The Philosophy of the Moral Feelings Part 7

When we withdraw our minds from the influence of sensible things, and send forth our attention to those truths which are the province of faith, the first great object which meets our view is the eternal incomprehensible One, the moral governor of the universe,--a being of infinite perfections and infinite purity. From the stupendous works of nature, we trace his operation as the great First Cause,--and infer, with absolute certainty, his boundless power and wisdom, and his independent existence. The impress of his moral attributes he has fixed with indelible certainty, upon our moral perceptions,--where, in the light of conscience, co-operating with a simple process of reason, we perceive him to be a being of infinite holiness, and of unerring truth and justice. Our knowledge of these attributes is not the result of any process of reasoning which can admit of deliberation or doubt. They force themselves upon our conviction by the most simple principles of induction, when, from our own mental and moral endowments, we infer the perfections of him who formed us.

From every conception we can form of such a being, we have an equally insuperable conviction of his universal presence,--that he is the witness not only of our conduct, but of the thoughts and imaginations of the heart;--and that from these, as indicating our real condition, and not from our conduct alone, our moral aspect is estimated by him,--the pure and holy One who seeth in secret. Each moment, as it pa.s.ses rapidly over us, we know is bringing us nearer to that period, when all our hopes and fears for this world shall lie with us in the grave. But we feel also that this is the entrance to another state of being,--a state of moral retribution, where the eternal One is to be disclosed in all his attributes as a moral governor. These considerations fix themselves upon the mind, with a feeling of yet new and more tremendous interest, when we farther take into view that this future existence stretches out before us into endless duration. This is the truth so powerfully expressed by the sacred writer, in terms which by their brevity convey, in the most adequate manner, their overwhelming import,--"The things which are seen are temporal, but the things which are not seen are eternal."

These truths are not the visions of enthusiasm; neither are they the result of any process of reasoning, by which different men may arrive at different conclusions. They force themselves upon our conviction with a power which we cannot put away from us, when we turn our attention to the solemn inquiry, what we are, and what is G.o.d. In the sacred writings they are detailed and ill.u.s.trated, in a connected and harmonious manner; and are impressed upon us with the force of a revelation from the Deity himself. But the principles there disclosed meet with an impression, in our moral const.i.tution, which pleads with authority for their truth. It is the province of faith to keep these habitually before the mind, and to cause them to influence the feelings and the conduct, as if they were objects of sense,--as if the Deity, in all the purity of his character were actually disclosed to our view,--or as if we were present at that dread hour which shall witness his righteous retribution. The man who thus feels their power, and exhibits their influence upon his character, is he who lives by faith.

When, under this mental exercise, a man brings himself into the immediate presence of the eternal One;--when he arraigns himself, as it were, before the bar of the omniscient Judge;--when he places before him that future state which stretches forth into endless existence,--a train of feelings must arise in his mind, to which he was a stranger, so long as he placidly resigned himself to the influence of sensible things. He views this being of infinite purity, as one who has been all his life the daily witness of his conduct; and feels that even the secrets of the heart have been at all times open to divine inspection.

Each day, as it pa.s.sed unheeded over him, was a portion gone by of his period of moral discipline; and each, as it glided amid the frivolities of life, or the active pursuit of temporal good, had its moral aspect a.s.signed to it in the judgment of the eternal mind. Along with these impressions, which no reflecting man can put away from him, a voice within forces upon him the conviction, that, were his whole history disclosed to his fellow-men, he would, even in their estimation, be found wanting. How much more deeply must this be fixed upon his inmost soul, when he feels that the whole is, at one glance, exposed to the eye of omniscience; and that an hour is rapidly approaching, when a strict account must be rendered, and a righteous sentence p.r.o.nounced, the result of which will extend into eternal existence. With these truths upon his mind, what reflecting man can view, without awe, the moment which is to close his state of moral discipline,--when, disenc.u.mbered from his earthly tenement, he shall find himself alone with G.o.d,--and there shall burst upon his astonished faculties the blaze of an endless day. These are not speculations of fancy, but eternal truth. The man who habitually acts under their influence, knows that his faith rests upon a conviction which cannot be shaken, when he recognises in all his ways the presence and the inspection of the Deity,--when he feels the obligation to have even the desires and affections under subjection to his will,--and when he resigns himself to his guidance and asks his powerful aid, both for the conduct of this life, and the preparation for the life which is to come.

