Studies of Christianity; Or, Timely Thoughts for Religious Thinkers Part 1

Studies of Christianity.

by James Martineau.

INTRODUCTION.

The American Unitarian a.s.sociation in 1835 reprinted from the English edition, among their Tracts, a Sermon on "The Existing State of Theology as an Intellectual Pursuit and of Religion, as a Moral Influence." Its rare merits elicited great praise. Its author was the Rev. James Martineau, then a settled minister in Liverpool. Since that time, his occasional publications from year to year have been winning a wider audience, and awakening a deeper admiration. The history of his mind has been a broadening track of light. And now the a.s.sociation feel that they cannot do a greater favor to the reading public, or better aid that cause of Liberal Christianity whose servants they are, than by printing a collection of the later writings of this gifted man, whom they first introduced to American Unitarians a quarter of a century ago.

The list of works prefixed to the article here ent.i.tled "Distinctive Types of Christianity," as it appeared in the Westminster Review, and the opening sentence referring to them, have been accidentally omitted.

Two or three of the papers belong to the author's earlier years, but are inserted here equally on account of their eminent ability, their special timeliness, and their striking adaptation to the general purpose of the work; namely, to throw light on the true nature of Christianity.

They will also be new to most of those whom they now reach. The last paper in the volume is one of the first its writer published, in his comparative youth. We shall be disappointed if the benignant wisdom and moral fidelity of its catholic lessons do not secure a sympathetic response in many a quarter once closed against such appeals.

In selecting from Mr. Martineau's numerous invaluable articles, not already published in book-form, the contents of the present work, the rule has not been so much to choose the ablest productions, as to take those best fitted to meet the wants of the time, by diffusing among ministers, students of divinity, and the cultivated laity a knowledge of the most advanced theological and religious thought yet attained.

We regret that the necessary limits of the volume exclude several of the author's most instructive and inspiring essays; particularly the magnificent one in the National Review upon "Newman, Coleridge, and Carlyle"; also the one upon "Lessing as a Theologian."

We have called this volume "Studies of Christianity," simply as a convenient indication of the general character of its contents. In justice to the author, it should be borne in mind that the separate papers were prepared to meet various occasions, without a suspicion that they would ever be brought together to form a book. Of course they do not express his complete views of the mighty subject which they fragmentarily treat. The relative order and rank of his convictions, the interpretation of Christianity from its inner side, appear much better in his "Endeavors after the Christian Life,"--by far the richest and n.o.blest series of sermons in the English language. Still, a kind of unity pervades the different pieces composing this collection. One Christ-like strain of sentiment breathes through them all. The same consecrating fealty to truth presides over them all. The same grand outline of principles and unvarying standard of judgment are constantly evident. The same marvellous ac.u.men, breadth of learning, and exquisite culture, everywhere appear. Each article is more or less directly an ill.u.s.tration of Christianity, as something moral, spiritual, vital, dynamic, to be practically a.s.similated by the soul, in distinction from the common exposition of it, as something sacerdotal, dogmatic, formal, forensic, once enacted and now to be mimetically observed. The energetic patience of labor, the detersive intellect, the unalloyed devoutness of spirit, the telescopic range both of faculty and equipment, revealed even in these wayside products, awaken in us an unappeasable desire for a more purposed and systematic work from the same mind, now in its fullest maturity. In the mean time we will express our grateful appreciation of the contributions already furnished, by giving them further circulation, a.s.sured that no truly pious and intelligent person, free from bigotry and shackles, can peruse them without receiving equal measures of delight and profit.

Mr. Martineau is so thoroughly acquainted with the processes and results of spiritual experience, with the sciences of nature, and with the whole realm of metaphysical philosophy, and his own wealthy faculties are so tenacious in their activity and freshness, that every subject he touches receives novelty, light, and ornament. He is emphatically a teacher for the teachers,--a greater guide and master for the common guides and masters. Traversing the whole domain of human contemplation with the defining lines of a.n.a.lysis, clothing the severe materials of science with the colors of aesthetic art, he sheds on every theme the illumination of intellectual genius, and transfuses every thought with the distinctive sentiments of piety. Thus is afforded that rarest of all spectacles,--and the one now most needed by the cultivated religious world,--of a man who is greatly endowed at once as philosopher, poet, and Christian, and who with simultaneous earnestness in each capacity is devoted, by the whole labors of his life, to the instruction of mankind.

