, such persons

the

go far to

destroythe
possesses

very
over

which advantages the Natural of human

; and

Revealed back

system
state

throw

the science of morals of vagueness extricated shallowness

and and it. of

happiness into
which
we

that

from inefficiency On the the other

has Christianity learn the besides,

hand,

of the Holy Trinity, to the doctrine objection in the of Persons a groundedon its involving plurality if it be inconceivable, Godhead it surely as is, ; since, attribute of the how Personality in any way be an can Essence of the Deity, or in incommunicable infinite, what
so sense particular

it is ascribed

to

Him, Unitarians,
a

called

the

should find (to be consistent), doctrine of an Unity of Person, as

in difficulty well
as

of

Trinity ; and, having ceased to be Athanasians,should Pantheists. not stop tillthey become view suggests to us the 27. (3.) Further, the same of schism, which tends to undo peculiar perverseness
the very

arrangement

which

our

Lord

has

made,

for

34
of

The

of Natural Influence

Christ." preaching By which is properly meant, Natural Religion not the putting the out of sight, nor doctrine of the Gospelfrom the rest, as one separating of Gospel havingan exclusive claim to the name ; but the displaying all that Nature and teach Scripture Divine Providence (for concerning theyteach the same whether of His majesty, His love,or or great truths), His mercy, or His holiness, or His fearful anger, through
the medium A of the
mere

life and moral

death of

of His

Son

Jesus

teachingduty and obedience failsin persuading to practice, not us enforcing and commands and because it appeals to conscience, but because it threatens (as is sometimes supposed), and by does not urge and illustrate virtue in the Name It is not that natural the example of our blessed Lord. gives merelythe Law, and Christian teaching teaching of pardon, and that a command the tidings chills gives formalizes the mind, and that a free forgiveness or converts it (for nature speaks of God's goodness as well and Christ surely of His severity of His severity, as as but that in the Christian well as of His goodness); find all the Divine Attributes scheme we (not mercy brought out and only,though mercy pre-eminently) urged
course

Christ.

strain

upon of

us, which

were

but

latent

in the

visible

things. 30. (6.)Hence it appears that the Gospelsare the (under God's blessing)of fixing great instruments in a and minds our religious course, instructing them than intended the Epistles on beingrather comments maintained. to supersede them, as is sometimes it argues a temper of mind but partially moulded Surely

and
to

Revealed

ReligionRespectively. 35
of
to Christ,

the

worship and
between His the very
was,

love

make

this distinction

when

and teaching promised office of

to

that of His

Apostles,
in His
pressly ex-

the Comforter

absence

not

make

new

but revelation,

which

them." declare

thingsto their remembrance" self," He had said to them;" not to speak of Himbut and show it unto to receive of Christ's, to "to glorify The Holy Spirit came Christ,"
"to

bring

all

"

"

"

openlyto all the world and died,who was suffered, earth,

Governor
men.

that He

had

come

on

also the Creator

and

of the

the world, the Saviour, of the

a

final Judge of of God rather

It is the Incarnation any doctrine drawn

Son

than

from

the

(howevertrue and momentous Church. article of a standing or a falling

view of Scrippartial ture it may be) which is

"

Every

in that confesseth not that Jesus Christ is come spirit is not of God; this is that spirit of antiiheflesli, derations, direct consiChrist ;" for, not to mention other more
. .
.

it reverses, revealed virtue. of character And hence

as

far

as

in it

all lies, for

our

that the faith and

of Christ has done the

in the book Apostles' speeches Acts and the primitive Creeds insist almost exclusively the history, of Christianity not the doctrines, upon of our Lord's that,by means ; it being designed the

Economy,
and

great

doctrines

the taught,

facts of that

should be theology Economy givingits peculiarity

of

force to the Eevelation.

31. that

May

it

ever

be

our

aim

thus

to profitably

use

last and and

complete manifestation
Will contained
D

of the New

Divine

Attributes

in the

Testament,

36

On

Natural

and

Revealed

Religion,
of

"c.

setting
and

the

pattern
so

of

the

Son
if He

God

ever

before

us,

studying
look,
our

to

act

as

were

sensibly
or

present,
us

by
all the

voice,

and

gesture,
and

to

approve all
our

blame

in

private
1

thoughts

intercourse

with

world

SERMON

III.1

EVANGELICAL

SANCTITY

THE

COMPLETION

OF

NATURAL

VIRTUE.

(Preached

March

6, 1831.)

EPH.

v.

8, 9.

"

Ye
as

were

sometimes

darkness,
:

but

now

are

ye

light Spirit

in

the

Lord all

walk

children

of light

for

the

fruit

of the

is in

goodness

and

righteousness

and

truth"

TT7HILE

Christianity reveals
promise
of eternal
to

the

pardon
the

of sin

and

the
of

life

through
out
means

mediation

Christ, it

also

professes
of
our

point
nature

for the This

to

present

improvement
we

moral is

itself.

ment, improvethe

know,
a

referred
cause;

in

Scripture
as

Holy Him,
moral in
turn

Spirit, as
both the

first

and,
upon that

coming
mind
are

from the

influence
formed

itself
under

the

and each

character called of
" "

influence
St. Paul Jesus

the

spirit." Thus,
life in

speaks
V*
which
"

of the

law

the

spiritof
that He

Christ
and

and
are

contrasts

it with death.
or

character

conduct

sin

and

speaks

too

of

receiving
is the

the
essence

spiritof faith3,"
;

the

temper
discourse in

of which

faith

and

in

the

[This
written

was

not
on a

published
sudden

in

former
to
*

editions,

as

having

been
2

haste

summons

preach.]
iv. 13.

Rom.

viii. 2.

Cor.

38
which text,,

Evangelical Sanctity
is found in the for Epistle
or

this

Sunday, ho
same
"

refers to the outward

"

manifestation

fruit of the

and truth." spirit,goodness, righteousness, Light" is another word, used as in the text" to the express
same

moral

change which
to
our are
"

the

Gospel offers
who be
"

us

but

this title is proper

of
men.

Lord,
said to walk
as on

is the true called of

Light
His

Christians
to light,"

into

marvellous
"

children the
or armour

abide

in the

to "put light,"

to light," 4." of light

Another

similar term
is

is

newness

renewal

of mind.

Indeed, it
the New

of quite obvious that the phraseology Testament is grounded in such views of the

immediate Church
2.
on

inward
the

benefits

to

be

conferred

upon

the

coming of
words

Christ.

What, then,is meant

if

by

this
for

language? language,
great ideas,and
an

which,

great

stand

does not aim at eloquentspeechrather than at Apostle the simple truth,must raise our expectations ing concernthe fulness of the present benefits resulting to us in the present state of thingsfrom Christianity. That it is not mere obedience, such as ordinary religious the Holy Spirit the heathen ; nor, may foster among
on

the

other

hand,

miraculous he prays

endowment that
"

of

which of

St. Paul

when speaks,

the
"

Father

of might give to the Ephesians the spirit wisdom and revelation,"enlightened understanding," knowledge of the riches of the gloryof the Saints'

glory
cf

"

"

inheritance and proof, 3.

5," this surelyis

least of all need the
;

evident

without
on

formal

be insisted find question

Rom. xiii.12.

in this
answer

place.
in the

does Nor, again,

1 John

its
"

1 Pet. ii.9.

i. 7

ii.10.

Eph.

i. 17, 18.

the
view

Completionof
men

Natural

Virtue.
the
mass

39
of

of certain
"

of

deeper pietythan
mean,

mankind,
that

of

those, I

who, clearly perceiving

devotion
are

Christian

morality and
and in

something

excellent extraordinarily

divine,have

embody
world,
fixed
a

them

strict outward

sought to from the separation

and austerities,
a

ceremonial

worship,severe

of the claims of duty in all the varyadjustment ing minutiae of daily conduct; and who, in consequence, have at length substituted dead forms for the spirit which they desired to honour. seek an of the 4. Nor further may we explanation and consult their feelings from such men as difficulty
" "

Word of God, and rather than the sure imaginations obedience,which all confess to be placethat spiritual the very test of a Christian, in the indulgenceof excited in an in or affections, impetuous,unrefined zeal, the language of an artificial devotion. For this view of spirituality, also,except in the case of minds peculiarly ends in a formal religion. constituted, 5.
us no

Moreover, the aspectof the

elucidation of St. Paul's Far from

Christian

world

affords

the language concerning with Scripconcurring ture the

manners

of grace. great gift and and

it interpreting
even

for us, doubtless refined

habits

of the most

calculated of
case

to

the prejudice moral the

mind

rathur are society against any high views this has been
as

and religious
even

duty.

And

the

from

Apostle'sage,
the
own

may

be inferred could

from have

his

to Epistle

who Corinthians,
as titles,

hardly
in

understood
"

their

"sanctified

Christ/'

called to be
"

saints

6,"at

the time

that

they

1 Cor. i. 2.

40
have among

Evangelical Sanctity
them, "debates, envyings, whisperings,

lasciviousness 7," untumults, uncleanness, swellings, repentedof.

has Christianity at any time been of any great spiritual advantageto the world at large. The generaltemper of mankind, is what it ever less resttaking man individually, was, and discontented, In or sensual,or unbelieving. barbarous times,indeed, the influence of the Church successful in effecting far greater social order was and external decency of conduct than are known in
means

6. It is indeed

by no

clear that

heathen

countries ; and
excesses ever

at

all times

it will abash

and But
than

check
it has
a

which been
a

conscience
on

itself condemns. the world rather

a

restraint

virtue and guide to personal scale ; its fruits are negative. 7. True it is, that in the more
a society greater innocence

on perfection

large

advanced

periodsof

and

courtesyof

manners

probityof conduct will prevail though ; but these,

and

theyhave sometimes been accounted illustrations of the have in fact no Christian character, peculiar necessary connexion with it. For why should they not be referred
to that
mere

advancement

of is be

civilization and

education
to

of the

which intellect,
Morals
a

surelycompetent
cultivated
as reason a

produce them?
;

may

science
may
more

it furnishes

on subject-matter

which

exercise itself to any

than the
mere

extent

whatever, with
into

little

external

assistance drawn
out

of conscience

and

such

Scripture.And, when will moral teaching a

7 2 Cor.

system,

attract

generaladmiration

xii.20,21.

4-2

Evangelical Sanctity
every

turn,
them
"

of opinion, and ^variety the multitude it is willingly it does not hid from

triumphingover
manifest itself9
;

all. To that

not

them, but
at
a

that the

perverse from 9.

freedom

of their will

keeps them

distance

it.
it must Besides, prepare
not
us

be

to professes

for

that Christianity forgotten, the next life. It is nothing

which strange then, if principles,

avowedlydirect

the

science of morals

to

present

beneficial results

in the

community,
their be
own

should

show

to the

greater advantage in
Exalted

selected field of action.

virtue cannot
the
an

fully appreciated, nay, is because public stage of life,

unseen

seldom

on recognized

it addresses

itself to
on

tribunal.
and

Its actual manifestations

are

this

fused con-

most

scene shifting form loses perfect

when

cast

10. Let

justas the partial; its outline and its proportions, surface. in shadow some on irregular that it be assumed, then,as not needing proof,
but of

and enlightened equitableness, thought, differ of civilization, which are the offspring amiableness, of form or of emotion from than the piety far more even the Christian spirit, as being "not pleasantto God, forasmuch not of faith in Jesus Christ, as they spring the freedom yea,

rather, doubtless/havingthe
*

nature

of sin/'

be described, gift ? I proceed, in which Christianity to bestow professes to consider what is said on the to this question, answer alone we where ought to subject by Scriptureitself, Not as if any new look for the answer. lightcould be 11 How
.

then, after all,must

the

Vide John

xiv. 21"

23.

the
thrown have in upon
not

Completionoj
the
or subject,

Natural

Virtue.

43
which

any statements

made,

the
to

assent

of sober

Christians
enforce
an

but generally,

order

truth views

all-important of the year practical ; and, while at every season of Christianity are befitting, they are especially
illustrate and

suggested and justified by

in which
we are

the services
1

of humiliation

at

present engaged.
the

12. The Christian

"

difference, then, between

and spirit," human is simply Christianity, the
same

extraordinary
viewed virtue,
"

faith and

apart from
the two
are

this:

that, while
is immeasurably in

in nature, the former the

higher than
the mind of
more

other,more

deeply rooted

it

more inhabits,

more consistent,
more

vigorous,
elements

intense

purity,of

sovereignauthority,
"

with of
our

greaterpromise of victory
moral
nature

the choicest

matured fostered, being collected, character

into

determinate

by

the

graciousinfluences
the virtue of heathens life in of principle that

of the

from Holy Ghost, differing somewhat in the way wasted frame that the

diseased

and

differs from which

health,

beauty, and
to subject

strength of body,
and

is nevertheless

disorder the
same,
"

decay.
the virtuous mind the
text
as

13. That the

and spiritual is

are

tially essen-

plain from
fruit of the truth."

from

other

: Scriptures

The

is Spirit Let
us

in all

goodness
confine them rank
;

and
our

and righteousness attention

to the

rather

point of
graces moral

difference between
are

viz. that the Christian and

serve

far

in superior

to dignity
as

the

virtues.

The
:
"

following may

illustrations of this difference

1

Lent.

44
14. the

Evangelical Sanctity
(1.)Take
have
at
"

once

our

Lord's

words,when
who the publicans
"

enjoining
same

duty of love,
on Peter's,

If ye

love them
even

love you, what

reward

ye ? do not the

the

?"

Or St.

! duty of patience for your

What

gloryis
shall take

when it, if, it ye

ye be buffeted

faults, ye

? but if, when patiently ye do well and suffer for it, this is acceptable take it patiently, with God V 15. This contrast between and transcendant ordinary

virtue, the
branches divided
of into

virtues
be

of

nature

and

the

virtues

of

Christianity, may

drawn in various out formally our duty. For instance ; duties are often teristic relative, religious, personal;the characin each of those

tue of virdepartments benevolence and justice, faith, being respectively in Christianity and temperance. Now these three are in hope,charity, and self-denial, perfected respectively fruits of the guished which are the peculiar spirit as distinfrom ordinary virtue. This need not be proved in detail ; it is sufficient to refer to St. Paul's Epistle
" "

excellence

to the

Romans,

and

his first to the Corinthians. of the Christian He would and

a

These
are forced en-

three cardinal graces

character take
no

by

our

when Saviour, do up
as we

bids

us

thought
and

for the morrow; take ourselves, 16. Other

be done

by

deny

our

cross,

follow Him

3.
and
trast. con-

virtues admit

of

similar

growth
with

Christian

is patience the passage

"

contrasted from

what

is

cited. just love of God casting out fear;" St. John speaks of the of and whatever difficulty may lie in the interpretation these words, they are at least clear in marking the tranin ordinary patience
2

St. Peter

Matt.

v.

46.

.1 Pet. ii. 20.

Matt. vi. 34

vii. 12

; x.

38.

the
scenrlant
the of

Completionof Natural
tlie Christian
seen

Virtue?* ^jA^i?^ compared

with

of quality

grace, former the

as virtue, ordinary

under

religion.And
which

in the

Epistleto

dispensations Hebrews, the

faith

writer inspired with those

true

contrasts
are

the

of elementaryobjects

the Christian;

enjoyment of a perfectand doctrines which spring from the

the and

the

Atonement

Being of
eternal

and the former such as being the latter, God, His Providence,the Resurrection

judgment. is the 17. (2.)In the next place, learn what we may of the Spirit without seeking in ture even gift peculiar Scripfor any express the by considering and minds the
contrast

between moral

graces and code

as a

virtues, whole,
on

Christian

which general impression had been instructed

nature
are

it would

make

which

in

nothingbeyond the
Such
resist
are

which ordinary morality

teaches.
not
; to

the

following passages
to turn

"

we

bid

to

but evil,
our

the
our

cheek

to the

smiter he

forgivefrom against us
our

hearts

brother, though
seven

sin

until
;

seventy times
to love without

; to

love

and
; to

bless
esteem

enemies

dissimulation
;
men

others better burdens

to
;

than

ourselves
to
more

to

bear of low

one

another's

to
our

condescend brethren be
are

estate; to minister

the

humbly, the higher our

in idle

station is ; to

like little children

to

and humility.We simplicity

guard againstevery of speech; great plainness hymns

and and

word,
; to be

and

to
our

aim

at

to make

prayer

solace,

and

psalms our
emoluments

mirth

careless about
; to maintain
so

the honours almost

a

of the world

voluntary poverty (at least

all wealth superfluous
may

far

as

nouncing re-

be called

such);

46
to

Evangelical Sanctity
observe
a

puritysevere
can

as

an

utter

abhorrence

of

uncleanness
hand
or

make

it to be

to part with willingly

eye in the desire to be made Son of the

like to the

pattern
or

of the

God

; and

to think

little of friends

country,or
for the 18.

domestic prospects of ordinary

of heaven's sake 4.

ness, happi-

kingdom
in

Now,

these enumerating

maxims

of Christian

I do not attempt to delineate the character morality, which they are intended to form as their result. itself, Without to interpret ligious pretending rules,which the remind progress in

only in proportion to I may what sanctification, assume,

that
order
a

understands

its is

enough for the present purpose, point out to some very exalted
as

they evidently
of moral lence excel-

the

characteristic of

genuine

Christian.

they are adequate to the explanationof the of glory and Apostle's strong language about the Spirit the present gift God as gainedfor us by our Saviour's which in the text is evidently declared to intercession,
5

Thus

to be something more evidently faith and obedience. than what is meant by ordinary 19. (3.)And next, let us see what may be gainedon the subject and by examining the lives of the Apostles, of their genuine successors. Here their labours and that pain attention first. Not attract our sufferings and privation with virtue ; have any natural connexion virtue is pre-supposed, these condibut because, when tions and eleexert a powerful influence in developing
a

be

moral

gift, yet

as

"

Matt.

v.

28. 37. 39. 44;

vi. 25; xii.36; xvni. 3. 8. 35; xix. 12. 29; Gal. vi. 2.

xx. *

27.

Rom.

xii. 9. 16,

1 Cor. vi. 18-20.

James

v.

33.

1 Pet. iv. 14.

the

Completionof

Natural

Virtue.

47

St. Batingit. Considering sacrifices of himself the and

Paul's
was

ready and

continued
cause

all that

his in the

of
any

Gospel,could
the

the texture and

of his

bear religion

resemblance constitutes
more

to that weak

which yielding principle

we
now

virtue

of what of

consider He which
to

the his

conscientious had
more
a

part

mankind?

and

brethren
them

calm than
not

strengthof mind,
any be other

marked be of
on

out,

temper,

God's

elect who

could

misled,stern
toil to do

weapons His work

God,
earth

purged by
and 20. And

affliction and

to persevere

to the end.
us

let

view
the

such

men

as

these,whom
of graces
a

we

call Saints, in rightly form into their the

combination
we

which

and character,
nature

shall

gain
the

fresh

insight
the of zeal with and is

of that St. Paul

sublime

morality which
union

enforces. Spirit and

exhibits of

gentleness;St. John,
is another

strictness uncompromising meekness

of

love overflowing principle Firmness

of
the

combination
even

which virtues,

in Moses, exemplified To the these love

we

under

first Covenant.

and humility, may add such as self-respect and fear of God, and the use of the world abuse of it. This of being necessity

without
"

the

in the Apostle's wholly," language,is often forgotten. It is indeed comparatively easy to profess side only of moral excellence, if faith were one to be as
all in
or or all, zeal,

sanctified

amiableness
a

whereas

in

gious relitruth, the

obedience
more so

is

very
we

intricate

problem, and
in it. The order

the within
or

farther
us

proceed
be
mature

moral
to be

growth

must

in symmetrical,

beautiful

hence lasting;

is sanctity

seldom

48

Evangelical Sanctity

recognized never by others,where it really exisls, by the world at large. Ordinaryspectators carry off one other impression of a good man, or accordingto the accidental circumstances under which they see him.
Much
more are

the attributes

and

manifestations

of the

and, appearing beyond our understanding, called mysterious. are inconsistent, rightly
21.

Divine Mind

(4.)A
to

last illustration of the from

elevation special anxious

of

Christian holiness is derived

made
us

the

tion exhorta-

in aimingat to be diligent Scripture it. There is no in realizing in our own difficulty the ordinary virtues of society persons ; nay, it is the boast of some ethical systems that they secure virtue, the admission of a few simpleand intelligible on ciples, prinit depend on the knowledge of that they make or certain intellectual truths. This is a shallow philosophy; but Christian perfection is as high as the commands and solemn : Watch and pray ;" are warningsof Scripture
" "

in

many
narrow

are

few called,

chosen
"

;" "strait

is the

gate,and
shall that

is the way

;"

strive to enter shall him

in," "many

seek," only;"a
is able to receive
a

rich

man

hardlyenter;" "he
and itfi;"

let it,

receive

others of

like character.

22. offers Adam's and

benefit which Christianity Such,then,is the present us ; not onlya renewal of our moral nature after but a blending of all its powers likeness, original
one

affections into the

of the stature

perfect man,

"

after the

sure mea-

of the fulness of Christ."

Not

that

heathens

are
6

absolutely precludedfrom
Matt. vii.; xix.; xxii.; xxvi.

this transformaxiii.

Luke

50
as on

EvangelicalSanctity
the matured

saint, have

been and
are are

bestowed the

the

titles of God's

favour everlasting will and purpose

election.

God's

of privileges pledged in his

behalf; and

the first fruits of grace character be not While

vouchsafed

to

him, though his

yet brought
earnest

into the him of

image abiding
of the

of Christ.

the distance from

prizemust excite in him an there victoryand a fear of failure,

barrier between
And there is
a

desire

is

no

him

and
a

to it,

lead him

to

impassable of it. despair

at which
or

pointin

Christian's progress
as

his election may

not

be considered himself
"

secured

; whether

he

can

assure

of

at this,

least there the

may

be

times when

he will

feel within

him

the of Christ,mortifying spirit his mind to high and heavenly things." Thus
on one

working of the and drawing up flesh,

St. Paul
"

occasion says,
from

"

Not

as

though I had

attained

far yet, mark says,

for the
"

he adds,"I desponding, prize." Again,at the there is laid up

press towards close of his for

me
a

the

he life,

Henceforth

crown

of

righteousness8.1"
25. The
leads
on

which subject
to
one or

has

come

before

us

naturally
I shall

two

with reflections,

which

conclude. On the
one

hand,

it

Are suggests the question,

there

in this age

saints in the

world, such
to
a

as

the

Apostles

were?

And

this at least bringsus

are

For, if there
our men own

such
or

Church,
no

reflection. practical any where, they ought to exist in rather, since the Apostles were than if there ourselves,
2 Tim.
are

of

highernature
5

not

Phil. iii.12-14.

iv. 8.

the
among
us

of Completion
as

Natural
no reason

Virtue.
can

such the
are

they were,
such.

be possibly love of sin in

givenfor
those who
not

but deficiency,
not

the perverse
are

There

Christians who

do

enjoya knowledge of the pure truth ; and others, without the paleof the divinely who wander privileged in Church of Christ ; but we are enabled justly to glory our membership with the body which the Apostles has especially founded,and in which the Holy Spirit dwelt ever and we blessed with the full light are since, of Scripture, and possess the most formallycorrect
creed of any when
we

of the Churches.
at

Yet, on
state

the other

hand,

look

the

actual
seem as

of this
were

Christian

country, it does

not

if

men

anxiously

escaping

pronounced on an hangs over them. assuredly They do Apostle, apostate natural not appear to recognize any distinction between and spiritual excellence;they do not aim at rising
woe,

the

which,

first

above

of unregeneratemen, which,though morality in heathen,is not available for Christian commendable salvation.
as a

the

And

they are
one
a

apt to
of their

view Christian

morality

mere

system,as
as

of the Evidences

for Revealed

and Religion,

with comparison them on enjoins

are

superior knowledgein and Pagans,far more Jews than as it which they a certain ethical character,
to make

mark

commanded 26.

their
to the

own.

When,
us, of

moreover,

upon

beingtrue
add

which lies imperative duty, and to the actual signs Christians,

the Christian world

of carelessness and
we exhibits,

unbelief which

the extreme

of turningfrom difficulty
us even

sin to
more

the prospect before obedience,

becomes
to

still
a

threatening. It

is difficult
E

form

52
notion

Evangelical Sanctity
of the utter
we are

between dissimilarity and the habits

the holiness which leave

we

to which

called for

still
dencies ten-

form imperceptibly of What

a

if we ourselves, their

the

our

nature

to take
more

spontaneous course.
each other than

two

thingsare

opposed to

mind

and and

in the keen indulgence of its passions, revelling the same mind, when oppressedwith self-reproach and loathingthe bodilysuffering, ? sins in which
remorse is,

it

before exulted does not of them the

remorse more

Yet, great as
true

this contrast

differ from
a

profligate excess,
habit religious
to

than

both As
so

differ from

of mind.
remorse, not

pleasureof sinning is contrary

is not and reformation the full is not the

repentance,and repentance is
habitual of gift

mation, refor-

virtue, and
shall
we

virtue is not limit the

Spirit.How
But

process

of sanctification ?

of these

its

and as higherstagesdeliberate sinners are as ignorant, of their ignorance, as of those heavenly things/' ignorant
"

to which

our

Savioui refers.
when lastly, the shortness of
our

27. And
is added

probation

dwelt upon, who already thoughts shall estimate the importance of every day and hour of his eternal destiny ? a Christian's life in its bearing on Not that life is not long enough to ascertain each man's could not of his own our use probation gifts,rather, for our nature is such,that, be materially though longer, eternal life were ten times its present length,yet our prospectswould, as it appears, stillbe decided by our We cannot keep from forming first start on its course.
to the serious
"

habits of the

one

kind

or

each another,
to the

of

our

acts influences

rest, givescharacter

mind,

narrows

its free-

the
will in the in

Completion of
direction of

Natural

Virtue.

53.
verges con-

good
and horizon

or

evil,till it

soon

all its powers

to principles

some

fixed
at least

point in
is the

the

unbounded of
our

before
nature
;

it. and

This such

general law
it

moral every

fearful

expressiondoes
and
to

give to

event

which of
our

befalls us,

every

corresponding
such
our

action

will, and
it invest but the all is
to

with especially the

appalling interest earlyyears,

and deeds And that

does

probation of
of the

nothing
and

knowledge
of the

Gospel announcements,
of these
our

above

gracious words
the burden the would

Redeemer,
intended of

equal to
sustain which the
us

of it.

are

threateningsof
overwhelm the
us

the visible

system
the hand

things,

except
on

for

promise, as might puff

we
no

hearingof
up with
an

promise

the

other

unseeming presumption, had

terrors

perience ex-

of the 28. The will be

of Natural will come,

Religion.
when has
:

day,we

know,

every for

Christian

judged, not by
he has done

what

God

done

him,

but

by

what

for himself in
but

when,
he

of all the varied

was

blessingsof Redemption, nothing will

in his
own

which what made

clad

here,

remain
moral

to

him,

he has

incorporated
of himself. of holiness
us

nature,
know
our

and what
own

part

And,

since

we

cannot

measure

will be then
to cast

accepted in

case,

it is but left to mercy in

ourselves look He the

on individually

God's
at

faith,
for
comes

and

to

steadily, yet humbly,

has

the Atonement when

us

sin which
to

appointed ;
He
may

so

that

He

judge

world,

remember

in -His

king-

dom.

SERMON

IV.

THE

USURPATIONS

OF

REASON1.

(Preached

December

11, 1831.)

MATT.

xi.

19.

"

Wisdom

is

justified of

her

children"

UGH duct either

John
came

is

our

Lord's

comment

upon who
or

the

perverse
to be

con-

of His

countrymen,
reserve

refused
own

satisfied

with the
to

St. John's

His

condescension.
and

Baptist
seek

retired

from

the

world,
to

when

men

him,

spoke
the The the

sternly
more

them.

Christ,
and

the

greater Prophet,
mixed them with
was

took

lowly place,
of
extent

freely

sinners.
varied and
to

course

God's
which His

dealings with
the
tial essen-

utmost

truth

unchangeableness
;

of

moral

ment govern-

permitted
nor

but it

in

neither

direction

of austereness

of

grace fact

did in

persuade. history
words the

Having
of

exposed
the

this

markable re-

the

mankind,
of the

Divine
truth

Speaker
which

utters

the

solemn

text, the
of

they

convey

being
in this

refuge

disappointed
secular

[Wisdom,
"

Reason,
of the

Discourse,
that

is taken

for

Reason,
on

or

the

wisdom
in

world,"

is, Reason
of

exercising itself
morals,

secular
every

principles department
and

the of

subject-matter thought
has

religion and

whereas with

its

own

principles, homogeneous
it. Vide

itself,

necessary

for

reasoning

justly in

Preface.]

The
mercy,
as

Usurpationsof
as
a

Reason.
to all whom

55

well

warning addressed
is
a

they
truth find of

might
as

concern.

"Wisdom
"

is justified of her children:"

no

if He

said,

There which

act

on

God's

part,no
may not

of

to religion,

captiousKeason
the evidence
to

objections ; and
Revelation Reason
are

in truth
not
nor

and
mere

matter

addressed
can

the

unstable
or

of man,

hope

for any

certain

quate adeto

with reception the been

it.
own

Divine Wisdom
or children,

not speaks,

world, but

to her

those who

have

and who, knowing her alreadyunder her teaching, understand her words, and are suitable judgesof voice, them. These her." justify

2. In the text, then, a truth is of

a a

expressedin the

form

proverb,which
on

is

as impliedall through Scripture

basis

which

its doctrine between

2

rests

"

viz. that there is

no

necessary

connexion
our

the intellectual and

on

moral

of principles
may

nature

that

we religious subjects

prove

any

thing or

overthrow

any

thing,and

can

arrive at truth but

if we accidentally, called Reason

at

merelyinvestigate
3, which
is in such of the
we sider con-

by

what

is

commonly

matters

but the instrument

best, in the hands

When

discernment. legitimate judge,spiritual how

common

it is in the world the characteristic

at

largeto
our

consider

the intellect silence of

as

part of

nature, the
its the

in regard to it (not to mention Scripture disparagementof it)is very striking.In positive

2 3

as [That is,

found
may

in

in individuals,

the

concrete.]
wrong

[Because

we

be

reasoning from
"

principles principles,

unsuitable
or
"

reasoned upon. Thus, the moral sense, subject-matter to be must discernment supply us with the assumptions spiritual
to the
as

used

in religious inquiry.] premisses

56
Old

The
Testament

Usurpations of
scarcely any
as
a

Reason.
is made of the

mention

existence of the Reason

of mind proper
; the sacred

distinct and chief attribute

terms

definite and no languageaffording either of the generalgift of or expressive in which it exhibits itself.
we

separatefaculties
the New

And

as

to

Testament, need

but betake

ourselves to the

description given us of Him who is the Only-begotten Son and ExpressImage of God, to learn how inferior of the perfection of man's a station in the idea nature is held by the mere Eeason ? While there is no profaneness in attaching to Christ those moral attributes of which we truth,and holiness, goodness, apply to man, there would be an obvious irreverence in measuring the powers of His mind by any standard of intellectual of which sound mean and endowments, the very names
when impertinent of His ascribed
"

to Him.

St. Luke's

ration decla-

with no growth in wisdom and stature," other specified advancement, is abundantly illustrated find the Almighty in which in St. John's Gospel, we with apparent disdain all intellectual Teacher rejecting Himself of and to the enunciation display, confining to the children of wisdom, but deep truths, intelligible destitute both of arguin language altogether conveyed mentative and what is commonly considered skill, eloquence. for this silence of Scripture 3. To account concerning intellectual excellence, that the Jews were by affirming in that respect, is hardlyto the point, not distinguished stance in the very circumfor surely a lesson is conveyed to us of of such a people being chosen as the medium that to speak a moral gift. If it be further objected,

58
posed
the
to

The
power;

of Usurpations
yet
to

Reason.

the

refined

of intellect was not rivalry of the world confounded the wise,far more pletely comthings than the weak the mighty. Human philosophy beaten from its usurped province, but not by any was and unlearned Faith, establishing counter-philosophy; itself by its own inherent strength, ruled the Reason as far as its own interests were concerned and from that fc, time has employed it in the Church, first as a captive, then as a servant ; not as an and in nowise equal, (far from it) a patron. as 5. I propose
now

Pagan intellect, granted. The foolish

to

make

some

remarks
to

upon

the

placewhich
in light which

Reason
we

holds

in relation

the Religion,

should

and view it,

ments certain encroachI think which

of which without carry what

us
a

it is sometimes

distinct definition
too

guilty ; and of the word,

that,
would

far from it to
man

our

I take

mean.

I can make it plain subject, Sometimes, indeed,it stands the

for all in which in its

differs from

brutes, and

so

cludes in-

the faculty of distinguishing signification and the directing and wrong, between principle right do not here use I certainly In this sense in conduct. which it usually but in that narrower signification, it,
or bears,as representing

synonymous

with such
to

tual the intellecthe moral

powers, and qualities,

and

as

opposed as

to Faith.

6. This

between opposition
Faith
was

Faith

and Reason
matters
was

takes

[That is,unlearned
own

strong enough, in
truths of Natural

to relating
use as

its

to compel the reasoningfaculty, as province,

to just,

in that vts premisses

the province

Religion.]

The

Usurpationsof
when

Reason.
two

59
encroaches be
an

placein
upon

two

ways,

either of the the

the

province of
acuteness

other6.

It would

to attempt to absurdity

find out mathematical of the has

as are

truths

by
a

the form

purity and

moral led
men

sense.

It is

of this mistake

which

to

apply such religious

all

communications Scripture purposes This

error

intended of

for

to

the

determination

physicalquestions.
in these

is

understood perfectly This former Senses

were was

days by

thinkingmen.
of

the

of usurpation

the schools

theologyin
the and

ages, to issue their decrees to the and the Intellect. The No wonder
cause

of subjects Reason

Faith

at variance.

other

of

takes placewhen disagreement and

to

Reason

is the aggressor,

encroaches

on

the

attempting provinceof Religion,

are

judge of
of
our an

those truths which

to subjected

another

part

nature, the moral

acute man,

sense7.
never

For

instance,
his decide

suppose

who

had

conformed

life to the
on

attempted to precepts of Scripture,

kind of intercourse which
measure
a

the

degree and
have

Christian
of

ought to

with the
use

world, or

on

the

guilt
to

involved in the
of the Christian
or salvation,

of

and profane words, or light

were

which

doctrines

generally necessary
or

to

judge of

the wisdom

use

of consecrating kind and

places of worship,or
extent
or

to determine

what

of

reverence

should

be

paid to

the Lord's

of our possessions set apartfor portion these which addressed to are purposes ; questions is sometimes cultivated moral perception, or, what what [Vide edition.]
^
6
"

Day, religious
the im-

Discourses

on

Education," University

Nos.

ii. and iii., 2nd

is meant Reason" the mind [By "aggressive reasoning unduly,that and to religion on is, and morals.] foreign injurious assumptions

60

The

of Usurpations
"

Reason.

"" because ing feeltermed, "feeling properly improperly, and goes, and, having no root in our nature, comes the moral perspeaks with no divine authority ; but ception, in the mass of men, is fixed in though varying each individual, and is an element within us. original has well propounded Hume, in his Essay on Miracles, which at the same time he misapplies. He a doctrine, those dangerousfriends or disguised of enemies speaks who Christian Religion, have undertaken to the to of human defend it by the principles Reason." Our he proceeds, is founded on Faith, most holyReligion/' This is said in irony not on Reason/' ; but it is true as in Revelation is confar as every importantquestion cerned, and to forgetthis is the error is at which
" " "

present under
7. That

consideration.
a

it is

common

error

is evident

from

the

felt to detach the names of men of generally anxiety from the infidel party. Why should be we ability desirous to disguise if it be such, that men the fact, for depth and originality of mind, some distinguished, others for acuteness, others for prudence and good in practical sense matters, yet have been indifferent to Revealed conceived misReligion, why, unless we have some notion concerningthe connexion between the intellect and the moral principle ? Yet, is it not a for the proofor disproof of which need not go we fact, when the humblest to history or village philosophy, show us that those persons who turn out badly, as may it is called, who then break the laws first of society, who of their country, are commonly the very men have received more than the ordinary share of intel" " "

The
lectual
account

of Usurpations
Without

Reason.
aside
to to

61

gifts?
for

turning
much it
seems

explainor
us, that

thus this,

show

the powers

of the intellect
matter

which, in
not

of

in (inthat degree, at least, fact, they are found amongst us) do

us

lead necessarily confirm

in

the direction of

our

moral

or instincts,

them of
mere

; but if the

agreement
to

between

the two
we

be but from

matter

what accident, Reason

testimony do
the truths of

gain

the

? Religion should 8. Why we our compound nature which that

matters

be

that surprised
not

one

of faculty
to

should

be It is

able
as

do

that

is the the

work

of another which
or

little strange itself

on

mind,

has

only

exercised
never

of literature

and science,

submitted be

itself to the influence

of divine

should perceptions,
a

unequal to
that There Reason is

the

of contemplation
not

moral

as revelation,

it should
a

perform

the

office of the two ways,

the
cases.

senses.

strong analogybetween
senses

Our

assists the

in various

of them, application

and of

supply;
and
to
an

it makes

use

the directing arranging the evidence they the facts subjected to them, deduces
are

unlimited

extent

conclusions

from

them,

foretells facts which doubtful

ones

to be

and ascertained, who

confirms

but
to his

the

man

neglected seriously scarcely

his lecture

experimentsand
be called
a

trusted
;

would vigour of talent,

man

theorist lecture
an

and
on

the

blind

who

to professed

and light Or

colours could suppose

to
a

hope
8

to

gain

audience8.
the

[That is,not onlyare

for
a a

principles proper
that

necessary
must

successful

inquiry into

givensubject-matter but there subject-matter,

Vide the

be also

with personal familiarity

it.

Preface.]

62

The

of Reason. Usurpations
him
?

what might be expectedfrom proceeded, from the terms of science which would

Starting

be the foundation

and materials of his

system, instead of apprehendedfacts,

into the
ease

his acuteness
carry him

and

mightin reasoning prompt imagination

open and field of the

freelyforward

ho might science,
we

discourse with

his lamentable forgot he would lose himself in some a sudden, on inexpressibly in the midst of his career by some greatmistake,betrayed treacherous too word, which he incautiously explained almost
or fully

till fluency, deprivation ; at length

dwelt

too much

upon

; and

we

should find that

"

he had been

ideas : usingwords without corresponding should view it indulgently, his failure, we on witnessing criticism by the remark, that the exhibition our qualifying was good for a blind man. singularly 9. Such would be the fate of the officious Reason 9,

busying itself
sense.

without

warrant

in

the

province of

there,it acts but as place instrument ; it does but assist and expedite, an saving the time and trouble of working. Give a the senses for natural science, and man a hundred eyes and hands the ministry of loosen his dependence on you materially
In its due subordinate

Reason.
10. This of parallel be illustration, it is no observed,

the truth which

led to it ; for the

adequate of subject
intellect

and colours light and definitions,

is at least within the grasp therefore

of scientific the

by cognizable
supr. 1
"

[And

so

"

Reason," captious
"

mere
"

Reason,"

2 ;

"

human
23 j
son rea-

Reason," 6
"

forward
v.

Reason," inf r.
18 ;
"

12 ;

usurping Reason,"
v.

rebellious Reason," of secular minds,

versatile Reason,"

27, that is,the

questions.] venturing upon religious

The
far better the matter

Usurpationsof
morals.

Reason.
as

63
it

than in

Yet

such apply it, with the Reason what

is,to

hand, not,

of course, of the

extravagant
in

objectof denying the

but inquiries, in the would
must

use

religious place
it I

in order to ascertain of them.

two

is its real

conduct make

And

in

of explanation
:
"

additional

observations

we first,

put

aside the indirect the

countenance

support afforded
of the

tion to Revela-

gifted intellectually portionof mankind ; I mean, in the way of influence. scientific knowledge, for talent, learning, Reputation and just claims on has natural commends our respect,and reby
a

cause

to
as

our

notice.
as

So does

power;

and

in this way is necessary

secure

power,

well

intellectual of

endowments,

to the maintenance

from

mankind when

in order to religion, hearing for an unpleasant

so

subject ;
no

but power,
or

it has done

much, attempts
and position, is the
as

more;

if it the

does,

it loses its

involved

in

of fallacy
"

persecution.
to argue

Here
men,

itis as absurd holds good parallel torture them, into believing. will of fact (it 11. But in matter go farther frame
we

to

be

Reason said) and Religion,

can we

for

we

can

reason

about

its Evidences. deduct from

I observe, Here, then, secondly, the real

use

must

of the
mere man

Reason

in

whatever inquiries, religious of its

own

is the blind

setting right
who reasoned

mistakes. into
errors

The in

himself

himself out
extreme

of them

reason Opticsmight possibly yet this would be no proof that

acuteness
was

was

necessary but
was

or

useful
a

in
man

the
;

science itself. It

necessary bent
on

for

blind

that is,supposinghe

attemptingto

do

64
what from

The
the

of Usurpations
first he the

Reason.

with and, after all,

ought not to have attempted; whether he would uncertainty

after scientifictruth and
on so

gain or
an

lose in his search

so

by

such

attempt. Now,
the
errors

numerous

serious have

been
of is,

of theorists have

religious subjects (that

without caringto act speculated their sense of right on on ; or have rested their teaching mere arguments,instead of aimingat a direct contemplation of its subject-matter), that the correction of those has required the most vigorous and subtle exercise errors has almost engrossed its efforts. of the Reason, and self himUnhappilythe blind teacher in morals can ensure blind audience,to whom he may address a safely his paradoxes, sometimes which are admitted even by the ground of those on jectures religious happy conmen,

those who

which
and which

his acute

Reason

now
an

and

then

makes,
fusion con-

theycan

verify.What
persons
to

indescribable and
a

hence

arises between

truth !

falsehood,in

and systems, parties talent is demanded

;

What the

superhuman

tangledweb

and

what his

individual who

by

chequered and is due to the gifted gratitude learningor philosophyin part

unravel

in such a case to gratitude which is merely the Reason of research, a principle as redressing mischief,and poorly and tardily undoing its own its own its intrusion into a province not ; but it in the moral being,who has subjected to the man, of his nature. his own principles person to the higher

achieves the task ! yet not

12. To

take

an

instance. in the
was

What

an

extreme

exercise
the the

of intellect is shown

Church

Yet

how

teachingof theological it necessary ? chiefly, from

66

The

of Usurpations
by
use

Reason.

overawing
rather how than

the enemy for actual

men

their in

strength and
In in
a

number,
of

war.

matter

fact,
of

many whole

do of

we

suppose,

century, out
been
an

the

body

have Christians, retained in

primarily
and

or brought to belief,

it, by
what

intimate
are

perceptionof lively
called the Evidences

the force of ? And

technically

cause why are there so few ? Befamiliar with the truths of to the mind already Natural Religion, enough of evidence is at once afforded fact of the present existence of Christianity by the mere with its principles ; which, viewed in its connexion and upholders and effectss, bears on the face of it the of signs
a

divine ordinance

in the very
us

same

way divine

in which

the visible world

a more are

attests to

its

own

origin ;
"

talents
an light

in which investigation, rior supebrought into play,merelybringingto

accurate

innumerable

alternation indeed
an

of

arguments, for and

which it, against

series ever-increasing but stilldoes not get beyond the first sug in its behalf, and religiously -trained reason of plainsense gestion to a determination and in fact, never comes perhaps, Nay, so alert is the instinctive power of an educated and without any that by some secret faculty, conscience, to detect moral reasoning intelligible process 4,it seems truth wherever
own

forms

it lies which

hid,and

feels

conviction
account

of its
;

accuracy

cannot bystanders

for

and

this

in the case of Revealed Religion, which especially moral fact, according is one to the saycomprehensive
"

viewed [That is,

in the

lightof
of

verisimilitudes

or

"

the Notes

of the

Church.'*] 4 [That is,by

an

act implicit

reasoning.]

The

of Usurpations
the

Reason.
"

67
My sheep,

ing which
and
am

is

to parallel

text,

I know

known

of Mine

*."

14. From appears

at least
:

considerations

such

as
are

the

it foregoing,
or external,

that exercises of Reason

either

and to religious onlyininistrative, inquiry accidental to them, not of their but place,
not
essence

ledge know;

useful

in their

necessary.
a

But

in order to obtain

further

and illustrations, I would

of the doctrine which

to

importance let us proceed advocate,

of the the

view

of the

applyit to the circumstances in finding fault with Here, first,

all intention of

present times. to times,it is right

To complainingof them. under which we and rail at the state of things murmur is not merely and to prefer find ourselves, a former state, it is absolutely selves indecorous, unmeaning. We are ourparts of the existing system, out of necessary into being, into our which we have individually grown in society.Depending,therefore, the actual position on in wishing for other times as a condition of existence, been born. times we wishingwe had never are, in fact, from to a state of society, Moreover, it is ungrateful which we daily to rail against it. enjoyso many benefits, Yet is nothing unbecoming, unmeaning, or there in pointing out its faults and wishingthem ungrateful disclaim away.

day, then, we see a development of an usurpationwhich

15.

In

this

very has

extensive been for paring, presome

with
"

more

or

less of open Reason

14.

avowal,
in

centuries, the

usurpationof
6

morals

and

John
F

x.

68 6. religion
to

The

of Usurpations
of its

Reason.

In the first years bounds eyes;

respect the
its
;
own

little in
lifted up

growth it professed and sobriety of justice : it was it was but gettingstrength,

all that is called in the

and

down casting its seat

at

God,

or

it took worshipped,

temple of God, as
the consummation which he will

His
at

Such, representative.
which the unless He of who rids His down

is least,
"

Oppressoris aiming;
Church the from

reach,

of

tyrantsin
the

their hour

pride,look
16.

of pillar

cloud,and

trouble his host.

of the Reason speakingof an usurpation the province of at the present day, stretching over the Christian Church,no mission adand in fact over Religion, the degree of cultivation is made concerning

Now,

in

which which

the Reason it has

has at

presentreached

in the

territory

entered. A tyrant need not be unjustly and through strong;he keeps his groundby prescription thinkers who intrude with fear. It is not the profound

their discussions
of moral truth.

and A

criticisms within

the sacred

limits
happily un-

really mind, if philosophical

its
own

it has ruined

will religious perceptions, that does Religion it may truths,

on

be silent ; it will understand in its way

:

not

lie

it may
a

disbelieve its

account

belief in them

weakness,

or,

the

other

hand,
who know

happy dream, a delightful error, which But enjoy ; any how, it will not usurp.
"

it cannot
men

itself

but

are little,

for that

very

reason

most

under

the

of secular Reason, or the claim of men [That is,the usurpation modes sentiments and conventional the world to apply their ordinary to the conduct of the man of religion; parallel judging to the subject the fable,who felt there was "nothinglike leather."]
"

of

of in

The
power of the

of Reason. Usurpations
fills up
for

69
them
at

which imagination,

those departments of knowledge to which they pleasure the ignorance of abjectminds are ; and, as strangers it frames shrinks from the spectreswhich there, the

ignorance of
17. The

the

self-confident

is

petulantand

suming. pre-

of usurpations

the Eeason

may the

be dated from

the Reformation.

with Then, together

tyranny, the
was
more

of legitimate authority
or

the ecclesiastical power in

some

less

overthrown;
moral another

and
sense.

places its
school of
men

ultimate

basis the

the also,

One

resisted

Church;
Revealed

went

and farther,

the rejected ingly, Accord-

supreme

of authority

the law of Conscience. in

a

was Religion

greatmeasure

stripped
had been

of its proof; for the its external

existence

of the Church

and evidence,
sense.

its internal had been

now

by

the moral

Reason

the demolition

it had

made,
that

and

supplied undertook to repair to render the proofof

and of the
a we (if

Christianity independentboth
law view of nature. of its From it operations) has

of the Church take

time

general

been of

making

difficultiesby the mouth

engaged first in and then unbelievers,

in the Church for having, a reward as claiming power removed them. by the mouth of apologists, partially 18. The instances in point, in citing are following which let no disrespect be imagined towards such really eminent them.
and
men
as

were
reason

at

various
not

times

concerned

in

Wrong

could

be met, when

miracle

were inspiration

suspended, except by rightlyproofof

the of Scripture authority

directed Reason. 19.

As (1.)
to the

7O
This had

The

Usurpations of
on

Reason.

hitherto rested

the

Church. Eeason by the existing different, however, in kind,but

in its

borne to it testimony volunteered proof, not

more

subtle of its

and

plicated com-

form,
"

took

the

evidence

past ages,

instead of the
was

present,and
the

to necessary)

keeping (as of learning : at the same oligarchy

to the
cause

committed

time,it boasted
of

of the service thus rendered

in the external really consisting and talent, not homage thus paid to it by learning in any great direct practical where men benefit, honestly and wish to find and to do God's will, to act for the best, what is safe and pious, shows well in to prefer to what

that Kevelation,

service

argument.
20.

(2.)Again, the

Evidences

themselves

have

been

indeed, the expanded; thus satisfying, elaborately of the mind, and liberal curiosity giving scope for a
devotional temper to admire the manifold wisdom
of little towards keeping doing comparatively them to a religious Jife. from infidelity, or men turning Natural remark to such works The same on applies tion, Theologyas treat of the marks of design in the creato the believer which are beautiful and interesting have not already in a God ; but, when men recognized and this moreover God's voice within them, ineffective,

God,

but

from possibly of the

^

some

unsoundness

in the intellectualbasis

argument 7.
does not
cause

[Thisremark
"As
a

touch the argument from

orrferas

seen

in the

universe.

Did does order imply a purpose. so a will, implies all over flint celts, in their various receptacles see Europe, scored we and characteristic marks, even though those always with certain special marks had
no

assignable meaning
which repetition,

or

final is the

cause

whatever,

we

should be
a

lake that very

indeed

of order,to principle

The
21.

Usurpations of Reason.
still bolder

71
plated contem-

(3.)A by
the Law

encroachment
it

was

Reason, when

the attempted to deprive

to rest

Moral
a

of its intrinsic

and authority,

it upon

theoryof present expediency. Thus, it constituted itself the court of ultimate appealin religious disputes, under pretence of affording clearer and more fically-arran scientia
code obscure than is to be collected
enactments

from

the

precedentsand (4.)A

mutilated

of the

Conscience.
22. further error, connected been that of with the assumption

has justnoticed,

giftedmen
Revelation
that

arbiters of

making intellectuallyin the place questions, religious

As is far
as

of the children is

of wisdom.

the

argument
to

for

concerned, it

only necessary
men

show of the
to

has had Christianity highest ability ; whereas has been shown in

to

disciples among
a

solicitude the

alreadyalluded

establish

greatnames
a

and philosophy and great gain to religion,

orthodoxy of some if truly it were as science,

not to

if they themselves, has been the

were

believers.

Much

more

unworthy
admissions

of boasting of practice the if it were

for human

the

of infidels concerning

different

of the Christian system,as beautyor utility divine gift to obtain praise a great thing for a excellence from proud or immoral men. Far is the spirit of our own Church, which, reproof
then, which
once

of the and

The intelligence.

agency,

has

kept up
as

and
on

keeps up
the earth,

generallaws
on

of nature, in its

energizingat

in Sirius and
well

the earth
be

primitiveperiod as nothing else ; and

as

in the
as

nineteenth wide and

as

must century,

Mind,

and

Mind

at least ages and

enduringin its
universe iv. i. 4]
on

action living

the immeasurable

spaces

of the

which

that agency

has left its traces."

Essay on Assent,

72
as joicing,

The
she

Usurpations of

Reason.

to does,

find her children

walkingin truth,

she the dignity and preciousness of the gifts forgets offers ; as appears, for instance, in the warnings prefacing
never

the Communion
in all, the

and Service,

in the

Commination,
she but

"

above follows

the Athanasian

Creed,in

which

example of the earlyChurch, which first withdrew her mysteriesfrom the many, then, wnen controversy exposed them, guarded them with an anathema, in
"

each

case, lest curious

Keason

might rashlygaze

and

perish. 23. (5.)Again, another dangerousartifice of the Reason has been,the establishment of Societies, usurping
"

in which of

literature

or

science has been of

the essential bond

union,to

the exclusion of them

to
an an

These profession. religious with

no

bodies,many
have and and have

founded undue

bad

intention, Reason,

led gradually formed

exaltation of the power,

unconstitutional

advising
soul.

the legitimate authorities controlling

of the

In troubled
most

times,such

as

the

the associations, present, the

most

inoffensive in themselves,and
in their

worthy praiseOf

this

nature

object, hardlyescape this blame. the have been literary meetings

last two
not centuries, to

and

Societies of the

mention

bodies of a recently-established And let it be 24. (6.) lastly, theories the

on

less innocent
a

character.

