After this large explanation, the prolixity of which will we trust be pardoned on account of the importance of the subject, and the danger of mistakes both on the right hand and on the left, we are perfectly ready to concede to the objector, whose arguments we have so long been considering, that the religious affections must be expected to be more or less lively in different men, and in the same man at different times, in proportion to natural tempers, ages, situations, and habits of life. But, to found an objection on this ground, would be as unreasonable as it were altogether to deny the obligation of the precepts, which command us to relieve the necessities of the indigent, because the infinitely varying circumstances of mankind must render it impossible to specify beforehand the sum which each individual ought on the whole to allot to this purpose, or to fix in every particular instance, on any determinate measure, and mode of contribution. To the one case no less than to the other, we may apply the maxim of an eminent writer; “An honest heart is the best casuist.” He who every where but in Religion is warm and animated, there only phlegmatic and cold, can hardly expect (especially if this coldness be not the subject of unfeigned humiliation and sorrow) that his plea on the ground of natural temper should be admitted; any more than that of a person who should urge his poverty as a justification of his not relieving the wants of the necessitous, at the very time that he should be launching out into expence without restraint, on occasions in which he should be really prompted by his inclinations. In both cases, “it is the willing mind which is required.” Where that is found “every man will be judged according to what he hath, and not according to what he hath not[30].”
After the decisive proofs already adduced from the word of God, of the unreasonableness of the objection to the admission of the passions into Religion, all farther arguments may appear superfluous to any one who is disposed to bow to scriptural authority. Yet the point is of so much importance, and it is to be feared, so little regarded, that it may not be amiss to continue the discussion. The best results of our understanding will be shewn to fall in with what clearly appears to be the authoritative language of revelation; and to call in the aid of the affections to the service of Religion, will prove to be not only what sober reason may permit, as in some sort allowable; but to be that which she clearly and strongly dictates to our deliberate judgments, as being what the circumstances of our natural condition indispensably require. We have every one of us a work to accomplish, wherein our eternal interests are at stake; a work to which we are naturally indisposed. We live in a world abounding with objects which distract our attention and divert our endeavours; and a deadly enemy is ever at hand to seduce and beguile us. If we persevere indeed, success is certain; but our efforts must know no remission. There is a call on us for vigorous and continual resolution, self-denial, and activity. Now, man is not a being of mere intellect.
Video meliora proboque, deteriora sequor,
is a complaint which, alas! we all of us might daily utter. The slightest solicitation of appetite is often able to draw us to act in opposition to our clearest judgment, our highest interests, and most resolute determinations. Sickness, poverty, disgrace, and even eternal misery itself, sometimes in vain solicit our regards; they are all excluded from the view, and thrust as it were beyond the sphere of vision, by some poor unsubstantial transient object, so minute and contemptible as almost to escape the notice of the eye of reason.
These observations are more strikingly confirmed in our religious concerns than in any other; because in them the interests at stake are of transcendant importance: but they hold equally in every instance according to its measure, wherein there is a call for laborious, painful, and continued exertions, from which any one is likely to be deterred by obstacles, or seduced by the solicitations of pleasure. What then it to be done in the case of any such arduous and necessary undertaking? The answer is obvious—You should endeavour not only to convince the understanding, but also to affect the heart; and for this end, you must secure the reinforcement of the passions. This is indeed the course which would be naturally followed by every man of common understanding, who should know that some one for whom he was deeply interested, a child, for instance, or a brother, were about to enter on a long, difficult, perilous, and critical adventure, wherein success was to be honour and affluence; defeat was to be contempt and ruin. And still more, if the parent were convinced that his child possessed faculties which, strenuously and unremittingly exerted, would prove equal to all the exigences of the enterprize, but knew him also to be volatile and inconstant, and had reason to doubt his resolution and his vigilance; how would the friendly monitor’s endeavour be redoubled, so to possess his pupil’s mind with the worth and dignity of the undertaking, that there should be no opening for the entrance of any inferior consideration!—“Weigh well (he would say) the value of the object for which you are about to contend, and contemplate and study its various excellences, till your whole soul be on fire for its acquisition. Consider too, that, if you fail, misery and infamy are united in the alternative which awaits you. Let not the mistaken notion of its being a safe and easy service, for a moment beguile you into the discontinuance or remission of your efforts. Be aware of your imminent danger, and at the same time know your true security. It is a service of labour and peril; but one wherein the powers which you possess, strenuously and perseveringly exerted, cannot but crown you with victory. Accustom yourself to look first to the dreadful consequences of failure; then fix your eye on the glorious prize which is before you; and when your strength begins to fail, and your spirits are well nigh exhausted, let the animating view rekindle your resolution, and call forth in renewed vigour the fainting energies of your soul.”
