Ver. 8. _In summer and in winter it shall be._

Can such a state of the world, it may be asked, which shall be exempt from fanaticism on the one hand, and from infidelity on the other, be brought about without some miraculous interposition to alter the nature and const.i.tution of the human mind? And does it comport with the usual ordinances of Providence, who seems to effect his purposes by natural means, to deviate in this instance, from the ordinary course of nature? It certainly does not appear so; and it would, no doubt, be more satisfactory, and be more likely to obtain belief, if natural means could be pointed out, adequate to produce this marvellous change in the state of the world, without calling for the necessity of miraculous interposition.

Let us see then-the most fertile source of infidelity will be found in the mysteries and dogmata invented by priestcraft, which reason revolts at and rejects. Are, these then, essential to true Christianity? is the question.

If not-and Christ ever appealed to the reason of his hearers, advancing nothing that reason could gainsay-then true Christianity requires only to be taught, and Infidelity will have no ground left to stand upon. With regard to fanaticism, there can be no doubt that false ideas of religion engender this extreme; ignorance, encouraging the hopes of a sensual paradise on the one hand; and fear, inspiring the dread of eternal torments on the other, as in the Mahommedan and Romish churches, have been most fruitful in producing this extravagance. With just ideas of religion and the Divine beneficence, such feelings are incompatible. A religion of love, and such is Christianity when justly appreciated, can never lead to fanaticism. We may love G.o.d with all our heart, with all our mind, with all our soul, and with all our strength, and it can never disturb our reason, or lead to any but the happiest and most rational frame of mind.

Thus, the dissemination of true Christianity, the just appreciation of its precepts and their faithful practice, appears to furnish a remedy adequate to the removal of both these evils, without requiring the aid of any miraculous interposition to effect this purpose.

THE MILLENIUM.

As the view of Christ's kingdom, taken in the preceding exposition, is that which regards it as not only that state or condition of man, which is most calculated to prepare him for, and enable him to attain eternal happiness hereafter; but also as that which is adapted to produce the highest possible degree of felicity here on earth, it will be proper to consider a few of the arguments that may be brought for and against this view of the Millenium, and to state the view itself more distinctly.

The happy state which the world may attain to, under the universal prevalence of true religion, it is more easy to imagine, than to describe; for a volume would hardly suffice to enumerate all the blessings it is calculated to afford. The cessation of foreign war, with all the miseries attending it; the end of all tyranny and oppression at home; of injustice and misrule, are the most distinctly announced, and their benefit perhaps the most obvious. But their influence on society is limited in comparison with the wide diffusion of happiness that would ensue from the improvement in private life, and the amelioration of individual character. Were the vices prevalent in each cla.s.s of society banished from the world; ambition and ostentation from the higher, inordinate love of gain from the middle and commercial, idleness and improvidence from the lower cla.s.s, such a change would ensue, that the golden age of the poets would be revived.

Fortunes would no longer be squandered, and families be ruined by extravagance and dissipation; gambling speculation, extortion and chicanery would be unknown in trade; poverty and dishonesty would be banished from the working cla.s.ses. Thus, litigation and crime ceasing, the civil and criminal code would become a dead letter, and every man would enjoy in security the fruits of his industry; while the peace and harmony of families would be insured by the increased prevalence of kindness and brotherly love, forbearance and self-control, charity and benevolence, with other domestic virtues.

Among the blessings promised in this state, is increased length of life; nor is this at all difficult to conceive or account for. The tormenting pa.s.sions of ambition and avarice subsiding; the mind being no longer tortured by the cravings they occasion, nor the spirit broken by the disappointments that attend them; the const.i.tution being no longer worn out by the toils and cares they give rise to, the larger portion of diseases incidental to man, (and more proceed from the mind than the body) would be prevented.

But those arising from bodily causes, would likewise for the most part vanish, from a proper restraint on the indulgence of the pa.s.sions and appet.i.tes.

Nor is diminution of disease the only cause that would lengthen life. The healing art being more zealously studied, and more conscientiously practised, with more regard for the welfare of the patient, and less for the emolument; it is not unreasonable to suppose that great improvement would take place in every branch of it. And thus another source would be opened for producing increased length of days.

But with the moral and physical blessings, let not the spiritual pa.s.s unnoticed. Eternal life is the reward promised to those who strive to obtain it, and render themselves worthy of it. Surely then the universal prevalence of peace, charity and good-will among mankind is more likely to produce a fitness for this state, than the present order of things. Thus our eternal and our temporal interests would be alike promoted by it.