Government,

which

whether the question, exclude Religionfrom

not

essential elements of the

same

of the

are state,

also

shoots off-

usurpation.
what remains deceive but
to

25.

And

now,

express

fidence, con-

which

cannot

itself, that,whatever

be

74

The

Usurpations of
to
more

Reason.

lest, from
world moral in

wish

make
free

religion acceptable
from
more

to

the
any and
munity com-

general,
can

objections

than

system

be
to

made,

immediately
interests
of the

visibly beneficial
than
to

the

temporal

God's

comprehensive

appointments
its enemies
;

descend con-

be,
the them
;

we

betray

it to from

lest

we

rashly
and

take

Scriptures
to

the that

Church's

custody,
is called
ever

commit

the
men

world,

is, to

what will the the

public opinion right

of
men on

which but

boast, indeed,
in

be

the

whole,
as
a

which,
have

fact, being
cultivated
no

opinion
internal rules
to

who,
sense,

body,
have

not

moral

and

externally

immutable

bind

them,
or

is, in
on

religious questions, only by

very broad which
are

accident

right,
will

only

questions, to-day

and

to-morrow to
our

betray

interests
what and
we

it affects
of may
;

uphold.
system,

26. both up,

However,
in doctrine

the

essentials
what
we

discipline;
must

safely give practical

wisdom

and
are

what
to

firmly uphold by
a a more

such
mature

points
than
or

be

determined
in

can

be
can

expected
be
a

discussion in any formal

like

the

present,
It is
to
tribute con-

indeed

conveyed

treatise.

plainer
to

and the

sufficientlyimportant
of the
are

object,

agitation
which

general subject, and

to
answer.

to

ask

questions

others

SERMON

V.

PERSONAL

INFLUENCE,
THE

THE

MEANS TRUTH.

OF

PROPAGATING

(Preached January 22, 1832.)

HEB.
"

xi. 34.
were

Out

of weakness the Old is the

made

strong

"

historyof
these few character peculiar the you forth
as

Testament

Saints,conveyed

in

words,

or paralleled

surpassed
who
"

in its

by

lives of those

first proclaimed I send

Christian lambs

Dispensation.
among

Behold,
the
on

wolves,"
the

was

warning

given them

of their

positionin

world,

becoming
powers

Evangelists in

its behalf.
a

Their

miraculous did not

gained their

cause

but hearing, the the

selves. protect themof

our

St. Paul

records

fulfilment

Lord's
at

prophecy, as it large, when

he

contrasts

Apostles and
it ;

mankind

declares, "Being
suffer
as

reviled,we

bless;
we

we being persecuted,

being defamed,
world,
and this

entreat;
the these the

we

are

made

the filth of the

are

offscouringof
words

all

things only to
to be

unto

day l."

Nay,
;

apply not
reason
1

the

unbelieving world
his Christian

Apostle had

of suspicious

Cor.

iv. 12, 13.

76
and brethren,

Personal
even

Influence,
that
score, with

to

on expostulate

his
a

own

converts,his "beloved
as

sons."

He
be

counted dwelt

it

great gain,such

afterwards

might

upon

with

that satisfaction,
account

the Galatians did not of the

nor despise

him on reject flesh; and,

mourns over

in

the

passage

which was infirmity alreadyreferred coldness of the

in his

to, he
thians, Corin-

the fickleness and

who

thought

themselves
the

wise, strong, 'and

honourable,and
and

esteemed

as weak, fools, Apostles

despised. 2. Whence, then, was that in spite of all these it, impediments to their success, still they succeeded? How did theygainthat lodgment in the world, which to this day, enabling them to perthey hold down petuate
those hidden

distasteful to the majority even principles who What to receive them ? is profess attribute of the
it

of that

Truth,
which

and

how

does the

it act, many

as prevailing,

over does, single-handed,

and

multiform

errors,

by
we

it is

and simultaneously

attacked incessantly 3.

might at once refer its success of Him who revealed and to the will and blessing it, who distinctly promisedthat He would be presentwith and with its preachers, alway, unto the end/' even it, this in our minds, we learn And, of course, by realizing endeavours to dependenceupon His grace in our own
course,
"

Here, of

recommend But

the

Truth,and encouragement
to

to persevere.
means

it is also useful which

a

into inquire
acts

the human

by

His

Providence

in the
as

world, in

order

to

take

view practical
us

of events

before

in the

course

of human

come they successively and to underaffairs,

the Means
stand these
our

of Propagatingthe Truth.
in

77
to

duty

and, particulars;
now

with

reference

means,

it is

proposedto

consider

the question.

4.

Here, first of all,

"

It is

plain that
of moral

we

cannot

rightlyascribe
world
to
to

the

fluence in-

truth
was

in the

the

gift of
who which been

miracles,which
have been with

entrusted

the

persons

promulgated it in
we

that last and

form, in perfect

vouchsafed the first

it; that gift having

withdrawn
can

it be

of it. Nor, again, preaching maintained that the visible satisfactorily the miracles
of Divine

Church,

which the
course

formed,
the Truth

has

taken the

their

place in
doubtless fuller Truth

Providence,as

basis,

speaking,on strictly
it is the than the

which

rests; though

sense

a appointed instrument, in even miracles before it, by which that

is

conveyed
a

to

the

world

for
as

though

it is

certain that
were

community

of men,

who,

individuals,
course

but

would, virtuous, imperfectly

in the

of

years, well the

gain the ascendancyover

is thus

vice and
no one

error, however

preparedfor
visible Church

the contest, yet blessed

the

pretendsthat Epistleto the

showing,that,in all ages, true sufficiently and forming its life Christians, though contained in it, scattered and hidden in the multiand strength, tude, are and, but partially recognizingeach other, have of combining and On the no means co-operating. other hand, if we view the Church simplyas a political and refer the triumph of the Truth, which institution, is committed to it, merely to its power thence result-

Corinthians

78
"

Personal

Influence,

how is it that ing, then, the questionrecurs, first, this mixed and heterogeneous body,called the Church, the whole, been on has, through so many centuries,

which it was first established; on principles and then, how, thus preserving its principles, it has, and above over this, gained on its side,in so many and support of countries and times,the countenance the civil authorities. Here, it would be sufficient to
consider
to

true to the

the

three what

first centuries
means,

of its

and existence,

of its unearthly spite ciples, prinit grew and strengthened in the world ; and how, again,corrupt body as it was then as now, still it all the while,with such remarkable preserved, fidelity, those same which had been once unearthly principles

inquire by

in

delivered to it. 5. Others

there
are

who

attempt to

account

for this

of the Truth, in spite of its enemies,by prevalence after that, imagining, though at firstopposed,yet it is, mature a time, on reflection, acceptedby the world in and conviction of generalfrom a real understanding

its excellence; that

it is in

its nature

level to

the

comprehensionof men, considered merely as rational beings, without reference to their moral character, whether it good or bad; and that, in matter of fact, of men, taken is recognizedand upheld by the mass not merely approvedby them, taken as as individuals,
%

mass,

in which

some

have
to with
a

influence

over

others,
"

not

merelysubmitted
as

but blind, inferior

true

instinct,
in the
an

such

is said of
man,

to

oppress but

animals

presence

from advocated literally for criticizing it; and, in enlightened capacity

con-

the Means
sequence advise of this that
to

of Propagating the
notion, some
cause men

Truth.
so

79
as

go should

far be

to

the the

of

Truth
as

frankly

committed and 6. this what

multitude

the

judges legitimate
the of fallacy
on

guardiansof Something
notion,in
I conceive of

it. may
occur

to

expose

the
to

course

of the

remarks following

be

the real method

by

which

the

influence carnal

is spiritual principles But

maintained

in this
once

world.

here, it is expedient at

to

a theory,which, whether appeal to Scripture against or plausible

Christian. not, is scarcely

a

The

following
well
as

texts will

suggest

multitude of others,as

of

hostile to the idea that moral representations, Scripture discerned. The natural truth is easily or generally receiveth not the things of the Spirit of God V man
" ((

The

lightshineth
"

in
"

and darkness, Whosoever

the darkness him

prehended com-

it not 3."

hath,to

shall be

given4."
7. On in directly
some

Wisdom

is justified by her children 5."

the other
some
or

hand,

that its real influence consists moral in any power, evidence in

or

inherent

virtue

in

shape

other,not

criterion

of the multitude, reason undisciplined high is implied in texts, such or low, learned or ignorant, I send you forth as those referred to just now as : wise as sheep in the midst of wolves ; be ye, therefore, level to the
"
"

and serpents,

harmless

as

doves."

8. This
to

being the

state of the

it is proposed question, Truth in

the

consider,whether
at

the
not

influence of
the

world
2

largedoes
3

arise from
"

personal influence,
*

1 Cor. ii.14.

John

i. 5.

Matt.

xiii.12.

Matt.

xi. 19.

80
direct and teach it. order

Personal
of indirect, those

Influence,
who
are

commissioned

to

9. In

to

explainthe
character

sense

in which

this is mode of the

it will asserted, in which Truth

be best to

the begin by tracing of such

an

the moral
;

organ
must

is formed

and, in
somewhat

I large subject,

beg
cessary) ne-

permissionto
than 10. We

be

the custom

of

longer (shouldit this placeallows.

of the the
sons

be

will suppose
as

this Teacher alone among has

never

Truth of Adam

so

circumstanced has
sense ever

One
a

been, such

one

as

his transgressed

but from his earliest childhood duty, upwards has been onlyengaged in increasing and perfecting the In him the knowledgeand light originally given him. of actingrightly have kept pace with the enlargement power of his Truth him with the and duties, successive
fco wander

of

his inward

convictions

of

temptationsopening upon
from it. Other
men are

from

without

and surprised

overset

by

the sudden

weight of

stances circum-

which theyhave not provided against ; or, losing step,they strain and discompose their faculties in the themselves ; to recover even effort, though successful,
or

they attempt to
themselves down falling
to

discriminate

for themselves

between

littleand allow thus

meant moment.

great breaches
in what

of the law of

and conscience, the

they

consider
may

former;

(asI precipices
an

say)when

they
next

descend Hence

step,recoverable the in a short time, those it is that,

easy such different progress, Their conscience
not

who and

started

on

one so

line make many

divergein

directions.

still
tell

but having been speaks,

trifled with, it does

82
this moral and
as (if,

Personal
creed
we

Influence,
equallytrue
and necessary; of

will be

may

reasonablysuppose,

the science

morals and

extends

without

limit into the details of which particulars, be indifferent, may than

;
our

thought
we
are

conduct) numberless
to account truer

accustomed
indifferent in

in

fact is

no

sense,
as

in

physics there
the

really any
the sole hand

such

agent
of the

chance

ignorance being
on

cause

seeming
This

variableness the

one

in the action of of faith and

nature, on

other in the

dard stan-

morals. while

is practically important
no

to

remember,

even

it is

grantedthat

exemplar
faultless

of holiness has

been

exhibited to us, at

once

yet minute
actual

and

that again,
are

in all existing sides bepatterns, also the

and idiosyncrasies and talents, varieties of disposition, taste, nay of bodily to modifythe dictates of that inward light organization, which is itself divine arid unerring. It is important, of opinions from judging hastily I say, as restraining us there defects, and of good men practices
enter
; but

into which
we

we

ourselves may

not can-

which,
the

for what

know,
and

be for

as our

necessary dull

parts of
which it,
men,

Truth, though too

those

subtle

as perceptions,

features of of sincere
us

we,

admit. rash
censures

distinguishing with the majority in common And will it preparticularly serve

great
of the

from

Primitive

Church,

of which, in spite from the

the

which corruptions

it disfigured be
sidered con-

stillin its collective holiness may first,

as
man

to make

near ever

an

approach to
;

the

pattern of
in Spirit

Christ

as

fallen in

will attain
of

being, in fact,a
a

Revelation

some

sort
was

that

Blessed
us
as

bodilyshape, who

promised to

second

the Means
Teacher such that Him. of Truth
a

of Propagating
after Christ's

the Truth.

83
became

and departure,
more

upon
on

far subject-matter
our

diversified than Himself the before

which For

Lord

had what

revealed
we

Episcopal the practice of Infant Baptism, which or principle, is traceable to Apostolic times, though not clearly be as necessary records, proved by the Scripture may
for instance,

know,

in the scheme

of Christian truth of man's

are

as

the doctrines

of the in the
of

Divine

Unity,and

which responsibility,

artificial system

placed as naturally
account

the basis and

as being first in Religion,

order of succession

time.

And
in

be this,

it

will observed,

for the omission and similar

of Scripture

express

sanctions
;

of these

and principles
of the Written

observances Word

that is, the object provided,

to unfold to
secure
a

be, not

system for

our

intellectual of
a

but contemplation,

the formation

certain character.

12.

(2.)And

in the second whom

we

it is plain, that place,

the

individual gifted
men

have

imagined,will
defend his
own

of all

be least able
as

(as such) to
takes
no

views,

inasmuch

he

external survey

of himself.

Thingswhich are the most familiar to us, and easy in practice, requirethe most study,and give the most trouble in explaining the number, ; as, for instance, combination, and succession of muscular movements by which balance ourselves in walking, utter our we or of the separate words ; and this quiteindependently existence or non-existence of language suitable for them. The longer any one has persevered describing in the practice of virtue, the less likely is he to recollect how he began it ; what were his difficultieson starting,
G

84
and how another

Personal
surmounted
; the less
;

Influence^
what process
one

by

truth led to
reasons

to likely

the real elicit justly

or

latent in his mind He

as

for

observances particular moral

opinions.
Hence it

holds
so

the whole

assemblage of

notions almost

many
some

collateral and of the most

self-evident facts.

and variously deeply-exercised when Christians, they proceed to write or speak gifted either fail altogether, stood be underor cannot upon Religion, attentive study; and after all, except on an and unsystematic, are illogical assumingwhat perhaps, their readers require proved, and seeming to mistake for connexion antecedence for causation, or probability is that

evidence.
intellect of
men

And

over

such
men mere

as

these it

that is,

the minute of

inferior in
a

has

who

excel

triumph, perspicacity; short-sighted

in the the
case

its moment

not

understandingthat,even
is considered

of intellectual

it excellence, possess
or
an

highestof giftsto
beautiful in

intuitive knowledge of the

without action,

art,

gating investior reasoning in fact, is genius ; and that they who ; that this, into moral truth (asfar as have a corresponding insight in perfection they have it)have reached that especial the spiritual part of their nature, which is so rarely the intellectual and found so greatlyprized among the effective in

endowments
13. that

of the soul.
we

Nay, may
moral

not further venture

Truth

will
are

those,as
in words

such, who
be all ?

only defended be least skilfully by of it, the genuinedepositories

to

assert,not

but that it cannot

at

and defended explained adequately Its views and human language are what For, after all, is

incommensurable.

languagebut

Ike Means
an

of Propagating the
adapted
for
our

Truth.

85

artificial system have

at

particular purposes,
wants

which
even

been

determined
we

by

And

here,
been

first with
a

can sight,

imagine
so

that it has

framed

view

to

ideas

so refined,

foreignto
(asScripture
the select in

the whole

course

of the

world, as
man

those which

expresses
remnant

it)
are

"

no

can

learn/'but
from
the

who mouth

"

redeemed found
no

earth/' and
Nor

whose

"is

guile6"?
is without
in

is it this

heavenlylanguagealone
counterpart.
or

which

its intellectual

Moral

character

whether itself, and

good
indeed,
to

bad,

as

exhibited

in

thought

conduct, surely
We
may,

cannot

be

in words. duly represented it in

a

by

an

reduce effort,

certain

degree

this it is

medium arbitrary ; but in to write and as impossible to give literal depth to as 14. With these remarks

its combined read

a
a man

dimensions

(soto
nature

express

it),

paintedtablet.
on

the

of

moral

Truth,

as

viewed

Teacher,who
and
on

let us conduct our secluded externally, after his is the embodied specimen of it, his into office, the noise

for years' preparation thirty tumult the of the world let

us

and

in order him

to set him

fairly by

course,

suppose

recommended

some

external

whether gift, the miracles,

ordinaryor extraordinary,
countenance
as

the power

of

of
secure

or rulers, a

such for learning, reputation for be him from the multitude consequence world.

may of of
men.

hearing
must

This very its but

supposed, in
of the will

the

tion constituincessant cries

present
not.
"

Amid

din, nothing
aloud and

attract

attention is
an

what

spares

It

old

proverb, that

Rev. xiv. 3. 5.

86
men

Personal

Influence,
then let

professa
;

sincere respect for Virtue, and

her starve
an

for

they have
laws and

at the bottom

of their hearts
to be

evil

in spiteof feeling,
to certain

better

that thoughts,
a

bound and
a

is principles

superstition
actual and

and slavery,

that

freedom
as

consists in the
as

exercise

of the will in evil

well

in
a

good ;
man

they

witness
off the

(whatcannot yoke
his

be

denied)that

who

throws

creases conscientiousness, greatlyinmediate producibletalent for the time, and his imof

of strict

his ends. At best theywill attaining but admire the religious with and treat him man, deference ; but in his absence they are compelled (as they say)to confess that a being so amiable and gentle is not suited to play his part in the scene that of life; he is too good for this world ; that he is framed for a and purer age, and born out of due more primitive power

"

to-avres VJJLWV TO aTreipoKaicov, says the Ma/cap in the History, ov scoffing TO politician f^Xou/ze^ acfrpov ; would not the great majority of men, high and low, thus speak of St. John the Apostle, were he now ? living
15. certain
even

time.

Therefore,we

must

invest

our

Teacher be feared.
seem

with

gift of power, that he then, how hopelessdoes

may

But

this task he

to be at

! how improbable that sight proceedone step farther than his carries the Truth
men.

first

should

be

able

to

external recommendation it is
a

him

forward been

so

that

marvel

how among

had

ever

spreadand
is not
a

maintained
set

it For, recollect, he has

to

mere

of

opinions
on

that

promulgate,which
mind;
but he

may
an

lodge

the in

surface of the

*'sto be

instrument

the Means

of Propagating the

Truth.

87

the heart,and modelling changing(asScripture speaks) all men after one exemplar ; making them like himself,
or

rather
a

like One

above

himself,who

is the been
at

of

new

creation.

Having (as has

"

beginning said) no
his
mand com-

sufficient
"

eloquence
the

nay,

not
can

language
lie be said

what he

instruments

to possess

Thus his

is,from

nature

of the case,

thrown

upon

personal resources, plainthat

he
cannot

be

it is
as

they greater or less; for commit his charge to others

and (asit were), others like has made

his

and representatives,

be translated

circulated
himself. 16. Turn
are

throughthe world,tillhe
to the

of Truth, and history Some

a

these

tions anticipatheir
science con-

fulfilled. stirred for

hearers

of it had
were

while,and
the

many

affected but

by
the the

the

awful and

of simplicity sensual
were

Great

Teacher;

proud

irritated into His doctrines for

a

opposition ;
strange and
time
an

considered philosophic
;

merical chi-

the multitude and then For

followed

in senseless

wonder,

suddenly abandoned
in truth what
was

apparently
of
an

cause. falling

the task

but Apostle, it appear, of the

even

to raise the dead

to the most

? and what and

would trifling candid

men

benevolent
a one

world, when
the limbs

such

to persisted

chafe and
as

stimulate
own

of the

inanimate
to

corpse,

if his would drawn with-

life could be communicated

one

and it,

motion

continue
;

moment

after the external

effort was

in the

words, poet's

dvSpacrt Ovrja-Kovcri

Truly

such

one

must

expect,

at

best, to

be

ac-

88
counted
but
"
"

Personal
a
a

Influence,
one
an

babbler,or
and visionary
a7ro/xov"T(os

derangedby
enthusiast,
"

his

''

much

learning

cra

yeypa/t/xevos,

fit for the

wilderness
but
actor
a

or

Areopagus,and
eTriOavdrios, an
finish in his 1 7. Yet
own

temple; a jest for the show at Ephesus, gladiatorial

an

the

in

exhibition

which

would

death. God
or

be (blessed
means

the !)

power

of Truth

actually
vast

did, by

some

other,

overcome

these

obstacles to its

propagation;and what those means shall best understand we it, by contemplating were, it now shows itself when established and generally as sanction having taken the place professed ordinary ; an of miracles, and infidelity being the assailant instead
of the assailed

party.

18. It will not how

an

it evident words to make require many impetuous and (forthe time) how triumphant attack the rebellious Reason will conduct against and but

long-established, over-secure, working system of which Truth

19.

the

silently-

is the

vital

ciple. printo its

First, (1.) every part of

and
seen

the from

Truth the

is novel

opponent ;
an

detached

whole, becomes
7

objection.It
the real

is

only necessary
the each
to

for Reason

to ask

many

questions ; and, while

answer

other in
not

gating party is investi-

to claim the detail,

which victory,
T

will spectators

be

slow

to

award,

[Here,as
of

in the

secular

the reasoning Discourse, by Reason is meant foregoing ami minds, (1) explicit, (3) based en (2) a posteriori, Vide

secular assumptions.

Preface.]

9O

Personal

Influence,
in the power from of the

of Truth signed,the deficiency and even of words, but eloquence, very

a

moreover

neatness
or

and

definiteness of method

requiredin
and in farits of
a

spoken argument. Truth is vast viewed a as stretching, system; and, viewed

it depends on separate doctrines, number of it
can

written

the combination scattered in

a

and various,delicate, be scarcely If this be

more

evidences;

hence

exhibited

givennumber
whole, must
its

of sentences.
to

its advocate, unable attempted,

a

exhibit

than

fragment of
same

the

round

off its

and rugged extremities, much the process into

unite

gling stragan

lines, by indeed, is
is

by
a

which

historical narrative
the very

is converted
art

tale.

This,
of

of

which, composition,
trouble who does
not
"

ingly, accord-

onlywith exaggerationand
party which
and chief may that has has not

extreme

preservedclear
see

artifice ; and
to

that that

all this is favourable

the

cause

of error,

to

faith

enough

justtalent enough to
of
a

of doubt, patient consider perspicuity the To

to be

excellence
contrast

writer ? of writer

illustrate thi?,we
with of those of the
"

the works infidel

Bishop Butler
at

popular

the

end

last

who century, of Reason." 22.

to professed

be the

of harbinger

an

Age

(4.) Moreover,
evil

this

great, though dangerous

as

facultywhich
warfare and virtue,

employs
the

its instrument simulate

in its of

againstthe Truth,
thus become it is
trace

may

all kinds

rival of the true It may draw fine

saints of

God,

whom

opposing.
out

of pictures of

or virtue,

the

course

of sacred
so

or feelings as

meditations. heavenly

Nothingis

easy

to be

relj-

the Means

of Propagating the
;

Truth.
are

gious on
as

paper may

and

thus the

arms

of Truth

turned,
the exhibitions

far 23.

as

be found
must

necessary,

itself. against

(5.)It
of

be

further

observed,that

Reason, being complete in themselves, and

a

havingnothing of
of
an

nature, personal
an

are

capablealmost

omnipresenceby
the
orator

indefinite medium of

and multiplication
: here, composition

circulation, through the

even

has words deed

greatlythe advantage
may

over

the
at at

religious man;
once, most
"

be

heard

by
and

thousands estimated

good
but
a

will be witnessed

by

few.

24.

the

To put an end to these remarks the advantages on (6.) accruingto Error in its strugglewith Truth ; exhibitions of the Reason, being in their operation
"

from separable
or
no

the person

them, possess furnishing

be anonymous is almost
on

little their the

To responsibility.

and characteristic, unchecked

with it all the evils attendant

for injustice and opportunity

falsehood.

25.

Such, then, are

the
:

difficulties which its want of

beset

the

propagationof
an

the Truth

as instruments,

assailant of the world's the weapons

opinions ;

the

keenness

and itself it its

ternal ex-

vigour of
in turn maintained dominion

when it, producible against

is to be

attacked.

has How, then, after all,

men,

its ground among

and

to subjected

even minds, some unwilling of obedience, others profession

bound

to the
a

at least in

sullen

and neutrality, 26.

not
as

the inaction that it has

of

? despair

I answer,
a

been

upheld in

the world
nor

system, not by books, not by argument,

but

by

temporalpower,

by

the

influence personal

of such

92
men as

Personal
have
been already and the

Influence,
who described,
are

at

once some

the

teachers

patterns of it; and, with

in behalf of this statement, I shall conclude. suggestions 27. (1.)Here, first, the is to be taken into account natural which beauty and majestyof virtue, is
more or

less felt say

by

all but

the

most
"

abandoned. virtue in
a

I do book.

not

virtue in the

abstract,

Men
at

persuade themselves,with
to principles,
names

little

to scoff difficulty,

ridicule books, to
men;

make
cannot

sport
bear

of the their

of
:

good

but

they

presence which

it is holiness

embodied

in and

form, personal
bear
man

they cannot
from

confront steadily of
a a

down

: so

that the silent conduct for him any

conscientious

secures

beholders

different feeling the

mere

in kind

from lous garru-

which

is created

by

versatile and

Reason.
28.

Next, consider (2.)

the extreme

in any great rarity,

and perfection
to

of simple-minded, honest purity, and another

cause

tion devois

God;

instrument Men

of

influence

discovered for the what

of Truth.

naturally prize
low views

is novel and scarce;

on

the and, considering

duty, religious their ignorance of those precepts of generosity, selfand high-mindedpatience, which forces, endenial, religion selves (whether known to themnay, their scepticism or not) of the existence in the world of severe holiness and truth,no wonder they are amazed when accident gives them a sight of these excellences in another,as though they beheld a miracle ; and they pointsof
watch 29. it with
a

of the multitude

social and

mixture

the Besides, (3.)

and awe. curiosity conduct of areligious man of

is quite

the Means
above
may

of Propagating the
cannot

Truth.

93
It

them. be easy

They
to write

imitate

him, if they try.

them
to

for the

educated
; but

among

make

or speeches,

books school

high moral they

that

excellence
are

is the attribute

of

to

which

almost

and learned, having scarcely strangers, the first elements of the

painfully,
One
little

heavenly science.

natural inclination for God's sake, against to character, though in itself of a concedingor passive vantage, adbrook an to face a danger,or to resign an insult, all the dust has in it a power outbalancing whether and chaff of mere profession ; the profession and of enlightened benevolence candour, or, on the other hand, of high religious faith and of fervent

deed, done

zeal. 30. And (4.)

men

feel, moreover,

that the reach

"

of their object open and

to

is beyond their contemplation

common

not

the

grounded foundation which on a they cannot explain. And first in irritating, then in effectual, nothing is more of a superior humbling the prideof men, than the sight of themselves. altogether independent 31 (5.) The consistency of virtue is another gift, which checks the rudeness of the world, and tames gradually
.

which temptations

influence men,

it into

obedience

to

itself.

The and

which affairs,

first excited which it

can

changes of human at length interested,

disgustthe mind,

then

somethingon
what word
can

which

begins to look out for for peace and rest ; and rely,
and and
sure, but

then

be found

immutable

God's

and

promises,illustrated
the person
us

in inquirer

of His

faithful
on

conveyed to the servants ? Every

firmness for ob-

day shows

how

much

depends

94
influence taining
kinds of

Personal
in

Influence^
; and

matters practical

what

are

all nesses like-

as firmness,

exhibited of that

in the
true

world, but

and which is

offshoots

in the grace and stayed of Almighty God ? will be 32. (6.)Such especially countless multitudes, who, in the from time
to

in

of heart stability the contemplation

the
course

of thoughts of their

those

trial,

are

or weighed down by affliction, distressed by bodily pain. This will be in their case, and the strong hour of Truth, which, though unheard of that a body, approacheseach as one unseen by men body in his own turn, though at a different time. Then

time

it is that the powers efforts

of the

and world, its counsels,

to be in the

its

as they seemed (vigorous Truth ground, and slow-paced

lose race), thus

overtakes

it ; and

it

comes

to

pass,
ever are

that,while

viewed

in

its outward

course

it seems

onwards hastening
ten

to open
secret

infidelity
obstacles,

and

sin, there

thousand

sent from God, cumbering its chariot-wheels, graciously and saving it from utter that they drive heavily, so

ruin. 33. Even with these few

considerations
the moral

before us, power

we

shall find it difficult to estimate

a

which

trained to practise what he teaches, individual, single in the course of years. in his own circle, acquire may thrown the Scriptures While are upon the world, as if the common property of any who choose to appropriate of them, in fact, the legitimate interpreter them, he is, Word and none being but a dead other; the Inspired letter from

considered), (ordinarily except

one

as

transmitted
to the

mind

to another.

While

he is unknown

the Means

of Propagating the
the range of those who

Truth.
see

95
he

world, yet,within
will become those which
men

him,

the
mere

different objectof feelings intellectual excellence

in kind from The

excites.

at

but of
an

commonly held in popular estimation are greatest distance; theybecome small as theyare approached; is exerted the attraction, holiness, by unconscious
urgent and irresistible
the the affection and and
nature
; it

persuadesthe
it inquiring; all who
are

weak,
draws
a

and timid,the wavering.,

the

forth

of loyalty
over
a

in

measure

like-minded;
multitude

the

or thoughtless

perverse

it exercises and
to

sway,
of

biddingthem fear its own right divine

on

compulsory sovereign the ground on keep silence,

rule

them,
"

its hereditary
not

claim the
not

their

obedience,though they understand

counsels of the of that which spirit,
nor flesh,

or principles

is

"born,

of

blood, nor

will of the

of the will

of man,

but of God/' if such be the

over

34. And

personalinfluence
the mixed crowd

excited
of
men

by

the Teacher

of Truth

whom
over

he encounters, what that

select

we) (think

will be his power

number, just referred

to, who

have

in a measure, already, and law of holiness, addressed These

"

their hearts disciplined feel themselves, as it

after the
were,

dividuall in-

by
to
"

the
our

invitation of his Lord

example ?
His

are

they
came

whom

calls especially

elect/'and
are

they

worthy.
in
to

And

gather together in one/' for these,too, are they who are

to

ordained

God's

Providence
their

be

the

salt of

the of the

earth,
"

continue, in
death

turn, the
never

succession

His

that witnesses,

heirs may

be away

wanting to
each

though royal line,

sweeps

successive

96
generationof
father in the

Personal
them
to

Influence,
and their their

their rest

reward. destined
real

These, perhaps, by

chance
not

fell in with
at
once

Truth,

his discerning

greatness. At first, perhaps, theythoughthis teaching and parts of his conduct extravagant or weak. fanciful,
Years

might

pass

away

before

from removed their entirely and more the traces of unearthly they would discern more majestyabout him; they would witness,from time and
to

were prejudices minds; but by degrees

such

time, his
he

trial under

the various events

of

life,

would

still find, whether

rose

below,that

theycould
with that words

ascertain

astonishment

they looked above or and was based deeper, than higher, Then, at length, by measurement. and fear, aware they would become
was

Christ's presence
of

before

them

and,

in

the

would glorify God in His servant 8; Scripture, and all this while they themselves would be changing into that glorious Image which they gazed upon, and be in training to succeed him in its propagation. 35. Will it be said, This is a fancy, which no experience confirms? know First,no irreligious man can the hidden saints. Next, no one, any thingconcerning detect them without attentive or not, can religious

study of them. high Christians

to carry
on

But,
;

after what

all, say they are

follows ?

few,

such

and

God's others

noiseless work.

They are enough The Apostles were

in their holiness.

such

men;

might
to light

be
to
a

named,
their number

several
These

as generations,

successors

communicate

their

ries, of lesser lumina-

by whom,

in its turn, it is distributed

8

throughthe

Gal. i. 24.

98
of much

Personal

Influence, "c.
that

good

in

it, but
any

(strictly speaking)
be direct instruments

we

could of who

scarcely in
to

situation
those
a

good
ever

any
must

besides form
we

who

personally know
and
as

us,

small do
to

circle;
a more

to

the

indirect

good
is
not

may
means

in be

exalted

station still

(which
we are

by

no

lightly esteemed),
from

absolutely precluded
Church.

it

in

lower before filled

place
now,

in that

the

Nay,

it has

happened
been

comparatively
who
over

retired

posts have
the
most

by

those

have
the
as

exerted of

extensive in the

fluences intimes

destinies in the

Religion
and

following them;
world,
unknown. 38. of God Let all the

arts

pursuits
are

of

this

great

benefactors

of mankind

frequently

those, then,
within

who and

acknowledge urging
them

the

voice

speaking
wait

them,
the

ward, heaven-

patientlyfor

End, exercising themselves,

a

and the human shall

working, diligently
books
shall be

with

view and

to

that

day

when of

opened,
and first do

all the when "all

disorder
' '

affairs reviewed
be and first, the which when and

set

right ;
when

the last
that

last;"

things
be

offend, and
out

they

shall iniquity," "the shall

as

gathered
shine when of the

and
as

removed;
the that

righteous shall
see

forth
"

sun,"
be and wise

Faith shine
turn

her

God;

they

shall that and

the

brightness
to

firmament,
as

they
ever

many

righteousness

the

stars, for

ever."

SERMON

VI.

ON

JUSTICE,

AS

PKINCIPLE

OF

DIVINE

GOVEENANCE.

(PreachedApril 8, 1832.)
JEE.
"

viii. 11.

They

have healed the hurt

saying, of the daughter of My peopleslightly, when there is no Peace, peace, peace" be who it take favourable found the of in
spects pro-

rTlHERE
view

will

ever

persons
as

of human of the

nature,

is actually and face

the

world, and

condition spiritual And

so

of mankind. is
so

the certainly much that be is

things
the
as

and fair, the

contains

and interesting

that lofty,
first

spectator may
is

pardoned if, on
them
"

sight,he
and
as

disposedto
as

believe

to

be

cheerful
as

happy

they appear,
in

the evils of life

as

light and
easy

and transitory,

its issue

satisfactory.
nay,

Such
even

confidence
at
a

is natural

youth;
is, it

it is

commendable
are incredulity

time

of life in which that

suspicion
would from
our

and

unbecoming;
not

be

commendable,
very

did

Scriptureacquaint us warning, previous to

deceitfulness
of the 2

the

first

(by way

of the

actual mises pro-

with experience) and

of the world's

us telling teaching;

between opposition

ioo

On

Jiistice,

Sight and Faith, of that strait gate and that narrow is to calm us in youth, that way, the thought of which in old age. enliven and invigorate it may us
2.
even

Yet,

on

the

other of

hand,

it cannot

be denied

that

the information of human

as
a

view

results in a cheerful Scripture and condemns ness affairs, gloom and sadwell
as
a

sin,as

mistake

; and

thus,in fact,
the is
an

sanctions the altogether of the course first sight

conclusions
of the world.

gathered from
But here

instance, such
who while holds

as

not

unfrequentlyis found, of
and

an

true, opinionbeing abstractedly

it wrong in his mode he of

yet

the

person

the terms
near

in which
to those
men

holdingit ; so that definite conveys it approach inthe

true

in which who

view

is

tained, con-

nevertheless

maintain he

the very It often

an

reverse

maybe

nearer

the truth than

is.

happens
gation, investi-

that,in pursuing the

the mind and
over

successive

stages of

its judgment to reverses continually fro,according as the weight of argument passes and back again from the one alternative of the the ultimate

to the other ; and in such a case question does not consist in of the inquiry utility which may be no other finally adopted, commenced which the inquiry was ; but

the conclusion than that with

in the the

position
stances circum-

in which

we

have which
man

learned
we

to view

and it, it.

with

have

associated

It is

plain,

too, that the

who

has gone of

alternations progressive
cause
or

throughmany but has opinion,

true

of these for
some

stoppedshort of the would the inquiry, terminating

other
mere

view

mately legiti-

be

farther from

it in the

enunciation

of his

sentiments, but in the

as

of Divine Principle
far
nearer

Governance.
he

101

state of his mind

to

than it, is

who

has not accident. from

secure,

examined Thus it

the

and subjectat all,

are

rightby
and
secure are

happens, men
the

cheerful

ignorance of again, from

evils of

life;and

they

seeingthe remedy of the evils; and, on the other hand, they are desponding from seeing the evils without the remedy : so that we must never say that an individual is right, merely on the ground of his holding an less opinionwhich happens to be true, ununder he holds it in a particular manner ; that is, those conditions, and with that particular association which in fact is the interpreof thought and feeling, tation
of it. 3. That

superficial judgment, which deservingto

error

happens

to

be

rightwithout
text.

be

so, is condemned

in the

The of

of

the

prophets
in

and

prieststhere

spoken
wounded of God's

promising a cure for the soul,but in healingthe hurt of the daughter people slightly, saying,Peace, peace, before
ascertained either
name

not consisted,

they
The it must

had

the
a

evil

or

the

remedy.
but

Gospel is in
never

its very

message the bad

of peace,

be

from separated it
reverses

fallen nature, which the be less

state
an

and

he

of our tidings who speaks of may indeed much if his of

of the world

in

sanguineway,
he may the

advanced
even

but Christian,
a

also be

than

proselyteof
of
men

gate; and
the

and security

peace

mind whom

be

merely
he looks

calm

ignorance, surelythe
as

down

upon

narrow-minded
in fear not

and in

whose superstitious,

religion kingdom

consists of heaven

love,shall
We
are

go

into the

before

him.

reminded

of this im^

102

On

Justice,
of
our

portant truth by the order

Easter

ecclesiastical year.

is preceded by the Day, our chief Festival, forty days of Lent, to show us that they, and they who sow in tears,shall reap in joy. only, 4. Kemarks far
as we

such

as

these

are

scarcely necessary,
truth, and
to discern

as

of this

placeare
teachers
our senses

concerned,who, through
of His exercised

God's
reason

are blessing,

"by
both

of and

use

have

good
and

evil."

Yet

it is in

not impossible

to

observe,
is large it is
an

it is useful to bear
or

mind, that
;

mankind

at

not wiser

better than of the

heretofore

that rather, mistake

fault especial

present day,to
of the world

the

false

of the man security and cheerfulness, while these all the

for the
true

composure,

benevolence shades

of the of

Christian;
between
our

varying
the former

character

more two, though indefinitely

deservingof
I
mean

respect than
the

of them

"

the

stitious, super"

the intolerant;, and bigot,

as

the fanatic

are

thrust out of the way because than for their

inhuman

and

offensive, merely

their

God's

exact knowledge of themselves is more of the Gospel, and their zeal apprehension than their love of honour more energetic

mankind.
5. This in fact is the fault incident
to

times

of

the world keeps well when political peace and safety, motions beneath it to disturb the no together, stirring of its surface, which for the time presents continuity the laws to us a consistent and finished picture.When of a country are upheld and obeyed, and property
secure,

the

world

appears

to

realize it

that

vision

of
our

constancy and

permanence

which

to presented

as

Principleof Divine
Human

Governance.
nature

103
more

youthfulimaginatioD.
amiable than it

appears

because is, really

it is not

tried with its

disappointments;more
interest to because it be in

just, because
without historical and

it is then
; more

respectthe rightsof others

can

lent, benevoThe

so

self-denial.

warnings
heart,are,
these very much much and

contained

the

concerning Scriptures,

the

of the corruption in the course of time, neglected ; or, rather, adduced as a proof how are representations baseness original the world
now

better
more

is than

it

was

once

how

intellectual, refined, manly; enlightened,

without
some

not this,

secret

of disrespect feeling recorded

as

towards

the writers of the

even if, were more

facts plain
case so

in the it

Bible,as
appear, said

the

bad

they make

it had

been

and judicious

humane

to have

nothingabout it. 6. But, fairly view this superficial of human as in peaceful nature answers times; speciouslyas
may the argue,
rare as innocently

it

it may intervals

in experimentalize, of
a

arid short-lived

nation's

quillity; tran-

or yet, let persecution

tribulation It

and arise, is but

a

forthwith

its

is imbecility cope with

discovered.

theory;

it cannot

difficulties ; it imparts no
; it

strength or
over

loftiness of It is at
once

mind

gains no
and

influence in the rather

others.

shattered and

crushed
or

stern

conflict of

good
the knows

evil;disowned,
on or

overlooked, by
no vanishing, one

combatants how

either

side, and

whither.

7. The
when
to

alluded opinions

to in the

foregoingremarks,
will basis, be found

assuming a
in

definite doctrinal
or

centre

Socinianism

the. Theophilanthropisni,

IO4
name

On

J^lst^ce1
it admits the
or

varying accordingas of Scripture. And authority

will be found unconscious The that and and
to infect

the rejects this

of spirit

system
who
are

great

numbers

of men,

and tendencyof their opinions. origin essential dogmas of Socinianism are such as these ; the rule of Divine government is one of benevolence, nothing but benevolence ; that evil is but remedial

of the

temporary;
is is
a

that

sin is of

venial

nature; that

repentance
moral
;
sense

sufficient atonement
an

for it ; that the instinct of benevolence

not

but substantially

and
or

that doctrinal
nor prospects,

do opinions deserve
our

influence

our

character On the

serious attention.
are

other

hand,

sentiments

of this character

the animating of evidently principle and the which the world.

the false cheerfulness, the blind the ableness, charitman

ill-founded
I have

hope, and

assignedto already

of

8. In order to illustratethe untenableness

as

of such propositions hence

to

have

justbeen adduced, and

shallowness and maintain

show,
of
in

by
all

way

of

the instance, which

feebleness

the minds

them,

their real feebleness

or as matters, plausibly practical they loudly

may

speakduringthe
on

hour

of

play in which they distranquillity

some

themselves,it may
what appears
to be

be useful to make the real

remarks

human
nature

sin,as
; not
as

far if

judgment of God upon it is discernible by the light of as could be said on the any thing new
to

but subject, which

are

in

order

remind

ourselves
these times.

of truths

importantin peculiarly
consideration
most

9. The

commonly

adduced

by the

io6
"

On
in its of
not
own

Justice,
"

desirable
"

nature
"

than

"

the

piness generalhapof
our

mankind
to

viz. the
on

approbation
may be of

Maker),

insist

this,it

confidently
are purity

that asserted, natural to natural. in

us

the instincts of in the

same

and justice in which

sense

benevolence
well to
men

is

If it be natural to

pityand
or

wish

without general,

reference to their character, or

of

our

personalknowledge
and to triumphs, is removed. inequality 11. In order vice

them,

any

other

attendant

circumstance, it is also natural to feel

when indignation uneasy tillthe

be dissatisfiedand

to meet

by
of

the

writers

under

it is maintained objection, that the good of consideration, this

mankind

is the ultimate

end, to

which

even

the

principle

in us, tends ; that the rule of reward justice, planted and punishment is a chief means of making men happy; and therefore that the feelings of indignation, resentment, and for their order to the
own

must like,

be considered

sake the

them (granting

givenus, given us), but

as

not

in

ensure

general good
no

of mankind of the

in other of

words,

that

they are

evidence

existence

and absolute principle of the moral an as original justice of God, law,but onlyof that infinite unmixedbenevolence in our in question to which the feelings are case really But this is nothing but an assertion, p^id subservient. will not stand

examination

; for true

as

it

that the is,

justice, implantedin us, tends to general does not tend good, good on the whole, it evidently and to universal good, the good of each individual; nothing short of this can be the scope of absolute and Our indignation benevolence. at vice tends to feimple
instinct of
" "

as

of Principle
misery of

Divine

Governance.

107
many there

the actual
or

the vicious

(whetherthey be

few)
"

nay,

to their

misery,except indeed final

be

in the world's system, hitherto concealed, provisions securingthe ultimate destruction of vice ; for while it

remained, it
the natural abhorrence that

and

all connected
our

with

it would

ever

be

objectsof

abhorrence, and this natural

with the

interferes evidently universal good is the one end of Divine Governance

hypothesis,
the

to which

present

system

tends. far from its being "

12. On

the other

hand,

so

sible imposlove volence/' beneour

(asthe theoryunder
and
revere
a

consideration
we

to affirms)
a

Being

to whom

ascribe

mixed

while love
are

undoubtedly benevolence
so

excites

and under

reverence,
a

does

also perfect justice

to
on

; we

natural

attraction
we are

admire

and

adore
small
some

the

justas great sight, great) to

of man's result of the do
over

led

(tocompare

things with
work exquisite harmonious

dwell

rapturously upon
most

the designing, and highest

beautiful and

accomplished
oat

genius. If we lovingly hang

are

not

thus habitually

search

and

the

traces
we

of God's
are

which justice,
;

around

us, it is because

ourselves sinners
have in
a

because,having a
interest forced of in upon

bad

we conscience,

personal
in habits

denying them,
us.

and

terror
we

havingthem
justice
ception miscon-

In from

proportionas
our

grow

far obedience,

vision of the

eternal

of God

by

our

from vanishing if as feelings, of

a

our

minds, and being disowned

but the useful it doubtless virtue,

it

were

less advanced The

increases,

as

fear is cast out.

saints in heaven
are righteous

ascribe

glory

to

God,

"for

true and

His

judgments."

io8
"

On
and marvellous
true

Justice,
are are

Great

Thy works, Thy

ways,

Lord

God
of

Almighty; just and

saints1."
wins
were
our

Thou

King
of

If, then, able,as

the the

the

infinite benevolence

God

His justice commands love,certainly

it; and able,to

we

Saints made
of both the
same

are perfect

combine
as

notion

in their

tions, separateperfecour
awe

in displayed

acts, doubtless
would

and

admiration

of the

vision glorious

be

measurabl im-

increased.
13.

Moreover,
and does be

that
not

is a primarynotion justice admit from of resolution into

in

our

minds,

other that

elements, may
love general I have been of

argued

its connexion

with

and symmetry, order, congruity,

"

to which

that very desire of arranging referring, and which is made of for the purpose use adjusting, of denyingits elementary nature, and which must, in its essence, be considered, if any thingis considered, an of human nature. original principle whether 14. Nay, it may be doubted the notion of be not more essential to the mental constitution justice of free

agents,than
of idea

benevolence

can

be.

For

our

very

consciousness in it the which rather the

and so responsible, includes being free, of an on unchangeable rule of justice, is hereafter

as
a

judgment
Governor

to be

conducted
a

; or

as excludes,

far
;

it goes, the notion of

simply

benevolent

relinquished (aswe
as

may

simply benevolent end being so soon speak)by the Creator,

man

He

committed him
a

the destinies of first cause,

a

to his

own

hands,

and

made

of origination, principle

in the moral

world.
1

Rev.

xv.

3.

as

of Divine Principle
even

Governance.

109

15. But could which be

if the

of general happiness
one

mankind
end
to

the as assigned in hypothesis, all our mo^al instincts tended, could be the adduced notion
to

and

though
intrinsic
not

nothing
allowable the His be of
to

in behalf of

of the would

of authority

it justice, unmixed have

be

thence

infer the

benevolence evidences
as

of of

Divine

Mind, seeing we
the
course

actual

in justice

of the
mere

world, such
from

cannot

explained away by a
our own

argument
any

the

analogy
in turn

nature.

Should
of

one

attempt here

repeat the

process
seen

and refer simplification,

Divine

as Justice,
as

in the

world, to

Divine but
a

lence, Benevomeans

if reward end of

and

punishment were
let such he is what

to

the

one

general good,
himself such simplify of
on

venturous

bethink speculator he undertakes

to

when essaying,

attributes of the Divine manifest may

to

Mind,
him. call

as

the

course

things happens to
him
no

Not

to insist

the

presumption(asI
ask

well
a

it)of

the

attempt,let

himself, merely as

whether philosopher,

there is

difference between

ferring re-

law or system phenomena to an hypothetical convenience sake (as, for instance, he is accustomed refer the movements and
as fix, a on

for
to

of the other hand the fact,

world physical

to

tion), gravita-

the

matter

of

undertakingto assignand real, primary and universal

acts
a

which principles guide the and that,from and infinite,

of

Mind,

unknown

knowledge of merely one characteristics of His mode of acting. After all, or two what is meant by affirmingthat God has, strictly speaking, design at all in what He does, any end or
?

external to Himself

We

see

the

and world, physical

no

On
a

Justice,
see

moral,as

fact

and

we

the Attributes before

of
we

God,

as

they are
to decide

in it; but called, displayed whether

or

attempt

of His creatures happiness is the solitary end of His government, let all-absorbing us try to determine by the way of Reason what was His view in creating What indeed at all. us particular able to speak conRevelation has told us, that we are fidently
not

the

about,
but Revelation the
use

and does

it is
not

our

blessedness into this

to

be able

of unaided

conceiving, why a from eternityshould

creation; what whether, if there
in
or

question.By Reason, we are utterly incapableof blessed in Himself Being supremely

come ever commence

the

work

of

the

design of
end from in
any

creation it is not it, which

His

is, as
one

such;

be any

different hath heard

man

removed kind,utterly mind conceived

;

ear

and

whether therefore

creation of

and in the first instance, may ends

not

man's

clusively inhappiness
to further

be

subservient altogether
Doubtless
as

in the scope both

as

of His purposes.
to the world

it is

our

wisdom,
take is

and

to

to Scripture,

thingsas

we

find them in

; not

to be wise above
or

what
to
;
a

written, whether
a

nature
we

in grace; without

not

attempt
much

theorywhere could we even less,

of what it

must

reason

data it for

frame
an is,

one,

to mistake

fact instead
our more.

knowledge,whatever

arbitrary arrangement of that may be, and nothing

16. purpose
act
as

Considerations
for which
a

such

as

these

are

sufficient for the

;

I have
means

employed
of their

them
own

sufficient to upon

retort, by

weapons,

as

Principleof Divine
would
to
a

over

-fiance.

ITT

those may

who
mean

undermine

our

faith,little
would

as

they

do so, nay, rather who

lead us, not

merely to
even

of Christianity, but or perversion rejection

of the visible
course

to

denial
;

of

things as

it

exists actually view

of human

that

is,to
which

that unreal
was

and

unpractical
what

nature

set. described in the outus

And the world

now,

before

let concluding, of

observe

teaches us, in matter sin is

fact,concerningthe
our

lightin
and

which

regarded by
on

great Governor

Judge.
it is usual to insist
as singlesins,

17. Here of

the

visible

quences conse-

some furnishing foreboding of the full and final judgment of God upon all we do ; and the survey of such instances is very striking. A act of intemperance,sensuality, or a solitary anger, singlerash word, a singledishonest deed, is often the of incalculable misery in the sequel to the person cause who has been betrayed into it. Our fortunes are quently freand seemingly siderable inconshapedby the thoughtless sins of our life. The quarrel of an hour, early will throw a man the sudden yielding to temptation, into line of life, a disadvantageous bring him into trouble, his prospects; or ruin again, into circumstances unfavourable which to his religious unsettle interests, his mind, and ultimately lead him to abandon his faith. All through life we suffer the penaltyof past disobedience may

disobedience, too, which

which realize, is most

we

now

can

hardly

enter

into and

and feelings, which principles

as

belonging to
our

us,

justas
our

to our foreign sent prewe can hardlyrecognize if no identity existed

between

present and

former

selves.

H2

On
18.

Justice,
not

Should
cases

it bo

said that this does

answer,

in all
a

or

in few

most

happen, I they
of

that,were

there but

such

cases,

would

be

sufficient to upon, of

destroy the
the unmixed For

hypothesis, alreadyremarked
benevolence
are

the

Divine
too

Government.
definite and

they thing
been
kind man-

in many

instances

to significant
as

be

explainedas

remedial
on

measures,

or

any

short of

judgments

sin; and

in
common

fact, they have

sense

acknowledged as
in every age

such
;

by
on

the

of

and

the other

hand, it constantly
evince
a

nor happens that they neither effect,

tendency

the moral benefit of the individuals effecting, thus punished. But further,grantingthat they are of God's judgment concerning but isolated instances the guilt of disobedience ; yet, if we believe that His Providence proceeds on any fixed plan,and that all deeds are impartially recompensedaccording to their sins evidently since some to follow, that, nature, it seems after punishment,therefore all have the do receive an that those who prospect of the like ; and consequently towards escape and

here, will suffer hereafter

be any additional What
cannot

that this is the

rule,

if there

law
measure

it, counteracting
of

this has to be is reserved consequences make offences, law is traceable

to be

proved.
us,
we we

punishment
the actual

for

tell; but
of
us

which the

witness

apparently slight alarming.