For these reasons, we feel it a duty to attract as much attention as possible to Mr. Martineau's past and expected publications. The peerless intelligence, the bracing fidelity, the essential n.o.bleness and catholicity, the tender beauty and reverence, of his utterances, his consummate mastery of the great topics he handles, seem to us fitted in a solitary degree to meet the highest wants of the age,--to do divine service in the conflict of scepticism, sensuality, and decay against all that is truest and purest in the religious faith and moral life of Christendom. Therefore, to persons who, unacquainted with the author's previous works, may read the papers here collected, we would recommend as the best books for educated and earnest Christian thinkers, Mr. Martineau's "Rationale of Religious Inquiry," the volume of his "Miscellanies" edited by the Rev. T. S. King, and the two series of "Endeavors after the Christian Life" recently republished in one volume by Messrs. Munroe and Company.

We shall make up the rest of this introductory paper by quoting from some of Mr. Martineau's articles, not generally accessible, a few specimens of those thoughts which, if freely received in these times of theological doubt and turmoil, would lead many a religious thinker towards the truth and peace he covets.

How clearly the following pa.s.sage shows the true

RELATION BETWEEN NATURAL AND REVEALED RELIGION.

The contempt with which it is the frequent practice of divines to treat the grounds of natural religion, betrays an ignorance both of the true office of revelation and of the true wants of the human heart. It cannot be justified, except on the supposition that there is some contradiction between the teachings of creation and those of Christ, with some decided preponderance of proof in favor of the latter. Even if the Gospel furnished a series of perfectly new truths, of which nature had been profoundly silent, it would be neither reasonable nor safe to fix exclusive attention on these recent and historical acquisitions, and prohibit all reference to those elder oracles of G.o.d, by which his Spirit, enshrined in the glories of his universe, taught the fathers of our race. And if it be the function of Christianity not to administer truth entirely new, but to corroborate by fresh evidence, and invest with new beauty, and publish to the millions with a voice of power, a faith latent already in the hearts of many, and scattered through the speculations of the wise and n.o.ble few,--to erect into realities the dreams which had visited a half-inspired philosophy, interpreting the life and lot of man;--then there is a relation between the religion of nature and that of Christ,--a relation of original and supplement,--which renders the one essential to the apprehension of the other. Revelation, you say, has given us the clew by which to thread the labyrinth of creation, and extricate ourselves from its pa.s.sages of mystery and gloom. Be it so; still, _there_, in the scene thus cleared of its perplexity, must our worship be paid, and the manifestations of Deity be sought. If the use of revelation be to explain the perplexities of Providence and life, it would be a strange use to make of the explanation were we to turn away from the thing explained. We hold the key of heaven in our hands. What folly to be for ever extolling and venerating it, whilst we prohibit all approach to the temple whose gates it is destined to unlock.

One would search long to find a finer ill.u.s.tration than is here given of the real

NATURE OF DEVOTION.