It was the remark of an unerring observer, “The children of this world are wiser in their generation than the children of light.” And it is indisputably true, that in religion we have to argue and plead with men for principles of action, the wisdom and expediency of which are universally acknowledged in matters of worldly concern. So it is in the instance before us. The case which has been just described, is an exact, but a faint representation of our condition in this life. Frail and “infirm of purpose,” we have a business to execute of supreme and indispensable necessity. Solicitations to neglect it every where abound: the difficulties and dangers are numerous and urgent; and the night of death cometh, how soon we know not, “when no man can work.” All this is granted. It seems to be a state of things wherein one should look out with solicitude for some powerful stimulants. Mere knowledge is confessedly too weak. The affections alone remain to supply the deficiency. They precisely meet the occasion, and suit the purposes intended. Yet, when we propose to fit ourselves for our great undertaking, by calling them in to our help, we are to be told that we are acting contrary to reason. Is this reasonable, to strip us first of our armour of proof, and then to send us to the sharpest of encounters? To summon us to the severest labours, but first to rob us of the precious cordials which should brace our sinews and recruit our strength?
Let these pretended advocates for reason at length then confess their folly, and do justice to the superior wisdom as well as goodness of our heavenly Instructor, who better understanding our true condition, and knowing our frowardness and inadvertency, has most reasonably as well as kindly pointed out and enjoined on us the use of those aids which may counteract our infirmities; who commanding the effect, has commanded also the means whereby it may be accomplished.
And now, if the use of the affections in religion, in general, be at length shewn to be conformable to reason, it will not require many words to prove that our blessed Saviour is the proper object of them. We know that love, gratitude, joy, hope, trust, (the affections in question) have all their appropriate objects. Now it must be at once conceded, that if these appropriate objects be not exhibited, it is perfectly unreasonable to expect that the correspondent passions should be excited. If we ask for love, in the case of an object which has no excellence or desirableness; for gratitude, where no obligation has been conferred; for joy, where there is no just cause of self-congratulation; for hope, where nothing is expected; for trust, where there exists no ground of reliance; then indeed, we must kiss the rod, and patiently submit to correction. This would be indeed Egyptian bondage, to demand the effects without the means of producing them. Is the case then so? Are we ready to adopt the language of the avowed enemies of our adorable Saviour; and again to say of him “in whom dwelleth all the fulness of the Godhead bodily,” that “he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him[31]?” Is it no obligation, that he who “thought it not robbery to be equal with God,” should yet for our sakes “make himself of no reputation, and take upon him the form of a servant, and be made in the likeness of men; and humble himself, and become obedient unto death, even the death of the cross[32]?” Is it no cause of “joy, that to us is born a Saviour[33]”, by whom we may “be delivered from the power of darkness; and be made meet to be partakers of the inheritance of the saints in light[34]?” Can there be a “hope comparable to that of our calling[35]”—“Which is Christ in us, the hope of glory[36]?” Can there be a trust to be preferred to the reliance on “Christ Jesus; who is the same yesterday, to-day, and for ever[37]?” Surely, if our Opponent be not dead to every generous emotion, he cannot look his own objection in the face, without a blush of shame and indignation.