If any appear the

prospectbefore

in this awful the

it would subject,

that this,

greaterthe delay,the greater

at
were

if it punishment,

comes

length;
an

as

if

suspension
be

of immediate

vengeance
an

only to indulgence
afterwards. suffering

compensatedby

accumulated

114
often

On
alleviate these, and
to

Justice,
often
remove

them.
is not
one

And
of

this goes absolute would

show

that

His

Governance
course,
a

unmixed

which, of justice,
one

(were it so)
of

reduce

every

of
us

us

to

state

despair.
limits of

Nothing,however, is told
the
to
two

in nature of
to

of the how the

rules,of

love and

or justice,

they are
rule of

be

reconciled; nothing
as

show

that

than the actingon moral agents, is more law not the substitute of the fundamental supplement, and holiness. of justice And, let it be added, taking mercy,
us

even

as

we
a

are,

much

as

each would
a

of

us

has to be forgiven, the rule he

a can

yet
of

man religious

hardlywish

obliterated. justice and

recur

It is

something which
and
;

depend on
by

character to ; it gives a of Divine of mercy, it

; so

tainty cer-

to the

course

Governance

pered and, tem-

the

hope

and suggests animating

consolatory thoughtsto him in the theory of God's

will rather it as against protest in their eagerness
care

that,far from acquiescing

unmixed

benevolence, he
of those of the

the invention

who,

to conciliate the enemies

Truth,

littleabout

and sacrificing its friends. distressing his view of God and of man,

21. of the of

Different, indeed,is
claims of

God,

of man's

resources,

of the

guilt

and disobedience, those

reason

of the

prospect
of

of

forgiveness, satisfy
the sperous proto

from the

flimsyself-invented
of the
mere
man

notions, which
or letters,

and

! self-indulgent philosopher order and

It is easy of the

of the speak eloquently world, of the wise and of the benevolence but
none

beauty

sical phythem
;

contrivances

of visible nature,

of the

objects proposedin
the

of those

throw light topics upon

subject

as

of Principle
concerns
us

Divine
to

Governance.

115

which

it most

understand,the
which
we

charactei

of the Moral

Gov

ernance

under

live ;

yet, is
instead

not this the way

of the wise Governance

in this
as a

world,viz.
to

of

studyingthat
assume some

primarysubjectof
conceive
at

to inquiry,

they know
of
"

it,or
what
as

of

it

after

work

Natural

Theology2,"or,
appears
men on

best,to
mere

take their notions surface their of human and

of it from ? society
"

the

if

did not

put

on

gayest
!

abroad
we

must

and

when they went showy apparel To see truly the cost and misery of sinning sure, quitthe publichaunts of business and plealike the Angels,to see the tears shed be able,
most
"

in secret, to witness

tience, anguish of prideand impathere is no the stingsof re* where sorrow, where yet there is no repentance, the wearing, morse, between conscience and sin, never-ceasing struggle the misery of indecision,the harassing, hauntingfears and the superstiof death,and a judgment to come, tions
the
" " " " "

which

these

engender.

Who

can

name

the

whelming over"

total of the world's

guiltand
on

cryingfor vengeance suffering it ! foreboding guilt

22. Yet
one

the

suffering, authors of it, and

to even appealing the outward face of the world, as proving to us the extreme awfulness of our sinners against as condition, the law of our that boldly being; for a strangefact it is, the world talks of its own as greatnessand its enjoyments, and easily it deceives the mere as theophilanthropist, yet, when it proceeds to the thoughtof its

need

not

shrink

from

[Thiswas

an

allusion to

Paley.
i

Vide

"

Lectures

on

Subjects," University

No. vi., p.

252.] 2

n6

On
ever

Justice,

Maker, it has
of iiself. Barbarous
cannot

in spite a gloomy religion, professed the

case

This has been and up

in alltimes and here agree. The

places.
world

civilized nations

bear

It makes
secure an

the Truth,with allits boastings. against at sin,yet secretly an attempts to open mock interest againstits possible in consequences
to
come.

the world of heaven ?

"

Where

has

not

the

custom

vailed pre-

of while he

if possible, the unseen of propitiating, powers but why, unless man were scious conuniversally his danger, and feared the punishmentof sin,
"

hated

to be
as

reformed
means

"? of

Where

have

not

the Divine appeasing ? and men have anxiously displeasure sought out what it was they loved best,and would miss most painfully, if to strip themselves of it might move the comas passion
"

sacrifices been

in use,

of God. their
sons
an

Some

have

gone
a

so

far

as

to

offer
own

and their

as daughters

ransom

for their
a

sin,
"

abominable

crime

and doubtless,

sacrifice to

man's devils, yet clearly witnessing upon How his

own

instinctive

ment judg-

much have

and his foreboding of punishment. guilt, had it been, more simple a course sorry for

merely to

been

disobedience,and
doctrine

to

it a profess repentance,were that repentance is pretend), committed 23. Nor their ! is this all.

natural
an

(assome

atonement

for offences

Not
in

onlyin
own

their

and possessions have

men

but offspring,

their the

persons, of

mortified of evil. of rams,

themselves,with
and thousands

hope
of
a

calves Burnt-offerings,
ten

deeds expiating thousands year old, their oil, born firstfor

of rivers of

for their

the transgression,

fruit of their

body

as

Principleof
soul,even
of

Divine
these
a

Governance.
are

117
lull

the sin of their the Think

insufficient to

sharp throbbings
of the

heavy-laden conscience.
have under

bodilytortures to which multitudes themselves,and that for years, gloomilysubjected

almost

every of

themselves of the

religious system, with a view their sins, and judge what man
disobedience. You
a

of

ridding
such

conceives

of guilt in
a

will say that mental

fierceness grows
on

is self-tormenting But
not

and disease, is

man.

this answer, for the

granting there
reverence

truth in such

it,does

account

in which

persons

have

been usually

held.

Have these
same

we

no

instinct of

Would ? self-preservation admiration flesh

arose
as

sons per-

gain the
to their
own

of from

unless others,
a

their

cruelty

motive religious unless of

an

? Would sheltered

they not
themselves

be

derided under

madmen,
sanction the

they

the

awful, admitted
human
nature

and truth,the corruption

24.
must
are

guiltof

But admit

it will be that these

said, that
I may Doubtless be called

at Christians,

least,

exhibitions frightful refer these

to

of self-torture the remarks

superstition.Here
which I

with dark viewed

began.
to

desperateand
it is easy
we

struggles are by
to

when superstition,

the

side

of true
as

and religion; when superstition,

enough
been the

speak of
of
and
our

them

have

informed scheme
truest

of the

and joyful result gracious Governance issues.

in which But it is

Divine best
race

man's
on

the Gospelshines religion, before

be in
a

him.

If

fallen and

depraved state,
remorse,
"

what

ought our
ourselves

to religion

be but

anxietyand
be in about

till God view

comforts with

us?

Surely,to
"

gloom,
to the

to

horror,

to look

right

n8
hand every and and
to

On
the left for
trust

Jiistice,
means

of
"

safety,
"

to catch

at

thing,yet
do
more

in

nothing,
"

to

do

all we

can,

try to

than

to all, and, after all,

wait in

miserable
trees

suspense,

naked

and

of the

meanwhile the stirring

"

garden,for the to fancy sounds

leaves about
best
us,
"

the shivering, among hour of His coming, and of in

a

woe

in

every
to be

wind stitious, super-

word,

her most acceptable offering, her most and enlarged mature service, wisdom, in the of a holy and offended God. They who are presence without will not be rethe Gospel, not ligious superstitious with the it
:

is nature's

and
were

I would
more

that of

even

in us, who

have there

there Gospel,

than superstition that

our

is ; for much
ourselves than

is it to be feared defect

about security

arises from

in that

rather self-knowledge
we

in fulness of

and faith,
we

to appropriate

selves our-

which promises

cannot

read.

25. To conclude. of

God,

such

as

though they do
of the of the doctrine for requisite will the
ever our

Thoughts concerning the Justice those which have engaged our attention, to us the mystery not, of course, explain
Atonement sinners. for

great Christian
to
us

sin,show

the

use

Why
how

Christ's death it has

was

and salvation,

obtained it,

be

mystery in this life. But, on

the other

hand,

of our guiltis so growing and so contemplation real our a misery,as on our overwhelming eyes open that some was state, strong act (soto call it) necessary,
on

God's

part, to
are

counterbalance
us, to

the calm

tokens
reassure our

of His
us,

wrath and

which

around

and of

to be the

ground and

the medium

faith.

It

as

Principle

of

Divine

Governance.

119

seems,

indeed,

as

if,

in

practical
to

point
the

of

view,

no

mere

promise
the in

was

sufficient the

undo of

impression Religion
deed
"

left

on

imagination
the death of

by
His

facts Son

Natural

but

we

have

His

His

irreversible His reconciliation of

deed
"

making
with
our

His

forgiveness
no

of

sin,
but evidence

and

race,

contingency,
to

an

event

past

history.
and

He

has

vouchsafed

His dare

faithfulness

sincerity
we

towards show which the in

us

(if

we

may

so

to

speak)
but of His His

as

must

ours

towards

Him,
therefore which
of

not

in

word,

by

action

becomes

the draw

pledge
near

mercy,

and

plea
the

on

we

to

presence
'

"

or,

words

ture, Scripof the

whereas of

'

all

have

sinned,
Jesus of
is

and
"

come

short forth

glory

God/'
for the

Christ
remission

set

as

pitiation proto

sins

that

are

past,"
from be

declare

and

assure

us,

that,
men

without
in

departing
the

the

just
still

rule,
He

by
will

which

all

must,

main,
that

tried,
in

pardon

and

justify

' '

him

believeth

Jesus."

SEEMON

VII.

CONTEST

BETWEEN

FAITH

AND

SIGHT.

(PreachedMay 27, 1832.)

1 JOHN
"

v.

4. the

This is the

victory that overcometh

world,

even

our

faith."

nHHE

danger
(as it
world

to

which

Christians
course

are

exposed
of
a or things,

from the

the influence world

of the visible in

is called

is Scripture),

ject subprincipal
seems

of St. John's of the

cannot
as

General
some

Epistle.
credit

He

to

speak
it

False

Prophet, promising what by

its confident calls
a

and fulfil, it
as

gaining

tone.

Viewing
"v

he resistingChristianity,

it the

spiritof anti-Christ," the

of

parent

of

numerous

progeny

the like itself, evil,false spirits which the multitude

teachers

of all
are

by lyingdoctrines, captive.
The which

of

men

led

of antagonist is
"

this

great tempter is
he that is in with gifted
to
scan

the che

of Truth, Spirit

greaterthan
able

world;"

its victorious

because antagonist, which

see are

those

piercing eyes
into the is the
even

of Faith
to

the of

world's
error
"

shallowness,and

through
of God the if
we

the

mists

gloriouskingdom victorythat
our

beyond

them. says

This

overcometh

world,"

the text,"

Faith/'

And

what inquire

122

Contest
our senses

between
after imagination,
.

itself to
manner us.
we

and

the

very assail which and

in which

the false doctrines of the world

was

"That
have

which

from
.
.

the

beginning,
.

looked
we

upon,
unto

that which

we

have

seen

heard,declare

you/' 2. Now, here we have incidentally suggestedto us an importanttruth,which, obvious as it is,may give rise to some reflections ; viz., that the world profitable to our overcomes us, not merely by appealing reason, but by imposingon our imagination. or by exciting our passions,
So much the Truth
as

do the forth
a

systems of

men

swerve

from

set

presence
even

becomes
our reason

that their very Scripture, standingfact against Scripture, condemns

in

when

them, by

their persevering those what

and assertions, who

set out

they graduallyovercome
In all cases,

them. by contradicting

at length finds asserted, unhesitatingly credit with the mass of mankind it happens, so ; and in this instance, do from the first, we as that, admitting

is often

and

that the world rather face word

we

is

one

of

our

three

chief

taining, enemies,mainthe outward the

than

that merely granting,

a

of

thingsspeaks
;

different
we come

language from
to act in the

of God

yet,when

world,
dience, obefact

find this very but

even

not merely of our thing a trial, of our faith;that is,the mere turns out to

that

the

world

be

what

we

began by

actually concerningit. confessing

3. Let order
to
now

us

direct

our

attention and how

to this

in subject,

see

what

it means,

it is

exemplified

in the

ordinarycourse

of the world,

Faith
And

and
with

Sight.
the age the when
men

123
are

let

us

commence

first exposed, in any the trusting

as life,

great degree,to
assertions Hitherto
a
"

of temptation into
vealed re-

world's

when

they enter
learned

it is called. truths and

they have
or

only as

creed the

system ; they are

to desiring

structed in-

in acquiesce

great Christian

doctrines;
do their

and, havingvirtuous

and feelings,

duty,they think They

world," but

themselves

and practically ligious. rereally

"

read in

of Scripture little notion

the what

course

of the is ; really

they have

it

but how they believe it to be sinful, from the Truth, and making evil seem

it acts in

seducing good

good,and

evil,is beyond them.

indeed, says much Scripture, about the world; but learn practically they cannot what it is from other not to mention for, Scripture; Scripture being written by inspiration, reasons, sents reprein God's sight, are things such as they really such as they will seem learn to us in proportion as we not to judge of them as rightly, they appear to those
"

whose and

"

senses

are

not

yet

"

exercised

to discern

both

good
4.

evil." these The

Under

circumstances, youths are

hitherto

brought to
life for the Its the

their trial. which varied

retired simple and comparatively

they have
and

enjoyed is changed
of mixed

attractive circles and

scenes

society.
upon

numberless

pursuitsopen
of which

them,

diversities and and of the

contrarieties

opinion and

conduct,
are

on subjects

thought and

exertion

expended. This is what is called seeing the world. and Here, then, all at once they lose their reckoning,
let the slip

lessons which

they thought they had

so

124

Contest

between

learned. accurately They are unable to apply in practice what they have received by word of mouth ; and, the multiplicity of characters perplexed at witnessing
and range fortunes and which human the the
nature assumes,

and

the
are

of intricacy impressedwith gradually they have system which solution of the

social

scheme, they
the

belief that

religious
is
an

hitherto world's

received

adequate in-

and a rule mysteries, of conduct for its complicated transactions. too simple All men, to perhaps, are in their measure subjected this temptation. Even their ordinary and most cent innointercourse with others, their temporal callings, their allowable their imaginarecreations, tions, captivate and, on enteringinto this new scene, they look forward schemes such
as

with of

interest towards

the

future,and
of

form

action,and
thus

indulgedreams
fulfilled.

happiness,
is it not the mises proBible

this life has

never

Now,

that,after plain,
of the and their former and

to realizing

themselves back
seem

world, when
but dull,
a

they look
will

to the not

these lessons,
a

theorytoo

"

interesting only unless, dull,colour-

after we landscape, bright vision in the gazing on some withal, unpractical, unnatural,unsuitable

indeed,as

sober

have

been
"

clouds
to

but,
gencies exi-

the

of life and 5. For consider

the constitution how

of

man

littleis said in

about Scripture

a great part of the necessarily occupy and which, being there unnoticed, attention of all men, of their trial. Their become therebythe subject-matter and conduct social, day by day; their civil, private

which subjects

domestic

duties; their relation towards

those

events

Faith
which
case

and

Sight.
and, periods,

125
in the

mark of most

out
men,

human
are

life into its

the

source

of its best

pleasures,
as

and the material

of its

deepestaffections, are, they themselves

may which sanctity

if purposely,

passed over,
the
has

that

complete
Eevelation

of picture

true

faith and

begun.
thus trial what is pribeen said) marily (ashas already trial of our of our a obedience,becomes Bible
seems

6. And
a

faith also.
and
not

The
same

to contain

world

in

itself,
;

the

world

as

that which

we

inhabit

and
us

those who

to profess

conform

to its rules

gain from
us

respect indeed,and
some

and yet strike praise, and would the fanciful touch

;

withal

in

sort

as

narrow-minded you

tenderlyto adapted
of

be

indeed,as treated,

cautiously any
little
a

work costly
to do

of art, yet,on

whole^ as
as

good

service in the world

on clothing a

it

as is,

weapon

gold or
about

soft

field of battle. does this delusion it wrap the

7. And the

much

more,

of course,
more

hang

mind,

and

does closely

it round,
man

if,by yieldingto
himself predisposes device of Satan

the

temptationsof
himself

a flesh,

to the influence

of it. The
to the

palmary
our

is to address

prideof

to seduce nature, and, by the promise of independence,

us

into

sin.

Those

who

have

been

brought

up

in

fashions of the world, too ignorance of the polluting in their minds often feel a rising againstthe discipline and constraint kindly imposed upon them; and, not

understandingthat
that
murmur

their

ignoranceis

their and

enjoyboth they cannot really that they are not allowed

wish
to
or practise,

good
to essay

and glory, evil, they

what

they do
in

iiot

to

choose

for themselves

126
matters

Contest
where
the very

between

to them to knowledge seems to the children of corruption. Thus give a superiority the temptationof becoming as gods works in the as toxicated prideopening a door to lust ; and then, inbeginning, by their experienceof evil, they think they and more tial imparpossess real wisdom, and take a larger view of the nature and destinies of man than religion teaches ; and, while the customs of society restrain their

avowals

within the bounds

to believe

of

propriety, yet in
a

their hearts
a

theylearn
serious
to be to

that sin is which

matter

of course, not

in a failing evil,

all have the

case

share, indulgently
of each

in spoken of,or rather, taken for

individual,

in silence; and passedover granted, and believing to discover or this, they are not unwilling in those who have the credit of to fancy weaknesses of men, to the ordinary to insinuate run beingsuperior of human the possibility them, this passions influencing
or

be

that of

more

refined nature, when the

manner

the grosser cannot

same

be

at imputed,and, extenuating to vicious, to

a

time the all

men

guilt

of the much

reduce
more

in this

pretty

level. A be of

soul cannot work for his

instance of this state of apposite brated requiredthan is given us in the celehistorian of the last

an

century,who, hand,
his cold be justly

and, on great abilities,

and
as, in this

the other

heart, impure mind,

accounted of
a

scoffing spirit, may

which
seems

one country at least,

of the masters
not

new

school of error,

yet
more

to have

and accomplishedits destinies, after the received other

is framed author of

exactly
the last

type

of the

than evil,

chief anti-Christs who

scene

have, in

these

times,

the occupied

of the world.

Faith
8. The the

and
have it

Sight.
been

127

temptationI
be

world; because

ing speakingof,of trustand thinking speaks boldly,

that evil must

in, because acquiesced

more

it

will exists, of has

one
no

be stillstrongerand who
very

successful in the of active

case

is in any definite

situation

and exertion,

him in the narrow to secure principles way. He was taught to believe that there was but one true into life, less he meets with numberfaith, and, on entering doctrines
true
one.

among had

men,

each that

to professing

be

the
one

He he

learned

there

was

but

Church, and
nay, with
a

falls in with

countless

sects, religious
are

prevalent opinionthat
that there
is
no

all these

equally
into
no

good, and
at all.

Church divinely-appointed
to class
men

He

has been he

accustomed

good
how every
binations com-

and

bad, but
to

finds their actual and and

characters mixed

reducible

system ; good
is
a

bad

in

of proportion, virtues variety

;

vices in endless

and, what

deficient a strangerstill, virtuous and life,

creed

seeminglyjoined to
conduct he finds
a disgracing

inconsistent

sound

that

men

in

Further profession. general will not act on divines and moralists

still,

high
fess progins be-

of motives,in spite
;

all that

and

his

of experience it unwise and

this urges

him,

tillhe

to think

extravagant to

insist upon

the

doingso, or to preachhigh morals and high doctrines;and at lengthhe looks on the religious system of his youth as beautiful indeed in itself, and practical and useful for the life, perhaps in private lower classes, but as utterly unfit for those who live in the world ; and while unwilling to confess this, lest he should set a bad example,he tacitly concedes never it,
mass

of mankind

128
is the

Contest

between
when professedprinciples
in
an

champion
acts

of upon

his

nor assailed,

them

honest

way

in the

affairs of life. 9.
or a

Or, should
natural

he be led

turn by a speculative

of mind,

of tho nature to investigate philanthropy, himself in plans for the amelioration exert or man, then his opinions become of society, pressed imultimately with Sometimes the character is conscious of
a

more

definite unbelief. that he it is opposing

tonly, wan-

he

to himself

not Christianity;

indeed

opposing

but, as
in his way.
men are

he

it as conceives,unavoidably, finding
a

This is
in

state of mind

into which

volent bene-

in the present age. danger of falling, While as tending, they conceive, they pursue objects towards the good of mankind, it is by degreesforced their that Revealed Religionthwarts upon their minds alike to relinquish their plans, and, averse proceedings, of others, and to offend the feelings they determine on take their course, and, believing matters fully letting nation illumifall before the increasing that Christianity must it against of the age, yet they wish to secure direct than every
as

and attacks,

that it no otherwise falls provide time or other ; as it unavoidably must, at one inflexible instrument, and antiquated every
to

crumbles institution,

under
new

the

hands

of for in
a

the
new

Great
gencies, emer-

Innovator, who
and and

creates

influences

no rightdivine recognizes world. shifting

tumultuous

10. the away

Sometimes,

on

the
as

other his Truth

hand, because
a

he takes
one

of spirit
unawares

the world from

teacher,such
as

drifts

the

it is in Jesus ;

and,

130
he
who

Contest
denic-th the

between
the
same

Son,

hath

not

the

Father2. 12. And

not being others,

unimportance of
difficulties in the
on

doctrinal
course

in acquiesce truth, yet perplexed at

to

able

the the

of human

which affairs,

follow

themselves gratuitously view, accustom opposite their publicand private between to distinguish duties, and to judge of them by separate rules. These are often such as begin by assuming some extravagant or the existence of religious irrelevant test for ascertaining
'

the

and in others, principle

to be sects

so

are

led to think

it is nowhere than in the

men

found, not
which

in the true

Church

more

surround

it ; and

all thus, regarding from the

far as (tospeak generally) equally

Truth,and
Christ

strangers to
bestows that men,
on

that

divine

which regeneration the other

on as

His elect
cast

few,and, on

hand, seeing

some

or

of principles
to preference

must togetherin society, co-operate other principles, they drop the strict in their civil relations, Scripture give no

those who

honour

the

Church

over

those

towards it ; perhaps opinions profess disrespectful take up the notion that the State, as such, has nothing the subject of religion and blame to do with ; praise who

accordingto a different standard from that which reveals ; and all this while cherish, perhaps, Christianity in their secret thoughtsa definite creed, rigidin its in spite in its influence, of the decisions, stimulating of sentiment, mildness, and submissiveness,and liberality of speaking and acting which their publicmode
seems

to evidence.
2

1 John

ii.22.

Faith
13. Nor
secure are even

and

Sight.
of
men

131

the better sort

altogether teaching,
He is truly

from is
so

the

impressionof
work of

the

world's

which
a rare

influential with marvellous

the multitude.

and he
comes

when
can

into the din and he

heavenly grace, who tumult of the world,

in So many

view

justas things

them contemplated calmly

came.

the
are

before distance, the

the time of action which and

can

and

reasons secondary against every measure

be

assignedfor
so principle, when passion

every
or

urgent are
the mind compare

the solicitations of interest is and

once

relaxed

or

so excited,

difficultthen

to

ascertain the relative the most their

importanceof

flicting con-

that considerations, of

sincere and zealous confess surprise,

to

Christians will, to ordinary

that

themselves which

theyhave lost their way measure they could accurately

have missed the
across

in the wilderness,
out

before

into it, and descending like

a

the track which

seen

lay

clear thread And

when hills,

in the

horizon.
own

it is from their and

unskilfulness in the

of experience weakness, that serious

this their
men

have

been

of the

of making vows practice concerning poses purwhich they were on set,that no sudden gust fully lure of worldly interest, should or gain passion,

mastery

over or

heart which

they desire
a

to

present

without

spot

blemish,
be taken

as

chaste

virgin,to

Christ.
14. Let the above of
many,
as a

few illustrations out the doctrine which

of

the

influence

exerted,and
at

in enforced,
we

the school of the world

; that school

all set out of

the school

to be by acknowledging but from -which we Christ,

K

enmity with
content to

are

132
take Such
our

Contest
lessons of

between
as

wisdom practical

life goes

on.

triumph of Sight over Faith. The world reallybrings no new argument to its aid, nothing beyond its own assertion. In the very outset Christians and allow that its teachingis contrary to Revelation, not to be taken as authority; nevertheless, afterwards, this mere which,when viewed unargumentative teaching, in theory,formed no objectionto the truth of the course heard in the interWord, yet, when actually Inspired
"

is the

of service

life,converts
"

them,
the

more

or

less,to

the

of the
now

prince of
worketh their

power

of the

air, the

which spirit It

in the

children

dience/' of disobe-

sweeps powers,

imagination. The world and its principalities by in long procession ; of of languages, the astrologers its Babel
assails
"

the Chaldaea,

horse and

and

its rider and

and

the

chariots

of

Egypt,
and

Baal who

Ashtoreth

their false
;

those

witness,feel
a

its fascination

worship; they flock

they perchance
round of

after it ; with dote upon

they ape strangefancy,

;

its gestures, and should

its mummeries

and

then,

fallin with the

solemn simple witnesses

services of Christ's

Church,
the
"

and

hear
as

her

going
"

the

Gospeltruths
Truth,

and

Strait is the
come

they left them : I am the Way, Be sober,be vigilant the Life ;" ;" If any man the way ;" gate, narrow
when
" "

will

after

Me,

let him

deny himself;"

"

He

is

and of sorrows and rejected of men, a Man despised unreal do these with grief :" how utterly acquainted how of them, how irrational, appear, and the preachers how weak ! how extravagant in their opinions, puerile if they professto pity and ! and in their reasoning
"

"

"

Faith
bear border with
on

and

Sight.
their

133

them, how
contempt !

nearly does
of !
"

compassion
be
our

15.

The

contempt
endure every it ? age

men

why
not

should better

we

to unwilling

We

are

than

fathers. far
more

In

it has been than

we

the lot of Christians

are

highlyendowed
wisdom. It
was

with

the

riches phets, ProWhen

of Divine and He
was

the lot of of mankind

Apostlesand
Himself. Roman His

of the Saviour

brought before Pilate,the felt the same and disdain at surprise which the world now office, unearthly
this end
unto
was

Governor of His
"

avowal

expresses. bear

To

born,

....

that What saith,

I should is Truth

witness

the Truth. Festus

Pilate

?"

Again,
cause

when of the
"

would

to King Agrippa the explain

between dispute
accusers
....

St. Paul

and
no

the

Jews,

he says, of such

The

brought

accusations

as things

I
own

but supposed,

certain of

him questions against

one

of their

and superstition, Paul affirmed

are

Jesus,which
of men,
not

was

dead, whom
16.

to be alive/'

Such, however,
the

the words

who,
the

not

knowing
it

had strengthof Christianity,

guilt

of deliberate

apostasy.
the

But

what

serious

thoughts does
heathen

present to
and

mind,

to behold

to parallels

blindness
men

arrogance

in

Christian country,where
! inquire
"

might
a

know

better,if they would

to
us

and

what

warning
it !

all is the the

us

sight of
are

those

who,

though nominally within

indifferent to
For

Church,

avowedly

all of

and, as
and the

we

go forth into the

on are our trial, surely world, so we are winnowed,

chaff

separatedfrom gradually
account

the
went

true out

seed.
from

This is St. John's

of it.

"

They

134
us, but

Contest between

not of us ; for if they had been of they were doubt have continued with us : but no us, they would theywent out, that theymight be made manifest that theywere not of us." And our Lord stands by watching

the process, which

"

us telling

of

"

shall

come

upon say

all the

try them
to
our

which

they are

temptation to us earth," exhorting and are not," apostles,

we

the hour

of

and take

"hold

fast that which

have, that

no

man

crown."
an

17.
how

Meanwhile,it is
may

encouragement
in way of

to

us

to think

much the
mere

be done

protestand teaching,
endeavour
use success

by
God

example

of those who
we

to

serve

In faithfully.

this way
;

may its

the against

world
mere

its

own

weapons

and, as

lies in the
that

boldness

of assertion

with which

it maintains

evil is good,so

by the counter-assertions of a strict life and a resolute profession of the truth,we may retort of men, that religious obedience upon the imaginations is not impracticable, and that Scripture has its persuasives.
A

witness
of human and

in

and has its martyr or a confessor is a fact, the theories itself; and, while it disarranges

wisdom, it
the

also breaks
men

in upon

that

security
fain

seclusion

into which

of the world

would

retire from

thought
When

againstfour

hundred

religion. One prophet of Ahab, disturbed the serenity

of the

King
vision
"

of
were

Israel.

witnesses
were

in but

St. John's

slain,though they
dwelt and
on

two, then

they that
merry,
two

the earth

over rejoiced

them,
dwelt

and

made these

sent

giftsone

to

another, because
that
a
on

prophetstormented

them have

the in

earth."

Nay, such

confessors

witness

even

Faith

and

Sight.
them,
indeed be

135

the

breasts from

of

those

who which

oppose may into before

an

an

instinct

originally
into
the
a

God,
but

perverted

hatred,
when found

scarcely
exhibited

utter

disregard
The in from instance which

of

Truth,
be

them.

cannot

in

the

history
could Festus

of

mankind,
abstain
at

an

anti-Christian
The

power disdainful his

long

cuting. perse-

length
and in
our

impatiently
better malevolence these
gulated re-

interrupted

prisoner's
whatever

speech
be the he is the

times,
which is directed

scorn

or

against
show that and

faithful

Christian,
a

very

feelings
and

really
and still than the

restraint

on

vice

unbelief,
and hearts and thus the

warning
who

guide linger
their

to

the

feeble-minded,
world with

to

those

in

the

more

religious literally,

professed
expresses he and

opinions
it,
and from he

-even

as

text

overcomes

world,

conquering overbearing

while

suffers,
insult benefit the

willingly
others,

accepting
so

usage
some

that

he

may

in

degree
he

them,
less he

though
be

the

more

abundantly

loves

them,

loved.

SERMON

VIII.

HUMAN

BESPONSIBILITY,
CIEGUMSTANCES.

AS

INDEPENDENT

OF

(PreachedNovember

4,

1832.)

GEN.
"

iii.13. and
I did

The

serpent beguiledme,

eat"

temptation set original

was

before

our

first

parents,
it it. The that
a

that

of
to

proving by

their

freedom, by using
who gave after

without

regard
not

the will of Him them

excuse original

offered

sinningwas,
acted

they were
committed Maker
;

free,that they had really

the be

under

the subtilty of influence, constraining sin that

tempter. They
their that

they might
it
on

independent of
been the

they defended
Him.

the

ground

they were
course

dependent upon
of lawless exult in
our

And
ever

this has

prideand
have

lust

since ; to lead us, first, to

of liberty will and conduct
we

uncontrollable
we

then, when
are

ruined

to plead that ourselves,

the slaves of 2.

necessity.
has been

it Accordingly, to

always the
which and

gion office of Relito preserve

the sophistry of Satan,and protestagainst of those truths the freedom the the

the memory heart

unbelieving

corrupts,both

responsibility

138
he could
"

Human
not

Responsibility,
for others. really responsible againstMe, him will I blot
forced enprophetical Dispensation

himself be
hath

Whosoever of

sinned The

out

My
the

book."
same

truth

still more

"With clearly.

the

pure

Thou wilt

wilt show show

Thou

Thyself pure, and Thyselffroward."

you
a new

with the froward

"

The

soul
and
a

that
new

it sinneth,

shall die ; make will ye

heart

for why spirit,

come,

die?"

And

after Christ

had

the the

of the inspired of explicit expounders New Covenant is as explicit in his recognition of rule. shall bear his own original "Every man
most
.
.

the

burden

Be
.

not

deceived

God

is not

mocked also

; for

whatsoever

reap." Even in his Epistle he is directly to the Romans, where another,and at first sight engaged in declaring site oppothe for confessing doctrine, he finds opportunity the of accountableness. Though exalting principle and inscrutable purposes of God, and sovereign power man's agency altogether to Him as apparently referring the vessel of His good pleasure, stillhe forgets not, in the very opening of his exposition, to declare the real will. of the human He and responsibility independence will render to every man to his deeds ; according that tribulation and anguish upon every soul of man doeth evil but glory, honour, and peace, to every for there is no that worketh man respect good ;
a man
"
. .

soweth,

that

shall he

...

of persons say with

are

with

God

""
"

which declarations, in their very

I will not
structure

irreconcilable utterly

the (what is called)

never

but which Calvinistic creed, been written

it

is certain would of it in
a

have

by

an

assertor

formal

of exposition

his views

for the benefit of

as

Independent of Cimimstances.
we Lastly,

39

his fellow-believers. the book

have

the

of testimony for
ever

which

completes and
"

seals up reward

the
; to

divine communications.

My

is with shall be. that

Me

giveevery
are

man

accordingas
do His

his work

Blessed

they that have rightto

5.

commandments,

they may
aids and

the tree of life '."

we

Moreover,

have

the limits of external

hindrances
us, in

of and

our

stated to us, so as to guarantee to distinctly of existing influences of whatever kind,even spite original corrupt nature, the essential freedom of God
our

accountableness
"

will.

As

regardsexternal
will not
;

circumstances
you the
to be

is

who faithful, that ye

a

suffer

tempted above
make As
"

are

able

but will with that ye may in is is

also temptation

way

to escape,

be able to bear

it."
born

regardsthe corrupt nature

Let of
no man

which

we

are

say but

when
man

he

tempted,I am tempted,when
forth sin
:

tempted
he is drawn

God;
away

every
own

of his

and lust,

enticed; then, when

and And

lust hath it is

conceived,it bringeth finished, bringeth forth

assistances
"

sin,when
as

death."

regards
were

divine
once

It is
....

for impossible if

those who
to
renew

they fall
6. Far

away,

them

enlightened again unto repentance2." triumphantly,

declarations
of fearful and of
our

be it from of

any

one

to

rehearse

and
our

in the way
as privilege

controversy,these
almost divine

moral

so agents; rather,

burdensome

is this

attribute

Gen.

ii. 17.

Exod.

xxxiv. Rom.

7 ; xxxii. 33.
11. Rev.

Ps. xviii. 26. xxii. 12, 13.

Ez.

xviii.

4.31.
2

Gal. vi. 5"

x.

7.
James

ii.6"

1 Cor.

13.

i. 13"15.

Heb.

vi. 4"6.

140

Human
we

Responsibility r,
consider
it it requires attentively, and love and of
at
our

nature, that, when

a

strong
not

faith in the wisdom from sinfully the memory His of

Maker,
mere

to start

gift ;
our

the
to

prospect,not
to

weakness,
to

attempt
animate and
to

transfer

it from

ourselves which
we

the

agents,

and

inanimate,by
our

are

surrounded,

lose

under immortality
And much
we

the when

shadows of the
the
sense

visible world.
comes guilt

more,

of

upon of

us, do
our

feel the of

ourselves
;
can

conviction
of

of ridding temptation our own bility responsito Him

and, instead
what the
we

reverse

betaking ourselves cannot to disclaim,

of
we our

who
selves our-

shelter

under
as

unbelief original
us

first parents,

if the

serpentgave it to
wish

and

did eat.

illustrations of give some in the affairs of life of this sophistry the operation ; admits of noveltyin the which not that it is a subject attention to but with the hope of directing discussion, in all of deceivingour mode common consciences, a least and not transgression, ages since the original 7. It is my
now

to

successful in 8. To find
our

our

own.

find fault with

our

the

circumstances
familiar

in which
excuse

we

is ourselves, conduct heathen is

ready and
any that

when
even

in arraigned
saw

Yet particular. all those actions way

the

moralist

are

ourselves are in which we voluntary, of action; and the principle blame which been
are

in any that

mately ulti-

praiseand
mode
in

awarded,
should

not

we

have

according to behaved, had

we

the

circumstances

but different,

accordingas

conduct actually

as

of Circumstances. Independent
as

4
on

ourselves,things being

they are.
a

Commenting
remarks
"

goods thrown
such
acts
must
our

overboard be

in

storm, he

that

considered
at

as being the voluntary,

objectsof
for
our

choice

the time when

they are
the
to the

done,
gency3." emer-

conduct In than

is determined

accordingto
more

truth,nothing is
in the

easy

nation imaginame

duty

abstract,that is,duty in
is when
comes

and and

not

in

reality.It
it

it upon
come

assumes,
us

definite stances circum-

actual

when shape,

under
no

(and it is obvious
then
are

it

can

in

other

way),
is,

it is difficult and the very

troublesome.

Circumstances this

trial of obedience.
common

Yet, plain as
should be

it is very

to

fancy our
we

condition particular
better and

hard, and that peculiarly in any other. happiermen

9.
means

Thus,
of

for

which instance, opportunity, the

case

is the

temptation in
into
an

of

various

sins,is
of
at

converted

excuse

for them.
some

Perhaps it is very
combination been

plain that, except

we circumstances,

for could fall

unusual have
an as

never on

tempted
trial

all; yet,

when
excuse

we our

such

occasion,we
if
our

are

ready
10.

to

weakness,

were

extraordinary. Again, the

want

of education
a

is

an

excuse

mon com-

with life. 11.

the lower

classes for

care/ess and

irreligious
nation, imagimen

to possible Again, it is scarcely

resist the

that than
we

we

should
we

have

been
an

other altogether age of that

are,

had

lived in of
our

or miracles,

in

the visible presence

3

Lord;

is,we

cannot

Arist. Elh.

Nicoin. iii.17.

142

Human

Responsibility,
be the force of

persuadeourselves that,whatever
external
not
causes
our

things

to

it is we, and modifyingour condition, that are, after all,the main circumstances,
us we

in

of what

do and take

what
a

we

are.

12. will

Or, again,to
is in

which particular instance,

some

perhaps come
man

home

to

who

hear

me,

when has when

young

prospect
will be

of
more

he ordination, his fully

own,

conceit that his mind

he is

actually engaged in the sacred duties of his new than at present; and, in the event he is percalling, haps amazed and frightened, to find how littleinfluence the change of circumstances has had in soberingand his thoughts, whatever regulating greater decency his
outward 13.
conduct may exhibit.
common excuse

Further,it
that there

is the

ners, of wilful sin-

are

in peculiarities

their

present

gagements, en-

connexions, plans,or
with memorable
season,

immediate words

patible incomprofessions, to the repentance; according I have

a

of Felix," When
for thee."

convenient

I will send

14. The in
our

of the same operation of judging the mode the boldness other with which

self deceit discovers itconduct

we

of others ; in them
;

whether, in what, under

or,

blame

we circumstances,

allow in ourselves
we

in again, For

the false

which charity

exercise towards
are

them.

the vices instance, beholders

of the young irrational

often

regarded by
on

with
is

an

indulgence,
ever

the

ground (as it
and

that youth said) is

are

will be

wanton

into
are

impetuous;which plainlanguage,that there

intended
as

if put only saying, which temptations

not

trials of

our

obedience.

Or when,

as

of Circumstances Independent
lower

143
powers

as

the lately,

orders

rise up

againstthe
of

that

to the word be, in direct opposition

Scripture,

ground of their rulers being because or they bigoted and themselves enlightened; feel themselves more or capableof exercising power;
they are
excused
on

the

because them

they have
to

the
so

example
or

of other nations
common

to

cite incuse) ex-

do

simply (themore
the
a

because could loyalty

or disloyal,

they have
be called had

means

of

doing so
men

as

if be
a

virtue when any

cannot

obedience In

when praise there

cause

it became false

constraint.

like manner, the

is of

charity,

takes principle, and, instead protection;

which, on
busies which it ;
as

truth

heresyunder its of condemning it, as such, itself in fancying the possible circumstances excuse instance, may, in this or that particular if outward fortunes could change the nature of of moral or as or excellence, if,admitting the
of unavoidable
not

existence

misbelief

to

be

conceivable,

yet it were
as

the

duty of
in

the Christian

to take

things

they are
and upon

given us
as

as Scripture, they are

in themselves, of fastening

they are

on

the the

whole, instead

exceptionsto
that combination of in favour

rule,or
and

attempting to
of

ascertain

balance is

stances, circum-

which individuals,

onlyknown

to the

Omniscient

Judge.
for the

15. The of the found

following apology
French the is
an

earlyprofligacy
last

notorious in
even

infidel of the

century is
sent pre-

literature respectable

of the

day, and
now

illustration of the
"

kind

of fatalism

under

consideration.
a

It is

the apologist certain,"

more

says, "that

and brilliant, highly-gifted,

than

144

Hitman
vivacious
the

Responsibility,
young tide with of the
man,

commonly
moved
in

like

Voltaire,who
must society,

high
imbued

Parisian

be necessarily
on

levityand
and which

that laxity has rendered

every

side surrounded

him,

the

for profligacy and periodin questionproverbial in defence of This is not observed debauchery
or defects,

his moral those who of have

an

of any

one
a

but else, sage

in

answer

to

expect the virtues of

Alcibiades. His

from

the education
seems men

youthfulcareer
young
worse. nor

to

been

that precisely

of other

of his

age and necessary

neither station,
to

better

It is such
a

scarcely
state

prove

the

tinge which
every is formed the

of

bestow must society upon which gifted, intellectually it."

character,however
in the

midst

of in

No

one

can

say

that

doctrine

contained and

this extract
as
a

is

extravagant,as

opinionsgo,

unfair

specimen of what is commonly received in the it is expressed. Yet it will be world, however boldly sary observed,that vice is here pronouncedto be the neceseffect of a certain state of society, and, as being merely,as regardsthe individual such, not extenuated
(asit may
actions well
so that,while be),but exculpated;

the

from resulting

it are

bad, yet the agent

of 16. The
a

himself

intrinsically is acquitted of the responsibility

allowed
to be

committing them.
sometimes in question sophistry has itself displayed direct
our

has assumed in the

bolder form, and

Let
us,

shape of
to it in

system.
some

then, now

attention
at various

of those fortified up

which positions,

times

it has taken

declarations againstthe plain

of

ture Scrip-

and

Conscience.

146

Human

Responsibility,
indeed
recurrence

hushed periouspassion,

in its victim's of better

ordinary thoughts

mood,
and

and

allowingthe
but

in his suddenly and sternly, rising evil hour, to its easy and insulting triumph ; or, on the cold sin which other hand, to some overhangs and purposes, deadens the ing bindfor instance, or cowardice, mind, sloth, with
ten

it down

thousand such

subtle motion

earth,nor
for
a

it suffering of the

to the fastenings as might suffice it

renewal

contest.

Such, in
he

its worst
;

forms,

is the his and

condition

of the

obdurate

sinner
ever

who, feeling

that weakness, but forgetting the

had

strength,

promise of aid from above, at lengthlearns to in his misery as if the lot of his nature, and acquiesce he amuses to hope. Next resolves neither to regret nor with the melancholyemployment of reducing his reason
his into system ; impressions and proves,
as

he

thinks,
the

from

the confessed influence of external

events, and

analogy of
not

world, that all moral physical proceed accordingto a fixed law, and
the
more

mena phenothat
we we

are

to blame

when

we

sin than

when

die.

19.

(2.)The
of human

if not the result, is Calvinistic doctrine, of

a

at least the

forerunner

similar

neglectof

trine the doc-

of its of

Whatever responsibility. viewed basis, argumentative the power

cies be the fallaas

a

character

mind,

it miscalculates of the

of the

as affections,

fatalism does that is that of

error passions.Its practical

supposing that
the heart and their necessary resistance

certain

motives

and

views,

presentedto
effects
as

conscience, producecertain
consequence,
no room

being

left for the

as

of the

for self-discipline, or will, holiness

are

the

medium

by

which

faith and

con-

as

of Circumstances. Independent
is the" faith

147

together. It that religious people,

nee
as a

ted

of a largeclass of opinion works follow being granted,

our

matter

of course,

without

own

trouble;and

theyare
of
our

confirmed

in their

Church's
out

12th

opinion by a misconception if to assert that works as Article,

a

"spring
could law. that

of necessarily that

true

and

faith" lively

only mean
When
this

they follow by a kind of physical notion is once it follows entertained,

done the
as

nothingremains to be before sovereignprinciples

which
must

but

to
as

bring these
a

mind,

medicine

work

cure,

or

sightswhich

suddenly

and win the imagination. To care for little enlighten to set men to instruct duties, rightin the details of life, and refine their conscience, in self-denial, to tutor them
"

methods towards of working onwards Scripture higher knowledgeand obedience, become superfluous,
"

the

nay,

while despicable, A

these
as

master

visions
course

are

held. with-

system

such

this will of

bringwith
as

it full evidence have

of its truth to such

debilitated minds

alreadyso
Nor
more

given

way

to

the

that imagination,
as impressions

themselves they'"find

unable

to resist its

they recur.
world any

is there

among

the

theories and

of the

to congenial

the sated command

remorseful of his be

sensualist, who, having lost

feels that if he sudden will and is to be

the

will,

it must converted, On among

violent excitement.

the other

by some hand, it
and their is to be And

always have its earnest-minded, who,

hearts which

advocates
not

the young

into havingthat insight think that to know gives, experience love of the Truth

obey,and
measured

that their habitual

may

by

their

momentary admiration
L

of it.

14.8
it is welcomed

Hitman

Responsibility,
who indolent, the but
narrowness assure
care

by

the

not

for the
way

Scripturewarnings of life, provided they can

easy
to those

of the

of it is

themselves who

that

who

are

in it ; and find
not it,

the fewness

of those who

faith and works, but to connecting in the dispensation of the gifts of grace. 20. mind

ascribe readily of to the difficulty Divine frugality a

Such

are

some

of the

elements

of that state of the of

which, when
of

shape
the the

assumes scientifically developed, Calvinism; the characteristic error, both

system

and

of

the

state
are

of

in mind, consisting
to

assumptionthat
whether

there
or

thingsexternal

the

mind,
once

doctrines

influences, such, that when

presentedto it, theysuspendits independenceand involve certain results, if by way of physical consequence; as
whereas, on
shall

studying the
all that of

New

Testament, we

find,that
in the

amid

is said His

inscrutable

decrees

God,

and

concerningthe position intermysterious

mind,
stillevery started

where
are

the

workingsof the human truths with which practical

and

Revelation

assumed
our

by
us

is

shall be judged recognized ; that we within and that a principle good or evil doings, and the other. the cause of the one ultimately

So that it is
course

preposterous in

us

to

attempt

to direct

our

by
are

the distant landmarks but

of the Divine
to us,

counsels,
need. of
a

which

dimly revealed
our

overlookingthe
our

clear track close before This subtle perverse

eyes

for provided

substitution

in matters

of conduct is

argumentative rule for one is set before us, by way practical, parable of the talents. "Lord,

that of I

plainand warning, in the

Thee that

knew

as

of Circumstances. Independent
hard
man

149
went

Thou and

art

and
. . .

was

and afraid,

hid

Thy

talent in the earth." illustration may human be

21.

(3.)Another

given
events

of

the

systematic disparagementof
the

and responsibility, for the

consequent
influence

substitution in

of outward

inward
The
our

rule of conscience of the

judging of

conduct.
as

world, viewed
upon
any

the enemy

of

souls,consists
seems

in its hold that

our

imagination.
is said faith is of

It

to

us

incredible

thing that
And
our

every shown

where in

and

always can

be false.

the testimonyof our preferring and to the world's declarations, Scripture

hearts and
our

obedience

in

It is the very function of the them. against acting Christian to be moving againstthe world, and to be of voices. And the majority protesting against though doctrine such as this may be perverted into a contempt a of authority, of the Church, and an a neglect arrogant

reliance
as

on

self, yet

there is

sense

in which
"

it is true,

every
a

follow Yet that

so

teaches. Thou shalt not part of Scripture multitude is its uniform injunction* to do evil," irksome is this mind what

duty, that
seeks is within
a

it is not from is

wonderful it ;

the

wayward
from

release
to what

and,

looking off

without,it

And, perplexed and unsettled. graduallybecomes should it so happen that the face of society a assumes
consistent upon and the appearance, and
as

urges
'

the claims of the world

Conscience

if

on

the

ground

system, then

still greater is the

principle in which difficulty

that acts have

of

entangled itself. Then it is exhibited in individual instances, would

as

it has

which,
demned con-

been

from a crimes, acquire dignity

the

number

150
of the and

Human
or delinquents,

Responsibility,
their
our

assumption of authority,
a

venture

to

claim
be

as acquiescence

matter

of

right.

What
when

would done of the for

or robbery,or insubordination, one

murder,
22.

by

man,

is hallowed

by

the

combination

great or

the many. is
more common

Thus,

what instance, for

at the

present day than

to represent society philosophers as moving by a certain law through different stages, and its various elements as coming into operationat with stating different periods;and then, not content the fact (whichis undeniable), to speak as if to go on what has been, and is, ought to be ; and as if because this or that class of society at certain eras gains the therefore it lawfully gains it ? whereas in ascendancy, and the development of an invader, truth the usurpation

(asit
and

is

of called)

in alike sins,
constituted

oppose mind

popularpower, are alike facts, forbids us to who the sightof Him authority. And yet the credulous
the the words of the

hangs

upon

world,

and

falls

victim to its
work his work But

Satan forsooth, sophistry ; as if, upon the

a

could not

law, and

oppose

God's will upon

system.

guide

of

this pretentious Christian, rejecting conduct, acts on Faith, and far from being find the world consistent in its disobedience, of which Scripture
sense

to perplexed

recollects the declarations 23. Yet

assert
so our

foretell it.
to

contrary to
conduct

common

is it thus

that

ought
mixed

to be

determined it

merely
was

by
be

what

is done

by

multitude,that

to

expected that the ingeniousand eager minds who should wish to acknowledge the principle, practically place it
on some more

argumentativebasis.

Accord-

as

of Independent
been
on

Circumstances.

ingly, attempts have

show of the that
moves society

made
a

by foreignwriters
which is

to

law

independent
cannot

conduct

of its individual its progress, in consequence

"

members, who
are

retard materially
"

nor

answerable

for

it,

law

which

is referable
causes

only to

the

will of the Creator.

Historical

and

their effects

being viewed, at
years,

one

seem,"
to be

it has above beats

of glance,through a long course been said, from their steadyprogression,

"

any down

human

control

an

impulse
away

is

which given,
means

and resistance, succeeds

sweeps
to

all and

of

opposition; century

century,

influence stillpotent, the same sees philosopher these and regular stillundeviating ; to him, considering with rapidthought the slow pace ages at once, following the of

time, a century appears

individual that obstructions

to dwindle

to

point ; and

the

and

which accelerations,
to

within

period have
of events,
are

occurred eliminated and

to
can a

impede
and it is which

or

advance

the march 24. it is

than
nor our

forgotten." argued that

is

This is the wisdom

theory;
to submit

hence power

greater

and ourselves,

which

neither be

circumvented
any

persuaded ;

as

if the Christian

dare take

guide

of conscience

except the
be

rule of

duty, or
to

might prefer speak of

and
to

(ifit expediency
instance,is
the
more

such) to principle.Nothing, for

than
the

common

hear

men

of growing intelligence the Church's

present

age,

insist upon

supplyingits wants;

the previous

left out of view, whether being entirely question those wants and legitimate, are or unreasonable, healthy real or imaginary, whether whether they ought to it is urgedupon be gratified or ; and repressed us, that
" "

I52
unless
we we

Human

Responsibility,
of mind

take the lead in the advance

ourselves,
first
at any

must

be content
to to

to fall behind.
on

our But, surely

duty is,not but price,

resolve

demand a satisfying whether it be

determine

innocent.

If

though the march of society be conducted on a superhuman law, yet, while it moves against Scripture Truth, it is not God's ordinance, it is but the creature of Satan ; and, obstacles to its progress, the though it shiver all earthly and Arphad,fall it must, and perish gods of Sepharvaim it must, before the glorious fifth kingdom of the Most High, when He visits the earth,who is called Faithful and True, whose eyes are as a flame of fire, and on His
"

so, well ; but if not, let what

will happen. Even

head
of

many

crowns,

who
the

smites

the nations

with

rod

iron,and
of

treadeth

winepressof

the fierceness and

wrath

Almighty God. My objectin the foregoingremarks has in various ways, the operation of an illustrate,
truth ; that circumstances
are

been

to

portant all-im-

but

the

subject-

matter, and
sense

not

the rule of of it. Let

our

conduct,nor
conclude with
to the

in any true
one more

the

cause

me

of it, which exemplification of my

I address

juniorpart

audience.