In Devotion there is this great peculiarity,--that it is neither the _work_ nor the _play_ of our nature, but is something higher than either,--more ideal than the one, more real than the other. All human activities besides are one of these two things,--either the mere aim at an external end, or the mere outcome of an inner feeling. On the one hand, we plough and sow, we build and navigate, that we may win the adornments and securities of life; on the other hand, we sing and dance, we carve and paint, that we may put forth the pressure of harmony and joy and beauty breaking from within. Mechanical Toil terminates in a solid product; graceful Art is content with simple expression; but Religion is degraded when it is reduced to either character. It is not a labor of utility; and he who looks to it as a means of safety, to ingratiate himself with an awful G.o.d, and bespeak an interest in a hidden Future, is an utter stranger to its essence; his habits and words may be cast in its mould, but the spark of its life is not kindled in his heart. When fed by the fuel of prudence, the fire is all spent in fusing it into form; and the finished product is a cold and metal mimicry, that neither moves nor glows. Nor is Religion a simple gesture of pa.s.sion; and to cla.s.s it with mere natural language, to treat it as the rhythmical delirium of the soul working off an irrepressible enthusiasm, is to empty it of its real meaning and contents, and sink it from a divine attraction to a human excitement. The postures and movements and tones which simply manifest the impa.s.sioned mind are content to go off into s.p.a.ce, and pa.s.s away; they direct themselves nowhither; they have no more _object_ than a convulsion; they ask only leave to be the last shape of a feeling that must have way; and be the inspiration what it may, they close and consummate its history. But he who _prays_ is at the beginning of aspiration, not at the evaporating end of impulse; he is drawn, not driven; he is not painting _himself_ upon vacancy, but is surrendering himself to a Presence real and everlasting. If he flings out his arms, it is not in blind paroxysm, but that he may embrace and be embraced; if he cries aloud, it is that he may be heard; if he makes melody of the silent heart, it is no soliloquy flung into emptiness, but the low-breathing love of spirit to Spirit. Devotion is not the play even of the highest faculties, but their deep earnest. It is no doubt the culminating point of reverence; but reverence is impossible without an object, and could never culminate at all, or pa.s.s into the Infinite, unless its object did so too. In every case we find that the faculties and susceptibilities of a being tell true, and are the exact measure of the outer life it has to live; and just as many and as large proportions as it has, to just so many and so great objects does it stand related; so that from the axis of its nature you may always draw the curve of its existence. Human worship, therefore, turning to the living G.o.d as the infant's eye to light, is itself a witness to Him whom it feels after and adores; it is "the image and shadow of heavenly things," the parallel chamber in our nature with that Holy of Holies whither its incense ever ascends.

In a similar strain is this argument to show that

DEVOTION IS NOT A MISTAKE.

Be a.s.sured, all visible greatness of mind grows in looking at an invisible that is greater. And since it is inconceivable that what is most sublime in humanity should spring from vision of a thing that is not, that what is most real and commanding with us should come of stretching the soul into the unreal and empty, that historic durability should be the gift of spectral fancies, we must hold these devout natures to be at one with everlasting Fact,--to feel truly that the august forms of Justice and Holiness are at home in heaven, the object there of clearer insight and more perfect veneration. There are those who please themselves with the idea that the world will outgrow its habits of worship; that the newspaper will supersede the preacher and prophet; that the apprehension of scientific laws will replace the fervor of moral inspirations; that this sphere of being will then be perfectly administered when no reference to another distracts attention. But, for my own part, I am persuaded, that life would soon become intolerable on earth, were it copied from nothing in the heavens; that its deeper affections would pine away and its lights of purest thought grow pale, if it lay shrouded in no Holy Spirit, but only in the wilderness of s.p.a.ce. The most sagacious secular voice leaves, after all, a chord untouched in the human heart: listening too long to its didactic monotone, we begin to sigh for the rich music of hope and faith. The dry glare of noonday knowledge hurts the eye by plying it for use and denying it beauty; and we long to be screened behind a cloud or two of moisture and of mystery, that shall mellow the glory and cool the air. Never can the world be less to us, than when we make it all in all.

Our author makes a striking reply to the common a.s.sertion that

"THEOLOGY IS NOT A PROGRESSIVE SCIENCE."

It may, however, be retrogressive; and it is sure to repay flippant neglect by lending its empty s.p.a.ce to mean delusions. To its great problems _some_ answer will always be attempted; and there is much to choose between the solutions, however imperfect, found by reverential wisdom, and the degrading falsehoods tendered in reply by the indifferent and superficial. Even in their failures, there is a vast difference between the explorings of the seeing and the blind. We deny, however, that Christian theology can a.s.sume any aspect of failure, except to those who use a false measure of success. It is not in the nature of religion, of poetry, of art, to exhibit the kind of progress that belongs to physical science. They differ from it in seeking, not the _phenomena_ of the universe, but its _essence_,--not its laws of change, but its eternal meanings,--not outward nature, in short, except as expressive of the inner thought of G.o.d; and being thus intent upon the enduring spirit and very ground of things, they cannot grow by numerical accretion of facts and exacter registration of successions.

They are the product, not of the patient sense and comparing intelligence which are always at hand, but of a deeper and finer insight, changing with the atmosphere of the affections and will.

Instead of looking, therefore, for perpetual advance of discovery in theology, we should naturally expect an ebb and flow of light, answering to the moral condition of men's minds; and may be content if the divine truth, lost in the dulness of a material age, clears itself into fresh forms with the returning breath of a better time.

