SCRIPTURE TESTIMONY.
My object now is to show, that this is the light in which the subject is really presented in the Scriptures. I will cite, as examples, the three cardinal virtues of Christianity, Repentance, Love, and Faith. The question is, Are these virtues or affections, presented in the Bible as mere convictions of the Intelligence, or states of the Sensibility? Are they not, on the other hand, presented as voluntary states of mind, or as acts of Will? Are not the commands requiring them fully met in such acts?
[REPENTANCE.]
In regard to Repentance, I would remark, that the term is scarcely used at all in the Old Testament. Other terms and phrases are there employed to express the same thing; as for example, “Turn ye;” “Let the wicked forsake his way;” “Let him turn unto the Lord;” “He that confesseth and forsaketh his sins shall find mercy,” &c. In all such passages repentance is most clearly presented as consisting exclusively of voluntary acts or intentions. The commands requiring it are, therefore, fully met in such acts. In the New Testament this virtue is distinguished from Godly Sorrow, the state of the Sensibility which accompanies its exercise. As distinguished from the action of the Sensibility, what can it be, but a voluntary state, as presented in the Old Testament? When the mind places itself in voluntary harmony with those convictions and feelings which attend a consciousness of sin as committed against God and man, this is the repentance recognized and required as such in the Bible. It does not consist in the mere conviction of sin; for then the worst of men, and even devils, would be truly repentant. Nor does it consist in the states of the Sensibility which attend such convictions; else Repentance would be Godly Sorrow, from which the Bible, as stated above, definitely distinguishes it. It must consist in a voluntary act, in which, in accordance with those convictions and feelings, the mind turns from sin to holiness, from selfishness to benevolence, from the paths of disobedience to the service of God.
[LOVE.]
A single passage will distinctly set before us the nature of Love as required in the Bible—that love which comprehends all other virtues, and the exercise of which is the “fulfilling of the law.” “Hereby,” says the sacred writer, “we perceive the love of God.” The phrase “of God” is not found in the original. The passage, as it there stands, reads thus: “By this we know love;” that is, we know the nature of the love which the Scriptures require, when they affirm, that “love is the fulfilling of the law.” What is that in which, according to the express teaching of inspiration, we learn the nature of this love? “Because he laid down his life for us: and we ought to lay down our lives for the brethren.” In the act of “laying down his life for us,” we are here told, that the love required of us is embodied and revealed. What is the nature of this love? I answer,
1. It is not a conviction of the Intelligence, nor any excited state of the Sensibility. No such thing is here referred to.
2. It does and must consist exclusively in a voluntary act, or intention. “He laid down his life for us.” What is this but a voluntary act? Yet this is love, the “love which is the fulfilling of the law.”
3. As an act of Will, love must consist exclusively in a voluntary devotion of our entire powers to one end, the highest good of universal being, from a regard to the idea of duty. “He laid down his life for us.” “We ought to lay down our lives for the brethren.” In each particular here presented, a universal principle is expressed and revealed. Christ “laid down his life for us,” because he was in a state of voluntary consecration to the good of universal being. The particular act was put forth, as a means to this end. In a voluntary consecration to the same end, and as a means to this end, it is declared, that “we ought to lay down our lives for the brethren.” When, therefore, the Scriptures require love of us, they do not demand the existence of particular convictions of the Intelligence, nor certain states of the Sensibility. They require the voluntary consecration of our entire being and interests to the great end of universal good. In this act of consecration, and in the employment of all our powers and interests, under the control of this one intention, we fulfil the Law. We fully discharge all obligations, actual and conceivable, that are devolved upon us. The exercise of love, like that of repentance, is attended with particular convictions and feelings. These feelings are indirectly required in the precepts demanding love, and required, because when the latter does exist, the former will of course exist.
[OF FAITH.]
But little need be said in explanation of the nature of Faith. It is everywhere presented in the Bible, as synonymous with trust, reposing confidence, committing our interests to God as to a “faithful Creator.” Now Trust is undeniably a voluntary state of mind. “I know,” says Paul, “in whom I have believed,” that is, exercised faith, “that he is able to keep that which I have committed to him against that day.” Here the act of committing to the care of another, which can be nothing else than an act of Will, is presented as synonymous with Faith. Faith, then, does not consist in conviction, nor in any excited feelings. It is a voluntary act, entrusting our interests to God as to a faithful Creator. The principle above established must apply to all religious affections of every kind.