25

In (4.) of the

this

where place,
are

the stated devotional

vices ser-

Church
our on

of required members the

all of us, it is very

to

common

with

younger

while

they attend
them.
an

them, on
A like

forced upon
in behalf of

excuse

them, slight ground of their being is sometimes urged

Supper,as

of the Lord's unworthy participation if that communion could not reasonablybe

154

Hitman
the

Responsibility,
of God the itself.

from altogether

Though only to
the

Christ is
those who word

Omnipresent Eye revealed in savingly

receive of Him in

Sacrament
we

faith, yet

have

for saying,that the Scripture communicant, far from remaining as if he thoughtless did not receive it,is guiltyof the actual Body and express Blood Him rite. of
anew,

Christ, guiltyof
"

the

crime which

of

crucifying
one own

as

not

that discerning
not
a

lies hid in the

to any

This

does

apply,of
doubt
to those

course,

who
state

communicates
"

with it !
"

merely about
who resolve is the

his

far from the

;

nor

heartily, yet
case

in

event
nor

fail to
to those

perform, as
even

with

the

young before

who

may

happen

to sin both

and

after the

of reception is
no

the Sacrament.

Where
;

there is earnestness, there

condemnation

but

it

Ordinance to such as view the Blessed fearfully applies from a notion that theyare passive as a thing of course, which others enforce; and, of a regulation subjects Let such of these is not small. the number perhaps, their argument consider that,were seriously persons in a state of trial correct, they need not be considered and might escape the future judgment altogether. at all, They would have only to protest(as we may speak) have any their creation, and theywould no longer against duties to bind
"

them. cometh say, We

But into

what your
as

says the word

of God

?
at

That

which ye

mind,
the

shall not be

all,that
families And rebel then
"

will be

heathen,
and
to

as

the

of the

to countries,

serve

wood

stone." who
a

follows As I

the

threat,addressed
the Lord

those

"

saith live,

with God, surely

out arm,

mighty hand, and

with

stretched

and

with

as

Independent

of

Circumstances.

5 5

fury
will

poured
cause

out,
to

will

rule

over

you

And will

you the bond

pass of the

under

the

rod,

and

bring

you 28.

into

covenant."

And

these

words

apply
We may sin

to

the

whole

subject
for

which

has

engaged
such

us.

amuse

ourselves,
a

time,

with

excuses

for

as

perverted
is

nuity ingein

furnishes

but

there

is

One

who

justified
Our

His

sayings,

and

clear

when

He

judgeth.

worldly
profit
as a

philosophy nothing
scroll is
at

and

our

well-devised
when the

pleadings
heaven
all who shall

will

day

depart
not

rolled

together,
of

and faith

are

clad

in

the

wedding-garment
Surely
it is

and

love

will

be wake

less. speechout

high
us

time

for

us

to

of

sleep,
to

to

chase

from

the

shadows

of

the

night,
of

and

realize

our

individuality,
night
sober,
and is far

and

the the

coming day
is at

our

Judge.
"
"

"

Tho

spent,
unto

hand/7

let

us

be

watch

prayer

."

SERMON

IX.

WILFULNESS,

THE

SIN

OP

SAUL.

(PreachedDecember

2,

1832.)

1 SAM. It

xv.

11.
to be not

repentethMe

that I have

set up

Saul hath

Icing ; for

he is turned command-

"back ments"

from following Me,

and

performed My

three
ments

chief
under in the well and their

religious patterns
the first

and

divine instrueach may his have

Covenant, have
we

complement
a

Sacred
an

History,that
The

warning

as

as

instruction.

distinguishing
Moses,
an

virtue,moral David,
was

of Abraham, political,

and

faith; by
command

which and

mean

implicit
a

reliance in God's
His and honour all
;
a

and promise,

zeal for

surrender
to

and

devotion At
of His

of word

themselves,

they had,
and the of

Him.

the relinquished

dearest

wish
; the

their

they each hearts, Isaac,

not to

Canaan,
the built,

Temple
to be

Temple
to be

was

be

land
not

promise not
retained. discomforts

entered,the
three
were

child tried

of promise

All

by

the anxieties all

and

of exile and

and

ing; wanderwere

three, and

Moses especially God

David,

very

zealous

for the Lord

of Hosts.

2, The

faith of Abraham

is illustrated in the luke-

the Wilfalness,
warmness

Sin
a

of Saul.
true

57

of

Lot, who, though

chose

servant

of

God,

and

righteousman,
a

for his

the dwelling-place To

fertile country of

guiltypeople.
house,

Moses,

who

was

faithful in all God's

is confronted

the untrue
same

the from prophet Balaam, who, gifted Master, and abounding in all knowledge

Divine

and

discernment, mistook
love of lucre. who the and the
was

words noble

for

works, and

spiritual fellthrough
of

The

zeal self-consuming

David,

at

once

ruler of the chosen contrasted with

a

and type of people,

Messiah, is
hateful

stillmore

conspicuous

disclosed to us in as specimen of unbelief, To this history it is proposed now of Saul. history your
not attention,
a

to draw

indeed with

with

the

purpose

of

surveyingit as
some

whole, but

hope of gainingthence
the way it is of contrast,

such the

indirect of

in illustration,

of

nature

Faith, as religious

adapted to

supply.
3. It cannot towards

be
Saul

denied and

that the
David
are,

dence designs of Proviof a at first sight,

in the moral

nature, as implyingdistinctions perplexing

character
not

of

the

two

men,

which

their is

historydoes
usual,with
a

warrant. clearly

Accordingly,it
Governance

view of

meeting

the

to treat difficulty,

them

as

mere

instruments and
not

in the Divine their

of the

Israelites, defects,
For stance, inis distinguished, preted inter-

to determine

virtues respective
a

and

by

moral, but by
honourable
"

standard. political

the
as

title

by

which
own

David

man

after God's

heart,"is
and activity Mosaic

with in

reference

merely to

his the

success no

of enforcingthe principles

system,

158
account

the Wilfulness,

Sin

of Said.

being taken of the motives which influenced of his conduct in him, or of his general character, or other respects. Now, it is by no means intended here the truth of such representations, to dispute to deny or that the Church, in its political must even relations,
treat
men

with

certain

reference
as

to

their in the moral

and

outward

acts, such
them and
;

it withdraws
to

professions its private

difference

dealingswith
between
more we

yet,
the

consider of
a

Saul

David

to be

nature, is
which
more

consistent with believe

with practical objects have been

to Scripture

written,and
of
one

reverent,moreover,
the Saviour almost

to the memory

whose

lineage
votional de-

and gloriedin claiming,

whose

have edified the Church to this even writings day. Let us then drop,for the present,the political view of the history which it is here proposedto consider, and be

attempt

to

discover
us

the moral

lesson of

intended

to

conveyedto
4. The

in the character

Saul,the

contrast

of the zealous

David.
of Balaam
was

unbelief

discovers itself in attended

no

love

of secular Saul he
was

and distinction,
seems

by self-deception.
ends in view
;

to have

had

base

not

self-deceived ; his
a

and temptation of

his fall
on

consisted
some

in

certain perverseness

mind,

founded

obscure

of self-importance, feelings very in human

monly com-

observable called
"

nature, and

sometimes

pride, a perverseness which shows itself in a reluctance absolutely its own to relinquish ence independin cases and where of action, dependence is a duty,
which interferes of
a

and little,
own

alters fancied

as little,

if with

view

its satisfying

dignity, though

it

the Wilfulness,
is afraid God.

Sin

of Saul.

^";".e~
altogetherto
this seem,
more

oppose
at first

itself to
to sight,

the be its
a

voice

^y^ f

Should
is the

trifling
its

it fault, in the it is
a

worth Saul. If

while
a

to

trace

operation
fruit,

of history

tree

is known

by

great sin.
character is marked

5. Saul's

by
and

much
"

that

is

sidered con-

to be the

highestmoral
"

excellence, generosity,
decision.
man,

magnanimity, calmness, energy,

introduced
to
as as
a us as a

He and

is
a

choice
a

young

and goodly," and

possessedof
member of

striking personalpresence, wealthy and

of

powerful

1. family
6. The
upon

first announcement

his

elevation

came

him He

without but apparently suddenly,

unsettling
had his the
unto

him. made

kept it secret, leavingit to Samuel, who

it to

uncle, He
asses were

publishit. (thatis, Samuel) told

him,
to

"

Saul
us

said

that plainly of the not."

to

found. Samuel

But

of the matter told him

kingdom, Nay,
it-

whereof would
even

spake, he
as

seem

if he for when

were

averse

the

dignity
by
the

intended

for him had hid

the
was

Divine
not

lot fell upon

him, he

himself, and
Divine

discovered

peoplewithout
7. The
children Here

assistance.
at

appointmentwas
of Belial

first

unpopular.
man save

"The
us

said,How

shall this

?" his

and again his high-mindedness is discovered, force and

resentment

remarkable
no

energy
at the

of character. insult.
"

He

showed

signsof
1

They despised
inserted
in Parochial

Some

sentences

which

follow

have

been already

Sermons, Vol.

iii.Serin. 3.

160

the WilfulnesSy
and

Sin

of SauL
But he the of held his

him,

brought

him

no

presents.

peace." Soon the beyond Jordan, with

its inhabitants
sent to to

Ammonites the avowed

invaded
intention

country

reducing

Saul

for

slavery.They, almost in despair, and the panic spread in the relief;

among those whose

as interior,

well

as

country
of

was new

The conduct immediatelythreatened. king brings to mind the celebrated

their

Roman

story.

"Behold,
and And And
was

Saul

came

after the

herd

out

of the field

Saul said, What

aileth the

they told him the the Spirit of God

kindled

that they weep ? people, of the men of Jabesh. tidings

upon

came

Saul,and

his anger

greatly/'His order for an immediate gatheringthroughout Israel was obeyed with the with which, in times of alarm, the many alacrity yield themselves up to the will of the strong-minded.A decisive victory the enemy Then followed. the over is he that said, Shall Saul popularcry became, "Who reignover us ? Bring the men, that we may put them
to death.

And

Saul

There said, for

shall not Lord

man

be

put

to death this

day :

the to-day

hath

wrought

salvation in Israel/'
8. We
at the
same seem

here time

to

find noble
not
are

traits of character;
times some-

it must

be

that forgotten

such certain

exhibitions

also the concomitants

of

of mind, which eccentricity to those who are study it,and very very perplexing unamiable. fidence, Reserve, sullenness, headstrong self-conof temper, scorn of sourness pride,caprice, and religious at natural feeling a others, ciple prinscoffing

strangeness and

; all those

characters

of mind

which, though dis-

162
same

the WilfulnesSy
was

Sin

of'Saul.
is almost

tlie sin of

Jeroboam,
God
had

who

by

title

tlie Apostate ; when of he Israel, forced

to Him
a

promised him
God's

the

dom kingleft

refused

to wait

time, but
have been

patiently im-

which crisis,

ought to
Abraham upon

who On
arms

10.
with

promisedit. the other hand,

in their of the

and Him His

David,
for the time.

hands, waited

fulfilment It is
on on

temporalpromisein
of

good
with
"

this that the distinction turns, so

much

insisted
a

in the Books
or

Kings, of servingGod
heart. perfect, King Tiglath-pileser,
a was
"

fect," perto

not

with

Ahaz of

went

Damascus
saw
an

to meet

altar that

at

Damascus

and

and Assyria, King Ahaz

.
. .

the fashion of the altar, Urijahthe priest altar according to all that built an and Urijah Here was a king Ahaz had sent from Damascus."
sent to
. .
.

wanton

innovation

on

received usages,

which

had

been

The same evil temper is by Almighty God. appointed to the against in Hezekiah's proclamation protested
remnant

of the Israelites:

"

Be

ye not

like your

fathers,
them

and Lord
to
as

like your

brethren,which
who fathers,
see.

against the trespassed

therefore be ye not gave up

God

of their

as desolation,

ye

Now
but

stiff-necked,

your

fathers
enter

were,

Lord,
before

and

into His the

yieldyourselvesunto the sanctuary." It is indirectly

the

in condemned, also, their

on

preceptgivento
from

Israelites,
When
"

final deliverance the Eed

see

Pharaoh.

they were
not, stand
The

Sea shore,Moses

said,

Fear
....

ye

and still, shall

the salvation of the you, and of ye

Lord
your

Lord

fightfor

shall hold
"

peace." Again, in

the Book

Psalms,

Be

and still,

the Wilfulness,
know that I
am

Sin

of Saul.
exalted

163
the trial

God.

I will be

among

heathen,I
of the their

will be exalted in the earth

;"

the very

in their doing nothing out of people consisting when the Almighty but implicitly following place,

took the lead. 11. The trial and the sin of the Israelites
were tinued con-

to the end

of their

history.They
consequence the
terms to

fell from

their

election

on

Christ's

coming,in
receive

of this very of the and New

tempting at-

wilfulness ;

to refusing

Covenant, as
to

they were

vouchsafed

them,

system.
and

"

ceremonial them into their own incorporate of God's righteousness They being ignorant
to

going about
not

establish their themselves

unto

own

have God."
12.
as a

submitted

the

righteousness, of righteousness
of the Israelites

Such
;

was

one

sin distinguishing it

tion, proved the cause of their rejecthe faith, and it also, so had corrupted ages before, forfeited the privileges, of their first king. The signs from first to last : of wilfulness run through his history but his formal trial took placeat two distinct times,
nation

and, as

and

in both

cases

terminated
more

in his deliberate fall. purpose. the When

Of

the these,

latter is

sent to inflicta Divine he

to our directly judgment upon

Amalekites,

those spared

whom

he

was

the best of the We and

are

sheep and
led him

slay ; their king Agag, and all that was cattle, good.
to

bid

not

concerned

with the

which opinion Much

generalstate of mind this particular of display

wilfulness.

might be said of that profaneness, trait which,as in the case of Esau, was a distinguishing in his character. Indeed, we might even conjecture
M

164

the rulness, Wilj

the first he
was
an

Sin

of Saul.
in heart
;

that from that is,

unbeliever

that

he did not

recognizethe
that he had

exclusive
those

of divinity of the
rounding sur-

the Mosaic

theology, compared
and nations, and

with

by

this time the

learned

to

regardthe

pomp
an

splendourof
the

neighbouring
him ashamed

monarchies of the

with

interest which

made

of the singularity institutions of Israel. A will easilycollects perverse itselfin its obliquity. a system of notions to justify together The his preferred When the mark
a

and seeming illiberality

real state
own

of the
to

case

was

this,that
God
Hand had

he

way

that which the Divine

mined. deter-

directed
he
was

by

towards

for which

chosen,he
Samuel
of the

started aside like

a

broken

bow.

He

obeyed, but

with that

reserve,

yet
formed perthe

distinctly professingto
the

he

had

commandment
cattle
were

Lord,
a

because

sheep and
a

reserved The

sacrifice to the

Lord.

pious purpose, Prophet,in his reply,

and which
are
a

for

explainedthe
to

real moral

character of this limited

words

in obedience, discretionary all who

to
are

warning
gion Reli-

within

the

hearingof
"Hath the

Revealed

the

end

of time:

Lord

as

great

and sacrifices, in obeying as offerings the voice of the Lord ? Behold, to obey is better than and to hearken,than the fat of rams. For sacrifice; rebellion is as the sin of witchcraft, and stubbornness is and idolatry." as iniquity 13. The the events moral which of SauFs followed is forced history this deliberate upon
us

delightin

burnt

by By

offence. the

wilful resistance to God's those evil which passions

will,he opened
tillthen, at the

door to

utmost, only

ulness Wilf
served
to

"

the Sin of Saut. unamiable,

and

165
without

make

his

character

stampingitwith guilt. The reserve subordinate to such which, when

were possessed, as
a

mysteriousness,
as

magnanimity
of his the

he

even

calculated
an

to increase his influence

ruler,ended
were

in

overthrow

mind,

when

they
God.

allowed

full scope

by

removal of the

of true of Spirit

and religious principle,

the withdrawal

Derangement
The wilfulness

was

the consequence which

a

ence. of disobedi-

first resisted

God,

next
;

preyed upon
his moods what the
were

as himself,

natural

of principle

disorder

and

changes,his compunctions and relapses, when they but the convulsions of the spirit,
was

governingpower heart,which thought

to seek
means

lost ?
to

At

lengththe proud
its

it much in
a

obey

Maker,
;

was

humbled

comfort he had

witch's

cavern

essaying,
obtain

by

which that

formerlydenounced, to
dead, whom

advice from he had 14. In

Prophet when

in his lifetime

dishonoured.
miserable
in the

this contemplating

termination

of

which promised well history the how clearly be observed, which God takes chose in place
an

it should beginning,

failure of the divine purpose

man.

it is attributable to
as adapted,

Almighty
as

instrument

far

external purpose;

were qualifications

concerned, to

fulfil His

adapted in all those respectswhich He i ^served in His own hands, when He created a free agent ; in character
and
are,

in gifts,
on

all respects except in that in which

on a

all men could for

the

whole,

level,
"

in will.
more

No

one

be

selected

in talents

or

conduct
at home

suitable the His

political maintaining power mysteriousmonarch

whom

than
to

reserved,

God

gave

people;

L 66

the Sin of Saul. Wilful-ness^

more

none

suitable nations

for
a

strikingterror
commander action.
"

into

the

rounding sur-

than

giftedwith
But because he which the

his

coolness his take

and

promptitudein
of

he fell from would

was

because election, another

unbelief,
not

part, and

the

very

part

actually assignedhim in the decrees of High. 15. And his character again, considering
to the standard not

Most

according
one

of moral

here excellence, It

also it was such

without

great promise.

is from

stern

materials that the

of our specimens kind are formed. The pliantand amiable by nature, of great purnot the subjects are generally speaking, poses. cipline disThey are hardlycapable of extraordinary or they sink beneath the pressure of ; theyyield the those sanctifying which do but mature processes Unstable as water, thou champions of holy Church. shalt not excel,"is a representation true in its degree
"

highestand

noblest

in

the

case

of

many,

who

nevertheless whose

serve

God

in acceptably the ranks

their

and generation,
unseen

real
no

place in
means

of the

world

we

have

of

But those minds, which most naturally ascertaining. resemble the aboriginal chaos,contain within them the and beauty, creation of light elements of a marvellous if

they but

open

their hearts and

to

the

effectual power

of

the

Holy Spirit.Pride

sullenness, obstinacyand

into the zeal, transformed then become impetuosity, Faith. It of religious firmness,and high-mindedness depended on Saul himself whether or not he became fierce the rival of that exalted saint, a who, being once the meekest of his brethren,at lengthbecame avenger
(f

the Wilfulness
t

Sin

of Saul.

167

of

men," yet
16. Or

not

but gaining,moral losingthereby,

and strength

resoluteness. him in this his name,

again,a comparison of Apostle who

fanciful
as

respect
is not

with

the

bore originally it may

a

perhaps so
Paul
ness was

appear

at

first sight. St. and

distinguished by
of Faith. In

furiousness

vindictivethe

equally incongruous as
he Christians,
a

SauFs

pride, with
sacred
was

obedience the

the first

against persecution
writer
as

is described

by
And

the he

raveninglike
the the and

beast of prey.
a

exposed to
"

of temptation

wilfulness similar to that of Saul

counter to

wilfulness of

running

God's

purposes,

which of Dispensations in the course interfering indeed He he should have was humbly received. than but scarcely called miraculously, more so Saul, called by Samuel, was who, when he least expectedit, and was, at his express suddenlyfilled by prediction, the Spirit of God, and made to prophesy. But, while thus vouchsafed Saul profited to not by the privilege disobedient to the heavenly "not him, St. Paul was and vision," of qualities reader and matured mind in his after-life in those Saul forfeited. exalted

which

of his

force of

be struck must Epistles declarations the Apostle's

to the

Every attentive with the frequency

submission confidence exulting what Israel, of which

Divine
But

reserved concerning unrather of his or will,

in it.

the wretched
most

king

of

is his ultimate
nature
was

but the state, ? capable

over
"

forlorn
are

human fallen \"

is

How

the

mighty

the lament

him
to

of the

loyal

succeeded though injuredfriend who He, who might have been canonized in

his power.

the

of catalogue

68

the Wilfulness,
of

Sin

of Saul.
the

the eleventh vision of

none ever

Hebrews,

is but

prototype of

that

which obduracyand self-inflicted destitution, but unbelieving poets of these latter ages have worthy of aught but the condemnation and thought of mankind.

abhorrence

1 7. Two

must questions

be

answered
our

before
own

we

can

applythe

lesson It is

of Saul's
common

to history contrast

stances. circum-

to
were

Judaism,as commands,
Reason will and

if the latter and the

with Christianity a system of positive chiefly addressed and itself to the

former

natural

Conscience;

it accordingly,

perhaps be questionedwhether Christians can be obedience disthat is, exposed to the temptationof wilfulness,
to

the

external

word

of

God,

in any

way

parallelto Saul's trial. And secondly, practically the warning againstwilfulness, grantingit possible,
and that of his nation, history may be that the Jews were met a peculiarly by the objection that nothingcan be carnal and gross-mindedpeople, so argued concerningour danger at this day, from their of perto the temptation being exposedand yielding versity and presumption. But such an assumption evidences a great 18. (1.) of fairness towards the ancient peopleof God, in want in promake those who it,and is evidently perilous portion
as

contained

in his

it is

proved to

be unfounded.

All men,

not

such as Eve have a strange propensity, only, evidenced in the beginning,to do what they are told and in the It is plainly visible in children, not to do. able to judgewhat are we common people ; and in them the Jews

70

Wilfulness,the
or

Sin

of Saul.
is alone able
to

conscience
overcome.

the

sense

of

interest

19.

to Or, again, not

take the

case

of young the

persons

who

have
of

yet taken their place in

the false shame
to to to

serious

business

life;consider
be be

they
or

feel at

being
deavours en-

supposed

obedient
more

Grod

man;

their

than they really can irreligious be; their affected indifference to domestic feelings, and the sanctity and the authority of relationship : their adoptionof ridicule as an instrument tion of retaliathe constraints of duty or on necessity.What does way, all this show
not
as

us, but

that

our or

nature

likes its

own

thinkingit
own

better other

safer,but

simply ciple prin-

because

it is its

In

words, that
our

the

of Faith
to

is

not resisted,

onlyby

attachment innate rebellious sake of

of sense and sight, but by objects which disobeysas if principle,

an

for the

disobedience.
20.
human

(2.)Now

if wilfulness
to

be

characteristic of
such distinction

nature, it is idle

make

any

of

will deprive of the profitableus as Dispensations, ness of the the other historyof Saul; which was raised concerning it. Under question just now any it must be a duty to subdue that which circumstances is in itself vicious
to
;

and it is
not

no

excuse a

for wilfulness of
no

say

that

we

are as

under

positive system
and that there is

commands,
room

such

the

Mosaic,

Eather, it will be our Christianity. religious duty to regard ourselves in all our existing and not merely accordingto some abstract relations, views of the Gospel Covenant,and to apply the prin-

for the sin in

the Wilfulness,
of right and oiples
to history,
our

Sin

of Said.

wrong,,

in exemplified
on

the Jewish

changed
such

circumstances

the whole. whether

21.

it may But, to speak plainly,

any

be doubted

there be

great
in

difference between

the Jewish

system
and of the
an

and

our

own,

commandments.
nature

institutions respect of positive Revealed as such, is Religion, it

of

as rule, implying, positive

does,

addition, greater or
the disclosure otherwise of
not

to less,

the

and

which facts, discoverable.

state

of nature, religion thus disclosed, are the Accordingly, and

because

difference between
one
as

the

of Jews have to
counter

Christians is

simplyof degree. they had, and we can

same

We
run

submission practise
to the will of God

in the very

way

as

they did, and

them. faith is
was
a

under For

the

same

which temptations

overcame

the instance,
to
a

receptionof
to

the

Catholic
as

submission of the

command, positive
the

as really

that And order

ites Israel-

Second

Commandment.
in reception,

the belief in
to

the
an

of necessity additional Canon of

such

is salvation,
to

instance

of submission.
a

Adherence instance it
as

the

Scriptureis
;

further

of this such
in

obedience the words

an

of Faith with

and

St. John

marks itself

which

the

Canon

which closes,

contain

anathema

the Creed. is

to that which in we use parallel Moreover, the duty of Ecclesiastical Unity

clearlyone
the

of

institution positive
as

it is the

sort

of
on
us.

ceremonial which The

observance,and

such, is

tenure
to

are evangelical privileges Sacraments, too, are of the same

chartered

racter. positivecha-

22. If these remarks

be well

that founded, it is plain

172
instead of

the Sin of SauL Witfutness,

our

situated being very differently who

are

from

the

Jews,
the

gion, Reliof Revealed subjects coincide in differing from all who left under are of Nature. Revelation puts us on a Dispensation exists but in obscurely Natural

all persons

trial which the trial of

Religion ;
on

obeying for
law of

obedience- sake, or

Faith. of the
a

Deference
nature

to the

Conscience,indeed, is easily pervertedinto

a

of Faith ; but

it is

kind
own
an

of

self-confidence, namely,
for

deference

to

our

us judgment. Here, then,Revelation provides

with

important instrument
our

chasteningand
and above
as

moulding
of its submit

moral

over character,

the matter
must

disclosures.
as

Christians This

as

well

Jews

beingconsidered,how strange the the notions of the present day concerning are and irresponsibility of the Christian ! If the liberty be more it ever must or Gospelbe a message, as it is,
little children. less what the multitude
"

wise of selfbe

reasoners

declare it of what

shall not be,

law ; it must
a

of the nature
it must, in its

they call

form, and

bondage;
of

degree,
the

bring darkness,

instead

them flattering

with

promiseof immediate illumination ; and must enlighten them as only in proportion they first submit to be darkened. This,then, if they knew their meaning, is and the wish of the so-called philosophical Christians, of no party,of the present day ; namely, that they men
should be rid and
to this
"

of altogether

the shackles efforts

are

of

Revelation

their assuredly

tendingand
with its

will their

tend,
own

the Christian identify individual convictions, to

to

doctrine sink

supernatural
the

and character,

to

constitute

themselves

prophets,

Wilfulness,the
not

Sin

of Saul.
;

173
and from them cipline disits in

the

of recipients,

Divine their

Truth minds

creeds severed off

being alreadyin
as fact,

shaken and being gradually substance, the circumstances

us,

by

of the times

will allow. be the trial of who

23. Let those who have very in

a

then, reflect that,whatever

not
a

have

the Revelation, in
to opposition

trial of those self-will.

are

is

one

of Faith

Those

ordinances self-appointed

which

praiseworthy
of his

heathen,
and
has

and

the

appropriateevidence
become commanded.

earnestness

God

inexcusable are piety, spoken. Things indifferent duties when

in those to whom sins when The

they are
emblems but faith, of

and forbidden, of the

were

Deity might adopted by

called

be invented

by Egyptian
The
as

Jewish

unbelief.

trial

Abraham,
bid

when

on

to kill his son,

of Saul

when the upon them

slaythe Amalekites,was
which He commandment positive revelation.
so

rules ordinary
a

duty of quitting to our obedience, prescribes

the

distinctly conveyed to tendency of

and

by

24. And
to Religion

strong

is this

Revealed
it

erect

institutions positive those

laws,that
It

absorbs which

into its province even

are,

temporalordinances
to it.

exterior speaking, strictly

man

givesto

the laws where

of

the nature makes

case

of

divine

and authority,
a

they exist
in the

obedience of civil
once

to them

duty. This
to be

is evident and

government, the forms

are established,

officers of

which, when
The
manner

received

for conscience-sake them.

same

by

those

who

find themselves
a

under
more

is applied in principle
customs
;

remarkable the

to sanction

originally
who
were

in indifferent,

case

of the

Rechabites

74

the Wilfulness,
with
a

Sin

of Saul.
as
a

rewarded the and of

an

promiseof

continuance

on family,

ground

of their observance them

of certain

discomforts

austerities, imposed on
ancestor.

by

the

simple authority

25. number

With

these

fresh principles crowd upon

at

in the the

memory, in

of reflections the face of

mind

veying sur-

as society,

present constituted.
power, and

The

present open

resistance

to

constituted

(what is more
of

to the

purpose)the indulgenttoleration
towards violation the Antiquity, of the commands
pulous unscru-

it,the
and of

irreverence
wanton

and

usages

our

the undoing forefathers,

of their benefactions,

of the Church, the bold transgression profanation of the duty of Ecclesiastical Unity, the avowed is called party religion disdain of what (thoughChrist undeniablymade a party the vehicle of His doctrine, the and did not
now

cast

it at random

on

the

world, as
to

men

would

have

the growing it),

indifference

the

of to portions sceptical objections and discussings the arguings and comparits doctrine, and all the train of and rejectings, ingsand correctings
to presumptuous exercises,

Catholic Creed, the

which

its sacred articles criticisms

us

are

the subjected, which Liturgy,

numberless have of

discordant
on

on

the

shot up

all sides of is every in all

the general
to

irritable state

mind,

which

where

be

witnessed,and cravingfor change

do all these still lives ?
"

things;
of spirit

what Saul

symptoms show,
that of

but

that the

which wilfulness,

is the

antagonist
of

to the zeal principle and breaking down

David,
"

the

of cleaving principle

all divine

ordinances,instead

Wilfulness,
Duilding
his God's ableness the up.
"

the
Saul's

Sin

of

Saul.

175

And

with

sin, Saul's
;

portion awaits
the and

followers,

distraction,
;

aberration

hiding

of

countenance

imbecility, rashness,
;

cha,ngefear
,

in

their
;

counsels

judicial blindness good

worst
men

of

multitude
;

alienation
to

from their of their

and

faithful

friends Amalek the

subserviency
and who
so

foes, the
So
was

kings

of

the

wizards

Bndor. Messiah

it with
to

Jews,

rejected
is it with

only

follow the

impostors;
slaves doom God's of of

infidels, who
such their
or

become the

superstition;
those who in
one

and

is
own

ever

righteous
more

trust

wills
to

than
tually even-

word,
into
a

way

other
to

be

led

servile says

submission of the Roman

were

usurped

authority.
were

As but

the

Apostle
of

Christians, they emancipated

asks,
"

slaves

sin, while
"

they

from then

righteousness.
in those 26.
in the

What

fruit," he
ye may
are now

had ?"

ye

things
These
case

whereof

ashamed

remarks of those express it should

at first

sight

seem

irrelevant bound
of

who,

like

ourselves,
to

are

by

affection

and
;

promises
be

the

cause

Christ's

Church
have which of
not
our

yet

recollected the infection

that of is

very the the

rarely
age
in

its members

escaped
and

they

lived:

there

certainly

danger
we

considering
go the

ourselves of
or

safe, merely because

and

do

lengths

others,
measures

protest against the

to

extreme

principles

which

they

are

committed.

SERMON
FAITH

X.

AND

EEASON,

CONTRASTED

AS

HABITS

OF

MIND.

(Preachedon

the

Epiphany, 1839.)

HEB.
"

xi. 1. evidence

Now

Faith

is the substance

of thingshoped for, the

not

of things

seen."

HHHE
our

of subject minds and

Faith the

is

one

suggested especially
which of grace
we

to

by
the

event

this

day

memorate, comwas

great act
was as on

of which

it

the first-fruits. It of the infant East

were

this
to

day that
those

the wise adore

men

allowed

approach
of God if

and

the

of Saviour, in anticipation

Gentile
was

tudes multi-

who,
were

when

the

kingdom
it
as

preached,
to

to take

of possession the
as

and by violence, To in the them

same

extend
was

it to

ends He

of the earth. is to
us, and

Christ
way
;

manifested
to the eyes

not

of the As

but flesh,

to the illuminated

mind,

to their Faith. to the senses,

the manifestation

of God addressed
to

accorded
to their

Jews
so

was

circumscribed,and
which is vouchsafed

that and

Christians

is the

universal

Whereas spiritual.
is their

the

gifts of

Gospel
and

are

Faith invisible, its Church

;

proper

recipient;
is its bond sensible

whereas

is

Faith Catholic,

of intercommunion

and local, things external,

17

8
on

Faith

and

Reason*.
view of us, attd yet in itself of
or

the heart and

a

the Divine

nature

to excite the

contempt
its

ridicule of the world.

These

its apparent weakness, its novelty, characteristics,

are efficacy,
"

its special and adoption, passages

I verily
as

noted

in such
;

the

:" following

Have

faith in God shall say unto

for this

say unto

you, that whosoever

mountain,Be
sea, and

thou

removed,
doubt

and

be

thou cast

into the

shall not

in his

heart,but
shall
come

shall believe
to pass, he

that those shall have you, what

thingswhich
whatsoever

he saith he ye and saith.

Therefore

I say unto

thingssoever
them,
canst

when desire, ye shall have

ye pray, believe them/' And

that ye receive

again:
to him

ff

If thou

all things are believe,

"

possible
the
us

that believeth/' that

Cross is to them
which
are

of Again : The preaching but unto perish foolishness, of God.

saved

it is the power

Where

is the

wise ? where this world world ?

is the For

scribe ? where

is the

of disputer of God
the

after that in the wisdom knew

not

by
"

wisdom

God,

it

pleased God by
that

the

foolishness of

in thy mouth The Again : of faith which and in thy heart,that is, the word we and hearing Faith corneth by hearing, by preach. the word of God." And again : Yet a little while,
.

them preachingto save word is nigh thee, even

believe."

"

and
now

He the

that shall

come

will come,

and
. . .

will not And

tarry;

just shall
words

live

by

faith/'
"

then, soon
*."

the after, of

of the text

Now

faith is the substance of

hoped for,the things

5. Such is the

evidence
weapon

thingsnot

seen

great
ix. 23.

which

emChristianity

Mark

xi. 22"24;

1 Cor. i. 18-21.

Rom.

x.

8, 17.

Heb.

x.

37, 38.

contrasted
whether ploys,

as

Habits
a

of Mind.
a

79

viewed
a

as

scheme, as religious
;

social
as

system, or

as

moral

rule

and

what

it is described

texts,it is also said to be expressly being in the foregoing to cite. in other passages too numerous or by implication I suppose that it will not be denied,that the first And
made impression in the minds of upon the reader from all these is
an

that is, ment instru-

of the sacred and

Faith writers,

knowledge

unknown action, from

to the world

distinct sui generis, a principle before,

nature

those which the

and supplies, I
mean

in

(which is particular

point

into which

to

commonly
it were and
a

understood

inquire) independentof what is after if, Certainly by Reason3.

in the New
a

all that is said about what may be

Faith

Testament,as
the

if

called

of discovery
;

Gospel,

divine special
out

method be
a

of salvation

after all, it if,

or evidence, a

turns

merely to
a

believing upon
process of

sort of conclusion

upon

a resolve reasoning,

formed
to the

upon

the inspired text calculation, the

a

is not level

or understanding, adapted to

of instruction, how principle,

the unlearned is it novel and 6. Other the

same

reader.

If Faith be such

strange?
may be For
a

considerations view
as

urged in support of
instance
:

of the

case.

Faith

is

spoken of
3

havingits life in
commonly
understood

certain moral
"

temper 4,

common by Reason," or sense/' is often used, is the habit of decidingabout religious that word as with the off-hand random judgments which are suggestedby questions vide supra, Discourse iv. At best, by Reason secular principles; is of Reason itself explicitly exercising usuallymeant, the faculty by "i or evidential posteriori methods.] 4 which the conclusions are on [That is, the intellectual principles of a certain ethical drawn, to which Faith assents, are the consequents

[" What

is

temper, as their

sine qua

non

condition.]
K

180
but

Faith

and

Reason,

exercises are not moral ; Faith, argumentative then, is not the same method of proofas Eeason. 7. Again : Faith is said to be one of the supernatural gifts impartedin the Gospel. By grace have ye been and that not of yourselves, it is saved,through faith, the gift of God ;" but investigation and proof belong to man Faith is to the Gospel as : therefore prior man, higher than Reason. something 8. Again : That Faith is independent of processes of from their respective Keason,seems plain subject-matters. "Faith cometh and hearing by hearing, by the word of God." It simply accepts testimony. As then testimony is distinct from is Faith from so experience,
"
"

Keason.
9. And wisdom

again:
of this the

"

When
"

the

Apostles disparage
"

"

the

world,"

and speech," what would

now

of disputings," excellency to mean like,they seem very much

be called trains of
"

argument, discussion,
of Eeason.
are

exercises that is, investigation, 10. Once

more
:
"

Various

instances

given us

in

making an acknowledgment of Christ and His Apostles upon Faith,which would not be considered by the world as a rational conviction upon
persons evidence. Beautiful had
man

Scriptureof

For

instance healed
on
no

The
on

lame his

man

who

sat at the

gate was

after St. faith, And done that other

Peter lame

but
at

said,"Look

us."

Lystra
him

saw

miracle the

by
had

St. Paul, but

"

only heard

preach,when

Apostle, steadfastly
faith to be

that he him, and perceiving beholding healed, said with a loud voice, Stand feet."

Again. St.

Paul

at Athens

did

upright on thy no miracle,but

contrasted

as

Habits
men

of Mind.
clave
are our

preached, and
believed." when the To

yet
the

"certain
same

unto

him

and

purpose

Lord's ask
if He

words,
were

St, John
Christ. but He

Baptistsent
fc

to Him

to

indeed,to wrought miracles,

Blessed And is he whosoever when him
"

re-assure

him,
His he
not

added,
in Me."

shall not doubted

be of

offended

St. Thomas
the sensible
aro

He resurrection,

gave

proofwhich
that have occasion will not

asked, but
seen,
"

He

added,

Blessed

they
another

and

yet have believed."

ye
see

On

He

said, Except
11. On the

signsand wonders, ye
it

believe5."
other

hand, however,

maybe

urged,

that it is

that Faith should be independent plainly impossible of Reason, and a new mode of arriving at truth ;

that the

Gospeldoes
does
our

not

alter the

constitution add
to

of

our

nature, and

but

elevate Reason

it and is
our

it; that
mant inforconscious
on

Sightis
that
we
:

and initial,

ultimate
are

concerning all knowledge.

see;
we can

We

have

an

instinctive of
a

reliance

our

Reason be

how

the claims
to
us

professed Revelation
? resolvable
at last into

brought home
and

as

Divine,except through these

with

Faith,then, must

be necessarily
;

Sight

Reason in

unless, indeed, we
faculties and that

agree

enthusiasts
are

thinking that
our

new altogether

implanted in
of the those have
to

minds,
have them

perceptibly, by
of course,
are

the grace
known

Gospel;
who them

faculties

which,

without

proof; and, to
known

those any.
5

who

not,

cannot

be made

by
often

Scriptureconfirms
iii. 4;

this

as representation,

Acts

xiv. 9, 10;

xvii. 34.

Matt.

xi. 6.

John

xx.

29;

iv. 48.

82
the

Faith

and
to
an

Reason,
their

as

Apostlesappeal
This in is

miracles, or
to

to

the and

Old what
or

Testament.

is
some

appeal

Reason;
the

recorded,

was instances,

probably necessity
when
not

certainly (as
the

it is

presumed
in the

from
even

of

case)

made

rest,

recorded.
12. Such readers Reason
:

is the

question which
to

presents itself
of Faith

to
to

of

as Scripture,

the

relation

and

it is usual of

at this

day to
that

settle it in disparagement is but Reason

a

Faith,
"

to say that Faith

moral

dependent upon quality,

both of the

Reason,
"

judges

is to be received, Scripture and of the meaning of Scripture; and then Faith follows or not, accordingto the state of the heart ; that we minds make by Reason without up our Faith,and then we proceed to adore and to obey by Faith apart from Reason; that,though Faith rests on in its not on testimony, reasonings, yet that testimony, Reason for the proof of its pretenturn, depends on sions, that Reason is an indispensable so preliminary.
on

evidence

which

13.

Now,

in

what attemptingto investigate of Faith and Reason

one

are

the

distinct

offices the

in
to

religious
other, I be,
in that all

matters, and

relation of the
un

the it

that observe, first, Reason has

a

deniable of

though

power

and analysis that

criticism

opinionand conduct, and

but what may be

nothing is true or and, in a certain justified,

consequence,
are

right
sense,

proved by it,and
unless the doctrines

undeniable, in
received
no

that,

by

Faith

appro vable

by Reason, they have

claim to be

regarded as

true,

contrasted
it does
not
on

as

Habits
follow

of Mind.
Faith is

183
actually
be

therefore Reason take

that

grounded
called the
or

in the
a

mind believing
a

less, unitself; can

indeed, to

parallel case,
as

judge

as origin,

well

the
are

of the justifier,

cence innohim.

truth of those does them

not
:

who
men

brought
Reason

before

judge

make

and honest,but acquits need

not

vindicates the

in like manner, Faith does

be

of Faith,as origin though it believing,

one

exists in the very

test must

persons

and

verifyit. This,
in the

then, is

which confusion,

be cleared up

ward question, the assumptionthat Reason must be the inof action in religious or duct coninquiries principle
"

in the like goes power. 14. This

true
a

case

of this

or

that

individual, because,
and
concurs
a

it acknowledges spectator,
on;
"

in what

the

mistake

of

critical for

creative

distinction

we

cannot

fail to

recognizeas
in hand.

in

to and applicable itself,

we

the matter

It

is what

all admit

at

once

as

of regardsthe principle

Conscience.

No

one

will say that Conscience

cannot

is

against
into
an

Reason,

or

that its dictates

be

thrown

form ; yet who will, therefore,maintain argumentative but must that it is not an principle, depend, original before it acte,upon some previous processes of Reason? of action : a the grounds and motives Reason analyzes itself. As, but is not the motive is an analysis, reason then, Conscience is a simpleelement in our nature, yet admit of being surveyed and scrutinized its operations and its acts by Reason ; so may Faith be cognizable, be justified, by Reason, without therefore being, in of

fact, dependent upon it j

and

as

we

reprobate,,.

184
under the for
name

Faith
of

and

Reason,
substitution is
a

the Utilitarianism,

of

Reason
error non

so Conscience,

perchance it
of Reason When need the

parallel
said

to teach

that

process

is the sine qua

for true
a require

Faith. religious rational

Gospelis
mean

to

Faith,this
to

not

more

than

that

Faith that

is accordant

right Reason
it in the

in the

not abstract,
case.

it results from

particular

15. A the
or

and parallel

familiar instance

contrast generally-acknowledged

presentedby between poetical

That
art
stitutes con-

is

similar powers,

and

the of

art

of criticism.

is the

awarder sovereign
a

and blame, and praise of taste; himself the

source as

court

of

appeal
what

in matters he cannot upon the

then

the

critic ascertains may in

create, so
of

Reason without Faith 16.

matter

put

its sanction

acts

Faith,
which

consequence

being
Faith

from

springs.
On of the other
to fact,

hand,

does certainly

seem,

in

exist and any

one

independently operatequite
a

of Reason. person able

to

Will
not

say that
on

child

or

uneducated

may

act savingly
reasons

Faith,without
so

being
cient suffi-

produce
has

why
its

he

acts ?

What

view What

he

of the

Evidences ? divinity
or

of

? Christianity has
none,
not

logical proof of
as
an

If he

Faith, viewed

internal habit

act, does

depend upon inquiryand examination,but has its own Conscience has. whatever that is, as as truly basis, special be the judge,without We see, then, that Reason may
of Faith; and that origin, by Reason, without making use justified

being
what

the

Faith of it.

may This

be

is

it occurs

to mention

a,t first sight.

86

Faith

and
from

Reason,
the mutual
no one

their

counterfeits,
"

relation
can

of

and credulity about. 21. In like

which scepticism,

doubt

manner,

when

mathematics and

are

said to

incline the mind this

towards

doubt the

latitudinarianism,
of one6 its who

arises, according to
of the

statement

felt this influence

us

study, from
mere

for 22.

arguments drawn Or,

to

from

indisposing probabilities.
"

take

proof of
such

Infant
as,

instances : When particular Baptism is rested by its defenders

the
on

texts
a man

"

Suffer
a

little children will

to

come

unto

Me7,"
an

of
as

reasoning turn
sufficient to
not

argument
He
to

not

to such object the point in prove

hand.

will say that it does

be because baptized,

follow that infants

ought
for

they ought
that

to

be

brought
more

and

dedicated

to

Christ; and

he waits

decisive evidence.

23.

Again,

Christian
observance

of a observance religious the Apostles' is defended from Sabbath of it,it may be captiously argued that, Paul's express that declaration,
mere

when

the

St. considering

the

Sabbath, as

a such, is abolished,

which practice, and

happens
what
we

to

be

recorded
was

in the

Acts,
and away,

which,
introduce

for

know,
what

temporary
once

cannot accidental,

restore

was

done

and

Jewish

Gospel. Religious persons, who this objection, often tempted to cannot are answer man's the wisdom/' logic of the impute it to and to schools," the pride of reason,"and the like, of the teachable study of Scripinsist on the necessity
" " "

rite into the

"

BishopWatson,

7 Matt,

\\j(. 14,

contrasted
ture
as

as

Habits

of Mind.
We
use are

187
not
cerned con-

the
to

means

of

overcoming it.
what has

defend

the

language they requiresmore

and Faith

but

it

is

plain that they corroborate

as

been

laid

down,
for

implying that
24.

Reason

evidence

conviction than

Faith.

When,

then, Reason
means

are

contrasted

Faith together,

of Reason, difficulty easiness, is called the

or

conviction.

Reason

either

strong

sense

or

accordingto scepticism,
Faith,either
25. The

bias

of the

speaker;

and

teachableness

credulity.
which
so, how

next

beyond question,
this
to
:"

shall is it

not
formable con-

is proceedto-day,
to Reason

If this be

accept evidence
what
as

less than Reason

requires?
opposes less where be be

If Faith

be

has

been

described, it
the

itself to

Reason,

being
the of the
answer

satisfied with
more.

Reason the

demands

If, then,
then Faith this

Reason
must

healthyaction
The

mind,
to

its weakness.
us one

question

will advance

step

farther

in

our

investigation

into the relation

26.

Faith and Reason. between existing Faith, then, as I have said, does not demand
so

evidence

strong
a

as

is necessary

for what belief

on

is

commonly ground
it is this In

considered
of Reason
;

rational and

or conviction,

the

why
two

For

this reason,

because

mainly swayed by
way

antecedent

considerations.

it

is,that the
:

are principles

another

Faith is influenced
a good sense (in

opposed to one notices, by previous prepossessions,

of the but word)prejudices; The mind that

and

Reason, by

direct and upon

definite

proof.
own

believes is acted

by

its

and hopes, fears,

88

Faith

and

Reason,

existing opinions; whereas it is supposed to reason when it rejects antecedent severely, proof of a fact, rejects every thing but the actual evidence producible
"

in its favour. 27. Faith is

This will appear

a

from

very

few

words.

of action, and principle and

action does not

allow time for minute

We investigations. think that such investigations we of (if are will) may high value ; though,in truth,they have a tendency to blunt the practical of the mind, while they energy improve its scientific exactness ; but, whatever be their character and the they do not answer consequences, needs of daily life. collection of evidence, Diligent of arguments, and balancing of rival testimonies, sifting may be suited
to to persons

finished

who how

have

leisure and

tunity oppor-

act when

and

suited

to

the

multitude.

they will; they are not Faith, then, as being a

for the multitude and for conduct,is influenced principle more by what (inlanguage familiar to us of this place) called el/corathan less by evidence, are by ay/meia, more views, and by previously-entertained principles,
"

wishes. 28. This is the

case

with

all

Faith,and
the know

not

merely
read of it the

We hear a report in religious. in the public journals. We

streets,or

nothing
any

evidence ;
about

we
:

do

not

know

the

or witnesses, we

thing asking

them

yet

sometimes
we

believe

implicitly,
receive it.

sometimes for Did

not ; sometimes
we

believe without

evidence,sometimes
a rumour

disbelieve tillwe
a

circulate of

destructive should

earthquakein
it ; it and because

Syriaor
both

the south of it

Europe,we

credit readily

because

might easily be true,

contrasted
was

as

Habits

of Mind.
Did should the

189
report
to trace

nothing to
authenticate

us

relate to countries
and

though it were. nearer home, we

We do
not

try

it.

call for

evidence

till

antecedent 29. much almost

to be any

fail. probabilities
to
our

Again, it is scarcely necessary

our

point out
belief.

how It is

inclinations have that proverb,

to do with

persons

believe what

they wish
of ill

true.

They

will with

admit difficulty listen to

a

the failure of

cherished

or project,

messenger

tidings. It
of
an

may

be

indeed,that great desire objected,

makes
us

objectsometimes
attained it. its attainment

incredulous this is

that

we we

have

Certainly ;
doubted

but

only when
as

consider Thus thus

as improbable,

well

desirable. and

St. Thomas

of the

Resurrection;
of

as Jacob, especially having alreadybeen

deceived

by

his

believed children, of them

not

the

news

governor believed which Jacob 30.

Egypt.
not
.

"Jacob's
.

heart he
saw

Joseph's being fainted,for he

the waggons the of spirit

but
.

when carry

Joseph
The

had

sent

to

him,

their father revived/'

case

is the

same

as

regards preconceived
reports unfavourable
of theories all that action. of the air
"

opinions. Men
to persons

readilybelieve
Trifles

or they dislike,
"

confirmations
are

their

own.

light as

mind predisposed 31. with

are

for requires the inducements

belief and

Such

are

to belief which

prevail they
When
our

all of us,
in the

by

law of

our

nature, and whether

or

case particular

reasonable do
our

not.

the

we assume probabilities

not

or exist, really

wishes Faith

are

or inordinate,

into degenerates

opinionsare wrong, our weakness, extravagance, super-

1 90

Faith

and

Reason^
the
case

stition,enthusiasm, bigotry,prejudice, as
may be
;

but when
we
are

our

are prepossessions

able, unexceptionnot

then
not

or rightin believing

believing,
commonly by requires

indeed

without,but
Reason the

upon then

slender evidence.

32.

Whereas
rests
on

(as the

word

is

used)

evidence,Faith

is influenced Reason vague

or

and hence, while presumptions ; Faith is satisfied with rigidproofs,

ones.

defective

33.
more

It will

serve

to

bring out
set down

this doctrine
some

into

form, to tangible
it

inferences
not

and

reflections to which

themselves leads,

tant. unimpor-

34.

then, T (1.)First,
with said, He

would

draw
seem

attention to the

for coincidence, been

text.

such it would

to

be, of

what

has

St. Paul's

definition
it
"

of Faith
on

in the

might have

defined

reliance

the word

of
"

another/'or
submission

"acceptance of
and
more

divine

message,"or
in other
of

of the intellect to

or mysteries/'

ways such

true equally accounts

theological ; but
definition

instead

of

he adopts a it,

bearingupon
has stance sub"

its nature, and been here

"

the view which justifying singularly is the he says, taken of it. Faith/'
"

thingshoped for." It is the it hopes or wishes to be ; that to be, which reckoning Its the realizing of things not proved by evidence." desire is its main evidence ; or, as the Apostleexpressly its own evidence, being the goes on to say, it makes
or

realizing

"

of

"

"

evidence is

of

thingsnot

seen."
seems

And
to

this is the cause,

so

as

natural,why Faith

the world

irrational,

contrasted
as

as

Habits

of Mind.
that it has
;

191
no

St. Paul

says in other

Epistles. Not
evidence less than would

grounds in Reason, that is,in

is satisfied with
were so

but be

because

it

much

necessary,

it not

for the bias of the

seems

mind,
what

that to the world

its evidence 35. moral

like it is

nothing. plain in
sense

Next (2.)

Faith

is

It is created in the mind, not so much principle. probabilities by facts,as by probabilities ; and since
no

have
no

definite ascertained

value,and
are

are

reducible

to

scientific standard,what his moral very

such

to each

individual,
and
a

depends on
man

temperament.
different

good

bad the

will think of
a

judgment
and
to be

thingsprobable. are mind, objects disposed rightly

which Such
a men irreligious

In

able desir-

attainable fancies.

will consider

but of

correct

moral

judgment

and

view

things is

the very

medium its

in which

the argument
;
a

for faint than 36.

as

has Christianity

influence constraining

proof under
a

circumstances

being
those

more

availing
well say

strong one, apart from

This holds

circumstances.
matter
as

good
of the

as

regardsthe
It for

the

evidence the be

Gospel.

is difficult to the

where would

evidence,whether

or Scripture

Creed,
titious advenfrom dence Provihave

found,
of the

if it

were

deprived of
it extracts which and
a

those absorbs

illustrations which
the mind

and inquirer,

merciful Texts

placesthere
their

for that very from

purpose.

illuminating power,

the

atmosphere of habit,

through which we see them. opinion, usage, tradition, On the other hand, irreligious men are adequatejudges
of the

value

of

mere

when evidence, is addressed

the decision
to the

turn?
com-

upon

it ; for evidence

Reason,

Faith
to

and
so or

Reason,
far
as

pels the Reason

allows weak.
was
as

assent

it is
so

strong,and
far
as

the Reason The blood

to doubt
on

disbelieve

it

is

Joseph'scoat
enemy
as

of many

colours

to perceptible

to

friend; miracles
and bad from
;

appeal to
while their

the

senses

of all men,

good

and,
that

character supernatural
nature

is learned
to

of experience
to the

which

is

common occurrence

the

justand

the unjust,

fact of their

considerations and the

about which

depends on enthusiasm,imposture, testimony,

there is

in like,

personal. It
make for

is a sort of

nothinginward,nothing does not proofwhich a man

is made for him.

but himself,

which

It exists

of him, and is apprehended from its own independently clear and objective It is its very boast that character. it does but require candid hearing a ; nay, it especially addresses itself to the unbeliever, and engages to convert him
as

if

his against is
no

will.