Most readers will find suggestions of great freshness in the pa.s.sage next cited:--

THE HEART OF CHRISTIANITY.

To lose sight of this principle in estimating Christianity, and to insist on judging it, not by its matured character in Christendom, not by the _unconscious spirit_ of its founders, but by their personal views and purposes, is to overlook the divine in it in order to fasten on the human; to seek the winged creature of the air in the throbbing chrysalis; and is like judging the place of the Hebrews in history by the court and the proverbs of Solomon, or the value of Puritanism by the sermon of a hill-preacher before the civil war. The primitive Christianity was certainly _different_ from that of other ages; but there is no reason for believing that it was _better_. The representation often made of the early Church, as having only truth, and feeling only love, and living in simple sanct.i.ty, is contradicted by every page of the Christian records. The Epistles are entirely occupied in driving back guilt and pa.s.sion, or in correcting errors of belief; nor is it _always_ possible to approve of the temper in which they perform the one task, or to a.s.sent to the methods by which they attempt the other. Principles and affections were indeed secreted in the heart of the first disciples, which were to have a great future, and to become the highest truth of the world. But it was precisely of these that they rarely thought at all. The Apostles themselves speak slightingly of them, as baby's food; and the great faith in G.o.d, the need of repentant purity of heart, with the trust in immortality,--the very doctrines which we should name as the permanent essence of Christian faith,--are expressly declared by them to be the childish rudiments of belief, on which the attention of the grown Christian will disdain to dwell. And what did they prefer to these sublime truths, as the nutriment of their life and the pride of their wisdom?

Allegories about Isaac and Ishmael, parallels between Christ and Melchisedec, new readings of history and prophecy to suit the events in Palestine, and a constant outlook for the end of all things. These were the grand topics on which their minds eagerly worked, and on which they labored to construct a consistent theory. These give the form to their doctrine, the matter to their spirit. These are what you will get, if you go indiscriminately to their writings for a creed: and these are no more Christianity than the pretensions of Hildebrand or the visions of Swedenborg. The true religion lies elsewhere, just in the things that were _ever present with them, but never esteemed_.

Just as your friend may spend his anxiety on his station, his usefulness, his appearance and repute, and fear lest he should show nothing deserving your regard, while all the time you love him for the pure graces, the native wild-flowers, of his heart; so do the choicest servants of G.o.d ever think one thing of themselves, while they are dear to him and revered by us for quite another. "The weak things" in the Church not less than in "the world hath he chosen to confound the mighty; the simple, to strike dumb the wise; and things that are not, to supersede the things that are."

In rude ages, and amid feudal customs, it has perhaps been no unhappy thing that this image of servitude has been transmitted into the conceptions of faith: it may have touched with some sanct.i.ty an inevitable submission, and mingled a sentiment of loyalty with religion. But the _external relation_ of serf and lord is no type of the _internal relation_ of spirit to spirit, which alone const.i.tutes religion to us. To G.o.d himself, with all his infinitude, we are not _slaves_; we are not his _property_, but his children; he regards us, not as _things_, but as _persons_; he does not so much command us, as appeal to us; and in our obedience, it is not his _bidding_ that we serve, but that divine Law of Right of which he makes us conscious as the rule of His nature only more perfectly than of ours. To obey him as _slaves_, in fear, and with an eye upon his power, is, with all our punctuality and anxiety, simply and entirely to _disobey_ him; nor is anything precious in his sight, except the free consent of heart with which we apprehend what is holy to his thought and embrace what is in harmony with his perfection. Still less can we be _slaves_ to Christ, who is no autocrat to us, but our freely followed leader towards G.o.d; the guide of our pilgrim troop in quest of a holy land; who gives us no law from the mandates of his will, but only interprets for us, and makes burn within us, in characters of fire, the law of our own hearts; who has no power over us, except through the affections he awakens and the aspirations he sets upon the watch. We have emerged from the Religion of _Law_, whose only sentiment is that of _obedience to sovereignty_; we have pa.s.sed from the religion of _Salvation_, whose life consists in _grat.i.tude to a Deliverer_; and we are capable only of a religion of _reverence_, which bows before the _authority of Goodness_. And in the infinite ranks of excellence, from the highest to the lowest, there are no lords and slaves; the dependence is ever that of internal charm, not of external bond; the _authority_ is but represented and impersonated in another and a better soul, but has its living seat within our own; and in this true and elevating worship, the more we are disposed of by another, the more do we feel that we are our own. This is a relation which the political terms of the expected theocracy are ill adapted to express; and if we have required many centuries to grope our way to this clearest glory of religion, to disengage it from the impure admixture of servile fear and revolting presumption; if it has taken long for us to melt away in our imagination the images of thrones and tribunals, of prize-givings and prisons, of a police and a.s.sizes of the universe; if only at the eleventh hour of our faith, the cloud has pa.s.sed away, and shown us the true angel-ladder that springs from earth to heaven, the pure climax of souls whereon each below looks up and rises, yet each above bends down and helps;--the discovery which brings such peace and freedom to the heart, has been delayed by the mistaken identification of the entire creed of the first age with the essence of Christianity.