Solemn is the hour when a man thus retires from the tumult of life, and seriously proposes to himself the question,--what is his condition as a moral being; what have been his leading pursuits in this life which is hastening to a close; what is his aspect in the view of that incomprehensible One, who perceives at a single glance the whole details of his moral history. Is he safe to meet the full splendour of that eye;--has he no apprehension, that, when called to account in the immediate presence of unerring purity, he may not be able to answer. The man lives not, who can appeal to his own heart and say, after serious inquiry, that he can thus meet the penetrating search of him, whose knowledge is perfect, as his purity is infinite: The man lives not, who can look back upon his whole life, without feeling, that, in the sight of this unspotted One, he is polluted with guilt: And, if his heart condemn him, with all its partiality for his own views and feelings, and all its forgetfulness of many points in his moral history, he must feel that G.o.d is greater than his heart, and knoweth all things. Under such an impression, to what refuge shall he betake himself. Does he appeal to an indefinite idea of the mercy of the Deity;--it must be evident that this conveys no distinct principle, and will not bear the confidence which is essential to hope and peace. For we cannot go to the extent of supposing a mercy so indiscriminate, that the Deity will depart from all the laws which he has made, and which he has impressed upon us as a part of our moral const.i.tution. This would be ascribing, to infinite wisdom, an indecision and a change of purpose, unworthy of the weakest human lawgiver. If, then, we do not boldly a.s.sume this position, how are we to draw the line where such mercy is to terminate;--and where the Almighty is to appear in his character of justice, as a righteous moral governor.

If we find that each individual fixes a different standard, and that each extends it so as to favour his own condition, it is clear that the system presents no character of truth, and that it is incapable of ministering to the consolation of him who feels his own necessities, and seriously contemplates the character of G.o.d. He must perceive that to apply such reasoning to human enactments, would be to represent them as a mockery of justice; and that it is impossible thus to argue, respecting the laws of him who is infinite in holiness and boundless in wisdom. He cannot but acknowledge that a universe governed in such a manner would run into irremediable confusion and anarchy; and will find it impossible, on any principle which human reasoning can furnish, to arrive at any other decision than this,--that the Judge of all the earth must be unchanging in his purposes, and impartial in his justice.

To this conclusion we are led by the clearest inductions of moral science;--but, at this momentous point, philosophy fails us. No human power can find a refuge, to which the mind can betake itself under a sense of guilt;--no human wisdom can answer the inquiry of mighty import, can G.o.d be just and yet justify the unG.o.dly. But here we are met by a light from heaven, which has burst upon the scene of doubt and of darkness; and are called to bring down the pride of our reason, in humble submission to the testimony of G.o.d. It comes supported by a weight of evidence, which challenges the cordial a.s.sent of the most acute understanding, and the power of which will be best appreciated by those, who, with sincere desire for truth, have made the highest attainments in the laws of rigid inquiry. It discloses an atonement made for sin,--and an influence from heaven, calculated to restore the moral being to the purity in which it was formed. It thus meets alike the necessities of man, as in a state of actual guilt, and a state of moral degradation. For the one, it displays a scheme of mercy in which the integrity of the divine character is vindicated, while pardon is extended to transgressors. To the other, it offers power from heaven, which will correct the disorders of the moral const.i.tution, and raise the man anew to the likeness of G.o.d. It thus forms a harmonious whole, uniform and consistent in itself,--worthy of the character of G.o.d,--and adapted to the condition of man; and, to every one who feels his own moral necessities, and estimates the purity of the Deity, it brings an absolute conviction of its truth.

A partic.i.p.ation in the benefits of this revelation of divine mercy is said, in the sacred writings, to be received by Faith; and this expression has given rise to controversies and contending systems, which have involved the subject in much perplexity. While some have restricted the operation of Faith to the mere belief of a certain system of opinions, others have referred to it a series of mysterious impressions, and enthusiastic feelings, at variance with every dictate of sound reasoning. The principle of faith, however, holds so prominent a place in the scheme of Christian truth, that some clear notions respecting its nature must be felt to be of the highest interest. It holds also, as we have formerly seen, a most important position in the philosophy of the moral feelings,--being that mental operation, by which we receive a certain cla.s.s of truths, of the utmost consequence to us as responsible beings. It is a process which every one feels, but which cannot be defined;--and it can be ill.u.s.trated only by tracing its influence, in regard to those objects to which it is more particularly directed.