There

is

no

room

for in believing
one

choice; there
or
or

merit, no
is

praiseor blame,

disbelieving ; no
But
a man

test of character in the

the other. he is and

because his

for responsible his

for his faith, responsible his likings and dislikings, all of which
not
a

hopes

on opinions,

his
see

faith this is
as

unbelievers do depends. And whereas in saying that distinction, they persist

littleresponsible for his faith that both weak
are as

man

for his

bodilyfunctions
make thinks

;
a

from

nature

that the will cannot

that if
a

proof a
reason

strong
goes make

one;

person

certain
in

only a

certain way,
;

he is dishonest

attemptingto
in his
;

it go farther is

that if he is after

all wrong
not

judgment, it

only his misfortune, by

certain

his fault

that he is acted

on

principles

94
while he

Faith

and

Reason,

that evidence analyzes perhaps more than another,and treats it more nously, lumiphilosophically and sums and up its result with the precision he rests in it as an endj of a legaltribunal, propriety and neither attains the farther truths at which it points, inhales the spirit which it breathes. nor And this remark bears upon a fact which has 39. (5.) sometimes perplexedChristians,that those philosophers8,

and,

"

ancient in

and

modern,

who

have

been

eminent

shown a science,have not unfrequently physical The system of physical causes tendencyto infidelity. and is so much than that of more tangible satisfying and pendent indethat unless there be a pre-existent final, interest in the inquirer's mind, leading him betoken gent Intellito dwell on the phenomena which an follow out those which certainly of a settled order of nature terminate in the hypothesis It is indeed a great question and self-sustained laws. Atheism is not as philosophically whether consistent the phenomena of the physicalworld, taken with by themselves9,as the doctrine of a creative and

Creator,he

will

But, however this be, the practical governingPower. safeguardagainstAtlieism in the case of scientific is the inward need the inward and desire, inquirers
8

Vide Bacon, de Augm.

Sclent. " 5. from from

[9 "Physicalphenomena, taken by themselves ;" that is,apart phenomena, apart from moral considerations, apart psychological
the moral that

principles by
God which

which wakes The

they must
up

be

and apart from interpreted, under the stimulus of

idea of

in the mind

intellectual

training.
u?,
or

teach logically of
we
a

God.

In either

phenomena question is, whether physical remind of the the Being other hand us on logically this cardinal truth, case, if they do not bring to us
words,
"

are, in St. Paul's

without

excuse."]

contrasted

as

Habits

of Mind.
the mind

195
before material

in of that Power, existing experience of their examination and independently world. 40.

of His

(6.) And
Scotch

in this lies the main

of fallacy

the celebrated

miracles,alreadyalluded argument against

of
a

to,

whose philosopher, Let

us

depth

and

subtlety
for

all must

acknowledge.

grant (at least

the

argument's sake) that judging from

of it is life, that
more

that likely laws be of

witnesses should

experience should deceive,

be

than

the may

nature

suspended.
from this

Still there

considerations
turn

distinct main

probability viz. the likelihood, the other way, that a a priori, should be given. Here, then,we Revelation how see Faith is and is not according to Reason; taken gether towith the antecedent that Providence probability
"

view of the

which question

the

will reveal

Himself

to

mankind,

such be

evidence of the

is otherwise as fact,
even

deficient, may

enough
But

for

viction, con-

in the

judgment
from

of Reason. that

need

not be

enough,apart

enough That probability.

or ternal Reason, weighingevidence only, is, arguingfrom exis counter to Faith ; but, admitting experience,

the

influence legitimate with

and it.

logical import of

the moral

it concurs feelings, 41. (7.)Hence

it would

seem

as

though Paleyhad
to his work
on

asked enough in the hardly Evidences,when he says

state and

Introduction of the

the

doctrine
"

of

future

to it, that it is not relating for our that these propositions be purpose necessary that,by arguments drawn capableof proof,or even from the lightof nature, they can be made out to bo
a o

of

revelation

96
it is that

Faith

and Reason,
that
we

probable ;
them,

enough

are

able to say

ing concern-

they are not so violently improbable," that the propositions the facts connected with them or ought to be rejectedat first sight. This acute and
writer ingenious here asks

leave to
in
a

do

only what

the

Utilitarian writer mentioned

should be
;

former

placedemands
case

done, namely, to bringhis

as

(asit were)
his

into court

if trusting to the moral and

of strength

evidence,

with dispensing
one

side

or

the

considerations on religious other, and arguing from the mere

the inducements, phenomena of the human mind, that is, I to which acts. man motives, and habits according will not

procedure than that it to me to the seems dangerous. As miracles, according not wrought to convince Atheists, common are saying, and, when they claim to be evidence of a Revelation, the being of an Intelligent Agent to whom presuppose they may be referred,so Evidences in general are grounded on the admission that the doctrine they are but brought to prove is,not merely not inconsistent, accordant with the laws of His moral actually ance. governthe physical Miracles, though they contravene
say
more
a

of such

laws moral

of the laws.

tend universe, And

to

the of

due

fulfilment

of its

in matter

when fact, who

were

they were

wrought,they
not believers,

addressed
mere

persons

already
in the from
are

in the

but probability, This

even

truth of the

revelations. supernatural
our

appears

preaching of
to

Lord

and

His

who Apostles,

accustomed

hearers;
many,

and

of their appealto the religious feelings who, though they might fail with the

did thus

persuade those

who

were

persuaded
"

contrasted

as

Habits of Mind.
or

197

of Athens not, indeed,the sophists

the

of politicians

Rome, yet men of very different states of mind one from the superstitious, and the dissolute, another,the pious,
different, indeed,but
their
"

all

of truths
or

knowledgment agreeingin this,in the acbeyond this world, whether

not

knowledge was
devout

clear,or
the

their lives

sistent, con-

the

Jew,

the

the untaughtfisherman,

proselyteof the gate, -and the outcast Publican,

what

pagan 42. who

idolater.
And (8.) been of
was

last of

we all,

here

see

divines mean,
are

have

led to

what depreciate The last

as

called
a

the time

Evidences
when

Religion.
cold,is
and

century,

love
of

noted
now,

the being especially

more

Age

Evidences;
have feelings
a

when

devout

and.
need ters, quar-

zealous

been

excited,there
of the

is, I

scarcely say,
to
so

manifested disposition
as lightly,

in various

think

eighteenth century
I have the last
are

of its boasted any formal

demonstrations.

not

here

to

make the

comparison of
to

century with
nearer

present,or
who

say whether
matters

they
the

the

truth,who
age,
or

in these

advance with

with

the

present
I will

loiter behind what

seems

preceding.
when consider the
a

only

state

to
"

me

meant

persons

disparagethe Evidences,
a

viz.

they

that, as

minds general rule,religious the

embrace

Gospel
lation, Reve-

mainly on
and needs minds
; on

great
other
are

antecedent of

of probability the

the the

suitableness

hand, that
thrown
to

Evidences

Gospel to their of irreligious on men Further, they away.

on

perhaps would
which
are

say, that
most

insist much
so

matters

for the

part

useless

for any

prac-

98

Faith
draws
men

and Reason,
away from
to

tical purpose,

the

true

view Faith

ol

Truth religious is a legitimate that they of disputation, and matter who reject it rather err in judgment than commit sin. a tendency They think theysee in the studyin question when and dignity of Religion, to betray the sacredness
of

and Christianity, mainly the result

leads

them

think that

that

is

argument,

those

who

professthemselves
to stand
on

themselves
of the
at

the
same

same

world,admit

the

champions allow ground as philosophers and only aim principles,

its
common

drawing different
43. For

conclusions.
error, the

is not this the

and

fatal

error, of the

world,to

.Truth without

Shepherd,and
Mine/'
"

He

judge of Eeligious I am of heart ? the good preparation known of know My sheep, and am goeth before them, and the sheep follow
itselfa
"

think

Him,
shall

for
see

they know
God :"
"

His

voice."

"

The

pure

in heart

are revealed;" mysteries ness dark"he that is spiritual iudgeth all things." "The comprehendeth it not." Gross eyes see not; heavy ears hear not. But in the schools of the world the ways towards Truth are considered high roads open

to the meek

Truth is at all times. disposed, without homage. sidered to be approached Every one is conlevel with his neighbour; or rather the on a of the intellect, subtlety, acuteness, sagacity, powers
to

all men,

however

and

Men guidesinto Truth. consider that they have as full a right to discuss religious themselves if they were as religious, subjects,
are depth,

thought

the

They
at the

will enter

upon
at

the most

sacred
"

moment,

their

pleasure,if

pointsof Faith it so happen, in

contrasted
a

as

Habits
in

of Mind:
their hours of that

199
ation, recre-

careless
over

frame the

of

mind,
cup. in

wine

Is it wonderful

they
all

so

frequentlyend
that

becoming
from

and indifferentists,
a

conclude
men

Truth Religious all wrong,

is but

name,

that

are

rightand

externally witnessing
from their the
own

the multitude consciousness end 44.

not

of sects and

and parties,

clear quiries in-

they
serious

possess

within, that

in darkness
as

?
these

Yet,

dangers may
may

be,
not

it does be of

therefore follow that the Evidences

to persons

great service
Careless

in be

frames particular startled

of mind.
as

persons

may

by

them is
no

they

might

be startled of

by

which miracle,

necessary

notwithstanding. Again, they believing, often serve as a test of honestyof mind ; their rejection of unbelievers. ligious being the condemnation Again, reget perplexedand lose their persons sometimes difficultieswhich by objections ; see way ; are harassed of mind to subtlety a prey they cannot surmount ; are the varied Under these circumstances or over-anxiety. will be a stay, a refuge, an proofs of Christianity point for Faith, a gracious encouragement, a rallying
economy Christian
;

condition

and

even
a

in the
source

case

of the most

established
reverent

they are
be

of of

gratitudeand
the
can

,and a admiration,

means

faith confirming from less

use

and

hope.
dences Evimind all is for

Nothing need
on

detracted
;

of the sober

this

score

much that

any

run

into the wild notion the

no proofat actually

implied in
the

maintenance, or
be the

may

be

exacted

of Christianity. I would profession that

that

proof need

not

only maintain subjectof analysis,

2oO

Faitk and
take
a

Reason,
or

or

methodical
the

form,

be
;

complete
that

and

sym-

in metrical, its life. that

mind believing

and

is probability

I do but

say that it is antecedent

to

probability
from facts

gives meaning
are

those

arguments
of

which

commonly
mere

called the Evidences

Revelation;

that,whereas

probability nothing,mere proves facts persuadeno that probability is to fact,as one; the soul to the body ; that mere presumptions may have
no

force,but
the heart

that

mere

facts have

no

warmth.

mutilated and
where

defective evidence
is alive ; but
create
a

suffices for

persuasion

dead

however evidences,

can perfect,

but

dead faith.

45. To
said what

conclude Reason have

It will be

observed,I have
what the

not

yet
to

is,or really merely

is its relation
two

Faith,but
word.
sense

contrasted

together,
to

takingReason
Nor do in which

in the I aim

sense

popularlyascribed
more

the

at

than and

the ascertaining

the words and

Faith

Reason

are

used

by
in

Christian
I this,

Catholic writers.

If I shall succeed

shall be content, without

to attempting
are

defend
ones;

it. Half and could

the controversies in the world

verbal

issue, they would theybe brought to a plain Parties engaged be brought to a prompt termination. either that in substance in them would then perceive, that their difference was or they agreed together, This is the great object to of first principles. one a be aimed at in the present age, though confessedly
very arduous prove,
we
"

one.

We but

need define.

not

we dispute,

need

not

we

need

At

all events, let us, if then

see

can,

do this first of

all; and

who

are

left

SERMON
THE

XL

NATURE

OP

FAITH

IN

RELATION

TO

REASON.

(PreachedJanuary 13, 1839.)

1 COE.
"

i. 27.
to

God
and

hath God

chosen
hath

the foolish thingsof the world

the weak

confound
to

the

wise,
the

chosen
are

thingsof

the world

confound

thingswhich

mighty"
at

1. IT is usual

this

day
of

to

speak

as

if Faith

were

simplyof
upon
a

moral

nature, and
Keason
of

distinct act
the

depended and followed beforehand, Reason

"

on warranting,

ground
that

evidence,both ample

and

examined, carefully
and
more

the

Gospel comes
On
the other
to be

from

God,
the

then Faith

embracing it.

hand,

seems Scriptural representation

which this,

is

to facts also,that,instead more obviously agreeable of there being really ing any such united process of reason-

and first, and

no

is sole the act of Faith believing, and depends on and complete in itself, elementary, of mind
to previous
common

then

process
out

it : and

this doctrine

is:

borne

by

the

opinionof
and than
a

men,

who, though
consider
act
or quality

they
Faith

contrast to be

Faith weak

Reason, yet
moral The Word

rather

Reason,

following upon
a

Reason.
on

of Life is offered to has Faith in

man

and,

its

he being offered,

it.

The Nature

of Faith, "c.
"

203
of its human And Because the

Why

On

these two and the

grounds,
likelihood

the word of the

messenger,

message.

why

does he feel the message

a

to be

probable?

he has

love for

his it, He

love has
a

being strong,though
keen
sense

is weak. testimony excellence of the

of the intrinsic its

message,

of its

of desirableness,

likeness to what
vouchsafe did

it seems He

to him

Divine
any, of

Goodness
the need

would of
a

vouchsafe its

Revelation,and
of a reasoning calls a right or

is the Faith Thus probability. mind, or of what Scripture religious renewed than

heart,which
which evidence, when

acts

upon

sumptions pre-

rather
ventures
on

and speculates

the

future

it cannot

make

sure

of it. 2.
at

Thus, to

take the told

instance of St. Paul

hearers that he

preaching
came as
a

Athens:

he from

his

messenger

that

God

whom

they worshipped

their poets and of whom though ignorantly, already, spoke. He appealedto the conviction that was lodged of the spiritual and the unity of within them nature God
;

and

he exhorted
to

them

to turn

to

Him

who

had

appointed One
This
was
an

judge
the

the

whole

world

hereafter.

appeal to

which Eevelation,
to the desire

of a probability would be estimated variously ing accordin each breast. of it existing Now, he gave, in order
to concentrate

antecedent

what those

was

the evidence

various

antecedent
of the

presumptions,to
message
a

which

he

in referred,

behalf

which

he

brought?
his
;
own

Very slight, yet something; not

word that God had raised Christ like the

but miracle, from the of

men

dead

very
or

evidence

given to

the

mass

now,

204
rather not
so

The Nature
much. No
one

of Faith
will say it
was

strong
may be

evidence ; yet,aided called

by

the

and novelty,

what

of the claim, its strangeness and originality, considered and the as a mere invention, improbability and supportedby the personal bearingof the Apostle, full force of the antecedent which existed, probabilities and which he stirred within them, it was enough. It did believe, enough,not indeed was enough,for some
"

in

but enough for itself,

were

those who To

had

and love, who

fore therehad
no

inclined to believe.

those

wishes, longings, or fears, world,he

or, in the
was

of expectations,
""

another

but

"

babbler

those who

had

such,
lieved." be-

"ordained

words in Evangelist's to eternal life," "clave

another
unto

were place,

him,

and

3. This the view

an

instance, then,
of what

seems

very been

of Faith which

1 have

to justify fully that it is taking,

act of

Reason, but

the world and

on

would

call weak, it rests On the

bad, or insufficient Reason

on

that,because
evidence
less. of

presumptionmore,

and that

other hand, I conceive

this passage

Scripture
esteem
a

does not fitin at all with the modern

that Faith is a process think
mere

no theory

win

moral

act,dependent on
Reason. upon
a

previous
would

of clear and

cautious had
no

If so, the

one

that St. Paul had

claim

faith of his
as

till he hearers,

first

wrought

miracle, such
his message Faith.
as

Reason

might

approve,

in token

that

was

to be handed

over

to the

acceptance of
is not

4. the

Now,
nature

that of

this difference

of theories
a

regards
is I drew

Faith religious the

trifling one,
which

evident,perhaps, from

conclusions

in Relation

to

Reason.

205

from it last week, which,if legitimate, are

:

certainly tant imporI difference,

now

and

as

it to feeling

be

serious

proceedto

state

what distinctly I

I conceive

tion to be the relafollows

:
"

of Faith to Reason.

then, as observe,
which
we

5. We

are

surrounded
us,
we
"

by beings
exist whether

exist

quite
cease or
no.

of independently
to

or exist,

whether exist,
we

have

cognizance of
two

them

These

commonly separateinto
and immaterial.

great divisions,
we

material direct of the

Of
the

the
senses

material
;
we are

have

knowledge through
existence and of persons of

sensible

and

of things,

their properties each

on.

modes,
the
we see courses are

their

relations

towards

other, and
Of

of action which

they carry
and that
we

all these
we

directly cognizant through

hear what passes, immaterial
sense

the

senses;

and
to

mediately imhave

As faculties

beings, that by
which
we

analogous to
of their

have

direct

knowledge
indeed
as

presence,
own

does not
soul and
we are

appear,

except
But
so

regards our
at

its acts.
not

far is certain

least,that
and
we

conscious

of

possessingthem;
be enthusiasm
to

account

it,and

to rightly,

such profess

consciousness.
been

At

times,
in

indeed, that consciousness

some

has of

as imparted,

of

the

appearances in the

God

to

man

contained of

in

: but, Scripture

ordinarycourse
goes
on we or

things,
soul
or

whatever and

direct intercourse

between

the

immaterial
are

beings,whether
influenced

perceivethem

not, and
have such
no

by

them

we not, certainly

consciousness
our senses

of that convey
to

perceptionor
us

influence,

as

in the

of perception

2o6

The

Nature
The

of Faith
then, are
be the

things material.
which

senses,

only
to
us

strument infor

we

know

to

granted

direct and immediate

to
us.

with things external acquaintance that of

even our senses

Moreover, it is obvious
us

convey
us

but

little way

out

ourselves,and

duce intro-

to the external

world

under

conditions

of time

throughwhich
touch sounds
we
can

they act.
must

them

we

be
;
we

to hear

them

onlyunder circumstances, and place, and of certain media be near We must thingsto interrupted by no simultaneous have light must to see them ; things past or future. of the mind faculty by which
touch

neither see,

hear,nor
is that

6. this

Now,

Reason

is supplied; deficiency by which knowledge of thingsexternal to us, of beings,facts,and events, is attained beyond the range of sense. It ascertains for
us

not

natural

things only,or
past, or
of course,
to

immaterial
even

only,or
if limited
as a

presentonly,or
in its power,

future; but,
in

it is unlimited

its range,

viewed

though, faculty,
range and

in individuals the ends

it varies in

also.

It reaches throne of God

of the
; it

universe, brings us
ledge, know-

to the

beyond
or

them

knowledge, whether
in whatever side ;

clear

uncertain,still

but, at

the it

from degree of perfection, every same time, with this characteristic,

that it obtains

not directly. indirectly, does not reallyperceive 7. Eeason thing;but any it is a faculty of proceeding from thingsthat are ceived perwhich are not ; the existence of which to things it certifies to us on the hypothesis of something else to exist, in other words, being assumed being known

to be true.

in Relation
8. Such is
a

to

Reason.
and

207
hence

Reason, simply considered;

number it and
a

the fitness of used

to denote

of words its acts. process,

one

which For

are

commonly
:

instance

its act is
a

considered usually of exercise

can
an

which, of

course,

gress pro;
an

thought from
of

idea to the other must

be

mind,

hardly be

through the senses perception or called;or, again, an investigation,

it is said
:

which

analysis;or
decide the
to

to

compare, words

discriminate,

judge,and
assent

all which

imply,not simply

of certain external facts, but a reality search into grounds,and assent an grounds. upon It is,then, the facultyof gaining knowledge upon one grounds given; and its exercise lies in asserting other thing; and, when its thing, because of some exercise is conducted when
error.

to wrongly,

it leads to knowledge; rightly, a-nd apparent knowledge,to opinion,

9.

Now,

if this be

Eeason, an

act

or

process

of

Faith,
;

is certainly an simply considered, whether

a

exercise
a

of Reason

rightexercise
so

or

not
a

is

farther

question ;
of

and, whether
is
a

to call

is it, is

sufficient account

it,

farther

question. It
the
senses

an

acceptance of thingsas
convey, upon certain previous of indirect
us,
"

which real,

do not

grounds;it is an

instrument
to

concerning things external I such as the following :

"

the
to

knowledge process being

as

assent

this doctrine "because

true, because

have

been

taught it;" or, good

;"
f '

tell me so;" superiors because very so ;" or,

" "

or, "because

men so

think

different
"(

men

think
or,

;"

or,

because

all

men

;"

or,

most

men

because

it

is

established;"or,

"because

persons

whom

I trust

208
say
"

The Nature
that it
one

of Faith

was

once

because
"

who

is

guaranteed by miracles;"or, said to have wrought miracles,"

"

or
"

who

says he I have I
saw

wrought them/'
seen
one

has the
a

because

who

saw

taught it ;" miracles ;"

or

or,
or,

"because all
or some

what these

I took
reasons

to be

miracle;"

for such

of

exercise
nature.

of Reason

is the act of

together. Some considered Faith,

in its

10.
to

On

the

other

hand, Faith

the

popular charge of
as

Reason, and, I

being
so

conducted much

lies exposed plainly exercise of being a faulty insufficient grounds; on

be

suppose,

must

.allowedon

all has

hands,
some

either that it is

grounds which
process the mind belief from is thus

that the mind or illogical, not are brought out, fully

when

the when

exhibited.

In other

words, that

that the reasoning which believes, savingly does not merelyproceed if it be logical, involves, other from the actual evidence,but grounds

besides. 11. I say, there is this alternative in of Reason which is

viewing the
;

particular process
"

is involved in Faith the or illogical,

to say either that the process

more or

ject-matte sub-

and recondite ; the act special the premisses of inference faulty, or undeveloped ; that Faith is weak, or that it is unearthly. Scripture says less that it is and the world says that it is weak. unearthly, 12. This,then, being the imputation brought against Faith,that it is the reasoningof a weak mind, whereas it is in truth
one,

the
now,

let

me

enlightened reasoningof a divinely the in a few words, attempt to show

with things, what takes in place

analogyof

this state of

2 1o

The Nature

of Faith

one

of miracles The another condemns. justifies, to in earlytimes imputed by some were Christianity fessors magic, others they converted; the union of its proascribed to seditious and traitorous aims by was
some,

while

others
one

it moved

to

"

say, The

See

how

these

Christians love

another."

world have givenrise to a physical at wbich of alleged that is, facts, they are supposedto and physiology; theories of astronomy,chemistry, point;

phenomena of the of theories, variety

theories

and religious
to

atheistical. The
a

same

events

are

and not ; providence, particular of another. of one or to attest the divinity religion The downfall of the Roman Empire was to Pagans a of Christianity. to Christians an evidence, refutation, with which Such is the diversity men reason, showing that Faith is not the only exercise of Reason, which us which is, and not to others, itself to some or approves

considered

prove

in the

common can

sense

of the

word, irrational.
said that such power
as

15. Nor arise from

be fairly in the deficiency

;

it

varieties do the

of

in reasoning

multitude
but This

and that

Faith,such
be
a

I have described such

are

is it,

proved therebyto
is what
men

specimenof

deficiency.
not

of clear intellects

slow

to

if they are imagine. Clear,strong,steady intellects, these differences in deduction not deep,will look on and will failures in the reasoning faculty, as chiefly them Such are them excuse or accordingly. despise the men who are commonly latitudinarians in religion
on

the

one or

hand,
but

or

innovators, on

the

other; men
all
men

of

exact

acute

shallow

minds, who
it
no

consider
matter

wrong

but

themselves, yet think

though

in Relation

to

Reason.

211

regard the pursuitof truth only as a it as arising syllogistic process, and failure in attaining with the laws merely from a want of mental conformity But surely which just is conducted. there on reasoning is no greater mistake than this. For the experience of lifecontains abundant evidence that in practical matters, when their minds are really roused,men commonly are
they be;
who
not

bad

reasoners.

Men

do

not

mistake
an

when

their

interest is concerned. in which direction their

act

They

have

instinctive sense

they

must

and how path lies towards it, with or consistently self-preservation

And in the case of questions so self-aggrandisement. in which ethical or or political opinion, party spirit, is concerned, have a men or personal feeling, principle, often unknown in to themselves, surprising sagacity, the conremote nexion findingtheir own place. However the point in questionand their own between which they the principles or creed,or habits, feelings, to their legitimate issues; profess guidethem unerringly and thus it often happens that in apparently indifferent in questions of or or practices usages or sentiments, almost we or or can science, literature, politics, phesy promoral views, or beforehand,from their religious
'

where them
same

certain persons
far better than

will

stand,and
defend

often

can

defend The

they

themselves.

such

thing is proved from creeds as are religious

as

the internal allowed

of consistency space to

time and

develope freely ; such

the or Christianity, Medieval which a system, or Calvinism consistency nevertheless is wrought out in and through the rude and inaccurate minds of the multitude. Again,it is
"

Primitive

2 1 2

The
the

Nature

of Faith
in the and
course

provedfrom
the
same

observable uniformity in different ages

of

doctrine
it be

countries,

or religious, philosophical political, ; the laws of Reason forcingit on into the same ments, developsuccessive phases, the same and the same rise, in one the same decay,so that its recorded history in the course century will almost suit its prospective

whether

next.

in of the inaccuracy spite in thought, which prevails in we or (if will) expression, do not reason on* the whole the world, men incorrectly. 16. All this If then* each and
reason own

shows, that

in

itself way
:

were

in

fault, they would

reason

in his that

whereas

they form

into

schools,

merely from imitation and sympathy,but from the constraining from internal compulsion, certainly influence of their several principles. They may well ; that is,their probadly,but they reason argue fessed grounds are no sufficient measures of their real And in like manner, ones. though the evidence with is apparently which Faith is content to its inadequate of real weakness or fection imperpurpose, yet this is no proof in its reasoning. It seems to be contrary to of and distinct Reason, yet is not ; it is but independent intellectual from what are called philosophical inquiries,
not

systems,courses
17. So much
the

of
on

argument,
the

and

the like. attend teristics characwe

exercise of this
of human

general phenomena which of the one great faculty,

brute
or

over

natures.

Whether

consider
men or

processes

of Faith
on

other exercise of which

Reason,
do

advance
cannot

forward

grounds

they
not

not,
prove

produce,or

if they could, yet could

in Relation
to be

to Reason.

2 1

true, on
for

latent

or

antecedent

grounds which

they

granted. full 18. (2.)Next, let it be observed,that however and however grounds may be, preciseour producible clear and however our method, however systematic our evidence, tangible yet when our argument is traced be somedown to its simpleelements,there must thing ever which is incapable assumed of proof, ultimately conclusion will be as illogical and without which our as
take Faith is

apt to
take

seem

to
case

men

of the world.

19. To the
must

the

of actual

evidence,and
it
so on

that of cogency
own

strongestkind.
be
a

Now,
for

whatever

be, its
instinct and

thing taken
can

granted;
received
trust
our

far it is its
or

and evidence, For of spite each

only be

judice. pre-

instance,we

senses,

that in

their often

us. deceiving

They
them.

even

contradict
even were

other at

times,yet we

trust

But

they ever
would is
so

never consistent,

stilltheir fidelity unfaithful, We consider that there

not

be

therebyproved.
an

that they are probability that we faithful, dispensewith proof. We take the these pointfor granted; or, if we have grounds for it, either lie in our of nature, secret belief in the stability in the preserving of Divine or presence and uniformity As, Providence, which, again, are points assumed.

strong

antecedent

"

then, the
trust

senses

may
a

and
secret

do

deceive

us, and

yet
not

we

them
or
we

from

so instinct,

it need

be

weakness
of mind
a

rashness,if
trust to the

presentiment of testimonyoffered for fidelity

upon
a

certain

Revelation.
20.

Again

we

on relyimplicitly

our

memory,

and

2 1

The Nature
its

of Faith
and truth

of that,too, in spite

unstable being obviously

to

treacherous.
of most them of
our

And

we

trust

memory

for the

not

which we hold opinions ; the grounds on all present to our being at a given moment
trust to
we

minds.
do hold

We
and such

memory

to inform

us

what

we

what

do

not.

It may world could

be

that said, go go
on :

without

assumptionthe
same

not not

true ; and

in the

way

the Church

could

on

without

Faith.

not
as

far

as

in testimony, in evidence or Acquiescence is the only method, strongerthan testimony, the next world be we can see, by which
us.
same

repealed

to

21. The
the

remarks

apply

to

our

assumptionof
in certain know

of our fidelity
we

instances
have

reasoning powers ; which believe, implicitly though we

us

they
be

deceived

in others. for these it instincts,

cannot

22. Were
doubted but

it not
our

of the deceivableness of experience Senses,Memory, and Reason, would perplex us much in matters to our reliance on them of this as practical

world.

And

so,

as

regards the

matters

of

another,

of the they who have not that instinctive apprehension and minute of God and His unwearied Omnipresence

Providence
must not

which be

holiness and

love

create

within

us,

to find that the evidence of surprised does not perform an office which was never Christianity intended for it, viz. that of recommending itselfas well the Revelation. as then,which Scripture Nothing, says it may be at first sight, about Faith, however startling
"

is inconsistent

with

the state in which

to

we

find ourselves
know-

by

nature

with

reference

the

of acquisition

in Relation

to Reason. in which
must

2 1

ledge generally,a
"

state

we

assume

something
without 23. the
a

to

prove

and anything,

can

gain nothing
that considered, attainment of

venture.

(3.)To proceed.
seems

Next
to

let it bo in
our

law following

hold

whether to its desirableness, knowledge, that according is the in point of excellence, or so range, or intricacy,

subtletyof
We
sure are as so

the

evidence

on

which
we

it is received.

that constituted, in conceivable,

to
we are

if

insist upon

being as
course,
we

is

every

step
the for

of

our

must
never

be

content

creep

along
and,

soar.

If

intended
;

ground, and great ends, we

we

can
are

called

to

great hazards
'

whereas
must

are

given things
viction con-

absolute choose

we certainty in nothing,

in all the

between that
we

doubt
are

and

and inactivity., the

us

under

eye with

of the

One

who,
has
is

for

whatever when into He

our

reason,

exercises
us

less evidence He

might give
hands, who
with
our

the
us

greater.
;

put

it

loves
best

and

He

bide

examine and
our

it,indeed,

this judgment, reject/

as

accept that,but
turn;
His
not

stillall the while

lovingHim
with the

in

but and critically, coldly and

thought of
the love of its dence Provi-

presence, of the
;

the reflection that He

is

perchance by
law of His He

defects
matter

evidence

trying our
is
a more

and

that

perchance it
less

to

speak

loudly the
is the most

promises.

For

the touch instance,

certain and cautious,

[: Here, by
"proofs
mind
such doubt

"absolute
as

in nothing,"is meant, as I believe, certainty make and tween doubt to impossible;" by "beabsolutely state of xiv. JH

which

is meant, not formal doubt, but a inactivity," of the possibility doubting. Vide infra recognizes

and

2 1

6 it is the
but
an

The
most

Nature

of Faith
of
our

but

circumscribed

senses,

and

reaches in
a

far wider extends

which

length. The eye, which takes range, acts only in the light. Reason, the or beyond the province of sense
circuitous and indirect in its conveyance

arm's

present time, is
of

is traced which,even when distinct, knowledge, distant objectson the horizon. out pale and faint, as And divine Faith, again, by which we get to know the evidence of testimony, weak in rests on things, of the blessingattested. to the excellence proportion And
as

Reason,
a

with

its

is great conclusions,

fessedly con-

than its Sense with higher instrument Faith rises above Reason, in its secure so premisses, than it falls below it in the more subject-matter, of its process. And it is, I say, but agreeobscurity able that Divine Truth should be attained to analogy, by so subtle and indirect a method, a method less reducible tangiblethan others,less open to analysis, but partially of Reason, and the ready to the forms and cavil. sport of objection 24. (4.)Further, much ing might be observed concernof such the specialdelicacyand abstruseness of all reasoning processes as attend the acquisition to say that higher knowledge. It is not too much there is
no one

of the would

greater achievements
to

of

the

Reason, which
be if thrown of of

show

and apparently justified

advantage,which would protectedfrom criticism,

which the science victories the remarkable

into the

technical forms
most

argument requires. The

remarkable genius, which both

in their

and originality

confidence with

they

have

been

have pursued,

2 1

The Nature
and where, result,
then say

of Faith
combined

final
"

of their he

movements,
argue

and

whether, if
or on

were

requiredto

the matter

in word

paper,

all his most

brilliant

and all his producible conjectures might not be refuted, reasons exposedas illogical. 25. And, in an analogous way, Faith is a process of the Reason, in which so much of the grounds of inference
cannot

be

so exhibited,

much

lies in the character

of the estimate

mind

in itself,

its

general view

of

things,its

of the

its impressions probable and the improbable, God's will,and its anticipations concerning its
own

derived
seem

from

inbred

wishes, that
act of

it will
"

ever

to the world event

an

irrational and it. The

that till, despicable ;

the is,

confirms

mind, for instance,

by which on Gospel,
to

unlearned

person

the word of

of his

believes the savingly teacher, may be analogous

in a great statesman or sagacity supernatural general, grace doing for the uncultivated what genius does for them. reason it is a singular confirmation of this 26. (5.)Now that the reasoningsof inspired view of the subject,
men

the

exercise

in

Scripture, nay,
nature;
so

of

God

Himself,
the

are

of this

recondite

much them

so, that

irreverent minds
same

hesitate scarcely
which

to treat

with the

contempt
of

they

manifest

towards

faith

ordinary long
ago

Christians.
abandoned of of of
more

St. Paul's arguments have

even

been

by

men

Nor Christianity. I may thought (if

our

Ever-blessed

to be defenders professed that the line it be said surely can which dare so to speak), on some is Saviour's discourses proceed,

who

to our intelligible

feeble minds.

And

here,more-

in Relation
over,

to Reason. kind of

219
ing reason-

let it be noted which

we

that, supposingthe
to be

call Faith

of the

subtle

character

and the instances of professed maintaining, to be of a like subtlety, reasoningfound in Scripture is thrown circumstance, light upon another remarkable which I
am

which

no

one

can

deny,and
the

which

some

have of the
rest.

made

an

objection, I
"

mean,

indirectness

Scripture
It may

proofon
that such

which
a

the Catholic doctrines

be,
for
we

in the inspired text peculiarity

is the proper
matter
as

correlative of Faith
to work not

Faith;
upon such
;
as our

such
so

text
a

the proper

that

such Scripture
was

have, and
may be the Law.

the Pentateuch

to the

Jews,
under

impliedin

being under
should been be

Faith

and

not

27.

(6.)Lastly,it
I have their

observed
extends

that
to

the

analogy which
and actions,

pursuing

moral
as

and properties

as objects,

well

to

are Accordingas objects great, the mode of attainingthem is extraordinary;and is the merit so again,accordingas it is extraordinary,

intellectual exercises.

of the to
a

action.

Here,

instead

of
me

or going to Scripture,

standard, let religious

in the
matter.

appeal to

the world's

judgment
power,

character

for

fame, for instance, Military greatness of mind, distinction in

all

experimentalscience,are
risks and adventures. in
name

sought

and
not

attained consist

by
in The

but calculation,
statesman

Courage does fightingagainst

endures, is
seem

chances.
who

whose

he

ventures

upon and

measures

which

and perilous,

yet succeed,
upon
a

can

be

on onlyjustified looking back

them. ruler

Firmness

and

greatness of soul

are

shown, when

22O

The Nature
his

of Faith
of a perception which seems failing.

stands

ground
the many

on

his instinctive scoff at, and

truth which The

the hearts of men enthusiast bows to a religious obedience,who has the keenness to see, and voluntary and feelings the boldness to appeal to, principles deep buried within them, which they know not themselves, and at times realizes, which he himself but by glimpses the and the intensity, which he pursues from not And in all things, steadiness of his view of them. so
exact great objects
a

venture, and
And what

sacrifice is the in the

condition

of honour.

is true

world,
?

why
We
nets

should
must
"

it not be true also in the launch

out

kingdom

of God
our our we

into the

for

seed,and
know
"

;" we must draught in the eveningwithhold

whether the wind

deep,and let down in the morning sow

not
our

hand, for
this
or

not

shall prosper,

either
sow,

that.

He

that observeth

shall not

and he that that fails

regardeththe
nine times
man

clouds

shall not the

reap."
a

He
more

and

succeeds

tenth,is a

able honourand

than he who

hides his talent in

napkin ;

which though the feelings prompt us to see works God in all things, and to recognizesupernatural in matters of the world, mislead at times, though us they make us trust in evidence which we ought not to of the imputation incur with justice admit,and partially apprehends generously credulity, yet a Faith which
so,
even

Eternal

Truth, though
of

at

times than
has

is far superstition, critical tone

an

better which

into degenerates that cold, sceptical, it

no

mind,

inward

sense

of
to

overruling, ever-presentProvidence, no desire approachits God, but sits at home waiting for

the

in

Relation

to

Reason.

221

fearful

clearness and find in

of

His

visible

coming,
amid the

whom

it

might
of the

seek

due

measure

twilight

present

world.

28. Reason

To

conclude
what
"

such

is

Faith

as

contrasted

with how laws

it

is

contrasted what

with

Superstition,
and

separate
restrained

from from without

it,

and

by
into

principles
it,
is
a

falling settling
course

most

important
of the it

question,
of Faith

which

any but

view which

subject
does
not

is

of

incomplete
scope
to

fall

within

my

present

consider.

SERMON

XII.

LOVE

THE

SAFEGUARD

OF

FAITH

AGAINST

SUPERSTITION.

on (Preached Whit-Tuesday,May 21, 1839.)

JOHN
"

x.

4, 5.
His voice. And
a

The

sheepfollow Him, for they know

not

stranger will
the voice

they

follow, but

will flee from

him, for they know

not

of

strangers" 1.

FAITH, considered
"

as

an

exercise of Reason, has

more on

this

that characteristic,

it

proceedsfar
;

antecedent
to

grounds than
and is in

on

evidence

it trusts

much

tions, presumpThus
it

doing this
We

lies its

merit. special in the

from distinguished
are

Knowledge
commonly
it

sense ordinary
a

of that word. when

we

said to know the natural

we

thing
matical mathe-

have
for

ascertained

by

methods

given us
evidence and

it. ascertaining
we are

Thus

know

when truths,

of possessed
we

demonstrative

concerningthem;
by
our senses.

know

things present
the
events

material

We
know

know

of

life by moral

evidence

; we

thingspast or
certain

things
quences conse-

invisible, by reasoning from

of the such facts,
as

present
to

testimonyborne
ascertained the

them.
a

When,

for

instance,we

have

fact of

Love
miracle
neither the fact

the

Safeguard,"c.

223
who know

the testimony of men by good testimony, deceive nor are deceived, we may be said to
;

for

we

are

of possessed in its allows.

those

special grounds,
the nature of

of that distinct warrant the

case

which behalf, These and

are

and assigns called the of

grounds are special

when
we

often

Evidence; them,
we

believe in believe
upon

consequence Keason. 2.
meant

said

to

By

the

exercise of Keason, indeed, is

or

properly
another;

any
one

process

act

of the

mind, by which, from

on

knowing
whether from

thing
true
or

it advances false

to know

it be

antecedent And

proceed probabilities, by demonstration,or on

in this is
more

Reason, whether

it

evidence.
course

general sense popular sense

Faith,as

it includes

of sumption pre-

Faith,which
; but

mainly an

or anticipation

in its

(inwhich, as
part use
in the main

in former it it) such

I Discourses, with

shall here for the most

is contrasted inferences

meaning

facts,as are derived from concerning the facts in question themselves,that is from dences, Eviand which lead consequently to Knowledge. 3. Faith,then, and Reason, are popularly contrasted with one another ; Faith consisting of certain exercises of Reason which proceed mainly on presumption,and Reason of certain exercises which proceed mainlyupon fact which is to proof. Reason makes the particular be ascertained the point of primary importance, templates coninto its evidence,not of course it, inquires antecedent but not beginning considerations, excluding
with them.
OWQ

Faith,on

the other and

hand, begins with

advances opinions,

its and

previous knowledge

224 decides

Love
upon

the

Safeguard of Fat tk
that probabilities,
so

antecedent
do not reach

is,

on

groundswhich
the and

far

as

to touch

precisely
it,
actual for the

desired
may
come

conclusion, though they

very
near

tend

towards

it.

It

acts, before

or certainty

most

knowledge !, on as they may part,near

clear of the

grounds which,
come,

yet

in

themselves

thing which is its object. and rightly, Hence it is said, to be a venture, to involve risk ; *or again, to be against Reason, to triumph a over Reason, to attain Eeason, to surpass or outstrip
'

stand

definite

what finds

Reason

falls

short

of, to

effect what

Reason

beyond its powers; or again,to be a principle above to the or beyond argument, not to be subject rules of argument, not to be capable of defending and the like. to be illogical, itself,
4. This before now; is
a

view

of Faith

on

which

I have

insisted

and

is deficient in repay

which though it is a subject interest, yet I believe it will

at firstsight

be

found

to

It as on attention, bearing immediately practice.

connected closely with the the doctrine revealed with
a

is, moreover,
down in the
we

laid truth view

text, and

with

great
which

which

commemorate

at this

Season,and

to which
a

the

Gospelfor

the

day,of
is

the text forms

part,has
5. To

been

selected. that Faith

a

maintain of the those

judgment about
to

facts
so

in matters much mind from

conduct, such, as

be

formed,

not

by
not

made the impression legitimately upon facts,as from the reachingforward

of the mind
a

itself towards

them,
may

"

that it is

tion, presump-

proving,
"

sound

paradoxical, yet
fidel.~\ pietas

f1 This

is what

may

be called the

226

Love

the

Safeguard of Faith
;

opinion and
are

knowledge
exists
or

but

and anticipations and itself; active

sumptions prethe

the creation in them

of the mind is of
or
an

faith which whether

or

nature,

in rich

poor, learned heard

course
or

unlearned,young

old.

They
"men

have

recollect

nothing
"

of

"

terrupti in-

of the

of

nature,"
nor

sensible

cles," mira-

neither

deceivers

deceived," and
the external

other

similar

but topics; them

they
and

feel that

offered religion
the minds

elicits into

shape,and

supplies
their

spontaneous
;
as certain,

desires

presentiments of

must religion they are, that some certain or able to be from God, though not absolutely askingthemselves,whether nay, nor prove, at starting,
some

other

form is

is not

more

simply from

Him

than

that which 7. The is also It is

a

presentedto
view
of

them.

same

Faith, as being a presumption,

of it. regarding is
a

impliedin our popular mode commonly and truly said,that

heart.

Faith

test of

man's

Now,

what

does

this

really mean,
"

but

and what he to be ? likely thinks likely, on depends surely nothing else than the state of his mind, the state of his convictions, general A fact is asserted, and is tastes, and wishes. feelings, of those therebyproposedto the acceptanceor rejection that it shows who hear it. Each hearer the will have
;

what

he thinks

his

own

view

cerning con-

it, priorto
from be the character reversed

evidence

this view

will result will it

of his mind

; nor

commonly

by

any

ordinaryvariation

in the evidence. very very

he will explain to believe, indisposed away he will accept strong evidence ; if he is disposed, weak evidence.

If he is

On

the

one

hand, he will talk of its

against Superstition.
being the
with what and safer side to

227

believe ;
he
can

on

the
so

other
as

hand,

that he does not feel that

is offered him.
not

go

far

to close

That

the evidence

is

thing,, some-

every
more

thing;

that it tells a certain way,,

yet might
then

be

; he will

hold,in

either

case

but

what is to come question, and this he decides evidence, being what it is, follows the
to

of the ing accord-

the (what is called)

mean

state of his heart. extent

or

deficiency of evidence sufficient to convince his will, him against at least to silence him ; but commonly the evidence or for and against whether false true religion or religion, in matter of fact, is not of this overpowering religion,
nature.

8. I do not

that there is no

Neither way
more

do I

mean

that the evidence have

a

does not

bear

one

than

another,or

determinate

and against for the Naturalism, Christianity meaning (for Church and against but that, body), every other religious and as things are, amid the engagements, the confusion, the hurry of the world,and, considering the private circumstances
to

of most

minds, few
an

men

are

in

dition con-

weigh things in
calm
men

accurate

aiid balance,

to

decide,after
evidence. of

and

of the completeinvestigations and do decide

Most

must

by

the

ciples prin-

thought and conduct which are habitual to the antecedent them; that is, judgment, with which a not onlyacts man approachesthe subjectof religion, or as a bearingthis way that, as causing him to go
"

out

to meet

the evidence
"

in

and greater or less degree,

nothing more,
evidence,even

it practically colours the but, further, in

a

case

in which

he

has

recourse

to

it for him. evidence,and interprets

Q

228
9. This

Love
is the

the
way

of Faith Safegiiard
in which
monly judgments are comin or reported alleged

formed and political because

concerningfacts
social matters, and
be
we

for the
we

same

reason,

it cannot

helped.
have
means on

Act of

must, yet seldom

indeed is it that evidence of the

act.

examininginto
we are

the

statements
are

which

forced to

Hence

statements

often hazarded of

by

persons

for interested,
mind public
on

the
some

very

purpose

certain

bringingout the what it ascertaining point,

and lies, what
courses or startling

how and feeling thinks,

are

their way

feasible and

safe.

And,

in like manner,
or

unexpected reports areacted

or on

believed

and disbelieved, hearer is

or

in this way easy with of

or

the as that,according desirous

of the

is not

or belief,

event,

informed. or previously precedents, And in religious or so matters, on hearing apparently men a supernatural judge of it occurrence, witnessing this way as or that, according they are credulous or not, or wish it to be true or not, or are influenced by less knowledge have more or such or such views of life, or

furnished

decide one way We of miracles. subject of the alleged to the position fact, or another, according state of religious to our knowledge existing relatively
on

the

and

feeling.
am

10. I
are

not

sayingthat

such

religious judgments

and secular form in daily to those which we parallel of turning chances their respective matters, as regards
out correct

in

the

event.

That

is another
are

matter.

Reports in
resources

matters

of this world

many,

and

our

of mind

for the discrimination

of them moral

very

insufficient.

Religionsare

few, and the

powers

Superstition. against
by
and
even

229

which

they

are

to

be

accepted or
not
are

rejected, strong

correspondent, it
the most

does

follow,then,because
in frequently wrong of this world, matters need be wrong in

minds sagacious

their antecedent that therefore similar world

even

judgments
common

in

minds the
not

judgments
unseen.

about does

It

personal matters follow,because,

of the in the

matters insignificant
run

of this

world, a priori judgments evidence,that therefore,

the

counter

in the

judgments on of matters weightier

to

next,

merciful

vidence Pro-

may
our

not

have His

so

ordered

the relation

between

minds

and

revealed

that presumption, will, may lead to the

same

which

is the method
as

of the many,

conclusions few. the But

examination,which
the of
to
a

is the method
not

of the

this is not

trustworthiness

point. I am Faith, but of

a

speaking of
:

its nature moral

it is

generallyallowed
Now, show, only so
which
test

be

test

of

character.

I say that it is far

as

test, as
upon

matters

of this world

it goes
as

ever whatpresumptions, its inferences, its

follows from is another of moral

this

to the

of validity

matter.

As

far, then, as

character

is of the antecedent

Faith,so

far its

being an
essence.

beinga of religious essence judgment or presumption

we

is of its
"come

On the other hand, when

to

what

is called of

exercises
are peculiarities

guage, Evidence,or, in popular lanmental Reason, prejudicesand from

to

excluded
common

the

discussion;

we

descend rules and

to

grounds

all; certain

scientific

fixed

standards

for

and weighing testimony,

are examining facts, made but to tell, or

received. what all

Nothing can be urged, all comprehend, all feel,

230
can

Love

the

Safegitard of Faith
current

put

into of

words;

language

becomes may

the be

measure

drawn
are

as

can

thought; only such produce their reasons

can

conclusions
;

only such

reasons

in

pointas
which

the

multiform

be attenuated

; propositions simple tions, and intricate assemblage of consideramust lead to judgment and action,, really mutilated into a major and a minor or

be

exhibited

in

premiss.
virtue
or

Under merit

such in

there circumstances, in

is

as

little
a

deciding arightas

working guiltin

mathematical

as problem correctly;

little

ciding de-

wrongly as in mistakes in accounts, or in a faulty in history. memory Faith As be viewed 11. And, again: as may in the popularsense of the latter opposed to .Reason,
"

word,

it must
to

not

be also.

overlooked

that

Unbelief

is

opposed

Reason

Unbelief,indeed, considers
critical of evidence
;

itself especially or rational, criticizes the evidence of

but

it

only because it does Religion, and preand really not like it, judices goes upon presumptions of an much Faith does, only presumptions as as I have This already implied. It opposite nature.
considers
not
a

religious system
the evidence

so

that improbable, if it

it will

listen to

of it ; or,
a

it listens,

employs itself in doingwhat as well,what he chose,quite

be done
more

believer could

do, if
aware

he

is

quiteas
the

well

can

in showing viz., and

that

evidence

might
it is.

be On

complete
account

than unexceptionable unbelievers call

this

it is that because

themselves

rational; not

they
in

decide

because, after they have

made

by evidence, but their decision,they

This is surely

merely occupy

themselves

it. sifting

Superstition. against
even quiteplain,

231
first asks,
of

in the
to

case

of
to

Hume,
such
a

who

"What

have

we

oppose

cloud

nesses," wit-

miracles he mentions, alleged miraculous the absolute "but or impossibility And this which of the events nature they relate? he adds, in the eyes of all reasonable people, surely," will alone be regarded as a sufficient refutation ;" that is a sufficient refutation the antecedent is, improbability And that of the evidence. next, he scoffingly observes, is founded "our most on Faith,not on holy Religion in favour of certain
"

Reason;"
convince "founded
us

and

that

"mere

Reason

is insufficient if his
were infidelity

to

of its

veracity." As
in

on

Reason,"
the

any

more

exact

sense;

or

presumptionson presumptions on
nature

the side side

of Faith

could

not

have, and

of unbelief

might have, the

of the

of

proof.
to

12. when

Such, then, seems

we

be it. of

the Faith Reason

to

state

case,

consider carefully

is

an

exercise of

presumptive reasoning,or
antecedent
comes

proceeding on
be the
we

grounds :
of it. Let
to

such
us

seems

ever whatfact, find them

:

take

thingsas
with

let

us

not

attempt
All

distort them

into what facts. We

they are
cannot

not.

True facts.
use

philosophy deals
our

make
must
to

wishing cannot
has

change them. always been

We

them. in
one

If Revelation

offered

mankind
come

way, it is in vain to say that it ought in another. have

true

to have

to

us

If

if the children,
cannot

poor,

if the

busy, can evidence,evidence

which Faith
not believe,

Faith, yet
the

weigh
on men

is not If the

simple foundation
of serious examined

is built. because

great bulk

they have

evidence,but

32

Love the

Safeguardof Faith
a

because

they are
"

disposedin
to eternal

certain

way, must

"

because be God's

they are
order of

ordained

this life,"

it. things. Let us attempt to understand Let us not disguise it away. It may have or it, explain difficulties; if so, let us own them. Let us fairly meet them
:

if we

can, let

us

overcome

them.