Now that G.o.d has shown us so much more, has tried the divine seed of the Gospel on so various a soil of history, and enabled us to distinguish its fairest blossoms and its choicest fruits, a much larger meaning than was possible at first must be given to the purpose of his revelation. Even to Paul, Christ was mainly the great representative of a theocratic idea; and was in no other sense an object of _spiritual_ belief, than that he was not on earth and mortal, but in heaven and immortal. That _faith_ in Christ, which then prominently denoted belief in his appointed return, and _allegiance_ to him as G.o.d's viceroy in this world, is now transferred into quite a different thing. It is altogether a moral and affectionate sentiment: an acknowledgment of him as the highest impersonation of divine excellence and inspired insight yet given to the world; a trust in him as the only realized type of perfection that can mediate for us between ourselves and G.o.d; a faithfulness to him, as making us conscious of what we are and what G.o.d and our conscience would have us to be. It is vain to pretend that revelation is a fixed and stereotyped thing. It was born, as the divinest things must be, among human conditions; and into it ever since human conditions have perpetually flowed. The elements of Hebrew thought surrounded the sacred centre at first, and have been erroneously identified with it by all Unitarian churches in every age. The h.e.l.lenic intellect afterwards streamed towards the fresh point of life and faith, and gathered around it the metaphysical system of Trinitarian dogma in which orthodox communions of all times have, with parallel error, sought the essence of the Gospel. The true principle of the religion has been _secreted in both, and consisted in neither_: it has lain unnoticed in the midst, in the silent chamber of the heart, around which the clamor of the disputatious intellect whirls without entrance. The agency of Christ's mind as the expression of G.o.d's moral nature and providence, and as the realized ideal of beauty and excellence,--this is the power of G.o.d and the wisdom of G.o.d, which has made vain the counsels of the world, and baffled the foolishness of the Church. This is the Gospel's centre of stability,--"Jesus Christ, the same yesterday, to-day, and for ever."

Few persons can be insensible to the sublimity of this expression upon the relation between

CHRIST, NATURE, PROVIDENCE, AND G.o.d.

In conclusion, then, I revert, with freshened persuasion, to the statement with which I commenced. Jesus Christ of Nazareth, G.o.d hath presented to us simply in his inspired humanity. Him we accept, not indeed as very G.o.d, but as the true image of G.o.d, commissioned to show what no written doctrinal record could declare, the entire moral perfections of Deity. We accept, not indeed his body, not the struggles of his sensitive nature, not the travail of his soul, but his purity, his tenderness, his absolute devotion to the great idea of right, his patient and compa.s.sionate warfare against misery and guilt, as the most distinct and beautiful expression of the Divine mind. The peculiar office of Christ is to supply a new _moral_ image of Providence; and everything, therefore, except the _moral_ complexion of his mind, we leave behind as human and historical merely, and apply to no religious use. I have already stated in what way nature and the Gospel combine to bring before us the great object of our trust and worship. The universe gives us the scale of G.o.d, and Christ, his Spirit. We climb to the infinitude of his nature by the awful pathway of the stars, where whole forests of worlds silently quiver here and there, like a small leaf of light. We dive into his eternity, through the ocean waves of time, that roll and solemnly break on the imagination, as we trace the wrecks of departed things upon our present globe. The scope of his intellect, and the majesty of his rule, are seen in the tranquil order and everlasting silence that reign through the fields of his volition. And the spirit that animates the whole is like that of the Prophet of Nazareth; the thoughts that fly upon the swift light throughout creation, charged with fates unnumbered, are like the healing mercies of One that pa.s.sed no sorrow by. The government of this world, its mysterious allotments of good and ill, its successions of birth and death, its hopes of progress and of peace, each life of individual or nation, is under the administration of One, of whose rect.i.tude and benevolence, whose sympathy with all the holiest aspirations of our virtue and our love, Christ is the appointed emblem. A faith that spreads around and within the mind a Deity thus sublime and holy, feeds the light of every pure affection, and presses with omnipotent power on the conscience; and our only prayer is, that we may walk as children of such light.