The prophetic language, supposed to foretel this state being metaphorical its meaning may be questioned; and it may be objected, that reason and experience are alike adverse to the supposition that the world will ever be materially different from what it has been. Would not this argument, if urged two thousand years ago, have been then deemed conclusive against the possibility of events, having previously no parallel in the history of man, which nevertheless did afterwards take place. That any considerable body of men should be found, who should prove themselves above the allurements of the world; despising wealth and honours; disregarding every thing before held most estimable by mankind; and braving ignominy, tortures and death:-would not the argument, that such things had never been, have been deemed conclusive against the supposition that they ever would be? And yet all this did occur in the apostolic age. If the past then afford any presage for the future, it is not against, but in favour of the conclusion, that what has been, may be again.

Perhaps it may be objected, that the purity and heroic virtue of the apostolic age were transient, and can never be permanent; they were partial, but can never be general. This mode of reasoning is perhaps less philosophical than it may at first appear. What has obtained amongst one race of men, may obtain amongst others. What has continued for one generation, may continue for more. The life of man is no transient period, but to each individual the longest period possible. A whole race is not a partial, but as regards them, a general prevalence. And if there be any truth in history, the principles and practices of the early Christians pervaded their whole race, and lasted during their whole lives.

True Christianity has however vanished, it may be said; and what should revive it? The evil pa.s.sions of man have prevailed against it; and why should they not again? I answer; the same causes that produced it, may revive it; and the permanency of those causes, may render it permanent.

Conviction was the cause that produced it; that inward, heartfelt, active conviction, which never leaves the mind for a moment, and admits no shadow of doubt; not that inert, listless, pa.s.sive form of belief, which a.s.sents, it knows not why; and believes, it knows not what.

I have heard a distinguished churchman affirm his persuasion, that the most prevalent evil in the church is infidelity. I would fain disbelieve it. It surely is not that bold and open infidelity which denies revealed religion. If it prevail at all, it must be that secret wavering propensity to doubt, apt to arise in minds not fully satisfied of the truth, and which feel regret that its evidence is not more conclusive. This may be, and is much to be regretted. For such belief can never produce effective influence on the life and conduct; nor awaken that impa.s.sioned eloquence in the preacher, which animated the first teachers of Christianity, and carried conviction to the hearts of their hearers. Whence arises this state of mind? Are the proofs of Christianity then inconclusive? Far otherwise. Though its prophetic proofs are clothed in metaphor, and require study to understand them; though its history is by no means free from contradictions; though time may have obscured some pa.s.sages, and interpolation thrown a doubt upon others; yet is there left sufficient; amply sufficient to satisfy the mind of any who think the subject worthy of serious examination.

But here is the misfortune. Most men think otherwise. The laity are too often content to take their religion on trust; and the clergy for the most part want leisure for studies that demand so much time and attention; while their following hitherto in a beaten track, and paying undue deference to the authority of the Masoretic punctuation, have enc.u.mbered them with difficulties almost insurmountable. Hence it is, that as far as regards the prophetic evidence of our religion-the elucidation of that miraculous testimony to its truth, the force of which is ever progressively increasing and which alone can place us on an equal ground of belief with the first Christians,-the world has remained nearly stationary above a thousand years. Of learning there has been no want; of talent abundance; of reading no end; but beyond verbal criticisms, the settling of doubtful words and pa.s.sages, for the improvement of the text, little has been done. The general scope, as well as the particular interpretation of the Old Testament prophecies, the ultimate evidence of Christianity, has received little elucidation since the days of the Apostles.

Here is one fruitful source of conviction yet unopened. When fully opened, from more perfect conviction will flow more zeal in the teaching, and more influence on the minds of the hearers.

If it be doubted whether the most perfect religious instruction that can be given, or the fullest conviction of an endless futurity of happiness or misery when impressed on the mind, can suffice to control the pa.s.sions and propensities of man; let the effect of training on the brute creation be considered. It will not surely be contended, that man has less power of controlling his propensities, or is less capable of culture than they. If then we find that creatures the most opposite in disposition, and supposed to be natural enemies, may be trained to live together peaceably and amicably; what may not be expected from man, having moreover the aid of reason to guide and a.s.sist him?

Let adequate motives for controlling his pa.s.sions be furnished; let true Christian principles be early inculcated; let religion be more practical and less doctrinal; let precept be enforced by example, and there is nothing foretold in this new order of things that may not be accomplished; nothing promised in it that may not be reasonably expected.

FINIS.