13. view

Now,
which

there I have

is

one

very of

serious

in difficulty
most

the

taken

which Faith,

persons
a

will have view may and

before anticipated be made

an

I refer to it ; that such for all manner of

excuse

prejudice
stition super-

and bigotry,
;

leads

and to credulity directly

and, on

the other
a

hand, in
excuse

the

case

of

unbelief,

duracy. obimpenetrable Antecedent able availprobabilities may be equally for what is true, and what pretends to be true,for for Paganism, MaRevelation and its counterfeit, a or to supply no hometanism, or Christianity. They seem
sort

that

it affords

of

for

rule intelligible
or

what

is to be pass from is to be

and believed,
a

what
a

not ; true.

how
a

man

is to

false belief to

If

claim

of miracles be

acknowledgedbecause
not

it the If

happens to
miracles of the abstract

advanced, why
well
as

in

behalf

of

India,as

of those

of Palestine ?

of a Revelation be the measure probability of in a given case, why not in the case of genuineness How ? to are we Mahomet, as well as of the Apostles tion (asI may say) the Argument from Presumpmanage in behalf of Christianity, not to carry it out as so it ? into an argument against guard safeIt is plain that some 14. This is the difficulty. of Faith is needed, some corrective principle

234
and stition,

Love
to

the
allow

Safeguardof Faith
it to itself dissipate in
every

the of excess, and to throw itself away variety upon most unworthy and preposterousobjects. 16. This is what; perhaps, will be objected ; and yet I am for the to make not unwilling myselfresponsible in question, difficulty by denying that any intellectual that it for rightFaith besides itself; act is necessary need be much than a presumption more 3, or that it need be fortified and regulated by investigation ; by of Faith. is the safeguard that is, that Reason denying, I shall is not ? if Reason What, then, is the safeguard, at once common-place give an answer, which may seem and The paradoxical, yet I believe is the true one. This it is of Faith is a right state of heart. safeguard it. This is what that gives it birth; it also disciplines It and fanaticism. credulity, protectsit from bigotry, is
or holiness, or dutifulness,

the

new

or creation,

the

is the word we it, which mind, however spiritual of true faith, principle quickeningand illuminating givingit eyes, hands, and feet. It is Love which forms it out of the rude chaos into an image of Christ ; or, in
in Faith, whether language,justifying is fides formata charitate. Pagan, Jew, or Christian, I say unto you," 17. verily, Verily, says the Divine

scholastic

"

Speaker,
the known 18.
"

"

am

the

Door

of the know

sheep

am

Good

Shepherd, and

My
ye
are

sheep,and
not of

am

of Mine." Ye believe not, because being

My sheep,
because

[8
a

It is

not presumption,

as

mere

but conjecture,

the mind

cannot

master

its own

reasons

and

in anticipates

its conclusions

of them.] exposition logical

againstSuperstition.
as

235
I

I said unto

you.

My

sheep
Me
never

hear
;

My voice,and
I

know

them,

and

they follow
out

and

give unto

them shall

eternal any
one
"

Life,and they shall

neither perish, hand." the door is the

pluck them
He that

of

My
in

19.

entereth To

by
He

herd Shepsheep putteth

and And the
a

of the the

sheep.
His leadeth

Him

the

porter openeth,and
own

sheephear
name,

and voice, them

calleth His And when

by

and
own

out.

He

forth

His

sheep, He
for

goeth

before His

them,
voice.

sheep follow Him,

for

strangerwill they not

they know but follow,

will flee from

Him,
in

they know
What
to

not

the voice of said about

strangers."
exercises
not

20.

is here

of

Eeason,
It

order

? What believing of newness feeling, of love in Him towards the ye

is there of

said of sympathetic love ? the

was

of spirit, that

from

lack
not

Christ

Jews
"

cerned dis-

believe not, because hear

nature

Ye Shepherd of their souls. not of My sheep. My sheep are It Father

"

and My voice,
sent up

follow Me." from the

was

the of

regenerate

down

Lights which

heavenward, which made their disciples affections go forth to meet the Bridegroom, and fixed those affections on Him, tillthey were cords of love as All that the staying the heart upon the Eternal. Father No to Me. man can giveth Me, shall come
"

drew

the

come

unto

Me, except the

It is written

Father in the

which

hath

sent

Me

draw

him.

Prophets, And
man,

shall be all hath Me." which heard

taught of
and hath
new

God. learned

Every
of the
not

they that therefore,

unto

Father,cometh
the
a

It is the

and life,

natural

reason,

leads the soul to Christ.

Does

child trust

his

236

Love the Safeguard of Faitk

lie has

parents because such, and

that

proved to
able and

himself

that
to

they are
do him

they are
the How

desirous

good,or
because

from
we

instinct

of affection ? truth !

We What

believe,

gain is it to be wise above that which is written ? Why, 0 and arbitrary men, deface with your minute philosophy the simplicity, the reality, the gloriousliberty of the ? Is this your inspired teaching godly jealousyfor ? this your abhorrence of human additions ? Scripture
plaina
21. It is the
who Him

love 4,

doctrine, then, of

the

text, that

those know

believe
to

in the

Christ,believe
Good

because

Him Shepherd; and His voice, because by His voice; and they know they are His sheep; that they do not follow strangers and the voice of not robbers, because they know that theyknow and follow Christ, : moreover, strangers His lovingthem. I am that they might come upon have life The he is a because fleeth, hireling and careth not for the sheep." The divinelyhireling, mind in Christ the very Objectwhom sees enlightened it desires to love and worship, the Object correlative be
"
"

they they know

of its own from

affections ; and

it trusts

Him,

or

believes,
other

lovingHim.
same

22. The
as places,

doctrine
second

is contained

in many

in the

chapter of

St. Paul's First

to Epistle

the Corinthians.
one or

In this passage,

doubtless,
taken

there

are

two

which, expressions,
may well
a

themselves,admit,and
another

be

taken

to

by include,
it dis-

: as interpretation

whole, however,
the virtue of

[" This
which may

means,

not love

but precisely,

be said to fall the

under religiousness, or voluntas credendi.] pia affectio,

against Superstition.

237

of natural Reason 6, teaches the nothingness and fcinctly the all-sufficiency of supernatural sion grace in the converof the you,
came

soul.
not

"

And

I,brethren,when

I of

came

to

with

of speechor excellency

wisdom/'

cumulation (withdiscussion, argument, elaborate proof, of evidence,) "declaringunto you the testimonyof

God.
you, my

For
save

I determined Jesus and

not

to know

any

thingamoog
And

and Christ, my

Him

crucified
not

speech

words
the of
"

of man's
''

preachingwas wisdom/' not with

an

with

enticing

schools,

but in demonstration inward

not

power/'

with Faith

and

of reasonings of the Spirit, and conviction, spiritual in the of wisdom of His the

the

that your

should
"

stand

men,"
natural

natural

Reason,
receiveth

but in the power

God,"
"But

regeneratingand
man

renewing
not

influences.

the

thingsof

the Spirit "f H but is of

God, for they are foolishness unto him ; neither can know discerned : them, because they are spiritually
he that is

spiritual judgethall things, yet he

no man.

himself

judged of
the the mind
not

For he may

who

hath

known Him ?

the mind
But
we

Lord, that
is evidence, the

instruct Here
a

have

of Christ." made

certain of

moral

state, and

the

means

gaining the Truth,

beginningof spiritual perfection. St. John : 23. In like manner They went out from not of us ; for if they had been of us, us, but they were theywould no doubt have continued with us ; but they manifest that they went out, that they might be made
and
"

[* That
certain

is the

nothingnessof Reason,
as an

not

when

viewed

as

personal

and unconscious, presumptive, act, instinctive,

having,as

its condition, a

ethical character, but

appreciationof explicit evidences.]

238
were

Love
not

the

Safeguardof Faith
ye all God will have
an

all of

us.

But

unction

from

the

Holy One, and

this
a

ye know

knowledge which moral (aswho gift,

things." If this unction and the Holy Ghost bestows, be our deny ? ) then also must

the want of a moral from Christ arise from departing and our adheringto Him be the consequence must gift, of a moral gift. which ye have received The anointing 24. Again :
"
"

of Him teach

abideth you, but

in you, and
as

ye need

not

that

any
you

man

the

same

anointingteacheth
is
no

of

and all things,

is true shall
we

and

and lie, Him

even

as

it hath

taught

you,

ye

abide

in

V
is here

faculty by
to us, not

which
as
a

know of

the Truth

Surely the represented

as a

power

but investigation,

moral

perception.
25. If

this,then, is
be allowed

the real state

of the

case

(as I

do think would

granted by

all of us,

if,discarding

systems,we
and full

its legitimate to make Scripture our minds), if holiness, impressionupon

or dutifulness,

love, however
eye of

we

word

it, and

not

Reason,

it

now

ciple prindiscriminating jects, which keeps it from fasteningon unworthy obinto enthusiasm and degenerating or superstition, to attempt to analyze the process by follows,
is the

Faith, the

which

it does

so.

I mean,
course

let of

us

examine

how

it does

so, what

is the animate neither

and determining thinking mode by which Love does regulateas well as Faith,guiding it in a clear and high path, enervated depressedby by excitement, nor in the actual distorted

bondage, nor
6

by extravagance.
1 John ii. 19

For

till we

1 Cor. ii. 1

2. 4. 14"16.

20 -27.

Superstition. against
have
we

239

done have

this in made of the

an

some

good

measure,

it is

plain that
the

little advance

towards
on
as

grasping
the
far
to
an

meaning
I will

statements Scripture

subject.
as

make

endeavour

this way,

time end.

and permits,

so

bring my

present remarks

26.
is
an

Right Faith
in

is the faith of

right mind.
is
an

Faith

intellectual act ;
a

rightFaith

intellectual act, is
an

done

certain moral
a

Faith disposition.

act

of

Reason, viz.
Faith is a

reasoning upon
Faith and
ventures

reasoningupon

presumptions; right devout,and enlightened holy,

and

presumptions.
Faith
ventures

hazards; right
the and

hazards

berly, sodeliberately, seriously,

and piously, in delighting Love

excess

humbly, counting
sacrifice. As

cost

the

far as, and

wherever
runs

is
or

wanting, so
is

far, and
The

there, Faith

into

perverted.
the
a

grounds

of

Faith,when
such
; ;
as

animated these it is
:
"

by
that

of spirit

love and

are purity,

Revelation
be

is very needful from

a

for

man

that that bable probe

to earnestly

hoped for

merciful

God

it is to be

expected;
contain

nay, that of the two be

a

it is more

that what
or

to professes
a

Revelation

should

should
no

than Revelation, all ;

that there

should poses interbe in

be

Revelation in human

at

that,if Almighty God

not

His interposition will affairs,

to His known to His or attributes, opposition dealings in the world, or to certain previousrevelations of His

will
is

that it will be bear

in

way

worthy of

Him

that that
over, more-

it it

to likely

will be for that

plainindications of His hand; and or signified; great ends,specified

such and such ends
are

in their nature

great,

240

Love
a

the

Safeguardof Faith
such important, circumstances
and such
means

such and such

message and

worthy,such
and but

such
the

congruous.

consider that under

calculations
as

guidance of

such
"

anticipations
mere

which Faith these,

"

not

Faith,

working by Love suggests, the honest mind be led, and circumstances, ordinary may, under is led,into an and practically acceptable, enlightened, saving apprehension of Divine Truth without that formal intimacyand satisfaction with the special dence evifor the facts believed, which is commonly existing of Reason, and which called Reasoning,or the use
results in

Faith

knowledge.
:
"

Some

instances

will

serve

to

how explain 27.

in (1.) Superstition,

its

grossest form,
"

is the

the Gentiles sacrifice is What worshipof evil spirits. their table done (we are told) to devils, not to God ; is the table of devils." They offered their sons and
" " "

their

unto daughters

devils 7." taken

It is needless
nature

to

say,

that the view

above

of the

of

Religious

Faith, impieties. abstract principle, certainly indeed,considered as a mere before any thingwhich the mind does tend to humble of being supernatural with a profession so comes ; not the Faith of a religious Faith, mind, a rightreligious
Faith has
no

tendency towards

such

which
man.

is instinct with

Love
man

towards

God

and

towards from This and

Love

towards towards
account

will make
from false
as

it shrink

cruelty;love
is
to idolatry,

God

worship.

creatures

the

primary

sources independent

of

of objects

our

devotion.
7

providenceand the ultimate of Love, I say, the principle

x.

1 Cor.

20.

Ps. cvi. 37.

242

Love

the

of Faith Safeguard
on

and imposed ritual,

mean

who

the

other

hand
source

could not
of prophetic himself that

to

acknowledgeDaniel as both because knowledge,

that there
was

the very the

"

Prophet had
God
to

just declared
revealeth

in heaven

secrets,and
what the

maketh shall be

known in the

the

king

Nebuchadnezzar
and the your also because

latter

while king himself, say, "Of

a

days/' commanding
it is that

oblation, proceedsto
God is
a

truth

gods,and a Lord of kings,and of secrets, seeing thou couldest Revealer reveal a this secret." Nebuchadnezzar then seem) (itwould did not Daniel stop short of God; but honoured
of
as

God

God's

visible emblem,
his any

and

that

without

any

vealed re-

of prohibition faith did

not

evince

if so, And doing so. of love, or deficiency

his any

superstition.
29. that

(3.)Here
what is

we

may

lay

it down
or

as

principle,
is not
not

in superstition in heathen

Jew

Christian

such necessarily in Jew. Faith

; or

what
to

in Christian is with

leads the mind

communion

the

invisible God Him

not
are

; its

and pleasing attempts at approaching

or are

or as not, according they are acceptable

self-willed ; and

they

are

self-willed when
will. It
was

they are
a

of irrespective in the
to battle

God's

revealed
not

stition super-

and Israelites, and

to faith,
were

take the Ark

uncommanded,
It
was no

they

punishedwith
the

the loss of it.

in superstition

Philistines,

and wicked as they otherwise abundantly superstitious to were, to yoke the kine to the Ark, and to leave them themselves to see what they would do; thus making trial of the Ark's sacredness. It
was a

trial which

against Superstition.
could but be unsuccessful, but
;

243
ance assurwas

might give them

irreverence there
was

and

whatever

of heathen

in
to
a

the

circumstances
extent
a

of the
or tacit,

action, yet

still it

unwilling, acknowledgment of the God of Israel. Again,sacrifices in heathen ; of blood were not necessarily superstitious and profane in Christians, they would be most superstitious as being supersededby the great Atonement and the continual Memory of it in made for all, once On the other hand, the Sign of the Holy Communion. be superstitious, Cross in Baptism would unless the
Church
the had
"

certain

(ifwe

will)an

power

to decree

rites and

ceremonies

in

worship of God." 30. (4.) Again :

the

when

the

barbarous

M'elita saw

they considered
but it

viperfasten upon St. Paul's him a murderer, then a god.

?
or

people of hand, first

What Faith the
one

is
;

to be said of their conduct

was

it evinced Plainly

healthyFaith
had
a

perverted?
to lead them

On

hand, they

sense

of the

of probability
to

natural super-

interference
occurrence as more

such,as
than

acceptthis

while theydoubted ordinary, in their interpretation and wavered of it accordingas Faith circumstances varied. accepted it as supernatural of fact they were not wrong in ; and in matter the main point. They judged rightly in thinking that God's presence
was

in

some

immediate

way

with

St. duce de-

Paul; Keason, following upon

from
was

Faith,attemptedto
wrong,

it.

Their

was reasoning

their faith

must

right. But did it not It here. distinguish they were

not
B

involve
is
no

? We Superstition to refinement, surely,

con-

say that

superstitious, though their

2

244

Love
in

the

of Faith Safeguard
such.
Their

duct,viewed

was itself,

reasoningwas

in our idea of Superstition with superstitious ; I mean, our truth,we are able knowledge of religious superior in thingsvisible what was to say that they were seeing not there, and not drawing conclusions which were valid ; but it needs to be proved that they acted preposterousl I am or weaklyunder their circumstances. be it observed,of their incidental reasoning; speaking, this I say that it does not become and concerning us, which who blessed with light, are gives us freedom where are the from the creature by telling us definitely of God in the visible world, pathsand dwelling-places those who were to despise seekingHim, if haplythey is a Superstition might feel after Him and find Him." that standard of religion faith which falls below which it is. We has given, whatever accustomed God are and fairly to define, accordingto our own naturally standard, what things are abstractedly superstitious have no and what are not ; but we rightto apply this other whose men standard, in particular cases, to
"

circumstances 31.

are

different from
woman

our

own.

(5.)The
to

with

the

issue

of blood, who Lord's stitious superit is

thought

be

healed

by secretly touchingour
more

garment, may
than

perhapsbe
the
even

called correctly of

barbarians
she
was

Melita.

Yet
our

remarkable
and that
on

that

by encouraged

Lord,

ment, ground of her faith. In His judgis not free state of mind, which then, a religious still be Faith, nay, and high from Superstition, may He said, "be of good comfort ; thy Faith. Daughter,"
the very
"

"

faith hath

made

thee whole

go in peace, and

be whole

againstSuperstition.
of

245
a

thy plague."
what Her

I have than
was

said that the

she

showed

more

superstitious temper
as

much people of Melita, inaswith what she

she did faith did

inconsistent rise to the

knew.
own

not

standard

of her

light.

She knew

enough
she Divine

of the Good
as

Shepherdto
source

have

directed her faith to Him

of which of His hem

the

one

of all

good, instead
and outskirts

in lingered

the circumstances She

in effect

Perfections.

regardedthe
almost Yet
even

of His power,

garment
and those who

of miraculous in the this

original ciple prinplaced herself thereby

as
an

of position
seems

idolize the creature. ness great humbleruler of the

to have

arisen from of the

of mind: synagogue,
to ;
"

like the
were

servants

who

then the

standing by, she

"

feared probably

trouble like the

Master

with

her direct intercession

who she her

on a subsequent occasion, Apostles rebuked those who broughtchildren for His touch, Him ; or she was full of to interrupt was unwilling own unworthiness,like the centurion who prayed or

that Christ would would She

come

not

condescend

to enter

his
a

but roof,

speak thought

the that

word
a

or instead,

send
as

messenger.

little one, from

such

herself, might

in for the Crumbs His distinct

His

table

by chance,and

without and laws

bidding, by

the

perpetual operation

spontaneous exuberance
on

of those

majestic general
"

wrought miracles. In all this, in her faith and her humility, her faith tingedwith superstition, her abjecthumility, she would to reseem semble such worshippers in various ages and countries in the Christian Church, as have impairedtheir simple
"

which

He

veneration

of the

Invisible, by

an

undue

of lingering

246
mind upon He 32. the

Love

the

Safeguardof Faith
emblems which

the outward

they have
added,
"

sidered con-

had blessed.
more

(6.)One

instance

shall be

that of

Prophet from Judah, who had a message brought him of the Lord, by a lying Prophet in the name biddinghim go home with him. Had he not been a for certain the other to had he known Prophethimself, that that have been a Prophet considering ; nay, or even
other called himself there Israel,
or

such,and
have been

would

in then were prophets nothing very superstitious that of

course

wrong

in his

to yielding

his solicitations. But

the character of the act

was

changed,considering quite
the express
to

his
had

own

commission, and

directions

which in the

been

given him
as himself,

how

conduct

himself

apostateland.
to refresh

If he went

back with his seducer

appear, any of
course

merely
neither his

it would

Faith

nor

had Superstition
was a mere

thing to

do

with

conduct, which
but if he did himself

suppose
to

to temptation; yielding that he was mending thereby comnot credulousness,

God,

he showed

Faith.
33.

And
and

here

lousness but creduwhy it is not Faith, to listen to idle tales of appasuperstition, ritions,
we see

charms,
current
even

omens,

and

the

like,which

may
we

be have

in

Christian land ; viz. because

which we The miracles, received a Eevelation. already of other miracles us to believe the report believe, indispose which found
are

external
we Christ,

to
are

the

revealed

system.

We

have
more,

the

not

seeking. And

much

if the doctrine

put

forth in the
or

revelation professed

of

to-day contradicts

invalidates the doctrine of those

Superstition. against
revelations which Hence that other
we

247
the ginning. be-

have
are

been

received

from in

warned expressly from

we

Scripture,
us

though

an

Angel
that

heaven have

preach unto
received,he

any

Gospel than
this the
was

must

be

pronouncedanathema.
34. And received the sin of the that having Judaizers, for In Moses of the
to perfection

they went Spirit,

Law then been warned

back

the rites of the

abolished.

like
:

manner

the Israelites had arise among you

a a

by

"If

there

giveth thee
wonder
come

dreamer a or prophet, sign or a wonder, and pass whereof he

dreams, and

sign or
unto

the

to
us

spake

thee,

Let saying, known, and

unto

go after other
us serve

gods,which
;

thou

hast not hearken of

let

them

thou
or

shalt not that

the

words

of that your

prophet
God your And Paul the God

dreamer
to

dreams, for
whether and with

the Lord

provethyou,
with it hence
was
a

know heart

ye love the Lord all your soul."

all your

with St. moment especial not an was annullingof built upon of the it and intended and well the
as

to prove

that

pointof the Gospel

rejection
old still

Law,
the

but

its fulfilment,

by
old

it ; and

that in the

Jews
as

of calling

the Gentiles,
was

Church

the

Commandment

preserved. 35. And thus,even

Apostle was
which anxious

in the
to

case

of the

heathen, the
the
truths

pay

due

respect to
to

they alreadyadmitted, and

rather the and

show

that

the

Gospelwas Paganism

purification, explanation, ment, developthose scattered

"

completion of
than

verities

of

their

abrogation.
"

Whom

therefore ye

he worship," ignorantly

says,

Him

declare I unto

you."

248
In other
to faith,

Love

the

Safeguardof Faith
not

words, it was
which he

his method his

to

represent the
u/

exhorted

hearers,as

state

of

alien from their existing utterly knowledge,their and their moral character. He drew them convictions,
on,

mind

them, but through their own by unsettling of a positive system,as far as might be, by persuasives
not
"

nature,and which, while fitted

truth and

to attract

by

their innate
presence

beauty, excluded
in

by

their very

whatever

them. inconsistent with Paganism was What to lead them was theyalready were, on, as by a not ; what venture, to what they were they knew was to lead them to what presumptions, on, upon they as

yet knew
demand

not.

Neither

of Jew
on

nor

of Gentile

did he

Faith

in his message,

the bare

antecedent

if so ground that God was every where, and therefore, who be, might be with himself in particular spoke to did he appeal lous them ; nor, again, merely to his miracuat men to see steadfastly, powers ; but he looked whether to they had "faith to be healed;" he appealed and desire, which that whole body of opinion, affection, made self;which, distinct up, in each man, his moral from all guesses
one

and

random
"

set efforts,

him what

forward it should

in steadily

direction, which, ifit was

the instrument

be, would
of strings

respond to
one

doctrine,as Apostle's
"

the

vibrate with another, which,

or accept it,

if it was
it. and He
was

not, would

either not
not

not abide

in

taughtmen,
every He

onlythat Almighty
that He had

God

was,

where, but
was

certain

moral

and merciful; true, holy, just, in their hearjs that His representative was ; that He and a judge, dwelt in them as a lawgiver by a already that attributes;

250

Love

the

Safeguard

of Faith,

"c.

and

it

takes It

its

character

from

tlie

moral

state

of

the

agent.
but

is

perfected,
It

not

by
not

intellectual

cultivation,
its
nature
or

by

obedience.
when thus

does

change
It

its is

function,
itself,
an

perfected.
of

remains
but

what it

it becomes

in

initial in its

principle quality,
as

action;
made
the

changed
as

being
but

spiritual.

It

is

before

presumption, thoughtful,
because and it

presumption
and the

of

serious,
mind.

sober,
It

pure, is

affectionate,
Faith
;

devout

acts,

but of its

direction,
it

firmness,
from

consistency,

precision

acts,

gains

Love.

37.
in

Let

these

remarks
the

suffice,
relation
Other and

insufficient distinction

as

they
between

are

themselves,
and

on

Faith

Superstition.
remain,
which have clear

important
a

questions,
the

however,
of and all who difficult

claim

on

attention

would

gain

notions

on

an

important

subject.

SERMON
IMPLICIT
AND EXPLICIT

XIII.

REASON.

(Preached

on

St. Peter's

Day, 1840.)

1 PET.
"

iii.15. and
a

the Sanctify
an answer

Lord

God
man

in your that and

hearts

be
reason

ready alivaysto give of the hope

that is

to every with

asJceth you

in you,

meekness

fear." of his characteristic

PETER'S graces. It and and It

was

faith

was

one

ardent,keen, watchful, and prompt. deliberation, argument, calculation,

it heard it heard when
senses.
"

with dispensed whenever delay, Saviour:

were

the

voice
even

of its Lord when the its mony testi-

and

that it
was

voice unaided

accents

low, or
other

by

of

the

When

Christ

appeared
answered
come

walking on the sea, and said, It is I/' Peter Him, and said, Lord, if it be Thou, bid me
"

unto

Thee who

on

the water."
"

When Peter this

Christ asked
answered and
art

His

disciples
we

He

was,

Simon

said,"as
the
our

read in the the Son

Gospel for
such

day,
and

''

Thou

Christ,
Lord's another

of the

Living God,"
clear and

obtained

for blessing

ready Faith.
whether

At

time,when

Christ asked

the Twelve

theywould

252
leave Him shall and
we

and Explicit Reason. Implicit

as

otters Thou

did,St. Peter said, Lord, to

"

whom
life;

go ?

hast
are sure

the

words Thou

of

eternal the

we

believe and of the

that And

art

Christ,
Christ
boat in

the Son

LivingGod."
from

after the that

out

Resurrecwas

tion,when
who which his stood he

he heard
on was

St. John

it

the shore,he sprang

and fishing",

of the into the

cast himself

sea, in

to come near impatience his faith might be mentioned. and was occupiedwith its

Him.
If
ever

Other Faith

instances

of

self, forgot
was

Great
Faith

it Object, appears

the

faith of Peter. with with When what

we

If in any

one

in contrast and

commonly understand Evidence,it so appears in the

he

by Keason,
instance
when Faith

of Peter.
was

reasoned, it
' (

was

at

times

lacking.

When

he

saw

the wind

he boisterous, called

was

and. afraid;"

Christ in consequence
He had

him, "Thou
touched
said

of little faith." When Me?" "the Peter and others

asked,

"Who

reasoned, "Master,"
press ?"
one

they,
when

multitude

throng Thee, and

Me
And

Thee, and sayest

Thou, Who
of

touched

in like manner,

Christ said that he should

suffering,Peter
"

said unto
"

day follow Him in the way Him, Lord,why cannot I

know how his faith gave

follow Thee way

soon

now

?"

and

we

afterwards. and

2. Faith in the

Keason, then, stand

in

strong

contrast

of Peter : yet it is Peter,and he not history who but the inspired of Galilee, fisherman Apostle, the text its due

the in
to
an

in order givesus a precept which implies, of our a careful exercise Reason, fulfilment, upon upon

exercise both

Faith,considered
the

as

an

act
are

or

habit

of mind, and

Objectof

it.

We

not

only

and Explicit Reason. Implicit

to
"

253

the sanctify
a

Lord

God
us

in

our

hearts/' not
our

only to
Christ
we

prepare
may
so

shrine within where what

we we

in which

Saviour
j
our

and dwell,
to understand

may

worship Him
to master

but

are

do, so

and
we

what we to recognize so feelings, ideas to trace out our so believe,

thoughts and how believe,

and

impressions,
that
we
man

:and to be
"

contemplatethe
account

issue

of

them,
to

may

ready always to givean

us an

answer

every

that Ia
or

asketh these rather

of the

hope
have
our

that
a

is in

us."

words,
an

we conceive,

clear warrant,

to injunction,

cast

into religion

the form

of Creed

and

Evidences.
seem,

3. It would

then,

that

though
Faith

Faith
is the

is the

characteristic of the

and Gospel,

simple

of the mind to the Unseen God, without conscious lifting reasoningor formal argument, still the mind may be allowably, engaged, in reflecting nay, religiously upon its own Faith ; investigating the grounds and the Object of it,bringing it out into words, whether to defend,
or

recommend,
in his

or

teach

it to

others. and

And

St. Peter

in spite of himself,
us own case

his ardour

earnestness,
of such
an

gives
Son into shall gave

some

indications
"

exercise

of mind. of the
a

When

he

said,
when

Thou

art the

the Christ,
a

Living God,"
:

he cast his he

in faith,

measure,

dogmatic form
go ?
an

and

said,
in

"

To

whom

we
"

Thou

hast the words

of eternal
was

he life/'
or

account

of the

hope
be

that

him/'

grounded
and unreal

his faith upon

4.

Evidence. would that

a

Nothing
to

more

theoretical
cannot

than when

suppose

true

Faith

exist

except

moulded

upon

Creed,and

based

upon

Evidence;

254

Reason. and Explicit Implicit

indicate
a

would yet nothing than

to say that it

more

shallow

philosophy

dogmatic
service of
that every Faith

and

the latter is to

from to be disjoined ought carefully To assert argumentativestatements. discard the science of theologyfrom the
assert

Religion ; to

the

former,is
be
or
a

to maintain

child, every peasant,must

exist without
it does
not

theologian.
without have
an

cannot

grounds

object ;
should and

but

follow that

all who

faith

and recognize,

be able to state what the other

they believe,
it is not

why.

Nor,
be

on

hand, because
its

identical with its

cease

and grounds,
true

to

Faith,on
"

fore does it thereobject, them. its recognizing it will itself, be

In

as proportion able to give an

"

the mind
account not

reflects upon of what

it believes and
not

hopes;
able.

as

far

as

it has

thus

it will reflected,

be

be be wrong, yet cannot knowledge cannot natural a necessary, as long as reflection is at once of our souls, ture faculty yet not an initial faculty. Scripgivesinstances of Faith in each of these states, ^vvhen attended by a conscious exercise of Reason, and Such when these
not.

When that

Nicodemus Thou

"No said,

man

can

do with is

miracles

doest, except God

the Scribe other but He is
more

be
"

When him," he investigated.

said,
;

There
to

One
Him

God,
with

and

there is

none

and

love

all the heart

than

all whole

burnt
On
on

his belief was and sacrifices," dogmatical. offerings at Lystrabelieved, the other hand, when the cripple
or preaching,

St. Paul's

the

man

at the Beautiful

gate

believed in the Name

not of

of

their Christ,

faith

was

dent indepen-

but of

that is impossible,) or grounds (for objects and objects producible recognized, perceptible,

and Explicit Reason. Implicit

255
or

they could grounds:they believed,

True

not

say what

why.
cise exer-

then, admits,but Faith,,

of what is

does not

the require,

commonly

understood
seem

by
want

Reason. of
reverence

5. I towards

hope
a

it will not

any

great Apostle,who
of calls history

reigns with
of the

Christ

in

instead heaven, if,

to which

one selecting our

many of the

lessons

points of doctrine in it which be enlarged might so profitably I to which a subject upon, I employ his Day to continue devoted such opportunities of speakingfrom have already have from time to time occurred, this place, as though it connected with him. Such a continuation be but incidentally sanction in the character of has some of subject firstLessons for Holy days, our which, for the most part, instead of being appropriate to the particular Festivals which they are appointed, on are portionsof a course,
and
And

his

or attention,

connected
I will add

with

those

which
a

are

that,if there is
be is excused

to others. assigned the intrusion question,

of which

may

in the
on

present age, and

the
rative Days commemoChurch, it is

to.

which

the mind of the

led naturally

first Founders
to Reason

of the under the

the the

relation of Faith
means

Gospel ;

and

in

jects groundswhereon, and the subthe mind is bound to believe and acquiesce, wherein, of religion. matters

whereby,and

the

Day we have an account of St. Peter,when awakened by the Angel, obeying hm while he implicitly, yet not understanding, obeyed. He and bound his sandals,and cast on girt himself,
his

6. In the

for Epistle

this

garment

about

him,

and

"

went

out

and

followed

256
him
"

and Explicit Reason. Implicit

yet
when

"

wist

not

that it
he

was saw

true which
a

was

done wards, After-

by the Angel,but thought

he
"

vision."

was

come

to

he said, Now himself, hath

sent

I know

of

that surety,

the Lord

His

Angel,

and hath delivered me." then he

as
an

First he acted
own

spontaneously,
be taken

contemplatedhis
and

acts.

This may

illustration of the

difference between

the

more

simplefaculties
process of

of operations

the mind, and

which

that
takes

and describing them, analyzing

place upon
and and
reason,
reason

reflection.
but
;
we

We

not

and only feel,

we can

think, think,

know

that
but

feel,and

and ascertain inspect and reasonings our not only : thoughts, feelings, but describe. for a time,do not ascertain, Children, realize even their material frames, or (as I say) may
not

only know,

count

their limbs ; but,as the mind

opens,
as

and well
;

is cultivated,
as

they turn

their attention

to soul

all they are, they contemplate

no

and

all theydo

body ; theyare

gination, imainstinct, conscience, longerbeingsof impulse, or habit, reason, merely; but they are able to their
own

reflect upon

mind upon

as

if it

were

some

external

This is the reasonings. pointon which I shall now enlarge. 7. Reason, according to the simplest view of it,is the faculty of gainingknowledge without direct perception, of ascertaining of or one thing by means In this way it is able, another. from small beginnings,

object ; theyreason

their

to create

to itself

world

of

which ideas, for it

do

or

do not

to correspond

the

stand,or

are

true

things themselves or not, according as

One fact may

which
is

they
whole

exercised
a

or .soundly

otherwise.

suffice for

258
of faculty and

and Explicit Reason. Implicit

plest, simimagination.The boldest, most comprehensive theorywhich has been for the analysis of the reasoning process, is
memory
or

invented

the well-known and Aristotle, every

nor

science which

for which upon

we

are

indebted

to

is framed

the upon

that principle

act of

is reasoning

exercised

neither

more

less than

three terms.

Short of this, we

have many

in familiar use words to designate general particular methods of thought,accordingto which the mind sons reafrom truth to truth), signate to deor is, (that proceeds which states of mind influence its particular reasonings.Such methods are antecedent probability, and circumstantial analogy, parallel cases, testimony,

evidence

and

such

states

of mind

are

ference deprejudice,

attachment to such authority, party spirit, and such principles, and the like. In like manner we distribute the Evidences of Eeligioninto External and and a posteriori Internal; into a priori ; into Evidences of Natural and of Eevealed ; and so on. Religion Again, we speak of provingdoctrines either from the nature of
to

the case,

or

from in
a

them teaching
way.

or Scripture, or dogmatic,

from
a

history ; and of tatory or a horpolemical,

we

In these and

other

ways

instance

the

reflective power

of the human
acts. two

and mind, contemplating

its own scrutinizing 9.

Here, then, are

"

processes,

distinct from

each

other,

the

process of
for to from which

and next, the original process of reasoning, son, reaour reasonings. All men investigating than to gain truth is nothing more reason

former brutes

truth,without
are

the intervention of sense, to

limited;but

all

men

do not

reflect

and Explicit Reason. Implicit

upon their
own as

259
and truly

much reasonings,
to

less reflect

so accurately,

but In
can

onlyin other words, all men give a

and
reason. as

to their own justice to their abilitiesand proportion

do

meaning ;
attainments. all men
two
scious con-

have We
may

reason,

but not

denote,then, these
as

exercises of mind

or reasoningand arguing, or reasoning, as

unconscious

Reason Implicit

and

Reason. Explicit

And

to

the latter

belong

the

words,science, method, development, criticism, analysis, rules,laws, and proof, system, principles,
like nature. others of
a

10. That these two exercises

would together
seem

are

not to be confounded

too

plainfor remark, except that

Clearness
in

they

have

been

confounded.

argument

is not indispensable racy Accuwell. to reasoning certainly is not essential to in stating doctrines or principles The exercise of analysis and acting feeling upon them. is not necessary to the integrity of the process analyzed. The process of reasoning is complete in itself, pendent. and indeThe analysis is but an account of it ; it does
not

make

the conclusion

correct

it does not
a

make

the

inference rational.
to
reason

It does not It does but

or
as

cause

given individual
a

better. for

givehim
that evil,
a

sustained is

sciousness, con-

good

for

he

reasoning.
how he
members. re-

How

man

reasons

is

much

mystery as
worse

He

remembers he

better and
reasons

on worse.

different Some

and subject-matters, men's

reason

better and

becomes

and is less than of

genius in particular subjects, in others. The gift talent or ordinary

be of distinct in different the
same.

reasoning may thoughthe process

subjects,
Now
a

reasoningis
s

260

and Explicit Reason. Implicit

arguer
or

is but one who excels in speaker of reason, taken as his or a process analyzing expressing He traces out the connexion of facts, subject-matter. detects principles, them, supplies deficiencies, applies

good

clear

till he

has

reduced

the the

whole

into

order.
as

But

his

talent of

or reasoning,

giftof
to such

reason an

possessed
he
a

by him,
may be

may
as

be little

confined

and exercise,

expert
an

in other

as exercises,

matician mathe-

experimentalist ; as little creative itself which he analyzes, of the reasoning critic a as of writing need possess the gift poems. and arguing be thus distinct, what 1 1 But if reasoning Is to be thought of assertions such as the following ? to say the least, Certainly, they are very inaccurately worded, and may lead,as they have led,to great error. 12. Tillotson1, for instance, says: "Nothing ought
.

need

be

to be received

as

divine doctrine and

that

out withrevelation, without is,

some

good evidence
argument
man

it is

so

that

sufficient to
"

a prudentand satisfy

considerate

is an assent of the mind Again : Faith all assent to somethingas revealed must by God : now be grounded upon evidence;that is, believe man no can unless he have, or think he hath,some reason any thing,
...

to

do

so.

For

to

be
a

confident

of

thing

without

reason

is not

but faith,

and presumptuous persuasion

of obstinacy
untrue

mind3/'

Such

assertions either have

an

the
L1

meaning,or are unequal to the inferences writers proceed to draw from them.
Of
course

which

the their

statements
own

of

these from

various
own

authors

are

true

and

important in
Serm.

placeand

their
3

pointof view.]
vol. iv. p. 42.

vol. ii. p. 260.

Serm.

Reason. and Explicit Implicit

J3. In miracles like
are

261
that

manner

Paley

and

others4 argue

probable, is imunless a Revelation improbable other conthe ground that there is no ceivable on a Revelation;that is,they way of ascertaining of a conscious would investigation imply the necessity the possession of and verification of its claims, or in argument ; whereas grounds which are satisfactory
not

considerations form explicit process

which
may
to
a

seem

weak

and

insufficient in

an

lead, and

lead, us justly
of the

by

an

plicit ima

receptionof Christianity ; just as

the

peasant may
an producible,

from

look

sky
far

foretell tomorrow's
as

weather,on grounds which, as

exact

they are
nounce pro-

would logician

not

to scruple

inaccurate and
he

inconsequent.
be
"

"In

what

way/'
the In ?

asks,

"

can

Revelation

made,"
but

that

as is,

context
none

shows, be ascertained,
we
:

by

miracles

which 14.

are

able to conceive." writer

"

Again by by

another

says,

There

are

but two
;

ways either

which
an

God

could

reveal His
on

will to mankind the mind of every

immediate of every His Him age,

influence
or

individual persons

some by selecting

particular
for this purpose

to be

instruments
....

and powers
as

vested
the

by
On

with

such

might

carry

strongestevidence
it is of
to impossible
a

that

teachers 5." that

the other

reallydivine they were hand, Bishop Butler tells us

evidence will be
tainly cer-

decide what

afforded

Revelation, supposing it made

; and

it might have been

givenwithout
a

any

supernatural
even

at all, display being left (asit is in

4 6

manner

now)

Prepar.Consid.

p. 3 ; vide also Farmer

on

Miracles,p. 539.

Douglas, Criterion, pp. 21, 22.

262

Reason. and Explicit Implicit

or

rejected accordingas by each, man his heart sympathized that is, the influence of in it, on weak are persuasive, reasons, which, though practically when set forth as the argumentativegrounds of conviction.
15.

to be received

Faith, then, though

is not

in

all

cases

reasonable

founded on investigation, necessarily plicit argument, or proof;these processes being but the extakes in the case form which of the reasoning that the opposite minds. Nay, so far from it, particular vanced, adbeen opinionhas, with much more plausibility, viz. that Faith is not with even compatible these processes. Such an indeed,cannot be opinion, the lightwhich maintained,particularly considering in the text ; but the subject, casts upon as Scripture of serious minds. When it may easily take possession they witness the strife and division to which argument and the proud self-confidence controversy minister, of the reasoning which is fostered by strength powers, the laxity the study of opinion which often accompanies of the Evidences, the formality, the secular the coldness, and carnal spirit is compatible with an which exact adherence to dogmatic formularies ; and on the other hand, when they recollect that Scripture represents seated in the affections and divine life, a as religion in spiritual manifested wonder that they graces, no Faith from all connexion with are tempted to rescue faculties and habits which exist in perfection may process, without
own

Faith,and

which

too

often usurp be
a

from

Faith its for it. I

province,and professto
a

substitute

repeat,such

is extreme, persuasion

and will not main-

and Explicit Reason. Implicit

tain it and
not

263
long time
;

and itself,
as

cannot

be

acted

on,

for any

being

to prohibit religious inquiry paradoxical Yet we should it imperative. to make as inference,

dismiss

the

notice

of

on it,

many

out accounts, withI propose of

our

to doing justice

it ; and

therefore
uses

now,

before

and
state

some considering6 analytical powers, in

of the the

critical

certain

of

the

to provinceof Eeligion, and inconveniences defects; an

undertaking which
our

will

fully occupy

what

remains

of

time

this

morning.
argument
may

first, employed, in ascertaining Natural the divine origin of Religion, and Revealed; next, in interpreting Scripture; and in determining thirdly, pointsof Faith and Morals ; that in the Evidences,Biblical Exposition, and Dogmatic is, firstof all, Theology. In all three departmentsthere is, exercise of implicit an mon reason, which is in its degreecomto all men gain a certain impression, ; for all men

16.

Inquiry and

be

before them, for or rightor wrong, from what comes for or against certain interpretations against Christianity, This impression, of Scripture, for or againstcertain doctrines. made by the claim upon their minds, whether itself of Revealed or Religion, by its documents, or by its teaching, it is the object of science to analyze, We believe certain methodize, and exhibit. verify, certain grounds, on things, through certain informants ; and the analysis of these three,the why, the how, and the what, seems pretty nearlyto constitute the science of divinity.

[6 Vide

Sermons

xiv. and

xv.]

264
17.

and Explicit Reason. Implicit

(1.)By

the

Evidences
all the

of

of systematicanalysis

KeligionI grounds,on
I say
"

mean

the
we

which

believe
the word such

to be Christianity

true.

because all/' denote

Evidence
as

is often arise out

restricted of the

to

only

thingitself which is to be proved; or, to speak more facts and definitely, circumstances which the pointunder quiry inpresuppose condition of their existence, and which as a are weaker or stronger arguments, accordingas that point less closelyto be a or approaches more necessary
arguments
condition of them. evidence
of
a

Thus

blood
far

on as

the
a

clothes

is

an

murderer,justso
to the fact of the

deed

of violence

is necessary
for them.

or stains, as

alone accounts drawn

out

Such

are

the Evidences

by

Paleyand other writers ; and though onlya secondary of the considered the whole part, they are popularly Evidences,because they can be exhibited and studied
with
far

greater ease

than

antecedent

considerations,

and struse which, vague and abanalogies, presumptions, as truly the grounds they are, still are more which religious receive the Gospel; but on men on said on this subjectsomething has been former a occasion. is of Interpretation the all inquiryinto its principles; included course the theory of the of mystical interpretation, question of double sense, the doctrine of types,the phraseology prophecy,the drift and aim of the several books of the dates when, the places where, and Scripture; parison written; the comthey were persons by and to whom with book; the uses and adjustment of book 18.

(2.)Under

the

science

of

266

and Explicit Reason. Implicit

the Chair of Saint

about which questions Christians may differwithout interfering with the principle that what God has givenis true,and what itself, He has not given What He may, if so be, be not true. has not given by His appointedmethods,whatever they

by

Peter,are

be, may
as or

be venerable

for its
or

or antiquity, as

authoritative

held

by good

men,

safer to hold

held

by

many,

necessary

to hold

because

it has been

or subscribed,

from persuasive but good effects;

are

its

or expedientfrom its probability, after all, except that all good things

from

God,

it

as is,

-far

as

we

know,
and

human

ment, state-

and
man.

is open such

to

because criticism,

the work

of

To

human

inferences

I propositions

confine

myselfin
the of

the remarks

that follow. of method and form

"

21. Now in matters

evil great practical

"

religion, nay, in all moral matters, is this : their promisingmore than they can obviously effect. At best the science of divinity is very imperfect and inaccurate, of science is a proyet the very name fession
"

objections such as its leading with to familiarity readily occur; sacred things, and consequent irreverence ; its fostering sort of religious a formality philosophy ; its substituting and literature for worshipand practice ; its weakening the springs of action by inquiring lating into them ; its stimuits substituting, in to controversy and strife; of duty,positive rules which need explanation matters for an which commands the mind ; instinctive feeling and its leadingthe mind to mistake system for truth, that an to suppose hypothesisis real because it is consistent : but all such objections, though important,
more

of accuracy.

Other and

familiar

and Explicit Reason. Implicit

rather lead
us

267
than
to
a

to

cautious

use

of

science

distrust of it in in
so

But its insufficiency matters. religious is an evil which attaches to it from high a province
an last,

first to of

inherent

evil which

there

are

no

means

and remedying,

which, perhaps,lies
I have

at

the

root

of

those other evils which

To this evil I shall
now

just been
my it in
to
some

enumerating.
of the foregoing

direct

attention, having

referred already incidentally remarks. 22. No is analysis subtle

and

delicate under

enough
which

to
we

the representadequately
or believe,

state of mind

of belief, as they are presented subjects ating, to our thoughts. The end proposed is that of delineand the mind it were, painting what sees or, as it is to portray duly consider what let us feels : now and we shall surely in form and colour thingsmaterial, the rather the impossibility, of or difficulty, the hues and the outline and character, representing understand the

shades,in
the

which
or

any

intellectual view
substance

exists really and

in

mind,
in

of

givingit that

that exactness
to

detail in which

consists

its likeness

the

of sufficiently ences or marking those minute differoriginal, which attach to the same generalstate of mind or in this or that individual of thought as found tone It is probable that a given opinion, as respectively. held by several individuals, when of the most even genial con-

views,is as distinct from

Now how minute is the
a

itself as in

are

their faces. which !

defect

imitation

hinders how

the likeness of is it to

from being successful portrait is intended ! represented

easy

recognize who
is

by it,
Is it

without

he allowingthat really

268
not

and Implicit

Reason. Explicit
most

then,to expect that the hopeless, anxious end in more can investigation

and diligent than in giving of the living some mind, and its very rude description And if it be ? feelings, thoughts,and reasonings difficult to analyzefully any state,or frame, or opinion of our own to delineate, as minds, is it a less difficulty to do, the works, dealings, Theology professes providences, of Almighty God ? nature or attributes, 23. In this point of view we ence, may, without irreveras speak even of the words of inspired Scripture and defective; and though they are not subjects imperfect for our judgment (God forbid), yet they will for

that very
what

reason

serve

to

enforce

and

I would

say,

and

how
in the

far the but itself,

better explain objection goes. in consequence It

is defective, not Inspiration of the medium

uses can

it uses

and

beingsit addresses.
man

human
man

and language,
nor can

it addresses his hundred

; and

neither

compass, the

tongues utter,the
God's of

of mysteries in this. be of

world,and spiritual
and intricate

This

vast

scene

appointments thingscannot
to the mind

or generalized through or represented in undertaking to man ; and inspiration,

do so,

sarily neces-

lowers

what

is divine to mention

raise what made of in

is human. of Scripture

What,
the

for

is the instance, of

providences, but a gracious counsels, designs, anger, and repentance, mode because necessarily imperfect) (themore gracious of making man contemplatewhat is far beyond him7 ? is infinitely Who shall give method to what complex,
laws

God's

government,

His

and

measure

to the unfathomable

We

are

as

worms

[7

Vide

Hist, of the Arians, p. 77.

Edit.

3.]

and Explicit Reason. Implicit

in
an

269

abyss of
it

divine works

;
our

myriadsupon
hearts
ever

years would and

our

take, were
ever

myriadsof so religious,
receive from

intellects the
as

so

to apprehensive,

without
are,

of impression just

those works convey know

to

as

they really
to
us :
"

and

experiencewould
we

them

sooner,

then, than

should
to

nothing,Almighty
us

God

has condescended and

to

speak

so

far

as

human

thought
in order amid 24. His

language

will

admit, by approximations,
for
our own

rules give us practical eternal

conduct

infinite and herein

And

consists

operations. of one great blessing

on

the

Gospel Covenant, that

and in other

in Christ's death

the

Cross,
are

parts
works

of that and

all-gracious Economy,
so

as concentrated,

it were,

presented to
human

us

those
with
a

attributes like

and

which
are

fill eternity. .And

we graciousness

also

told,in

language,
Son

things concerning God

and and His the union
even

Himself, concerning His

Son's
His in

and concerning His Spirit, of two

a

incarnation,
Person
"

natures

One

truths which

but peasant holds implicitly,

which His

Almighty God,
Church after

whether

by

His

Apostles,or by
to

bring together to the keeping of science. and methodize,and to commit all such statements 25. Now are likelyat first to taken strike coldly or harshlyupon religious ears, when
by themselves, for they
which express
are

them, has

vouchsafed

this

reason

if for under

no

other,
"

that

heavenly things
the

earthly images, applies

our

below infinitely

reality.This
who

to the doctrine especially Lord and Saviour,as all

of the Eternal know

on

Sonshipof
turned

have

their

minds

to the controversies

the subiect.

270
26.

and Explicit Reason. Implicit

so

Again,it may in the case possible

that these
when between
a

that happen,

statements
a

are

only
teries, myslies

of certain

aspectsof
each

and doctrine,

seem

inconsistent with

or other,

contrasted

together, apart from

if one
were

what

them; justas
an same

shown
were

the

of picture

littlechild and

old man, person,

"

and
a

told that
which

they
would

the represented be

statement

to beingswho were incomprehensible unacquainted with the natural changeswhich take place, in the course

of years, in the human

frame.
may be
not introduced,

27. Or doctrinal statements

so

much

for their flow from

own

sake, as
and of

because
a

many

quences conse-

them,
means our

therefore
be

great variety
Such
His the

of

errors

may,

by

them,

prevented.
He has taken

is the doctrine

that

Saviour's

is in personality

Godhead, not
manhood

in His manhood

; that

into God.
for the

It is evident that such statements,

sake their of

beingmade
viewed

apart from
may

something beyond, when end, or in themselves, are

it be

abrupt,and
28.

offend hearers.

quently that freexplained, do not recognize sensations and ideas, we our when The represenput into words ever so carefully. tation out of shapeand strange,and startles us, seems even though we know not how to find fault with it. This applies, of some at least in the case persons, to of the portionsof the received theological analysis the mind by the Scripture impressionmade upon notices concerningChrist and the Holy Spirit.In like such phrases as good works are a condition of manner,
"

Again,so

it is, however

eternal

or life,"

"

the salvation of the

regenerateulti-

and Explicit Reason. Implicit

271
tionable, unexcep-

mately depends upon

are

themselves," though
"

of

nature

to offend

certain minds.
more
a

29. This

of analyzing our difficulty

recondite

and convincingly, has happily feelings influence of upon the science of the

most

important
fenders De-

Evidences.

select as reasons for naturally Christianity the truest, the most not the highest, belief, sacred,the but such as best admit of most intimately persuasive, being exhibited in argument ; and these are commonly in the case of religious not the real reasons men. 30. Nay, they are led for the same reason, to select such
on

arguments
A

as

allwill allow
are
a

that

such is,
measure

as

depend
for all

which principles science

common

minds.

in is, certainly

its very of

nature,public
Faith take the be
;

property; when, then, the grounds

shape of
assumed that

book

of

Evidences, nothingproperlycan
men

but what

in

general will grant

is
on
a

as

true

is, nothingbut
and

what and

level with

all

minds,

good
31.

bad, rude
the real

refined. of detecting and difficulty

on pressing ex-

Again, as

to the
reasons

which

we

let believe,

this

be

considered,
"

how
at
one

very time

an differently

argument

strikes the mind its

one

and

to another,according

state, or particular
time it is weak and

the accident

of the moment.
"

At is

unmeaning,- at another, it
We take up
a

nothing short
at
one

of demonstration.
see

book

nothing in it; at another, it is full of weightyremarks and precious times thoughts. Someis axiomatic, sometimes statement a at a we are
"

time, and

loss to
are

see

what

can

be said for it. like which

Such, for instance,

are

the

following, many

found

in contro-

272
versy end
;
"

and Explicit Reason. Implicit

that
true

saints

cannot

but

persevere

to tho

; or

that the influences

;
or

of the be
an

cannot Spirit

but

be of
tending ex-

effectual

that there must

on

infallible Head Roman

the Church

earth ;

or

that the

Church,
;
or

into all lands,is the

a

Catholic Church

that schisof

Church, which
in He
; or

is Catholic

abroad,
our a

cannot

be

matical

England; or that,if
must

Lord

is the Son

God,

be

God

; or

that

Revelation

is probable

that,if God
Who

is

All-good.

shall

He must be also All-powerful, analyze the assemblage of

in this or that mind, which occasions it almost opinions to reject to accept each of these and or instinctively similar positions? Far be it from to to seem me insinuate that they are neither true nor but opinions, and approvingthemselves to the or false, not, according humour of the individual : so far from it, or prejudice that I would lead each
most

maintain

that the recondite

or

reasons are

which

person

to take

decline

them,

just the
on

importantportionof
conviction

the considerations and I say

so,

which
way

his

depends;

by

of

showing that
science of

the science

of

controversy,or
very

again the
it
not can-

Evidences,has
exhibit
worse

done

since little,
reasons

analyzeand
so

these momentous in little,

; nay,

far has done done but

than

that it

to professes

have
are

much,

and

leads the student

to mistake

what the

in debate,as secondary points

if they were

most

essential. It often
or

32.

happens, for

the

same

reason,

that

troversialists con-

that person weak.

as

Such

are spoken of by this or philosophers sometimes unequal,sometimes profound, do occur; of course, of inequality, cases

74

and Explicit Reason. Implicit

any of

stillthan
to the

these,which
the let it be

is nevertheless

necessary

of validity

argument. considered, that,

even as

34.

