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grading the intellect by the forced belief of contradictions which God is supposed to sanction, and of losing that distinct consciousness of moral freedom, of power over itself, without which the interest of life and the sense of duty are gone.

Let it not be imagined from these remarks, that I would turn the mind from God's Infinity. This is the grand truth; but it must not stand alone in the mind. The finite is something real as well as the infinite. We must reconcile the two in our theology. It is as dangerous to exclude the former as the latter. God surpasses all human thought; yet human thought, mysterious, unbounded, "wandering through eternity," is not to be contemned. God's sovereignty is limitless; still man has rights. God's power is irresistible; still man is free. On God, we entirely depend; yet we can and do act from ourselves, and determine our own characters. These antagonist ideas, if so they may be called, are equally true, and neither can be spared. It will not do for an impassioned or an abject piety, to wink one class of them out of sight. In a healthy mind they live together; and the worst error in religion has arisen from throwing a part of them into obscurity.

In most religious systems, the tendency has been to seize exclusively on the idea of the Infinite, and to sacrifice to this the finite, the created, the human. This I have said is very natural. To the eye of sense, man is such a mote in the creation, his imperfections and sins are so prominent in his history, the changes of his life are so sudden, so awful, he vanishes into such darkness, the mystery of the tomb is so fearful, all his outward possessions are so fleeting, the earth which he treads on so insecure, and all surrounding nature subject to such fearful revolutions, that the reflective and sensitive mind is prone to see Nothingness inscribed on the human be

ing and on all things that are made, and to rise to God as the only reality. Another more influential feeling contributes to the same end. The mind of man, in its present infancy and blindness, is apt to grow servile through fear, and seeks to propitiate the Divine Being by flattery and self-depreciation. Thus deep are the springs of religious error. To admit all the elements of truth into our system, at once to adore the infinity of God and to give due importance to our own free moral nature, is no very easy work. But it must be done. Man's free activity is as important to religion as God's infinity. In the kingdom of Heaven, the moral power of the subject is as essential as the omnipotence of the sovereign. The rights of both have the same sacredness. To rob man of his dignity is as truly to subvert religion, as to strip God of his perfection. We must believe in man's agency as truly as in the Divine, in his freedom as truly as in his dependence, in his individual being as truly as in the great doctrine of his living in God. Just as far as the desire of exalting the Divinity obscures these conceptions, our religion is sublimated into mysticism or degraded into servility.

In the Oriental world, the human mind has tended strongly to fix on the idea of the Infinite, the Vast, the Incomprehensible. In its speculations it has started from God. Swallowed up in his greatness, it has annihilated the creature. Perfection has been thought to lie in self-oblivion, in losing one's self in the Divinity, in establishing exclusive communion with God. The mystic worshipper fled from society to wildernesses, where not even nature's beauty might divert the soul from the Unseen. Living on roots, sleeping on the rocky floor of his cave, he hoped to absorb himself in the One and the Infinite. The more the consciousness of the individual was lost, and the more the will and the intellect

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became passive or yielded to the universal soul, the more perfect seemed the piety.

From such views naturally sprung Pantheism. No being was at last recognised but God. He was pronounced the only reality. The universe seemed a succession of shows, shadows, evanescent manifestations of the One, Ineffable Essence. The human spirit was but an emanation, soon to be reabsorbed in its source. God, it was said, bloomed in the flower, breathed in the wind, flowed in the stream, and thought in the human soul. All our powers were but movements of one infinite force. Under the deceptive spectacle of multiplied individuals intent on various ends, there was but one agent. Life, with its endless changes, was but the heaving of one and the same eternal ocean.

This mode of thought naturally gave birth or strength to that submission to despotic power, which has characterized the Eastern world. The sovereign, in whom the whole power of the state was centred, became an emblem of the One, Infinite Power, and was worshipped as its representative. An unresisting quietism naturally grew out of the contemplation of God as the all-absorbing and irresistible energy. Man, a bubble, arising out of the ocean of the universal soul, and fated soon to vanish in it again, had plainly no destiny to accomplish, which could fill him with hope or rouse him to effort. In the East the individual was counted nothing. In Greece and Rome he was counted much, and he did much. In the Greek and the Roman the consciousness of power was indeed too little chastened by religious reverence. Their gods were men. Their philosophy, though in a measure borrowed from or tinctured with the Eastern, still spoke of man as his own master, as having an independent happiness in the energy of his own will. As far as they thus severed themselves from God, they did themselves

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great harm; but in their recognition, however imperfect, of the grandeur of the soul, lay the secret of their vast influence on human affairs.

In all ages of the church, the tendency of the religious mind to the exclusive thought of God, to the denial or forgetfulness of all other existence and power, has come forth in various forms. The Catholic church, notwithstanding its boasted unity, has teemed with mystics, who have sought to lose themselves in God. It would seem as if the human mind, cut off by this church from free, healthful inquiry, had sought liberty in this vague contemplation of the Infinite. In the class, just referred to, were found many noble spirits, especially Fenelon, whose quietism, with all its amiableness, we must look on as a disease.

In Protestantism, the same tendency to exalt God and annihilate the creature has manifested itself, though in less pronounced forms. We see it in Quakerism, and Calvinism, the former striving to reduce the soul to silence, to suspend its action, that in its stillness God alone may be heard; and the latter, making God the only power in the universe, and annihilating the free will, that one will alone may be done in heaven and on earth.

Calvinism will complain of being spoken of as an approach to Pantheism. It will say, that it recognises distinct minds from the Divine. But what avails this, if it robs these minds of self-determining force, of original activity; if it makes them passive recipients of the Universal Force; if it sees in human action only the necessary issues of foreign impulse. The doctrine, that God is the only Substance, which is pantheism, differs little from the doctrine, that God is the only active power of the universe. For what is substance without power? It is a striking fact, that the philosophy, which teaches that matter is an inert substance, and that God is the

force which pervades it, has led men to question, whether any such thing as matter exists; whether the powers of attraction and repulsion, which are regarded as the indwelling Deity, be not its whole essence. Take away force, and substance is a shadow and might as well vanish from the universe. Without a free power in man, he is nothing. The divine agent within him is every thing. Man acts only in show. He is a phenomenal existence, under which the one Infinite power is manifested; and is this much better than Pantheism?

One of the greatest of all errors, is the attempt to exalt God, by making him the sole cause, the sole agent in the universe, by denying to the creature freedom of will and moral power, by making man a mere recipient and transmitter of a foreign impulse. This, if followed out consistently, destroys all moral connexion between God and his creatures. In aiming to strengthen the physical, it ruptures the moral bond, which holds them together. To extinguish the free will is to strike the conscience with death, for both have but one and the same life. It destroys responsibility. It puts out the light of the universe; it makes the universe a machine. It freezes the fountain of our moral feelings, of all generous affection and lofty aspirations. Pantheism, if it leave man a free agent, is a comparatively harmless speculation; as we see in the case of Milton. The denial of moral freedom, could it really be believed, would prove the most fatal of errors. If Edwards's work on the will could really answer its end, if it could thoroughly persuade men that they were bound by an irresistible necessity, that their actions were fixed links in the chain of destiny, that there was but one agent, God, in the universe; it would be one of the most pernicious books ever issued from our press. Happily it is a demonstration which no man believes, which the whole consciousness contradicts.

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