It seems as if no one capable of understanding could resist the convincing cogency of the following exhibition of

THE IDEA OF VICARIOUS JUSTICE.

It is only natural that the parable of the Prodigal Son should be no favorite with those who deny the unconditional mercy of G.o.d. The place which this divine tale occupies in the Unitarian theology appears to be filled, in the orthodox scheme, by the story of Zaleucus, king of the Locrians; which has been appealed to in the present controversy by both the lecturers on the Atonement, and seems to be the only endurable ill.u.s.tration presented, even by Pagan history, of the execution of vicarious punishment. This monarch had pa.s.sed a law condemning adulterers to the loss of both eyes. His own son was convicted of the crime; and, to satisfy at once the claims of law and of clemency, the royal parent "commanded one of his own eyes to be pulled out, and one of his son's." Is it too bold a heresy to confess that there seems to me something heathenish in this example, and that, as an exponent of the Divine character, I more willingly revere the Father of the prodigal than the father of the adulterer?

Without entering, however, into any comparison between the Locrian and the Galilean parable, I would observe, that the vicarious theory receives no ill.u.s.tration from this fragment of ancient history. There is no a.n.a.logy between the cases, except in the violation of truth and wisdom which both exhibit; and whatever we are instructed to admire in Zaleucus, will be found on close inspection to be absent from the orthodox representation of G.o.d. We pity the Grecian king, who had made a law without foresight of its application, and so sympathize with his desire to evade it, that any quibble which legal ingenuity can devise for this purpose pa.s.ses with slight condemnation; casuistry refuses to be severe with a man implicated in such a difficulty. But the Creator and Legislator of the human race, having perfect knowledge of the future, can never be surprised into a similar perplexity; or ever pa.s.s a law at one time which at another he desires to evade. Even were it so, there would seem to be less that is unworthy of his moral perfection in saying plainly, with the ancient Hebrews, that he "repented of the evil he thought to do," and said, "It shall not be,"

than in ascribing to him a device for preserving consistency, in which no one capable of appreciating veracity can pretend to discern any sincere fulfilment of the law. However barbarous the idea of Divine "repentance," it is at least ingenuous. Nor does this incident of Zaleucus and his son present any parallel to the alleged relation between the Divine Father who receives, and the Divine Son who gives, the satisfaction for human guilt. The Locrian king took a part of the penalty himself, and left the remainder where it was due; but the Sovereign Lawgiver of Calvinism puts the whole upon another. To sustain the a.n.a.logy, Zaleucus should have permitted an innocent son to have both his eyes put out, and the convicted adulterer to escape.

The doctrine of Atonement has introduced among Trinitarians a mode of speaking respecting G.o.d, which grates most painfully against the reverential affections due to him. His nature is dismembered into a number of attributes, foreign to each other, and preferring rival claims; the Divine tranquillity appears as the equilibrium of opposing pressures,--the Divine administration as a resultant from the collision of hostile forces. Goodness pleads for that which holiness forbids; and the Paternal G.o.d would do many a mercy, did the Sovereign G.o.d allow. The idea of a conflict or embarra.s.sment in the Supreme Mind being thus introduced, and the believer being haunted by the feeling of some tremendous difficulty affecting the Infinite government, the vicarious economy is brought forward as the relief, the solution of the whole perplexity; the union, by a blessed compromise, of attributes that could never combine in any scheme before. The main business of theology is made to consist in stating the conditions and expounding the solution of this imaginary problem. The cardinal difficulty is thought to be the reconciliation of justice and mercy; and, as the one is represented under the image of a Sovereign, the other under that of a Father, the question a.s.sumes this form: How can the same being at every moment possess both these characters, without abandoning any function or feeling appropriate to either? how, especially, can the Judge remit?--it is beyond his power; yet how can the Parent punish to the uttermost?--it is contrary to his nature.