Further,
are

regards what

that is, commonly called Evidences, conviction for the most arguments a posteriori, part not upon follows, great arid decisive proof or any one of the point in debate,but upon token number of a circumstances which the mind is together, very minute quite unable to count up and methodize in an argumentative form. clear

Let

person about

only call
matters
on
a

to

mind

the

he impression that
man

has
man

of every certain

day's object,
how

occurrence,
or

this
was

is bent

that that that

one

or displeased,

another

suspicious ;
and

or

is

happy, and
such

another

unhappy ;
of

much

depends in
subtle be
an

on impressions

manner,

voice,
all

accent,words
the many but cannot very poor if he

silence uttered,

instead
are

words, and

symptoms
he

which and

felt

by

the

mind,
how

contemplated ;
account

let him

consider his

is able to is called what

give of
upon

sion, impres-

avows

it,and
meant

to

it. justify in proof,

is This,indeed,

by

is called moral

to legal. We speak of an accused person opposition without dences though the evibeingguilty any doubt, even broad and definite of them of his guilt none are enough in themselves to admit of being forced upon

the notice
see

of those

who

will not

exert

themselves

to

them. 35.

Now,

should of

the its

or proof of Christianity,

the

Scriptureproof
nature, of
course
:

doctrines,be
be exhibited

of
to

this

subtle

it cannot
even

advantagein
strong

argument

and

if it be not

such,but

contain

and Explicit Reason. Implicit

aud almost

275

still there will alwaysbe a evidences, legal of writers on Evidence, in the case the or on temptation

to over-state and exaggeproof of doctrine, Scripture rate, if they were in excess; to systematize as or making a case in a court of law, rather than simply

and

as analyzing, severely

far

as

is

certain possible,
or

reasons existing

why
much

the of
a

Gospel
certain say, that

is true, doctrinal almost

why
reasons

it

should It is

be

considered

character. all

hardly too

to

adduced in formally and symbols

moral

are inquiries,

rather

cimens spethose

of the real

grounds, than

They do but approximate to grounds themselves. of the generalcharacter of the proof a representation
which the writer wishes like
an

to

convey

to

another's

mind.

They cannot,
followed with and with the

mathematical

proof,be
to what

attention of

confined

passively is stated,

admission
are

Rather, they
true

hints

nothing but what is urged. towards, and samples of, the

an

and reasoning, docile

demand
can

active, ready,candid,
itself into what pursue
a

and

mind, which

throw

is

and said, neglectverbal difficulties,

out

and

carry

This principles.

is the true

office of and

to writer,

excite and other

direct trains of the

too
common

thought;

this,on

the

hand, is

expect every thingto be done instead ttiink,to criticize the letter,

"

of readers, to practice for them, to refuse to

"

of

wards reachingforevery

towards
as

the sense, which

"

and

to account

ment argu-

unsound

is

worded. illogically
source

36. Here may who

is the

fertile

of

which controversy, limit

be prolonged without undoubtedly desire

by

those

it,while words

are T

incomplete exponents of
2

276

Reason. Implicitand Explicit

reasons

and complex ideas,

demand

and study,

involve

pute, prolixity. They, then, who wish to shorten the disand to silence a captious opponent, look out for
some

strong

and

manifest

argument which
bears

may

be

stated
;

handled tersely,
some one

and urged rhetorically conveniently,

which

reason,

with it a show

of

of clearness, a or profession vigour and plausibility, and may be easily reduced to or simplicity, originality, mood and figure. Hence the stress often laid upon texts, as if decisive of the matter in hand : particular hence one disputantdismisses all parts of the Bible trines which relate to the Law, another finds the high doc"

revealed in the Book of Genesis, Christianity of the inspired certain portions another rejects volume, the Epistle of St. James, another as gives up the Apocrypha, another rests the defence of Revelation Miracles on only, or the Internal Evidence only, another sweeps ture, away all Christian teachingbut Scripin and all from impatience at being allotted, one
of
" " " " "

which does little more particular case, an evidence the mind ; from dislike of than create an impression on and a desire an evidence,varied,minute, complicated, and decisive. of somethingproducible, striking, the of a since a test is in its very nature Lastly, forms are and since argumentative character, negative far they will be but so mainly a test of reasoning, not creative. critical, They will be useful in raising and in ministering to scepticism ; theywill objections,

37.

down, pull
38.

and

will not

be able to build up.

I have

been

engaged

in

provingthe following

Implicit
points
:

anct

Explicit
and

Reason.

277

that in the

the
act

reasonings
of Faith
are

opinions
and
to

which

are

volved inthat
out

latent is able

implicit bring
them that

the into

mind

reflecting
definite is in

on

itself

some

and

methodical without this does

form;

Faith,

however, which,
and
must

complete
of

reflective interfere

faculty,
with

matter

fact,

often

it,

be

used

cautiously.
aware

39. what others

I
must

am

quite
have

that

have

said

nothing
the minds

but of while it

often be

passed
asked old
to

through

and

it
to

may

whether

it is Yet

worth

so

diligently
never

traverse

ground.

perhaps
in
one

is and be

without

its

use

bring
truths,

together
which
one

view,
may

steadily
familiar 40.

contemplate

by

one

notwithstanding.
we

May

be

in

the

number this

of

those

who,

with

the

Blessed

Apostle
all Lord the and

whom of

we

day
to

commemorate,
the service of

employ
their

powers

their

minds drawn hearts who who

Saviour,

who

are

heavenward filled Him in

by
with the

Hiswonder-working
His

grace, in His

whose

are

love,
of

who

reason

fear,
and

seek

way
on

His
to

commandments,
the

thereby

believe

Him

saving

of

their

souls

SERMON
WISDOM,
AS

XIV.

CONTRASTED BIGOTRY.

WITH

FAITH

AND

WITH

(Preachedon Whit-Tuesday,1841.)

1 COK. He

ii.15.

that is

spiritualiudgeth

all

things, yet

he

himself is judged of

rilHE

giftto

which

this

high characteristic
Wisdom,
We
"

is ascribed and the

by
Giver
he says,

the

is God

Apostle is Christian the Holy Ghost.

"

speak wisdom,"
them
. . .

before the text, shortly among of this world perfect, yet not the wisdom

that but

are we

speak the
wisdom."
truths hath

wisdom And

of God after

in

mystery, even
mention of the

the hidden

making by

heavenly
"

which

Wisdom them the

unto

contemplates,be
us

adds
. . .

God
have

revealed

His

Spirit

we

not received,

of spirit

the

world,

but

the

Spirit

which

is of God."
a

2. In Wisdom
was

former

verse
"

St. Paul

contrasts

this divine

with with

Faith.

My speech and
of man's

my

preaching
but in that your

not

words enticing of the

not

wisdom,

demonstration faith should

and Spirit

of power,

stand

in the wisdom

of men,

but

in

Wisdom
the power them that of God.
are

as

Contrasted, "c.
we

279

speak wisdom among perfect."Faith,then,and Wisdom, are

Howbeit,

belongs to gifts. Wisdom opposite and the perfect, to preachersof the more especially is Faith is the elementary grace which Gospel ; and troduced inThe two are of hearers. of all, especially required : Epistle againin a later chapter of the same
or distinct,

even

the word of Wisdom, to Spirit to of Knowledge by the same another the word Spirit, another Faith by the same Spirit." Such are the two which will be found to lie at the beginningand gifts
"f

To

one

is

givenby

the

at

the

end

of

our

new

both life,

intellectual

in their

nature, and

both

exercise of the

divinely imparted; Faith being an and unconscious, Reason, so spontaneous,

to
seem

as unargumentative,
a

at

first

sight even

to

be

moral

act, and Wisdom

and being that orderly in

mature

development of thought, which

goes

earthlylanguage
of this sacred

by

the

name

of science and in the

philosophy.
intimated,and
The

3. In

like manner, both these

to

Services

Season,
both

spiritual giftsare
same

referred

the

heavenlysource.
it makes

lect Col-

speaks of Faith,when virtually

of

mention

Almighty

God's

"teaching the

hearts of His faithful

by the sending to them the lightof His Holy people it and of the Wisdom of the perfect, when Spirit;" Spirit we may "have a prays God, that "by the same judgment in all things." right 4. Again,in the Gospel for Whitsunday, the giftof in Christ's promise, that the Wisdom is surely implied should teach the Apostles"all things," and Comforter He whatsoever "bring all thingsto their remembrance
"

280
had

Wisdom
said unto
we

as

Contrasted
and
"

with

them;"

in St. Paul's

exhortation,

but yesterday, In malice be children, in understanding be men." Again, a cultivation of the akin to Philosophy near or Wisdom, faculty, reasoning is surelyimpliedin the precepts,of which have we heard,or shall hear, from the same Apostle and St. John to-day, about and provingall things," holding fast that which is good/' and about the spirits trying whether they are of God." 5. Again,other parts of our Whitsun Services speak of exercises of Reason akin to Faith, as being more of processes of investigation discussion. or independent In Sunday'sGospelour Lord tells us, He that loveth Me shall be loved of My Father,and I will love him,
" '' " "

which

read

and

will manifest he will and

Me,
with
us

Myself to him. keep My words, and My

...

If

man

love

Father
make

will love Our abode

to

him,

We

will This

come

unto

him,

and

him."

manifestation

is doubtless

made

throughour
even so

natural
as

faculties ; but who

to
our

will maintain

th"t
comes

far in

it is addressed of
"

Reason,
cometh
come

it

to

us

forms

argument
"

Again, in

the
to

Gospelfor yesterday, He that doeth truth the light," and on the contrary, Light is
the

into

world, and
the

men

loved
were

darkness

rather
one

than

light,

because

their deeds

evil ; for every

do
an

that doeth

evil hateth

light." Men

not

choose

lightor
the He
out.
3

darkness
which is

without

Reason, but by
"

instinctive Reason,

prior to argument and proof. And in Gospelfor to-day, The sheep hear His voice,and
own

sheepby name, and know follow Him, for they The sheep
calleth His

leadeth

them

and His voice,

282
the Most divine human
are

Wisdom

as

Contrasted
no

with
the

High. originof
to aspect,

It is

fhen, from derogation, Wisdom,

to treat

Christian show and

it in its what

what

it consists

in, and

its counterfeits

perversions ; to determine, for

the such
same

that instance, that its

it is much

as

and Philosophy, of rizing, system, theo"

are perversions

as

love

fancifulness, dogmatism, and

shall be led
to

bigotry, as
enter

we our

do.

And

now

to

upon

subject.
a largement enphilosophy, philosophical spirit, or expansion of mind, enlightenedideas,a wise and comprehensiveview of things, and the like, in the hardlysay, of frequentoccurrence are, I need literature of this day,and are taken to mean very much the same thing. That they are always used with a definite meaning, or with any meaning at all, will be maintained by no one ; that so many persons, and many of them men of great ability, should use them absolutely with no meaning whatever, and yet should lay such

7. The

words

stress

and

rest to be

so

much

upon Yet

them, is,on
their

the

other

hand, not

supposed.

meaning certainly

drawing out and illustrating. Perhaps it will requires down be best ascertained by setting some cases, which stances are commonly understood, or will be claimed,as inof mental of this process growth or enlargement,
in the used. 8. I suppose has hitherto
sense

in which

the words

are

at

present

that,when
confined

person
our
own

whose calm into

experience
and
tending unpre-

been

to

scenery, goes for the first time

partswhere

Faith

and
on

with
her
or

Bigotry.
wilder and
more

283
awful

physicalnature
forms, whether
mountainous
in
a

puts
at

home
"

abroad, as
one

into especially has

ever

districts,or
will have

when for the

a

who

lived

comes quietvillage
"

first time

to

great
lie

metropolis, he
ment,
was as

sensation
of

of mental

enlarge
which

having gaineda
a

range

thoughts to
the

before 9.

stranger.
view of the

Again, the
upon
an

heavens,which
possesses the is

telescope
and is the

opens called
term.

us,

fills and

mind,

enlargement,whatever

meant

by

KX prey

Again, the sightof an assemblage of beasts of and other foreignanimals,their strangeness and
may
use

the originality I startling (if novelty, and

the

term)

of their forms, and gestures,and mysteriousness habits,and their variety and independence of one without
a

another, expand the mind, not

;
an as

its own

ness consciousas

if

knowledge
to the

were

real

opening,and

if it

addition
an

external

objects presented before

powers.

were

addition

to its inward

11
.

Hence
as

in science, physical generally,

us

all its departments, the riches,

bringingbefore

the

exuberant

active is

of the universe, course principles, yet the orderly often set forth even the only true philosophy, and as

will be allowed

by

all persons

to have

certain

power

of
a

and exciting the mind, elevating influence tranquillizing 12. upon of

"

and

yet to

exercise

it. and history,

Again, the knowledge

knowledge of books generally in a meant by education,is commonly said to enlighten and enlarge the mind, whereas ignorance is felt to

again,the is word, what

284
involve
powers.
a

Wisdom
narrow

as

Contrasted
and
a

with
of its

range

feeble exercise

Again,what is called seeingthe world, entering into active life, going into society, ance acquainttravelling, with the various classes of the community, coming into contact with the principles and modes of thought of separateparties, their opinions, interests, or nations, and manners, creeds their religious views, aims,habits, and forms of worship, all this exerts a perceptible effect upon the mind, which it is impossible to mistake, be it good or be it bad, and which is popularly called its enlargement or enlightenment. 14. Again, when a person for the first time hears the arguments and of unbelievers, and speculations feels what he a very novel light they cast upon what
"

13.

has hitherto accounted

most

it cannot sacred, closes his of

ears

be denied and heart

that,unless
to

he is shocked

and
sense

them,
15.

he

will have

and expansion

tion. eleva-

of Again,sin bringswith it its own enlargement mind, which Eve was tempted to covet, and of which she made proof. This, perhaps,in the instance of the young to which some are sins, especially tempted, is their

great

attraction

and

their the

great

recompense.

They
whose

excite

the

intoxicate the
eyes
seem

of curiosity imaginationof opened upon upon

innocent, and world,from

of innocence
were

they
which with
a

their miserable
a new

victims,

they look back of pity and sort of men. dignity

16. On

their state
as

contempt,

if it

below

the

the other

has hand, religion

its

own

enlarge-

Faith
ment.

and

with

Bigotry.
of uneducated

285
persons,
on

It

is often

remarked lived

who their

hitherto have

without

that seriousness,

turning to God, looking into themselves,regulating

their

hearts, ing reformingtheir conduct, and study-

to become, in point Word, they seem inspired of intellect, different beings from what they were before. Before, they took things as they came, and But of one thing than of another. thought no more has a meaning ; they form their own now every event estimate of whatever occurs ; they recollect times and and of being like the the world, instead seasons; stream

the

which in

the

countryman
is with
a

gazed on,
various

ever

in motion

and

never

progress,

and

complicated

object. 17. Again, those who, being used to nothing better than the divinity of what is historically known the as nonconformist school, or, again,of the latitudinarian, introduced to the theologyof the earlyChurch, are will often have a vivid sense of enlargement, and will feel they have gained something,as becoming aware of the existence of doctrines, trains of thought, opinions, hitherto aims, to which principles, they have been
drama,
an
" "

with

parts and

strangers.
18. And of the such works as again, Prophets under the various and
treat

of the

divine it

Ministry Dispensations,
instituted

of its nature and what

characteristics, why
the views and

was

it has

the matter, effected;

;

the

order, the
it

growth
the

of its disclosures

of divine Providence,

of the
was

divine counsels
of
to

attributes which
its contrast which

means

suggesting; and

with the

the

pretences

prophetical knowledge

286
world

Wisdom
furnishes in

as

Contrasted

with

mere

such fortune-tellers; be fitly 19. said to

or political partisans popular all will admit, may as treatises,

enlargethe
such

mind.
works
as

Once

more,

Bishop

Butler's

Analogy,which carry on the characteristic lineaments of the Gospel Dispensation into the visible course of
and, as it were, root its doctrines into things, and society, not only present before the mind
view of the
matters nature
a

and said,
to

as surely,

the enlarge

mind

large handled, but will be commonly with a true meaning, all will feel, itself which is put in possession of
show

them.
that beyond all question what is called Philosophy, Wisdom, or Enlargement intimate of mind, has some the dependence upon of Knowledge ; and Scripture to say seems acquisition God the same spired Solomon/' says the inthing. gave and understanding, writer, wisdom exceeding the sand that is of heart even as much, and largeness he spake three thousand And shore. the sea on 20. These

instances

"

"

proverbs, and
And he

his

songs

were

thousand

and

five.

spake of trees, from the cedar-tree that is in the hyssop that springeth out of unto Lebanon, even He spake also of beasts and of fowl,and of the wall. when the thingsand of fishes/' And again, creeping Solomon told her all her quesQueen of Sheba came, tions; there was not any thing hid from the king,
"

which
after

he told her not."

And

in like

manner

St. Paul,

of the perfect, calls it a speakingof the Wisdom a knowledge, of the revelation, thingsof God, such as

the

natural

"

man

discerneth

"

not.

And

in another

Faith

and

with

Bigotry.
the
same
"

287
he

evidentlyspeaking of Epistle,
prays with that his brethren all saints and what
may

Wisdom,

be

given to
the

comprehend length and

of

is the

breadth know

and love

depth
which

and to height, passethknowledge,

Christ
filled

that

they might

be

with all the fulness of God."

21.

However,

very

little consideration
a

will make

it

that knowledge itself, though plain also, the

not

condition of
its range, Rather is the

mind's that

enlargement, yet, whatever be enlargesit. very thing which

show that the this

foregoinginstances
in the
one

sists enlargement con-

comparison of
We
not

with

another.
we

feel

of knowledge subjects ourselves to be ranging

when freely,
we mere

only
we

learn knew

something,but
before. which is the

when

also refer it to what addition but the

to
our

It is not the

knowledge

ment, enlargeonwards,
and what ledge, knowa

the change of place,

movement
we mass

of that moral
we

centre, to which
the acquiring,

what whole

know of
our

have
as

been

it were,
cast

gravitates.And thought,or
or a

of

philosophical comprehensive mind, or

connected the

therefore

wisdom of the and which the

in conduct old with the

a policy, implies

view

new

an

insightinto

bearing

influence there is

of each
no

part upon every other; without It is whole, and could be no centre.

of their mutual ledge. knowliving therefore

but knowledge, not onlyof things, It is and organized,

relations.

22.

number

of instances is found

be supplied might readily

in which

knowledge

apart from

this

analytical

288
treatment

Wisdom

as

Contrasted
of

with
it is
never

of the matter

it,and in which

associated

considered to or Philosophy, and enlighten the mind. enlarge, 23. For instance, is never a great memory

with

open,

made

synonymous
would be

with Wisdom,
called
a

any

more are

than
men

dictionary
who
template con-

treatise.

There

and individually, but thingsboth in the mass not correlatively, who accumulate facts without forming judgments,who are satisfied with deep learning or

extensive

information.

They

may

be

quarians, antilinguists,

or annalists, naturalists; but, biographers, whatever their merits, which are often very great,they

have

philosophers. class belong persons, in other re24. To the same spects who have seen much of the world, very different, and of the men who, in their own day, have played a conspicuous part in it,who are full of information, and things, curious and entertaining, about men but who having lived under the influence of no very clear or settled principles, speak of every one and every thing facts of history, not attempting to illustrate as mere or aims, or policy, not discussing opinions, measures, but conversing. teaching, 25. Or take, what is againa very different instance,
no
"

claim to be considered

the who who

case

of persons

and of little intellect,

seen

no

education,
the

perhapshave
receive in
a

much

of

and countries, foreign way,

unfruitful otiose, passive,

are

various facts which

men,

forced

upon

them.

Seafaring

end of the earth to example, range from one of phenomena which the other ; but the multiplicity and coa* forms no harmonious they have encountered, for

290

Wisdom

as

Contrasted
not

with
any

though they often claim,will

the granted,
name

by

Christian

bo

philosophers. than enough to show that some 28. All this is more sort of systematizing, some analytical process, some relations of things, into the mutual is essential insight to that enlargement of mind or philosophical temper, which of is commonly attributed to the acquisition knowledge. In other words, Philosophy is Reason
from the nature of the Knowledge ; for, is here supposed, the facts are as given, case, where is synonymous with analysis, Reason having no office the relations beyond that of ascertaining existing is the power of proceeding them. Reason between to Where ideas by means of given ones. but one new it can main idea is given, employ itself in developing exercised upon this into its consequences. often draws
out
a

of

Thus,

from

scanty data,it
its the

whole

system, each
or

ascertained

collateral relations,

part with towards lineal,

rest, and
from
one

all consistent and the

same

because together,

all derived

be origin. And should means of the facts which it found of ascertaining some directly has been deducingby this abstract process, then their with its a priori coincidence to judgments will serve prove the the from the accuracy facts
or

of its deductions. doctrines in of

Where,

ever, how-

questionare
fact with

all known idea

;

first, there,instead
does but
connect

advancingfrom
fact

to

idea,Reason
of the former
a

instead

it does discovering,
case, the

what analyze ; and was, in of inferences, becomes out tracing but

layingdown
29.

of relations. is Reason exercised upon

Philosophy,then,

Faith and

with

\ Bigotry

291

Knowledge ;
but general,

or

the

Knowledge

not

merelyof thingsin
one

of

thingsin
of

their relations to

another.

It is the power in the universal

referring every thingto

"

its true

place

system,
of its
"

of

the understanding
"

various

aspects of
exact

each

parts,

of

comprehendingthe
"

each backwards to its tracing and forward to its end, of anticipating the beginning, tendencies of each,and their respective checks separate counteractions ; and thus of accountingfor anoor malies, answering objections, supplyingdeficiencies, making allowance for errors, and meeting emergencies. It never views any part of the extended subject-matter of knowledge, without recollecting that it is but a part, without the associations which or spring from this recollection. It makes lead to every thing every thing else ; it communicates the image of the whole body to

value of

each,

of

every

separatemember,
like its
a

tillthe whole where

becomes'

in imagination trating peneone

spirit, every
Just mind
as

pervadingand bodily organs,

idea of
a

and giving them component parts,

our

their

definite

meaning. mentioned,recall to
creation of
a

when

their function in the

the word

suggests the
so sovereign,

body,as as Creator,
of
a

that subjects the

in the mind

elements

of the

and physical

moral

philosopher, world,

ranks,offices, sciences, arts,pursuits, events, opinions,

are individualities,
as

all

viewed, not

in

but themselves,

relative and
one

multitude of correlatives, a suggesting gradually, by successive combinations, converging

terms,

and

all to their true

some one

centre.

Men,
in

whose

minds

are

possessed by
of its

take object, feverish

rated exaggetheir

views

are importance, u

92

Wisdom
are

as

Contrasted
or

with
on

and of it, pursuit

startled
of it ;

downcast
ever

finding
or

obstacles in the way

in

they are

in alarm

who have no they,on the contrary, firm grasp of principles, are perplexed and lose their fresh step they take; they do not know way every what to think or say of new phenomena which meet them, of whatever kind ; they have no view, as it may be called, or concerning facts, persons, or occurrences, which come them form a suddenly ; they cannot upon of action; and judgment, or determine on a course advice of others as a relief to or they ask the opinion their But minds. be Philosophy cannot partial, be exclusive,cannot be cannot impetuous,cannot be lose its balance, cannot fear,cannot surprised, but be patient, be at a loss, cannot cannot collected, and majestically calm, because it discerns the whole in in each beginning, each part, the end the worth of the measure each interruption, of each delay, because it always knows where it is, and how its path lies from one who, when in point to another. There are men at the difficulties, by the force of genius,originate vast ideas or moment who, under dazzling projects; able to cast a light, the impulse of excitement, are of almost as if from inspiration, a or on course subject

transport.

And

action which presence

comes

before

them any

who

have

sudden

with rising and an undaunted heroic bearing, and an the occasion, by opposition. energy and keenness,which is but sharpened that Faith is a giftanalogous to this thus far, it acts promptly and boldlyon the occasion, slender on if guessing and reaching forward to the as evidence,

of mind

equalto

emergency,

Faith
amid truth, Wisdom
rate

and
or

with

Bigotry.
is not

293
the

darkness

confusion; but suvh

the whole there is

of the

perfect.Wisdom
; and

is the clear, calm, occii

course,
none

and comprehension of vision, work of God

the who

whole

though
who the
"

has it in its fulness yea, the

"

but

He

searcheth

all things, that us."

deep thingsof"
are, in
a

Creator,yet "by
"

Spirit they
And that himself
"

measure,

revealed

unto

to thus,according

that measure,

is the

filled, text ful-

he that is spiritual all things, yet he judgeth

no

is judged by
not

man."

Others

understand

him

not, master
make which

his

fail to combine, harmonize,or ideas, distinct the views and

those consistent,
come

to

him

from

Infinite

principles Light,and are

on

of inspirations compasses

the breath

of God. locates their the

He,

the and

trary, con-

and others, fathoms

"

them,

pates antici-

their acts,and

he Apostle's language, all things are his,

hath

thoughts,for,in the and mind of Christ,"

or

"

whether
or life,

Paul,
is the

Cephas,or
or

the

world, or
come."

death,or
mar

or Apollos, things present,

to things

Such

vcllousness
unction

of the from 30.

to the

Pentecostal

the

whereby we "Lave an gil;, Holy One, and know all tilings."

this view of the nature
:

Now,
of

of

leads Philosophy
no

remark following

that, whereas
account

arguments
but such
as

in favour
rest
on a

Religionare

of mucii

they

are

of Religion, Evidences as basis, philosophical consist called,which are truly such, must

into the relation of idea mainly in such investigations and such developmentsof system, as have been to idea, if Philosophylie in these abstract exercises described, of Reason. is Such, for instance, the

argument

from

294
or analogy,

Wisdom
from

as

Contrasted
of

with
from the and

the structure
nature
;
or

or prophecy,

needs

of human

from

the establishment From which it

or

of history that first,

the Catholic what

"

Church.

follows,
forensic the
as,

may
mean

be called the rhetorical those which

are

Evidences,

content

with

proof of
that
a a

and certain facts, motives, certain miracle

must must

the

such like,

have been

taken both

place, or
written

certain

prophecy
fulfilled

have certain
no

and before, their

are

in, a

ever event; these,whatwish

to

merits,which

I have

disparage,
dences Evi-

not

And philosophical. in

next, it follows that

the essential

general are
its reward Faith

not

Faith,but
the

; since Wisdom

groundwork of of is the last gift

and Spirit,

the first.

31. been which

true

observations I have, in fact, foregoing of a line of thought to showing, in prosecution

In the
"

I have

before what

now

drawn

attention, what
"

is the

and office,

the

bounds, legitimate
which may best

of those be scribed de-

abstract

exercises

of Eeason of

systematizing. They are in when their highestand honourable most they place, are employed upon the vast field of Knowledge, not in unknown but in comparing,adjusttruths, ing, conjecturing facts and doctrines ascer connecting, explaining tained. is Philosophy Such a use of Reason ; such em dedicated of Newton ploymentwas it to which the reason
by
the
name

and itself; those

the

reason

of

Butler;

and

the

reason

of

ancient

Catholic Divines, nay, in their measure,

of the middle
on

of those have

illustrious thinkers

ages, who

treated of the

Christian Faith

system, Atha-

Faith

and

with

Bigotry.
But where the

295
exercise
;

nasius,Augustine,Aquinas.
of

our outstrips and Reason Knowledge is limited,

Reason

much

Knowledge
active
courses

where
tained ascer-

where of

truths abound
;

are

scanty, and

thought

indulgenceof system is unsafe,and may be dangerous. In such cases there is much need of of self, and habitual dread of prewariness, jealousy sumption, paradox,and
within from which the
to unreality,

there

preserve
our

our

ductions de-

the bounds the

of

and sobriety,

guesses

assuming
is the formal

character

of discoveries.
to

System,

very of

soul,or,

speak

more

precisely,

when exercised upon Philosophy, adequateknowledge, does but make, or tend to make, and theorists,dogmatists, philosophists, sectarians, when far as Knowledge is limited or incomplete. or so 32. This statement, which will not be questioned, perhaps,in the abstract, requiresto be illustrated in and that at a lengthinconsistent with my present detail, limits. At the risk,however, of exceedingthem, I will
cause

attempt so
as

much

as

this,
"

to show

that

Faith,distinct
the

it is from nay,

argument, discussion, investigation, sophy, philofrom

Reason
at the

in altogether,
same

popular

sense

of the

word, is

time

distinct perfectly

also from sometimes persons.

narrowness

of mind

in all its with

shapes, though
it in

connected accidentally I
am

particular pointfrom already

to do

led to with

give attention
which

to this

its connexion treated 33.

on

of subjects, occasions.
of the
same

I have

former
as

It is

if a law and the

human way.
an

mind,
It does

ever

thingsin
its modes

one

not

vary

in to

of

action, except by

effort; but, if left

igu

Wisdom

as

Contrasted with mechanical,as

a a

it becomes itself,
course.

almost
a

matter

of

Its

doing

thing in

certain way

is to-day,

the The

cause

of its

order of the

doing it in the same way to-morrow. in fact, day perpetuatesitself. This is,
habits arise
out
our

only saying that

character is
our

of moral

acts, and
nature.

that Not

from inseparable features and make

only do
after
same

remain

the

same

day

day,but we phrasesand

tone, adopt the speak in the same of thought,fall into the same turns

with the same of countenance, and walk expressions have an instinctive we gaitas yesterday.And, besides, think and act by love of order and arrangement; we

rule, not
Method ways, and

but only unconsciously, approves

to
a

of aids

set
us

purpose. in various

itself to certain

us, and

and in some pointis pleasant, Even cannot sceptics respects absolutely necessary. though they proceed without elementaryprinciples,
would fain with dispense have every
own

yoke and
rude modes

bond. of
or

Even

the uneducated
not the less

their

ing, classifyabsurd;

such,because really
their
awe

fantastic

children in their
to

too, amid
own
a

at all that meets

them, yet

these wonders thoughtsunconsciously subject law. Poets,while they disown philosophy,

frame

an

ideal system of their own;

not

and

naturalists

invent,if they do
the memory.

orders and find,

genera, to assist

while Latitudinarians, again, all nevertheless doctrines,

they profess
count

towards charity

it

heresyto
condemn

oppose

Those of latitude. principle in persecutionfor religious opinions, the advocate of it. Few

who self-

defence persecutethose who

who maintain that the

of those

exercise

judgment private

298
it ends
or

Wisdom
in

as

Contrasted

with

if so be, mysterious, peremptory statements,,

at least

beyond experience. It believes

an

informant

doubt,yet acceptshis information without doubt. Such is the primd facie resemblance between two habits of mind, which nevertheless little to be confused are as
as

amid

the

with Apostles may

their Jewish

as persecutors,

few

words 35.

suffice to show. in the first

Now,

place,though
defective

Faith

be

sumption preit

of facts under

knowledge, yet,be help doing so,

"

observed, it

is

altogethera
because who himself,
as

It practical principle. for

judgesand
way of

decides
man

it cannot

the sake of the

exercises it

not in the

not aimingat mere abstract truth, It is the act of a mind view. as some or teaching theory that it is its duty any how, under its particular feeling its light to judge and to act, whether be circumstances, and wishing to make the most of that greateror less, lightand actingfor the best. Its knowledge,then, is not insufficient for the purpose for though defective, which it uses for this plain it, (suchis reason, because it has no more. The God's will) who hid his servant Lord's money was punished; and we, since we did not

not opinion,

make be

our

but circumstances,

were

in them, shall placed

A judged,not by them, but by our use of them. view of duty,such as this, acts, may lead us to wrong but not to act wrongly. Christians have sometimes inflicted death from a zeal not according to knowledge ; and sometimes they have been eager for the toleration ill-instructed charity.Under such of heresyfrom an circumstances to a man's error acceptable may be more

God

than

his

truth; for

his

truth,it may

be, but evi-

Faith
dences from and clearness of

and

with

'. Bigotry

299

whereas intellect,

his

error

proceeds proceeds,
be left

conscientiousness; though whence

what it in evidences, of hearts.
a a

it

particular case,

must

to the Searcher

86.

Faith, then, though

It responsibility.

has presumption, under

our
a

this

that peculiarity,

it is exercised is when

sense

of personal

wide

range,

when

when philosophical,
not speculation,

take presumptions and they affect to be systematical they are indulged in matters of

of

conduct, not
it is that For

in reference the
case

to
name
we

self,
of make what

but

to

then others,

they deserve
in such
a

bigotry and
a

dogmatism.
of such
unto
as light

wrong
"

use

is given us, and

"

mistake

is

lantern

our

feet

for the

sun

in the heavens.

Again,it is true that Faith as well as Bigotry maintains which dogmatic statements go beyond its it knowledge. It uses words, phrases,propositions, which it but partially accepts doctrines and practices,
or understands,

37.

not

at all.

so JSTow,

far 'indeed of this

as

these

statements to

do

not

relate to matters
course

world, but

they are no evidence of Bigotry. As the widest experienceof life would not the mysteriousness tend to remove of the doctrine of the narrowest the Holy Trinity, does not deprive so even of the rightof asserting it. Much us knowledge and little knowledge leave us very much as we were,
of heavenlythings, in
a

matter

of this kind.

But

the

case
a

is very different social maxims

or

when

are positions

in

question of
to be rules
or

moral

character,which
combination the

claim
or

for

tical poli-

conduct, for

world, or

for the

guidance of

of well-being publicopinion. Yet

the

300
many such
seems

Wisdom

as

Contrasted with

thus it the very

Faith certainly does accept; and positions to placethe persons who it in act upon
the

and unreal ; theoretical, bigoted, who use words beyond their depth, sentiments or avow to which they have no right,or enunciate general defective knowledge. Questions, for instance, on principles about the theory of government, national duties, the establishment of Keligion, its relations to the State, the treatment of the poor, and
:

of position

the nature

of the Christian it cannot be

Church

these,and

other

such,may,

denied,be peremptorily on settled,

religious grounds,

by
to

persons
so

whose
an

are qualifications manifestly unequal

great

who have not the knowledge, undertaking, penetration, calmness, or experience, subtlety,
a

which

are

claim upon
at first

our

and attention,
say the

who

in

sequence con-

are,

and bigots 38. Now be mixed

or

to sight, partisans.

least, very
or Bigotry,

like

that with
course

Faith

may

run

into

may

in Bigotry I do not

matter

of fact in this instance

at the
same

that,of
habits

deny ;

time

the

two

of

mind, whatever

be this
:
"

their

resemblance,

differ in their
to understand

dogmatism, in
what
it

Bigotryprofesses maintains,though it does not ;

Faith, and
makes
a

it argues show

and

it disowns infers, instead of it. It

doning not in abanpersists, It argument, but in arguingonly in one way. takes up, not a religious, but a philosophical position ; it laysclaim to Wisdom, whereas Faith from the first makes
men

of Reason

with willing, Faith of

sets

the
out

Apostle,to
with

be

fools for

Christ's sake.
aside
as

puttingreasoning
instead

out

place,and

proposes

simple

Faith
obedience that that
to
a

and

with

Bigotry.
Its
nor

30

revealed command.
neither
statesmen

disciples sent reprephilosophers ; evolving persuasion,

they are
are

they

not

or developing principles

systems;

that

their

ultimate

end

is not

but doing God's or success popularity, ; that they are His glory. They professa sincere and desiring will, belief that
come

certain

views that

which know
not

engage well able

their that
to

minds
are

from

God;
;

they

they
enter

beyond them, or

them
to

that

they are
as

into

apply them
but

others

may

do ;

standing that,underare

them

themselves,they partially
on

not
a

sanguine about
divine

impressing them
can

others;

that

blessingalone
for that His
!

carry that

them

forward;
feel that

that

they look
not

blessing ;
cause

they
is God's
;

God

will maintain
to them

own

that that

belongs to Him,
cause,

that if their His time

cause

it will

be

blessed,in
come

and that

way

that if it be

not, it
the

will

to

nought;
bear
to to
a

they securelywait
the

issue; that they leave

that be
"

it to
seem

generationto
cannot

come;

they can
God
;

to

but fail,

bear

to

disobedient has that

heavenlyvision ;"
them
to

that word

they think
in their
souls ;

that

taught

and

put

mouths that

they speak

acquit their
on

own

they protestin order to be host, of the glorious company

of goodly fellowship the

the

side

of God's

of the

Apostles,the
noble army of

the Prophets,

Martyrs,in
of His walked way
of

order

to be
"

separate from the congregation

is the
man

enemies.

Blessed

that

hath

not

in the counsel

of the hath
not

ungodly,nor
sat

stood
seat

in the of

sinners,and

in

the

the

"

Dan.

iii.17, 18.

302 scornful."

Wisdom

as

Contrasted

with
and

They

desire to
not

gain

this blessedness

of mind to embrace, capacity the keenness to penetrateand analyzethe contents nor of this vast world, nor the comprehensivefaculty which resolves all things into their true and principles, them in one connects system, though they can neither made to their doctrines, answer nor objections say for certain whither they are leading them them, yet profess Embrace them they can and must. they can, and go out, not knowing whither they go. Faith, at least, they may have ; Wisdom, if so be, theyhave not ; but Faith fits them and the
to be the

though theyhave

the

instruments the

and

organs,

the is who

voice

hands

and Wisdom

feet of in the

Hipi
their

who
"

the invisible,

Divine

Church,

knows
for

what

they know

not, understands

words,

they are His own, and directs their efforts to His own issues, though they see them not, because they placethemselves upon His path. This is what dutifully they will be found to profess ; and their state is that of
the

multitude

of Christians

in every

age, nay

even

in

the

tion illuminawhen, for all the supernatural Apostolic, of such as St. Paul, God chose the foolish things
"

of the world of the world and base

to confound to confound

the the

wise,and

the weak

things

things of

the

mighty, thingswhich were world, and thingswhich were

were not, to bring to despised, yea, and things which nought things that were, that no flesh should gloryin His presence." fected 39. Such a view of thingsis not of a nature to be afby what is external to it. It did not grow out loss of knowledge increase or of knowledge,and an

Faith
cannot
or

and

with

Bigotry.
kingdoms, the
the society, it. On

303
rise

touch

it.

The

revolution of
of

the fall of of

the growth parties, it

as

veries discoGod's

leave science,

they found
alone
can

word thus for

ever

does it
we are

depend ;

that word
to
a

alter it. And

introduced

dietinct

that Almighty God considering speakingin one way or another,if we

of Faith; peculiarity often speaks, nay is would watch

for His
a

voice,Faith,while
mental

it is

so

is necessarily stable,
an

of principle

in growth also,

especial way employ

"

that is,as God sees according, will stand upon my watch," says
me

fit to the

it. and He
no

"

prophet,
see

set

upon

the tower, and

me

will watch since

to

what
came

will
new

say unto

;" and though

added
was

Christ
even

revelation has been

given,yet much
in the
once

in the

latter

days
around

has

been

way

of

and explaining As the world

applyingwhat
doctrine which
or

given
varies

for all. the

so varies,

not also,

of

but Christ,

the And in
a

outward
as

they assume.
Truth
to

Wisdom of

of the principles shape and colour only can apply

dispensethe
alone

change
as

circumstances, so
one

Faith under
of

is able

accept it
thus and

and
ever

the the

same means

all its forms.

And

Faith

is

learningsomething new,

in this

respect differs
advance
it has in

from

and

of has no element which Bigotry, that is under a practical persuasion To the narrow-minded for but and

it,

nothing

to learn.

the

bigoted the
is unintelligible

of history and of sacred

the Church useless

;

eighteencenturies
the in

where

there is Faith,it is full

same

ever principles,

substance,ever
lesson of

and varying in accidentals, "the manifold Wisdom

is

continual

of God."

304
40.
out

Wisdom

as

Contrasted

with

Moreover,though Faith

has not the

and

one connecting thingwith to have, but has, and Bigotryprofesses

of tracing gift which Wisdom another, is

an

lated isoas

act
comes
as

of Reason

upon

any

matter

in
as

hand,
a

it

yet on

this very
a

account
one

it has than

wide

range any

Wisdom,

and

far wider

can

belongto

and is able to take or partial theory, principle discursive views, though not systematic. There is no which Faith working by Love may not include subject which it may not have a judgment, in its province, on it may and to which not do justice, though it views and not as portions each point by itself, of a whole. to or Hence, unable as Faith is to analyzeits grounds, of one the consistency of its judgments with show
narrow

another,yet

every
some

one

of these has

its

own

and place, the

to corresponds

doctrine
the

or

precept in

phical philosostincts in-

system of
of
a

pure is
never

Gospel,for they are mind, which steps forward

at fault. Whatever

all the

trulyand

and boldly,
matter

be the
or

and has
;
nor a

the
true

sacred point in question, and view of it, it become other

truer

subjectprofane,
have
no

Faith
more

Wisdom because

can

does with

it is held because

in it

connexion is not. all

or opinions,

less true

And

thus,since

Faith

is the the

characteristic of
same

a peasantmay Christians,

take

view
we are

man of huoften

affairs in detail

as

philosopher ; and

lectually intelwhether to say that such persons are perplexed giftedor not. They have clear and distinct what they are saying; they have opinions ; they know fuse consomething to say about any subject ; they do not of primary with those of secondaryimportpoints

306

Wisdom

as

Contrasted
are

with
accounted
and
to for,

to solve all the facts which

to

be

all objections, and satisfy all

to moderate

arbitrate between

parties.They
makes

conceive

that

theyprofess just

the truth which

one

all

things easy.
which notion, have their
one

They have
occurs
or

their

idea

or

their favourite

to them
two
a

on

every occasion.

They
to

topics,
sort
strained uncon-

which

they are

continually obtruding,with
in discuss,
a

of

being unable pedantry,

way,
or

natural

to let their

thoughtstake

their course,

in the confidence last.

safe home at the they will come as Perhapsthey have discovered, they think,the

that

and substance of or idea, leading simpleview, or sum the Gospel this or that isolated ; and they insist upon tenet,selected by themselves or by others not better to the disparagement of the rest of the requalified, vealed scheme.

They have, moreover,

clear and

sive deci-

of

explanations alwaysready of the sacred mysteries Faith ; they may deny those mysteries or retain them,
case

but in either view and

or

they think

their

own

to be the rational

the natural

of them, and explanation

allminds

ledge warped or disordered which do not acknowthis. They profess that the inspired writers were of their particular day, creed,be it a creed of toprecisely of a hundred or or yesterday, years since; and to the common sense theydo not shrink from appealing of mankind their at large to decide this point. Then of proof of doctrines is as meagre as their statement them. ture, They are ready with the very placesof Scrip"

feeble

one,

two,

or

three,
"

where each and

it is to passage

be and

found
verse
mean.

theyprofessto
means,

say

justwhat
mean,

what

it cannot

what

it must

Faith and
To
see

with

Bigotry.
in is, their

307

in it less than
to
see

they see
more,

judgment,to
To ceed pro-

explain away;
to other

happen to adduced have already

a

which they parts of since they select, is, they think,superfluous, the very

gloss over. than those Scripture

arguments
go

is to

sufficient for them ? And

clear

proof;

and

if so,
own

why
not

beyond
and
names

they have their again, thing; and these must

the

terms

for every
more

be touched for. Words

any

than

thingswhich

they stand

of

or parties

of recent date and unsatisfactory are as origin, politics, in their eyes, as if they Truth much a portionof the And of Holy Church. the voice of Scripture or were and usages, which they have their forms, ordinances,
are
as

sacred to them heaven. minds

as

the very

Sacraments

given us

from

42. Narrow

have

no

power

of

selves throwingthem-

into the minds

one
as position, or as

of others. of the of

limbs organs

They have stiffened in to confinement, body subjected

after
a

our new

which speech, inflections.

while

cannot

learn

tones

and

They

have

satisfaction the whole out to their own parcelled already their lines, and world of knowledge ; they have drawn and given to each opinion, formed their classes, argument, its own and party, locality ; theyprofess principle, where to find every thing to know they cannot ; and learn any other

disposition. They

are

vexed

at

new

of arrangement, and grow principles if they make divisions ; and, even

master

giddy amid cross the effort, cannot

one

them. which

They

think

that any and it,

truth

excludes

another
is

is distinct from
own

that every is not

opinion
included

contrary to their

which opinions
x

308
in them. and ideas, attain any

Wisdom

as

Contrasted with separatewords

own

They

cannot

from

their

own

ideas from
new

their
a

associations ; and for

a

if they

view of

it is but subject, and

moment.
;

They
then

catch it one

moment,

let it go the next

and

in its expresin it, or obscurity impute to subtlety sion, arises from their own of elasticity what really want or vigour. And when they attempt to describe it in their nearest approximation their own to itis language, be unjust, but to from a mistake ; not any purpose the ideas of another mind, because theyare expressing
as

it were, 43. It is

in translation.

scarcely necessary
which such persons of

to observe

upon

the misconception

form

of and
own

thought,or again
the
more so

ancient

because
we

they are
hear

habits foreign faith or philosophy; of their unsuspicious of

Thus deficiency.

the Greek

Fathers,for
St.

sometimes instance, Calvinistic ; and

each

called that

Arminians, and
not

tine Augusas

but analogously,

if

answered partyreally
is inquiry this made
or

to the title givento it. And

again an
be in

whether that

Christians in those
of which doctrine, schools union
now

earlydays held
may for and

point

sects repute in particular

or

; as,

whether instance,
or State,
answer

theyupheldthe
doctrine of
assurance.

of Church It is

the

plain

that to
be to do

either in the affirmative

;

or

would negative in

them misrepresent not contemplatemore

yet the persons

such
an

question
native. alter-

than

absolute

44. Nor
narrowness

is it

only
is

in

censure

and it lies
are

thatopposition

of view

shown;

quite as
so

often

in

and partisanship. None approval

deceived easily

Faith

and
are

with

Bigotry.
their

309
own

by

others

as

they who
are soon

with pre-occupied

notions. with

They

persuaded that
their their own,

another

agrees

with them, if he disagrees his ideas

use

opponents. They
words tinct disnew

resolve
he may

into

and, whatever
the
to them
most

to

clear his

meaning, even
fail to convey his mind.
are principles

and

these forcible,
to open to them

any

view, or
45. claim to

Again,
without

if those

narrow

which ledge, of knowof the be

and subject the interpret

whole the

world

being adequate to

task, one

most

characteristics striking which helplessness

of such

will principles
new

the
or

when they exhibit,

materials True
extent

fields of

thought are
of

opened
carried

upon
out
can

them.
to

losophy phi;

admits is its very it with

annex

being
no

any

it
to

test, that
it is not

knowledge
the

be

submitted it
not can-

which

commensurate,

and which the

to its

But territory.
out

theoryof
short

narrow

or

run bigotedhas already

within

and limits,

vast

and

anxious Their

region lies beyond,unoccupied and

"bed
on

in rebellion.
can

is shorter the

than

that

man

stretch himself that is to he be

can

it ; and

covering narrower,
in it." And
wastes

than what the

wrap with

himself these
must

then ?
"

done

unreclaimed
in consequence denied.

exploringof
or

them the
are

be

bidden, for-

even

existence
new

Thus,

in the

present day, there

which
as
we

sciences, especially physical,

we

alllook at with

at

present hold
that
no

that our views, anxiety, feeling them, are unequal to them, yet
can

also feeling

truth

exist really

external

to

Another Christianity.

striking proof of
be

narrowness

of

mind

among

us

may

drawn

from

the

alteration of

3io
with feeling that
our

Wisdom
which
we

as

Contrasted

with
of this after.
or

often
we

regardmembers
know them and

communion,

before

If

theoryand
not

our

view of facts

they agreed together,

the
same : daily

could

lead And

to

about oppositeimpressions instance with

are occurs

matters.

another
commensurate

true

is Catholicity human
are

the
to

wants

of

the who

mind;
and

but persons

often

be

found

that they cannot surprised

them,

cannot

low to folpersuadeall men by preachinga destroy dissent, of the whole of it.

portionof
46.

the Divine

system, instead
views

Under

it is not these circumstances, of

narrow are

wonderful

that persons sometimes their

often

and perplexed, of difficulties

startled and

unsettled, by

the

they did not know, or what they knew but had not weighed, suddenly presses upon Then their notice. impatientthat they they become and try to make their proofs clear, make a cannot of objections. forcible riddance They look about for on or new arguments, and put violence on Scripture about the truth history.They show a secret misgiving from the appearance of their principles, oi by shrinking defeat or from occasional doubt within. They become and they forget that the issue of all things, alarmists, it be what they of their own and the success cause (if think it), is sealed and secured by Divine promise; and
position. What
sometimes, in
this conflict between hard material their broad breaks fact and
row nar-

the principle,

their tools

they are
Df

obligedto give up

and distress uncertainty bigotryis supplantedby general scepticism. perhaps, all ideas could measure They who thought their own

A state principles. follows,and, in the end,

Faith

and

with

Bigotry.
even
a

things,
unequal
47. been

end
to

in

thinking
task.

that

Divine

Oracle

is

the these

In

remarks,
Faith from

it will and

be

observed habits

that
of

have mind but it served, ob-

contrasting
distinct be

Bigotry
other. indeed in

as

entirely
must not

each

They
I have

are

so

forgotten, though together

a

as

already they
No
one

that,
and imbued of full do exist with
to

distinst in Faith the

themselves,
person.

may
so

same

loving
unlearn is

but

has

somewhat, narrow-minded,

perhaps,
and in his

Bigotry
of

no

one

so

self,

but the

influenced,
of Faith.

it

is

to

be

hoped,

degree,

by

spirit

48.

Let that
unto

us

ever

make know

it the of

our

prayer

and

our

vour, endea-

we

may
measure

whole
stature

counsel of the

of

God,
fulness and

and of hol-

grow

the that and be and God

the and

Christ

all

prejudice,
and

self-confidence,
and the

lowness,
may

unreality,
put
the away fire

positiveness,
from
us

ship, partisanlight
till
we

under and
the

of

Wisdom,

of

Faith with mind

Love;

see

things

as

sees

them,
to

judgment
Christ.

of

His

Spirit,

and

according

the

of

SERMON
THE

XV.

THEOKY

OF

DEVELOPMENTS DOCTRINE.

IN

RELIGIOUS

(Preachedon

the Purification, 1813.)

LUKE
"

ii.19.
them in her

But

Mary kept all

is told

these

and pondered things,

heart"

T
-*^

ITTLE

us

in

the Scripture concerning is

one

Blessed

but Virgin, make her

there the

grace
a

of which few

gelists the Evan-

pattern,in

simplesentences Angel's
word."
sage, mes-

"

of

Faith.
but

Zacharias

questioned the
the

"Mary
it unto

said, Behold
me

handmaid

of the

Lord;

be

according to thy
an

cordingl Ac-

Elisabeth,speaking with
to the

apparent allusion
her
own

contrast

thus

exhibited

between

highlythe still tation, salu-

favoured
more

husband, righteous Zacharias,

and

her highly-favoured Mary, said,on receiving

"

Blessed

art

thou

among
; Blessed

women,

and

blessed

is the fruit of for there

were

thy
from

womb
a

is she that believed of those

shall be

performance
the Lord."

thingswhich cence acquies: as

told her
2.