The objects of faith are twofold,--truths addressed to the understanding,--and benefits offered or promised. We have formerly had occasion to trace the action of faith in regard to truth,--especially a cla.s.s of truths which are calculated, when really believed, to exert a powerful effect upon our moral feelings and conduct. Its operation, we have seen, is to bring these truths before us in such a manner, that they exert the same kind of influence as if the facts or events were objects of sense. The man who believes these truths, so as thus habitually to feel then power, is he who receives them in faith. This is the province of faith in regard to truth;--we have next to a.n.a.lyze its operation in regard to offered or promised benefits,--and this we can best do by means of an example.

Let us take the ill.u.s.tration of a man affected with a disease supposed to be mortal;--he is told that a remedy has been discovered of infallible efficacy; and that a person is at hand who is ready to administer it. Does he perceive his danger;--does he believe the virtue of the remedy;--does he confide in the sincerity of the individual who offers it;--this is faith. The immediate and natural result of his faith is, that he asks for the remedy which is offered;--and this result is inseparable from such belief, according to the uniform sequence of volitions in every sound mind. The man who professes to admit the facts, and does not shew such a result of belief, professes what he does not actually feel. If he perceives not the extent of his danger, he asks not the remedy, because he values it not;--and the same effect may follow, if he doubts either its efficacy, or the sincerity of him who offers it.

In this case, it is also to be observed, that a reflection is thrown upon the character of this individual, by imputing to him an offer of what he has either not the power or the intention to perform. But if the man really believes the truths, he applies for the remedy; and he receives it. Thus his faith saves him, because by means of it he bought the offered aid. Could we suppose him merely to admit the facts, without asking the remedy, his belief would avail him nothing.

Such appeals to be the simple view we are to take of Faith, when we apply it to the great benefits which are presented to us in the Christian revelation. This is addressed to us as beings in a state both of guilt and of depravity; and as having no means of our own, by which we can rescue ourselves from condemnation and impurity. It unfolds a dispensation of peace, by which, in perfect consistency with the harmony of his character, the Deity offers mercy and forgiveness,--and an influence from himself which has power to purify the moral being. These benefits are conferred on every one who believes; and who is he that believes:--the man who is convinced of his guilt, and perceives his impurity;--who feels his inability to rescue himself;--who admits the efficacy of the remedy, and confides in the sincerity with which it is offered;--this is he who believes. His faith saves him; because, acting on his conviction, according to the uniform sequence of volitions in every sound mind, he asks the promised aid, and asking receives it. Much of the confusion, in which the subject has been involved, appears to have arisen from metaphysical refinements, by which the various parts of this mental process are separated from each other. They form one harmonious whole, which cannot be broken. The man will not seek the remedy, who believes not its efficacy, and perceives not his moral necessities; but, however he may profess to admit these facts, if he follows not out his belief to its natural result, by applying for the remedy, his mere belief will not profit him. The grounds, on which these truths are addressed to us, are contained in that chain of evidence on which is founded the whole system of Christianity,--taken along with the conviction, which every man receives of his actual moral condition, from the voice of conscience within. A sense of the sincerity of the offer we derive from our impression of the unchangeable attributes of the Deity. Accordingly, he who believes is said to give glory to G.o.d,--that is, to receive his statements with absolute confidence, and to form an honourable conception of the sincerity of his intentions. He who believes not, rejects the statements of the Almighty as false,--and treats him with the contempt which we apply to one whom we suppose to promise what he has no intention to bestow. The man who comes to G.o.d, with the hope of acceptance, is therefore required to come in the a.s.surance of faith, or an implicit conviction that he is sincere in his intentions of bestowing the blessings which he offers; and whosoever has not this a.s.surance does dishonour to the divine character,--or "maketh G.o.d a liar."

It were vain to enter upon the various systems and opinions, in which this important doctrine has been misrepresented by its enemies, and often perverted by those who profess to be its friends. Two of these may be briefly noticed. Some have maintained that the doctrine of an unconditional pardon sets aside the obligations of morality,--because it has no regard to the personal character of the individual,--or holds out the offer of acceptance to faith, without obedience. Others contend that an essential part of faith is an immediate and absolute a.s.surance of a man's own acceptance in the sight of the Deity; and that he who has not this is in a state of unbelief. These two opinions, so different from each other, are equally founded upon misconception of the nature and provisions of the Christian economy.