All this difficulty is merely fict.i.tious, arising out of the determination to make out that G.o.d is both wholly Judge and wholly Father; from an anxiety, that is, to adhere to two metaphors, as applicable, in every particular, to the Divine Being. It is evident that both must be, to a great extent, inappropriate; and in nothing, surely, is the impropriety more manifest, than in the a.s.sertion that, as sovereign, G.o.d is naturally bound to execute laws which, nevertheless, it would be desirable to remit, or change in their operation. Whatever painful necessities the imperfection of human legislation and judicial procedure may impose, the Omniscient Ruler can make no law which he will not to all eternity, and with entire consent of his whole nature, deem it well to execute. This is the Unitarian answer to the constant question, "How can G.o.d forgive in defiance of his own law?" It is not in defiance of his laws: every one of which will be fulfilled to the uttermost, in conformity with his first intent; but nowhere has he declared that he would not forgive. All justice consists in treating moral agents according to their character; the inexorability of human law arises solely from the imperfection with which it can attain this end, and is not the essence, but the alloy, of equity; but G.o.d, who searches and controls the heart, exercises that perfect justice, which permits the penal suffering to depart only with the moral guilt; and pardons, not by cancelling any sentence, but by obeying his eternal purpose to meet the wanderer returning homeward, and give his blessing to the restored. Only by such restoration can any past guilt be effaced.

The thoughts, emotions, and sufferings of sin, once committed, are woven into the fabric of the soul; and are as incapable of being absolutely obliterated thence and put back into non-existence, as moments of being struck from the past, or the parts of s.p.a.ce from infinitude. Herein we behold alike "the goodness and the severity of G.o.d"; and adore in him, not the balance of contrary tendencies, but the harmony of consentaneous perfections. How plainly does experience show that, if his personal unity be given up, his moral unity cannot be preserved!

The author himself is the best exemplification of the man described in this account of the

DIFFERENCE BETWEEN APPREHENSION AND INTERPRETATION.

The difference between the ordinary visual gaze upon the external universe, and the interpreting glance of science, is felt by every cultivated understanding to be immeasurable;--and the contrast is not less between that dull sense of what pa.s.ses within him, which is forced upon a man by mere practical experience, and the exact consciousness, the discriminative perception, the easy comprehension of his own (and, so far as they are expressed by faithful symbols, of others') states and affections, possessed by the patient a.n.a.lyst of thought and emotion, and careful collector of their laws. The mighty ma.s.s of human achievement and human failure, in intellectual research, in moral endeavor, in social economy and government, lapses into order before him, and distributes itself among the provinces of determinate laws. The structure of a child's perplexity, and the fallacies of the most ambitious hypothesis, lie open to him as readily, as to the artisan a flaw in the fabric of his own craft. The creations of art fall before him into their elements; and, dissolving away their const.i.tuent _matter_, which is an accident of their age, leave upon his mind their permanent _form_ of beauty, as his guide to a true and n.o.ble criticism.

The progress and the aberrations of human reason, in its quest of truth, are as clearly appreciated by him, as the pa.s.sages of happy skill or ignorant roving in some voyage of discovery, when the outlines and relations of the sphere on which it is made become fully known.

Discerning distinctly the different kinds of evidence appropriate to different departments of truth, and weighing the scientific value of every idea and method of thought, he is not at the mercy of each superficial impression and obtrusive phase presented to him by the subjects of his contemplation; but he attains a certain rational tact and graduated feeling of certainty in abstract matters of opinion, by which he escapes alike the miseries of undefined doubt, and the pa.s.sions of unqualified dogmatism. In short, the great idea of Science is applied by him to the complicated workings of the mind of man; interprets the activities of his nature, and gives laws to the administration of his life; and, with wonderful a.n.a.lysis, investigates the properties, and establishes the equation, of their most labyrinthine curves.

What a rebuke upon dogmatic sciolists, what a glorious invitation to study, are conveyed in the genial, broad, mental hospitality of the succeeding paragraph!