But in

Mary's
Divine

faith did not

end

in

mere

providencesand

revelations

the

text

informs

us, she

"pondered"

them.

When

the

3 14
own arms

The
and

Theory oj Developments
thus to

triumph over
dedicated
we are

the

and sophist

the innovator.
4.

If,then, on
as

Day

to such
now

high

plations contem-

the Feast

which the

it celebrating,
a

is allowable to occupy of
a

thoughts with

not subject

devotional

or

nature, practical
to select
one

it will

be

some

relief of the
at

omission
our

in which
use
a

St.

Mary
in

least will be

example,
"

the

of Reason

the investigating far fitter for

a

doctrines volume here be

of Faith ;

indeed, subject,
most

than

for the

extended

notice which
cannot

can

be
at

attempt
5. The
one

passed over the determining

overthrow
as earliest,

given to it ; but one which in silence, in any altogether

relation of Faith to Reason.

of the well
;

wisdom
as

of the noblest

world of the

was

of the

the

umphs tri-

of the Church

after the

pattern

of her

Divine before

Master, who
He the
was

took

His
new

place among Kingdom,

or

the doctors

preachedHis
world's

power.

St. Paul, the

opposed Himself to learned Pharisee,

in whom the the foolishness the

the first fruits of that science is

seen

gifted company, day

times
to

prideof
of

before prostrated his this

preaching.
mind,
it which

From

Cross

has

enlisted under of

its banner in former

all those had and

great
been

endowments

expended
took the

on

in doubt or vanities, dissipated

was

Nor speculation. the

new

long before

the

schools
an

of heathenism

alarm, and manifested

which doctrine,
was

of jealousy unavailing of their most

for

robbing them
had hitherto

They disciples.
the natural home

taken

hopeful granted that

"^

of tho Intellect was

the Garden

in
the Porch be called that
a

Doctrine. Religious
their very

;
on

and
to

it reversed what confess,

first principles to could

was it,

yet they

not

deny,

as Superstition, theyconsidered

attracting originality,

to itself all the

energy, the

the

keenness,
But the

the

and upon

the

eloquenceof
were

age.

these

aggressions
of the the whole

heathenism

only
the I may

beginning
of time absorbed

Church's mind

conquests; in world, as
the

course

of the

say, the

was

into the it

philosophyof
and lived, how many

Cross, as
upon did which

element
was

in which And

the form

it

moulded. and the the what

centuries

this

endure,
! In and

vast

ruins stillremain Christendom choir the

of its dominion

of capitals

high
to

cathedral

perpetual

still witness power.

we

the

world's

To

see

the victoryof Faith over its triumph over the world's those solemn cemeteries in

wisdom,
which Faith every
"

must

enter

are

stored the relics and the monuments libraries. you read Look there

of ancient

our

name

along in one is,

their
sense

shelves,and
or

other, a
How

trophy set
many

up in record

of the victories of Faith.

what high aims, what single-minded long lives, what fervent devotion, what intense contemplation, what what deep erudition, conflicts has This has been

prayer, what

untiringdiligence,
to

toilsome !

it taken the

establish has

its

supremacy

objectwhich
which

given

meaning
matter

to the life of

and Saints,

is the

subject-

of their

history. For
and
to

this

the comforts surrendered

to

of earth themselves

the
an

they have given up charities of home, and

austere
so

rule,nay,
be

even

and confessorship
some

if persecution, do
some

they could
or service,,

make

small

or offering,

casual

3 16

The

Theoryof Developments
safeguardtowards
This has been and the the

providesome
work of

additional
was

great

which

in progress.

origin

controversies, long and various, yes,

the test of infirmity, and the subject of much has been much

the occasion perversetumult. of

of much
ness,

hidden and

bitterness in

The

world

moved

consequence

it,

populations excited,leagues and alliances formed, when excessive, kingdoms lost and won : and even zeal,
evinced in
some a sense

of its

preciousness ; nay,

even

rebellions

actual

as insurgentsimply the homage to it, which they are assailof the power ing. sovereignty

sort did

Meanwhile

the

work

went

large fabric
structure,and
slow from
ot

of

was divinity

lengtha in its reared, irregular

on,

and

at

diverse in its

as style,

beseemed

the

growth
the

of centuries ; nay, anomalous

in its details, the interference

of individuals, or peculiarities
on still,

strangers,but
an

the

whole, the development

unlike any its thing else,

of

idea,and

like

and itself,

widely-separated parts having relations with each other,and betokeninga common origin. this survey of the general 6. Let us quit system, and of any Catholic descend of the formation to the history sightit is,as almost all dogma. What a remarkable
most

unprejudiced persons
the determinate the issue. takes

will

admit, to

trace

the

course

of

controversy,from its first disorders

Full hold of of be

to its exact
see

and how its is

to deep interest,
a

great idea

thousand

livingforce,and
"

will not

ruled

or

by but stinted,
"

minds

like
"

up

the Prophet speaks, shut as burning fire," within them, till they are weary of forbearing,
a
"

and cannot

and stay,"

grows

in

them, and

at

lengthis

in
born
and may than what

Doctrine. Religious

of years, through them, perhapsin a long course successive generations that the doctrine even ; so said to use the minds rather be of Christians,
to be

it is to see with Wonderful by them. with effort, hesitation, interruption," suspense, used sway

how how
with

many many what

ings to

the

rightand
what

to the left
"

with

reverses,

yet with
its has

of advance, certainty and

in precision

march,

with what
;

mate ulti-

it completeness, truth
to
"

been

evolved

tillthe whole

self-balanced

part,one,
lasts ! that

ing hung/' part answerwhile absolute,integral, indissoluble,

on

its centre

the but from

world thrown

Wonderful,

to

see

how

heresy has
drawn
out

idea into fresh

forms, and
an

it farther exceeded

developments, with
all

exuberance

which

baffled all when the

and a harmony which questioning, like Him, its Divine Author, who, criticism, trial by the Evil is He
ever

put

on

One,

was

but fortified His

by

assault,and
when

in justified

and sayings,

overcomes

is judged. of

7. And
few

this world

thought
if

is the

expansionof

as words, uttered,

casually, by topic which

the

the fishermen

of

Galilee.

Here

is another

belongs more
which I propose

to especially

that

part of

subjectto
has not

to confine

myself.
raised

Eeason

onlysubmitted,

it has

ministered it has and

to Faith ; it has

illustrated its documents;

illiterate it has

peasants into philosophers

a

divines;
which

elicited

meaning from
hearers little should

their

words

their

immediate it that

is suspected. Strangersurely be
a

St. John
be
a

than theologian,
a

that St. Peter

proper
to the

should

prince.
a

This is

phenomenon

and Gospel,

note

318
of

The

Theory of Developments

of divinity.Its half sentences, its overflowings admit of development1 life in a language, ; they have them has which the token shows of itself in progress;
a

truth,which

ful which is fruitconsistency ; a reality, in resources extends into mystery : ; a depth,which for they are representations of what is actual, and has a definite location and and a meaning necessary bearings in the great system of things, and a harmony in what it is, and in what it involves. a compatibility furnish a parallel What ? What form of Paganism can has left his words to posterity as a talent philosopher which could be

put

to usury,

as

mine

which of

could

be its

wrought ?

Here, too,
has

is the
no

badge
Deduct

heresy ;

dogmas
as

are

unfruitful ; it has
none.

theology ; so
?

far forth of

it is

heresy,it

its remnant

Catholic

and theology,

what
turns

remains
to

planations, Polemics,ex-

protests. It
to the

Biblical
want

or Criticism,
a

province. end in themselves,without Its formulae, development, because they are words ; they are barren,because they If they had life, dead. are they would increase and it is but as multiply ; or, if they do live and bear fruit, "sin, when it is finished, bringethforth death.-" It it but it creates nothing, developes into dissolution; tends to no system, its resultant dogma is but the under the Gospel. denial of all dogmas, any theology,
No wonder 8. it denies what it cannot Church

Evidences

of

for Religion,

of

attain.
what
to

Heresy denies to itself. Here, then, we

which I wish
1

the
are

is the

wanting in subjectto
not

brought

to
Vide

give attention.
Butler's

It need
iii.

surely

Analogy, part ii.ch.

in

Doctrine. Religions
this

be proved that formally

of disparagement

doctrinal the

of those statements, and in particular

to relating

is especially and Incarnation, in prevalent Holy Trinity is a suspicion There times. our widelyabroad," felt,

too, perhaps, by many

"

who

are

unwillingto
ideas and

confess

it,
of it

that

the

development
a

of of

formation when

dogmas
and

is

mere

abuse

Reason, which,

attemptedsuch
could do

sacred

went subjects,

beyond

its powers, out with-

nothing more
deductions
that follows,

than

words multiply
come

meaning, and
The conclusion lead to mischievous of doctrinal
;

which such
an

to

nothing.
does but

attempt

from controversy,

that discordance
quence conseor

that

which is its immediate opinions, in truth,no there is, necessary inward

that

proper

connexion

between

belief religious well

to
as

and

scientific
sense,

expositions ; and
is best consulted

as charity,

good
will

by reducingcreeds they have

the

number hold

of
for

privateopinions, which,
at themselves,

if individuals
no

least

rightto impose upon

what Faith the
to follows,

others.
9. It is my

purpose, connexion
far
as

then, in
between relates
to

vestigate in-

the
as Confession,

and

Dogmatic
doctrines tlxe office I

sacred
to show

which
of the

were

justnow
in

mentioned, and
reference
to
as

Reason
as

it; and, in doing so,

may been be
to
erroneous

shall make views

on

little allusion

the

which subject,

have

mentioned

only

for the sake of which

the
on

rather the course perspicuity ; following discussion may take, and pursuing those it

issues
any

which

naturally opens.
with the

Nor

am

I here

in

way

concerned

who question,

is the

legi-

320

The
and

Theoryof Developments

timate framer
under

Church
or none

judge of these dogmatic inferences, the Gospel,, if there be any. Whether or the is infallible, the individual, the first ages, or or
of

these,is

not

the

point here,but

the

theory

of

itself. developments

10. of

Theological dogmas are propositions expressive the judgments which the mind forms, or the impressions which it receives, of Revealed Truth. Revelation
before it certain facts supernatural make
a

sets

and

actions,

beings and principles ; these

or or on

impression image upon it ; and this impression spontaneously, becomes the subject of reflection even necessarily, the part of the mind itself, which proceedsto investigate
and it,
to draw

certain

it forth in successive and

distinct

sentences.
or

Thus after

the Catholic doctrine of

Baptism, or of the is but the expression of Justification,

of Catholics of analysis with 11.
as

of

Sin

Original Sin, of or Eucharist,

belief

the inward

on

that which here

formed an points, upon belief2. Such, too, are the high doctrines I am concerned. especially I

these

several

Now,

observe,first
of divine

of

all, that,naturally
as

the

inward

idea

truth,such by

has

been

described,passes
our

into

form explicit stillsuch

an

the

of activity is

reflective powers,
essential
to

actual delineation

not

its

peasant may
2

have

A genuinenessand perfection. such a true impression, yet be unable

The

controversy

between

the

English

Church

and

the

Church

of

Rome

it is presumed, in the matter lies,

developments are
of sin after

(e.g. baptism,)not
true,

of fact,whether such and Purgatory a true development of the

in the

such trine doc-

of development itself. principle

322

The

Theory of Developments

and characters ; and we call such analysis compositions the philosophy of poetry, not implying thereby of that the author wrote a necessity theoryin his upon a.cfcual delineation, or

doing; but he was that,in matter of fact, ruled,guided possessed, idea. Moreover, it is a question by an unconscious that strange and painful whether of unreality, feeling from time to time,when which religious men experience or true, or good, or right, nothing seems profitable, Faith seems and duty a mockery,and all when a name, and hopeless, endeavours absurd and all to do right, if religion forlorn and droary, as were wipedout things
was

knew

what

he

from

the

world,

may

not

be

the

direct effect of the

which vision, life spiritual
consciously un-

temporary obscuration

of

some

master

the supplies peace. 12.

to the

mind

with

and

Or, to

take another class of instances which

are

real that at least they are pointso far as this, even though they be not influential. How impressions, is what is called vacant when common vision, objects the eye, without meet any effort of the judgment to
measure
or

locate

them;

and

that

absence the

of

mind,
of

which
some a

recollects minutes

afterwards the

occurrence

of sound, the striking

hour, or

the

of question

at the time it took which passedunheeded companion, place! How, again,happens it in dreams, that we state of feeling, or one blage assemsuddenly pass from one without any surprise of circumstances to another, at the incongruity, except that,while we are impressed take no active cognifirstin this way, then in that,we zance

of the

impression? And

is this,perhaps,

tho

in

Doctrine. Religious

323
pressions dream, imseems

lifeof inferior animals, a sort of continuous without

reflections; such, too,

;

to be may

the firstlife of infants be the

nay, in heaven

such itself,

high existence of some who the Seraphim, as spirits,

exalted orders
are

of blessed Know
-

said to

be, not

but all Love. ledge, 13. Now, it is importantto because of inward it

insist

on

stance, this circum-

and suggests the reality

as knowledge, of The absence,or partial absence, or incompleteness is no dogmatic statements proof of the absence of or impressions implicit judgments,in the mind of the Church. Even centuries might pass without the formal expression which had been all along of a truth,

permanence confession. distinct from explicit

the secret life of millions of faithful souls. tillthe thirteenth

Thus, not
tinct dis-

centurywas

there any

direct and

avowal,on

Unity of
some

the

partof the Church,of the numerical the language of Divine Nature, which

the

Greek fathers, though principal primd facie, denies. not really, Again, the doctrine of the Double Procession Catholic dogma in the first ages, was no less clearly stated by individual or though it was more Fathers ; yet,if it is now it to be received, as surely held everv must be, as part of the Creed, it was really and therefore, where from the beginning, in a measure, held as a mere and perhaps an conscious unreligious impression,
of the
one.

14.

if But, further,

the ideas may it is animated be

be

latent in the
and

Christian

mind, by

which

formed, it
abundant

is less wonderful and

that

they should
Y

difficultto elicit

define; and

of this

we difficulty

have

324

The
the

Theoryof Developments
of the all

proofin

whether history Surelyit is not at

Church, or

viduals. of indi-

wonderful,that,when
own

individuals attempt to
should find the task

analyze their
arduous
;

belief, they
of many

in the

extreme, if not
work

beyond altogether
years
;

them

or,

again,a

that they should shrink from the true again, to their developments,if offered to them, as foreign of ways. thoughts.This may be illustrated in a variety of 15. It will often happen,perhapsfrom the nature and that it is impossible to master an things, express As to individuals, idea in a short space of time. times someor,

they find they cannot

in they recognize, perhaps, the very desiderate have
"

do
some own

so

at

all ;

at

length,
with

writer

they meet,

account
; and

of their then

which thoughts, that

''

they they not,"

pressed/' ex-

theysay,
wanted
ever

here is what could

felt all along,and what

to say, but

or

they have
haunts

maintained,only better
many
men are
a

Again, how
an

burdened

with of

idea,which
and lives,

them

through

great part

their

trouble,do
most

only at length,with much I suppose themselves ? they dispossess

felt at times the and irritation, that

of which

of
a

us

have

for and

of thoughts and views which we felt, longperiod, felt to be true, only dimly showing themselves,or
us

before flitting
not

; which

at

we length

understood and

must

be

but forced,
so

must

have
to

their way,

would, if
time.

it were
The among

ordered,come
some

lightin
not

their

own

life of

men,

and

those

the

least eminent the

too

divines and
one

developmentof
short

has centred in philosophers, idea; nay, perhaps has been

for the process.

Again,how

it hapfrequently

in
pens,

Doctrine. Religious

325

hearinga doctrine propounded, a first acknowledges, then disowns man hesitates, it; then says that he has always held it, but finds fault with the mode in which it is presented it of to him, accusing he cannot at the paradox or over-refinement ; that is, his own and does not know moment analyze opinions, whether he holds the doctrine or not, from the difficulty of masteringhis thoughts.
that,on
1 6. Another

first

I have said, of dogmaas characteristic, tic

of recognizing statements, is the difficulty them,

even

when

as attained,

the

true

of representation
reasons

our

meaning.
from the whether from

This

happens for
we

many

sometimes,
shrink

faint hold its nature be

have

of the
or

itself, impression
that
we

good

bad, so

in substance, which we principles acknowledge in influence. is acting tarian utilion Many a man, for instance, who is shocked at them in set treatises, principles, and disowns them. the very Again, in sacred subjects, circumstance that a dogma professes direct to be a and, if so be, a definition of what is contemplation, infinite and eternal, is painful over, Moreto serious minds. it is the representation from the hypothesis, of an idea in
a

medium
as

not

native in

to

it,not

as

originally

conceived,but,

it were, there be the

an

then,that,though yet there

latter and
; as,

part by part,between
should for be

no wonder, projection; intimate correspondence, an impressionand the dogma,

harshness

in the

outline

of the

a want instance,

of harmonious

proportion;
our

yet this

is

from unavoidable,

the infirmities of

intellectual powers.

17.

Again,another

similar

in developments peculiarity

326
in

The

Theoryof Developments
the

is general,
a

great

remoteness

of
at

the
first

separate

results of absence

common

idea,or

rather

sight the they

of any

connexion.

Thus persons,

it often

happens that

is imputed to party spirit agree with

one

merely because

another
are

in certain

thought too in the large field of religious doctrine and various, to proceedfrom any but an external influence discipline, and a positive rule ; whereas into the wonan derfully insight virtue of expansivepower and penetrating ideas would have shown, or theological philosophical that what is apparently in rival or in kindred arbitrary
schools of is after all rigidly determined by the thought, The remark has been made, for instance, original hypothesis. that rarely have persons maintained the sleep of the soulbefore the

conduct,which

and pointsof opinion and minute, distant,

without falling into Kesurrection,

more

grievous errors;
doctrine towards

deny the Lutheran of Justification, commonly have tendencies ceremonial a again,it is a serious religion;
Protestantism
has
at

again,those

who

fact that

various

times

pectedly unex-

into an allowance of or vindication developed however polygamy ; and heretics in general, opposed in tenets,are found to have an inexplicable sympathy and never wake for each other, up from their ordinary meditate torpor, but to exchange courtesies and is in point here, and coalitions. One other remark relates to the length to which statements run, though,
before
we

attemptedthem, we
one or

fancied
sentences.
our

our

idea could be

expressed in
grow

two

Explanations
effort at between
pression. comconver-

under

our

hands, in spiteof
the
contrast

Such, too, is

in
cation and

Doctrine. Religious

327

We correspondence. epistolary little

speak

our

meaning
half details

with

trouble;
us

our

voice, manner,
but in

and

words
must

completingit for
be drawn

when writing,

misapprehensions to be rid of the responsibility we never seem anticipated, that This being the case, it is surprising task. of our that they need a not surprising the Creeds are so short,
out, and
comment.

18.

The

doctrines and

then, and hazard difficulty, be received,must implicitly

a

of

developing

fullyallowed;

that they ground for inferring is no have no proper developmentsat all ; that there certain dogmas and certain between natural connexion science is a matter and that theological impressions; and accident, of time, and place, though inward belief But surely and the same. is ever and every where one this is often made the instinct of every the very

Christian
first

revolts

from

such

position ; for
to express to

impulseof
to

his faith is to
"

try

itself about it ; and this the

the

"

greatsight
argue

which that its

a

is vouchsafed science

seems

there
no.

whether is,

mind

is

equal to
in its

or discovery

And, indeed,what
is not

science is open recondite mind

to every

chance

? which inquirer

? which principles

of not special gifts requires All admit subject-matters

are no

for its justformation? theories and

of true

false,
should

and the false

to prejudice

the true.

Why

this class of ideas be different from

of

all other ?

Principles
admit
;

taste, philosophy, physics,ethics,politics,

of
and statement explicit implicit reception life which the secret not the ideas, are
as

both

why

should

of the

be recognized also Christian,

fixed

and

definite in

328

The

Theory of Developments
as

and themselves, should and

of capable

? scientificanalysis between

Why

not there be that real connexion

science

in religion, which exists in subject-matter other departments of thought ? would No one deny that the philosophy the of Zeno or Pythagoras was of viewing things; or exponent of a certain mode would affirm that Platonist and Epicurean acted on one and the same idea of nature, life, and duty,and meant the same thing,though they verballydiffered, merely because a Plato or an needed to detect Epicuruswas
out thought, constructed. was eventually philosophy Academic an or may be a Peripatetic

its

the

abstruse

elements

of

of which A
man

each

surely

in his the

feelings,
names.

views, aims,

and

acts,who

never

heard

then, extreme Granting, would analyze their views

upon the their
own

cases, when

individuals who
thrown

of

are religion

entirely

reason,

and
no

find that

reason

unequal to
the

task,this
and
one

will be

a general, argument against

natural, and

ordinary correspondence between

idea.
and the same, is revealed
to

dogma
is
ever

the inward and

if Almighty God Surely,

us

as

one

and

the same,

the true inward the human of that

we

oh the
same;

of recipient

of Him, made impression and the be one must revelation,

nature

and,

since

laws,the
the same, Gods
as

statement
so

proceedsupon be one must impression

well say that there
are

fixed and
two

that

may

as

two

Creeds.

And and

consideringthe
severe

strong
of

and energetic acts feelings age after age have the Catholic
to

which sufferings

been

involved in the maintenance

is

dogmas, it
account

surelya

very
a

shallow
mere

losophy phi-

such

maintenance

contest

33^
merit

The

Theoryof Developments
the
out carrying

being but
a

of the

idea

into may

its be

consequences. called is still

Thus

the

doctrine the

of Penance of

development of

doctrine the

distinct doctrine ; whereas

Baptism,yet developmentsin
the Incarnation

the doctrines of the

are mere

and Holy Trinity the

and modes impression, original of representing it. As God is one, so the impression which He gives is one ; it is not a thing of Himself us of parts; it is not a system ; nor perfect, is it any thing imand needinga counterpart. It is the vision of an blage object. When we pray, we pray, not to an assemof portions of
or notions,

to
we

creed,but
Him

to One
we

Individual

Being;

and

when of
our a

speak of
or
a

Person, not
the case, all
of Him go
a

Law

Manifestation.
our

to

attempts to delineate bring out one idea,not

an

speak of a This being impression

or

two

three

or

four; not
22. This

but philosophy,

individual

idea

in its

separateaspects.

fitly compared to the impressions Material objects made are us on through the senses. which they whole, and individual ; and the impressions of a make of the senses, the mind, by means are on in their nature, complex and manifold corresponding in themselves but considered relations and bearings,
may be in and one. And integral we are granted of Divine from
answer

like

manner

the ideas which

the nature
to

the

Objectsunder the Gospel, and because of the case they are ideas, that they are far as this, so Originals
may be

and substantial, whole, indivisible,

as

called real,
are our

being images of what conveyedto us through

is real. the
senses,

Objects which
stand
out

in

in

Doctrine. Religious
dimensions
and

331

minds, as

I may

say, with

aspectsand
with
one

influences various, and

all of these

consistent

or even beyond our memory while we contemplate the objects themselves; knowledge, thus forcingon us of their reality from a persuasion the spontaneous congruity and coincidence of these accompaniments,as if they could not be creations of the images of external and independent our minds, but were will take placein the beings. This of course of the sacred ideas which the objectsof our case are faith. Religious have to their measure, according men, idea or vision of the Blessed Trinity in Unity, of the an

another,and

many

of them

Son

Incarnate

and

of His

Presence,not
not actions,
as

as

number

of

and attributes, qualities,

a

the and

of subject

number

of

but as propositions,
an

one,

individual,

and

independent of words, as
senses.

impressionconveyed
used
to

through the
23. express
can never

Particular

then, which propositions,

the

are

to
us,

portionsof
be really

great

idea

vouchsafed

confused

with

the idea

which itself,

all such
cannot

taken together can propositions exceed. their As

but

reach,and
to go

definitions
to

are

not

intended

beyond

but subject,

be

so adequate to it,

the
our

dogmatic statements
however confessions,

of the

Divine

Nature say

used
more

in

impliedin
live in the and which

the

cannot multiplied, idea,considered original

than is

in its

ness, completedogmas
express,

without
one

the

risk of

heresy.
; and

Creeds

and

idea which

they are designedto

are

alone

is substantive mind
cannot
use

necessary that

only
idea,
and

because

the human

reflect upon it in

except piecemeal,cannot

its

oneness

332

The

Theoryof Developments
without
it resolving And in
matter

nor entireness,

into
of

series of fact these

are

aspects and
to indeed,

relations.
never

are expressions

to it; we equivalent

able,
but it

define the
we

creations them

of

our

own

minds, for
it ; and

they are
were as

what

make

and is real

nothingelse ;
as

easy to create

what

to define

thus
a

the

Catholic

dogmas

are, after

but symbols of all, those

Divine fact, which, far from would propositions, thousand.

of such sacred
"

being compassedby
nor exhausted,

very

not be

fathomed,

by

24. Now

ideas

and

their attendant

I observe : expressions, that an of this intimate kind (1.)First, impression to be what seems means Scripture by knowledge." "This is life eternal/' Saviour, "that they says our might know Thee the only True God, and Jesus Christ Thou hast sent." In like manner whom St. Paul speaks of willingly of the losingall things, for the excellency knowledge of Christ Jesus;" and St. Peter of "the who hath called us to glory and knowledge of Him of those living virtue3." Knowledge is the possession ideas of sacred things, which alone from change of heart or conduct can proceed. This awful vision is what to designate seems by the phrases Scripture Christ in us," Christ dwelling in us by faith," in us," and Christ manifesting self HimChrist formed us." And unto though it is faint and doubtful in
" " " " " "

some

minds, and
the

distinct in in the

others, as

some

remote

in object

or twilight

day,this

arises from

the

John

xvii. 3.

Phil. iii. 8.

2 Put. i. 3.

in
circumstances
interfere with 25. that of the

Doctrine. Religions

333
not

mind, and does particular itself. of the gift perfection

the
me

(2.)This
these

leads

next, however, to observe,

from those of

impressionsdiffer religious
the mode in which

material The
senses

in objects,
are

they are
will been

made.

ants, informimmediate, and ordinary direct, without spontaneously

no

and
on
as

act

any

or

effort

our

part ; but
as

such for

faculties have

given us,
Faith.
to

far

we

know,
been
to

the Objectsof realizing be with

a

It is

true

that have

inspiration may
favoured the

of gift it ;
nor

this kind would

those who safe to power,

it be
a

deny

illuminating grace

of

Baptism

for puttingthe mind into a capacity of these is not receiving impressions ; but the former and both are ordinary, supernatural.The secondary and intelligible means sion by which we receive the impresat least of

of Divine devout

Verities, are,

for

the instance,

habitual and upon

which of Scripture, perusal

;

acts gradually

the mind with

those

again,the gradual influence of intercourse in possession who are in themselves of the

a ; again, present subject

sacred which

ideas; again,the study of Dogmatic Theology,

is
our

continual both

round

of devotion

; or

again,sometimes,
the apprehensive, keen faith. and This

in minds

fitly

disposedand operationof
follows

almost

instantaneous distinction
we

obvious

between

sensible

that ideas, religious

to

put the latter into language in order

transmit material know
as
a

fix, teach,and
one us

them,
much

but

not

the former. of

No

defines what
we

objectby
of

way

conveying to
we

so

better

by

the senses, but

form

creeds

chief mode

the impression. perpetuating

334
26.

TJie

Theoryof Developments
the Christian
series of it has

that though (3.)Further,I observe,

reasons

mind
one

out

dogmatic statements,
done,
taken in and

from

another, this
from

ever

always

must
as

do,not

those statements

themselves,

but as beingitself enlightened logical propositions, and (as if) inhabited by that sacred impression which is prior to them, which acts as a regulating principle,
ever no
as

present, upon
one
"

the
to

and reasoning,
reason or
"

without Such

which

has any warrant

was

at all.

sentences

the Word

God,"
of the

the

Only-begottenSon
' '

who made from may

is in the bosom

Father," or
Ghost
a

the Word

was

"the or flesh," Holy the Father," are not handle

which

proceedeth
we

mere

letter which
our own

by

the rules of art

at

but will,

adorable facts, ineffable, simple, in the to its measure embraced, enshrined according mind. For though the developmentof an believing idea is a deduction of proposition from proposition, formed in and round these propositions the are ever and are idea itself (so to speak), in fact one and all only aspects of it. Moreover, this will account both

august

tokens

of most

for the mode words of

texts or single arguingfrom particular Fathers,and Scripture, by the early practised

of

it ; for the great practising Object of Faith on which they lived both enabled them to appropriate to itselfparticular ture, passages of Scripheretical and became to them a safeguard against deductions from weak
;

for their fearless decision in

them.

Also, it

will account

for the

charge of
those others

Fathers
as

commonly brought against reasoning, for never do we to so seem illogical

we are

when

arguing

under

the

continual

in
influence
of

Doctrine. Religious
which

335
are

impressionsto
of

they
be

sible. insen-

27.
I have
matter

(4.)Again,it must
it

course

remembered,
an

as

just implied,(though as hardly concerns

of the
us

being
main

historical Revelation
and

here),that

itselfhas also has

the providedin Scripture

outlines

largedetails
and

dogmatic system. Inspiration

Reason
in

supersededthe
sacred

exercise of human the

great

measure,

left it but

comparatively easy
The

task of

the finishing first

not

work. such

question, indeed,at
are

sight occurs,
Reason

why
has

statements inspired

enough truth,when
creates

without

further
once

developments; but
been

in

put

on

the investigation,
one

it cannot

stop tillit has

the
same

finished it ;

dogma
it
was

another, by

rightby

which

itself created ; the

as

well

as

statements sanctions are Scripture informants in the inquiry ; they begin and

they do
28.

not

exhaust. series of

I say, beginsa (5.)Scripture, which

ments develop-

it does not finish ; that is to say, in other

a

words, it is

mistake

to look

for every in

separate proposition

of the Catholic

plainfrom
Athanasian which order view
we

Scripture.This is what has gone before. For instance, the Creed professes the rightfaith, to laydown hold on its most sacred subjects, must in
saved. This
must
mean

doctrine

to

be

that there is

one

the or concerning the Holy Trinity, concerning which is true, and distinct from all others Incarnation, ; entire view, which definite, consistent, contained
as
a

one

cannot

be

mistaken, not

in any view

certain number

of propositions,

but held

by

the

believingmind,

336
and
not

The

Theoryof Developments
denied

held, but
That

Triby Arians, Sabellians,

other

and theists, Nestorians, Socinians, Monophysites,

if propositions enlarged, are : if they added, nor impairedif they are withdrawn are added, this is with a view of conveying that one it. That view does view, not of amplifying integral such propositions not depend on consist not : it does in them ; they are but specimens and indications of it. And without limit. they may be multiplied They are or being but portions necessary, but not needful to it, which has at length impression aspectsof that previous the cognizance and the terminology under of Reason come The question, of science. then, is not whether this or that proposition of the Catholic doctrine is in would be slaves to the unless we terminis in Scripture, that one view of the Mystery, of but whether letter, which all such would be
are
some

heretics.

idea

is not

the

exponents,be
other

not
not

there

view
any

which
one

view, and

if itself,

of a number of if any one propositions, Those propositions not true. similar propositions, were imply each other,as being parts of one whole ; so that is to and to invalidate one is to deny all, to deny one deface and destroythe view itself. One thing alone has of such the Catholic idea, us on by Scripture, impressed To object, and in it they all are included. then, to the is anathema which of propositions, number an upon for their their use; is altogether to mistake placed, to enforce many is not intended things, multiplication
to be

but

to

express

one,

"

to

form

within
as

us

that the

one

concerning Almighty God, impression whether of our minds, and that, principle

ruling

we

can

fully

338
to

The

Theory of Developments
any but subject,
to

discover

difficulties in

solve

them.
31. It may words and
names

be

asked, then,whether
for

the

mistake

of

is not incurred by orthodox things well as heretics, in dogmatizingat all about the as which belong unto the Lord secret things our God," inasmuch the idea of a supernatural as objectmust itself be supernatural, and ideas are since no such claimed by ordinary no Christians, knowledge of Divine How Verities is possible should to them. any thing ideas which of this world are beyond and convey and intercourse, above this world ? How can teaching how human can can words, how earthly images, idea of the Invisible? an They convey to the mind rise above themselves. cannot They can suggest no
"

idea but

what

is resolvable
"

into
"

ideas

natural
"

and

Person," Substance," Conearthly.The words tion," substantial," Generation," Procession," Incarnainto God," and the Taking of the manhood
" " " "

have like,
none

either

very

and abject

human is from
was no

meaning,or
such the inward

at all.

In other

words, there them,

view

of these

distinct doctrines,
to

dogmatic

languageused
The

express

as

metaphors by which not mere are symbols of ideas which of them, but their meaning is coincident and identical with the ideas. When, indeed,we have knowledge of thingfrom applyto it are
a

justnow posed. supthey are signified exist independently

other sources, but accidental

our

then

whereas with

ideas of

we metaphors may ledge appendagesto that knowDivine things extensive are just co-

the

the

figures by

which

we

express

them,

in
neither when
we more nor

Doctrine. Religious
and without less, those them
are

339
not ; and
are

draw

inferences from

but one idea, logical existing illustrating of material objects inferences. We speak, indeed, freely, because words
;
our senses
as

we figures, drawing mere

not

reveal

them

to

us

apart from

our

but

to these ideas about

we heavenlythings, are as

learn them what

we,

from

without what

words, yet (itseems) we words, conceive of them,

to say

if words

could convey
our

theydo not contain. our anathemas, our controversies,

poor

It follows that
our struggles,

are merelyabout the sufferings, of speech. in certain figures us

ideas

to conveyed

32.
answer

Some

obvious

to this

suggest themselves in it is difficult to First, representation.

divine grace
may
not

remarks

determine in

what

do for us, if not

new ideas, immediatelyimplanting yet in refining and elevating those which we formants. gainthrough natural inour If,as we all acknowledge, grace renews

moral upon

feelings, yet through outward

us

means,

if it opens ism hero-

new

ideas about

virtue and
it does
not

goodnessand
appear

why, in a certain sense, it may not impartideas concerning the nature of God. Again, the various terms and figures which are used in the doctrine of the Holy Trinity or of the Incarnation, surelymay by their combination Create ideas which will be altogether though they new, stillof an earthly character. And when it are further, is said that such figures knowledgeof the convey no Divine Nature whatever itself, beyond those figures, they are, it should be considered whether our senses be provedto suggest any real idea of matter. All can
z

and

heavenlypeace,

34-O
that
we

The

Theory of Developments
existence of the

is the know, strictly speaking,

senses

our impressions not to speak as

make

on

us

and
us

yet we
the

scruple

if

they conveyed to
to convey

knowledge

of material substances.
as

Let, then,the Catholic dogmas,

no

admitted such,be freely

mighty true idea of Al-

from earthly God, but onlyan earthly one, gained figures, providedit be allowed,on the other hand, that the
senses

do not convey

to

us

any true idea of matter, but

only an
33.

idea commensurate
Nor is there any
reason

with sensible

impressions.
not

why
be
a

this should

be

fully granted.
between

Still there may

the

certain correspondence its heavenly

and idea, thoughearthly, that idea other

such,that archetype,
in
as
a

belongsto
it which

the

sense

in which
nearest

no

idea earthly

archetype, belongsto it,

our

being the
allows.

approach to

present
the

state

Indeed of
our

Scriptureitself
present ideas
"

intimates

nature earthly

of Sacred
a

when
ei"

speaksof our but then aiuvyfACPTi,

it

now

seeing in
;" and

Objects, glassdarkly,
ever

face to face

ithas

been
true
come.

the

doctrine of divines that the Beatific Vision,or

for the world
to

of AlmightyGod, is reserved sight

Meanwhile

to the approximation truth as earthly supplyto us. images and figures may 34. It must that this is the onlycase not be supposed in which we are obligedto receive information needful and of our to us, through the medium existingideas, consequentlywith but a vague apprehension of its who made are our Children, subject-matter. pattern in Scripture, are taught,by an accommodation, on the
we
are

allowed

such

an

part of
their

their

to teachers,

their immature
answer

faculties and in questions

scanty vocabulary.To

their

in
the

Doctrine. Religious
we

341
grown
men,

languagewhich would be simply to

We
must

should

use

towards

mislead

them, if they could

"

construe

it at all.

and dispense
not
a

divide

"

the word far

as

of

truth,if we
are

would

have word

it

changed,as
;

they
is

concerned, into

of falsehood be
to

for what

short of truth

in the

letter may
nearest
4.

them

the most

perfecttruth, that is,the

with compatible
as

approach to truth,
The natural the To
case

their condition who

cuts

is the
or

same

regards those
which
to mankind

have them in

any

defect

privation de-

off from

circle of ideas
a

common
man

general.
terms

speak to
must to

blind

of

and colours, in light would be

to

proper
;
we

to those
use

nomena, pheother

mock

him

media

of

information

accommodated the well-known

was

his

stances, circumin which

to according

instance

his of
a

own

account

of scarlet And
so

to liken

it to the sound
or

trumpet.
and

as again, regards savages,

the

or ignorant,

weak,

or

narrow-minded,
take
a

our

tions representato reach

arguments
admission

must

certain
at

form, if theyare
and all, the diversities of ideas !

to

gain

into their minds

them.

Again, what
is
sort

impediments do
the of way of

language place in Language

ideas
are a

communicating

and infinite,

of thought ; and, since analysis combined, and infinitely infinitely is

a

whereas modified, and limited, number

language
to
an

method

definite and of
a tain cer-

confined

selection arbitrary

of these innumerable

it were materials,

idle

Hence

it is not

more

than

an

lie is the nearest

approach to
are
"

hyperboleto say that, in certain the truth. [Vide Hist, of Arians,

"

cases,

p.

67,
He

"c. Edit.

3.]

We

told it

thac

God

is not

the

sou

of man, made

that

should repent ;" yet

repentedthe

Lord

that He

had

man."

342
to

The

Theoryof Developments
courses

expect that the

of
in

thoughtmarked
their

out in

one

language should, except

main of ideas into the

great
do
not

outlines

and

centres,correspond to those of another.

in expressed
can

tudes Multienter

the

one

even

other, and
or

economy

conveyed by some accommodation, by circumlocutions, phrases,

some

only

be

or words, figures, limiting

bold the

And words foreign is

sometimes,
become all persons

from

happy expedient. continual demand,

and

naturalized.

Again,the difficulty

certain individuals leading one (to use a familiar phrase) to understand another ; their habits of thought turning on apparently this is always in a of mutual repulsion. Now points

extreme,

as

know,

of

measure

traceable in still, in the many

to

moral
cases,

diversities between
it arises

the parties ence differand

mainly from

on principle

which of
ever

they have

divided
comes

subdivided
them and both. need
a

thafc world

ideas,which
to be
or

before other,

They
common

seem

dodging each
economy
to

measure

mediate

between
35.

them. economies
or

are Fables,again,

accommodations,

beingtruths they will be

known

cast into that form in which principles in the wellmost vividly recognized ; as instance attributed to Menenius Agrippa. Again,

and

at least in their better form, mythicalrepresentations, untrue, but like may be considered facts or narratives,

the

truth, intended

to

bring

out

the

action of

some

and the like. For instance, pointof character, principle, the child whom our the tradition that St. Ignatius was

Lord

took

in His
us

arms,

may

be

unfounded;
to

but

it

realizes to

his

relation special

Christ

and

His

in

Doctrine. Religious
keenness
to peculiar

343
The
of
same

with Apostles, remark

may
or

itself.

be

made

upon

certain

narratives

tyrdoms, mar-

of the details of such heroic

or narratives,

of

tain cer-

or miracles, alleged

acts,

or

all speeches,

which under
not

are

the

feeling spontaneous produce of religious

If the

knowledge. imperfect
occur,

allegedfacts (ifI
and may

did
so

they ought

to

have

occurred have

speak); they are such as under would have occurred, long to

the
to parties

might they are

the

occurred, and
;

circumstances

whom
or

they be' attributed, potentially,

did occur;

if not
or

actually ;
to

like of them

occurred
to

others

circumstanced, similarly though

not

those

very
an

persons.

Many
is kind.
men,

theory or

view
a

of

on things,

which

institution
same

founded, or

party

held used

is together,

of the

Many
has

an

argument,

by zealous and character, being not (for they continue

yet,in
a

earnest

this economical which

the very
same

ground on
course,
a

theyact,
it be
futed,) re-

in the

though
the

certain

sense,

of it, a representation in feelings

of proximate description

their

shape of

argument,
when
in

on

which

they can
to

rest, to which

and appeal when perplexed, reference I affairs, accommodation

not

cur they can reNow, questioned.

or

this

economy

in

human

do

meddle

with

the

of question

viz. which of such casuistry, are called, innocent,or where That is

same

as artifices, they may

be

the

line is to be drawn. tells

us

some

are

immoral, commonpurpose, if some

;

sense
are

but it
as

enough
common

for my
sense use

necessary, the very and

the

will allow

and

then

sity neces-

of the

will account
man

for the abuse

perversion.

36, Even between

and man, then,constituted, as

344
men

T/ie
arc,

Theory of Developments

various distinct instruments, culi calor alike, keys,

thoughtobtain,on which their ideas and arguments and which we must shapethemselves respectively, reach them. The cogitative method, as use, if we would it may be called, is notoriously of one man very different from that of another ; of the lawyer from that of the of the rich from that of the poor. The territory soldier, different ways. of thought is portioned out in a hundred Abstractions, definitions, generalizations, propositions,
all
are

of

framed in matters
more

on

distinct

standards; and
between
man

if this is and
man,

found

of this world
must

much surely
men,

it exist between and works

the

ideas of

and

the

thoughts, ways,

of God.

37. One
is
seen

of the obvious

instances make

of this of the Here

contrariety
of subjects
a

in the classifications we
or

the

animal

vegetable kingdoms.
has been

very

telligib in-

order

observed
we

by
of

the

Creator

Himself;

stillone
are

of which

have
one

the not, after all,

our

key.
when
answer

We
we

obliged to
idea of

frame find

own;

and

apply it,we
the Divine
us

that

it will

not

exactly
cannot

arrangement, as
which of

it discovers
we

itself to

there

being phenomena
upon
our

locate,or
anomalies 38.

which,
in the

system
will

are division,

generalharmony
science

of the Creation. afford

us a

Mathematical

more

extended

illustration of this distinction between and eternal

natural super-

laws,and

our

attempts to represent
Various those methods immutable
or

them, that
calculi have

is, our
been

economies.

adopted to embody

of which and dispositions the, science treats, principles which t?e are reallyindependentof any. vet cannot

346
it within

The

Theoryof Developments
in which of it will act;
no one

the range
a

would it be

say that it was but

a

system

though empty symbols,

shadow

of the
use

unseen. as it,

stillwe caution,

Though we use it with approxibeing the nearest mation

our

to the truth which

condition
an

admits.
outward and

39. Let

us

take another

of instance, under which

mean

form, or earthly
unknown
as seem

economy,
to be

great wonders
musical

typified ; I
most
seven a

sounds,

they are harmony.

them

exhibited

in perfectly
notes

instrumental

There
;

are

in the

scale;make
so

fourteen

yet what

slender

outfit for much does

vast

an so

! What enterprise little?

master

science
poor
new

brings so
elements world is

out
some we

of

Out

of what

great
say that

in it create

his

!
a

Shall
mere

all this exuberant trick of art,like

inventiveness
some

game

or

fashion of

or ingenuity out the day,with-

without reality, meaning ? We may do so ; and the science of shall also account we then, perhaps, of words ; yet, as there is a to be a matter theology in the theology of the Church, which those who divinity feel cannot

communicate,
of

so

is there

also in the which

derful won-

creation

and beauty of sublimity

am

which the the very names speaking. To many men To speak science employs are utterly incomprehensible. of an idea or a subject to be fanciful or trifling, seems it opens to be to speak of "the views which us upon haustible that that inexchildish extravagance; yet is it possible evolution and disposition of notes, so rich yet various yet intricate yet so regulated, so so so simple, should be a mere so sound,which is gone and majestic, ? Can it be that those mysterious stirrings perishes

in
of

Doctrine. Religious emotions, and

347

heart, and
we

keen
not

strange yearnings

after
we

know
not

what,

and

awful be
comes

impressionsfrom wrought
and
so;

know
is

whence,

should

in

us

by
and

what

and unsubstantial, ends in itself?

goes,

begins and
be. No
;

It is not
some

it cannot

from they have escaped the

they are
medium Home
;

outpouringsof

eternal
are

highersphere; harmony in the

echoes from
our

of created

sound; they

they are the voice of Angels, or the Magnificat of Saints, laws of Divine the living Governance, or or selves, the Divine Attributes ; somethingare theybesides themwhich
"

we

cannot

compass, and he

which

we

cannot

utter,

thoughmortal
above 40. So much

man,

perhaps not

otherwise

tinguishe dis-

has the his fellows,

on

the

them. of eliciting gift subjectof musical sound; but made on impressions, have already hinted,but
us

what

if the

whole
senses,

series of

throughthe
Divine

be, as
to

economy

suited

our

need, and
such

the
as

token

of be

realitiesdistinct from
revealed
to us, nay,
our

themselves,and
more

might

by perfectly,

other

senses,

as they from each other ? ones existing if the properties What of matter, as we conceive of them, are merely relative to us, so that facts and events, when predicated which seem concerningit in impossible of those impressions, terms are impossible onlyin those terms, not in themselves, impossible onlybecause of the imperfection of the idea,which, in consequence of conceived of material subthose impressions, have stances we ? If so, it would follow that the laws of physics, but generalizations consider them, are themselves as we inferences from figure of economical and exhibitions,

different from

"

348
shadow, and
which that the

The
not

Theoryof Developments
more

real than

the

phenomena
is

from

they are
sun

drawn. and

for instance,says Scripture, the earth and

moves

and stationary;
sun

that science,

the earth moves, How

can we

the

is comparatively of these know

an

at rest.

determine
very

which

oppositestatements
what motion is ? If
our are our

is the

truth, till we
be but neither

idea of motion

dental acci-

result of is true, and both

true

present senses,

proposition

both

true ; neither true

philosophically,

in the system practical purposes in which found; and physical they are respectively science will have no better meaning when it says that the earth moves, than plane astronomy when it says that the earth is still. 41. And should tend any
to
a

for certain

one

fear lest

thoughtssuch

as

these should let him take

into

drearyand hopelessscepticism, the Being and Providence of account

and

God,
what

the

Merciful of his hearts

;

True;
that

and is
we

he will at

once

be

relieved
our

anxiety. All
tell us,

drearytillwe
are

believe,
His and His
as
a

Governance

nothingis

of subjects all inspires hope dreary, that

to
us we are

trust,

we directly

understand
comes

under

hand, and
method whether if it be be exact
we

that whatever and discipline

is from

Him,

of

the He
or

is it to us guidance. What knowledge He givesus be greateror less, it who gives it ? is it to us whether What if He
we

vague, whether from

bids
are or

us

trust

it ?

What

have

to

care

are

not

substance

shadow,

if He

is

givento divide wards trainingus heavenshould

are
we

by
to

means

of either?
our

Why

vex

selves our-

find whether

deductions

philosophical

in
or

Doctrine. Religious

349

? If our senses they are religious provided ply supthe media by which by which we are put on trial, and hold intercourse with all brought together, are we and each other,and are are disciplined taught, and have an enabled to benefit others,it is enough. We
no,

instinct

within

us,

impellingus,
to trust
our

we

have and

external
we

necessity forcingus,
leave the

senses,

may

of their substantial truth question and the shadows world,"till the daybreak, And what
is true

for another flee away5." is true of

of reliance which

on

our

senses,

all the

information

it has
or
as

pleased God
in grace.

safe to vouch-

to us, whether

in nature such

42. both

Instances,then,
to
"

these, will
us

be

found

sober
to

and

to

encourage with
a

in

our

theological
of
our

studies,

impress us
Divine
us

profound sense
we

ignorance of
yet to
hinder

when Verities,

know

most

from
so

their contemplation, relinquishing little.

though we
appear schools may in formulae, far of
our

know
even

On

the subtle

one

hand,

it would the

that

the
a

most

questions of
the
most
cannot

meaning, as and, since we analytics;

of

have

real

intricate tell how process ques-

instrument

thought

reaches

in the
no

and investigation,

at what

pointit fails us,

"

[6
are.

The

senses

convey
to
man an us

to the

mind

substantial

truth," in

so

far

as

they bring home

But
has
a

that certain
born

and

touch, such
on

idea of

thingsare, and in confuso what they of hearing,smelling, blind,by means taste, physical nature, as may be called substantially
idea which
at best
as

true, or,
truth

the contrary,an whichever

man

is but in

the shadow
or

of the

? for, in

respect, whether
the
of objects
nor

substance
same

by

shadow, the

blind

knows
not

in the sight,

are

those
us

things,in
now,
"

"

which

eye has

seen,

ear

heard," apprehended by

in

glassdarkly," per

speculum,in

anigmate.]

350
tions

The
may

Theory of Developments
"

safelybe despised.
before creation?" in Himself?" "whether

Whether He

God knows
see

was

anywhere
creatures

"whether the

all all tion rela-

blessed
"

and thingspossible is the

sense

future of the

in Him?" Divine

whether
"

form

Persons?"
Love?" and

in what
a

the

is Holy Spirit

Divine

these,aod
remote,
are

far multitude of others, sacred 43.

not

more

minute

all

from On

their

subject.
hand,
it must be

the the

other

recollected that

and conclusions, as reasonings and most thoroughly contained in Confessions, received by us, are worthy of the Divine Verities which they the truth only in as full a measure but are represent,
even
as our

Catholic

minds under

can

admit

it ; the truth of

as

far

as

they go,
human

and

the

conditions

thought which

imposes. It is true that God is without if eternity be considered to worthily beginning, may if He who is a Spirit imply succession ; in every place, It is right have relations with space. to speak of can if He His Being and Attributes, be not rather superessential ; it is true to say that He is wise or powerful, if we may consider Him other than the most simple as One ; He is Unity. He is trulyThree, if He is truly falls under earthly truly One, if the idea of Him
feebleness number. He the has
a

in Personality, triple
can

the

sense

in

which

Infinite If
we

be

understood

to have
"

ality Personmay from

at all.

know

any way,
"

thingof Him,
if
we

if we

speak of
Atheism would

Him
or

in any Pantheism any

may

emerge
"

have

holiness

within

faith, if we religious saving hope, any life of truth and this only do we know, with this us,
into
"

in

ReligiousDoctrine.
must

351
our

only confession, we
that and the the Father Ghost the the

begin and
God,
God
the the
;

end Son and

worship
One the

"

is the

One One

the that

God,
Father

Holy
the

the Son

is not

Son,
not

not

Holy Ghost,
must

and

the

Holy
44.

Ghost
The

Father. which
we

then, fault,
Divine what

guard againstin
the ambition of the in of

receiving such being

wiser
not

intimations, is
is

than in

written;
what

employing
us,

Reason,

carrying out
not
as

is told but in

but

impugning it;
Faith. Brilliant bear
no

in
are

support,
such

prejudiceof
of its powers, ascertain
cannot

exhibitions
can

they

fruit.

Reason
our

but

the
move re-

profound
them does but

difficulties of
;

condition, it
it makes
no

it has

no

work,

beginning,it
to

fall back, continually

to follow

till it is content Faith

be

little child,and

where

guides it.

45. the that thus

What

remains, then,
and
our

but

to

make

our

prayer of

to

Gracious in all
use
"

Merciful exercises of

God,

the

Father His

Lights,
may of His
fort com-

Reason,
us,

we gift,

it,
with in
a

as

He

would
to

have

in the
an

obedience aim
at

Faith, Truth,

view

His

glory, with
to

dutiful

submission
the

His

will,for

the

of His His

for elect, and in

edification of
of
men

Holy Jerusalem,
His shall of
own

Church,
"

recollection that in the

solemn

warning,
shall

Every

idle word thereof shalt be

speak, they
for words

give account
words thou shalt be

day

judgment;

by thy
thou

and by thy justified,

condemned/'