In regard to the former, it is only necessary to remark, that the revelation of Christian truth is not confined to an offer of pardon to the guilty;--its great object is the recovery and purification of the moral being; and there is an essential and inviolable union between these two parts of the great scheme of redemption. It provides in the most effectual manner for the interests of morality, by the purification of the desires and affections, the springs of action;--it is the morality of the heart. It proclaims a system of morals, more pure and more exalted far than ever was contemplated by the wisest of men;--it exhibits an example of the perfect state of a moral being, in the character of the Messiah;--and it enforces the imitation of this example as indispensable in every one who professes to be his disciple.

These different parts of the scheme can never be separated, and there cannot be a greater perversion of reasoning, or a greater misconception of the prominent features of the gospel of peace, than to allege that it does not provide, in the most effectual manner, for the highest interests of morality.

The other opinion is equally founded upon error,--namely, that which considers it essential to faith, that a man be a.s.sured of his personal acceptance in the sight of the Deity. It is obvious that this is a sophism clearly opposed to sound reasoning, and to the first principles of the philosophy of the moral feelings. For faith, viewed as a mental process, must always have for its object facts; and these facts must rest upon such evidence, as is sufficient to convince the understanding of their truth. To talk of faith, without such facts and such evidence, is a mere logical fallacy, or an absurdity in terms. But there is no disclosure of the personal acceptance of any individual, and consequently, on no principle of sound reasoning can this ever be considered as the object of faith. This doctrine, therefore, applies a most important principle of the mind, not to facts, which alone can warrant the exercise of faith, but to a vision of the imagination, which admits of no evidence, and cannot be subjected to any test of its truth.

Widely different from all such flimsy and imaginary hypotheses is the great system of Christian truth,--harmonious and consistent in itself, and challenging the approbation of the soundest understanding. It reveals, as we have seen, a dispensation of mercy, in accordance with the highest ideas we can form of the divine perfections. It is supported by a chain of evidence, which carries conviction to the mind of the most rigid inquirer; and thus it is a sound and legitimate object of faith.

It reveals also a provision for purifying the moral nature; and this in every case accompanies the dispensation of mercy to those who receive it. The effects of this powerful agency, therefore, become the test and the evidence of the reality of faith. Does a man seek a proof of his acceptance,--the reference is to facts in his own moral condition. He is to look for it in a change which is taking place in his character,--a new direction of his desires,--a new regulation of his affections,--a habitual impression, to which he was a stranger before, of the presence and the perfections of the Deity--and a new light which has burst upon his view, respecting his relations to this life and to that which is to come. He is to seek this evidence in a mind, which aims at no lower standard than that which will bear the constant inspection of infinite purity;--he is to seek it, and to manifest it to others, in a spirit which takes no lower pattern than that model of perfection,--the character of the Messiah. These acquirements, indeed, are looked upon, not as a ground of acceptance, but a test of moral condition; not as, in any degree, usurping the place of the great principle of faith, but as its fruits and evidences. As these, then, are the only proofs of the reality of this principle, so they are the only basis on which a man can rest any sound conviction of his moral aspect in the sight of the Deity;--and that system is founded on delusion and falsehood, which, in this respect, holds out any other ground of confidence than the purification of the heart, and a corresponding harmony of the whole character. Such attainment, indeed, is not made at once, nor is it ever made in a full and perfect manner in the present state of being; but, where the great principle has been fixed within, there is a persevering effort, and a uniform contest, and a continual aspiration after conformity to the great model of perfection. Each step that a man gains in this progress serves to extend his view of the high pattern to which his eye is steadily directed; and, as his knowledge of it is thus enlarged, he is led by comparison to feel more and more deeply his own deficiency. It thus produces increasing humility, and an increasing sense of his own imperfection, and causes him continually to feel, that, in this warfare, he requires a power which is not in man. But he knows also that this is provided, as an essential part of the great system on which his hope is established. Amid much weakness, therefore, and many infirmities, his moral improvement goes forward. Faint and feeble at first, as the earliest dawn of the morning, it becomes brighter and steadier as it proceeds in its course, and, "as the shining light, shineth more and more unto the perfect day."

THE END.