33 12. Subsequent manifestations of Christ's Presence in His One ought to pursue such a subject with caution, but if we consider the manifestations which God has subsequently been pleased to make to mankind, it may be observed, that as a right holding of the Sacraments, and the acknowledgment of God's presence in them, is the mark and sign of a healthful Church, which the history of the Church will warrant us in supposing; so it appears that, when religion has been decaying in the minds of men, GOD has either allowed His Divine presence to be hid from them, by the errors of the Roman Catholics on the one side, which would have the effect of a veil, like a type and figure, in concealing His presence under a low and carnal notion; or has left men to deny that presence altogether, (as Protestants are inclined to do,) so that a Sacrament would be to them no Sacrament, as far as the Divine power is displayed in it-but merely like a picture, or representation of our SAVIOUR'S sufferings no more. Nor in this view are we at all considering it, as if God was the author of evil, but rather as seeing His hand controlling the errors of men, and judicially present, as so often represented, even in their wickedness. At all events it would seem to be an instance of the same kind as those enumerated "He did not miracles because of their unbelief,"—it is precisely the same in effect. He is among us, and our eyes are holden, and we know it not, or, as St. John says (ch. xii. 36.) "These things spake JESUS, and departed, and did hide Himself from them1." 1 Since writing the above, I find that these two opinions, which have been stated, viz. of the Manhood of our LORD formerly, and of a Sacrament now, serving for a veil of the Godhead, are confirmed by Pascal, who says, "Before the Incarnation GOD remained hidden in the recesses of His divinity; and after it He became, in some respects, more hidden, by putting on the veil of our humanity. It had been easier to have known Him while invisible, than when He conversed in a visible shape: and at length designing to accomplish the promise which He made to His apostles of continuing with His Church till His second coming, He chose a concealment more strange and obscure than either of the former, under the species of the Eucharist." Dr. Kennet's translation, p. 265. VOL. IV. No. 80. D PART II. THE EXAMPLE OF OUR LORD'S LIFE CONFIRMED BY HIS MORAL GOVERNMENT. 1. That all Moralists consider vice and virtue as states of Darkness and Light. THE object of the former inquiry was, to ascertain whether, in the history of our SAVIOUR's life, there does not appear a very remarkable reserve in the communication of Divine Truth. It is now intended to carry on the same inquiry, and to show that there are strong indications of something extremely analogous to this in His moral government. This is so much the case, that, if it may be said of our LORD in the days of His humiliation, that He went about exceedingly desirous to disclose Himself; but that, nevertheless, He did, in a very remarkable manner, hide and conceal Himself from the view of those who were not desirous to know Him :-so may it, in like manner, be stated in the same words respecting our moral nature, that there are clear indications that He is therein going about, exceedingly desirous to disclose Himself; but that, nevertheless, He does, in a very remarkable manner, hide and conceal Himself from the view of those who are not desirous to retain Him in their knowledge. In proof of this, the first point which I would adduce is the fact, that all the best moral writers, whether sacred or profane, speak of a state of probation, as being one of increasing moral light, or of increasing darkness; that a good life is, in some especial sense, one of advancement in knowledge, and an evil life, of growing and progressive ignorance. Aristotle's system is a sufficient instance of this. In the state of ignorance which is considered wrong and blameable, there are Moralists consider vice and virtue states of darkness and light. 35 two degrees; one, the ignorance of a general principle, such, perhaps, as may be instanced in that action of the disciples, when they were blamed in that they knew not what spirit they were of; the other, the very proof of viciousness in character, by which men become utterly depraved, as was, perhaps, the case of the Jews. The first, like a spot on the organ of vision, increasing in the latter to a loss of sight. Whereas, on the contrary, the whole of moral improvement in the heathen philosopher seems to be an increase in knowledge; and a preparation of the heart to a discernment ever clearer, and more clear, of the highest wisdom; and a cordial embracing of, and resting in, the contemplation of truths which are thus at length disclosed to it. For he not only considers goodness to lead to, and consist in, improved moral and practical discernment (ppóvnous), but this discernment as subservient to the attainment of some higher wisdom (σοφία). Now these acknowledgments of moral writers seem glimpses, and guesses, and sometimes distinct shadows and outlines, of great and divine truths; for it is to be observed how this description of our moral nature is confirmed by Holy Scripture, where sin is frequently spoken of by expressions which imply "the light within being darkened ;" and progressive holiness is continually alluded to as progress in knowledge, and to know God as the end of all Christian obedience. The strength of ungoverned passion, ending in a total want of control, is emphatically called "adding drunkenness to thirst," and the want of spiritual discernment is termed "a book that is sealed." And, in like manner with the Divine Scriptures, Clement of Rome says, "On this account Righteousness and Peace is far from you, because each of you has left the fear of GoD, and in His Faith has become blind, or dull of seeing." (c. iii.) 2. That Scripture attributes these effects to the immediate Thus far Scripture may only seem to confirm this moral account of our nature. But now it is to be noticed, that 66 although this principle is often alluded to by heathen moralists, yet in Scripture there is to be observed a mode of expression very remarkably distinguished from theirs. In the first place, Scripture speaks of this Divine knowledge as, in some especial manner, the gift of God. As in the instance of the blessing on St. Peter, on account of his acknowledging the Son of God, it is said expressly, because "flesh and blood had not revealed it unto him, but GOD the FATHER, who is in heaven ;" and in the thanksgiving of our SAVIOUR to His FATHER, because He had "hid these things from the wise and prudent, and revealed them unto babes ;" and in the expression, "if any one be otherwise minded, GoD shall reveal even this unto you;" and, "if any one want wisdom, let him ask of GOD, from whom cometh every perfect gift;" and respecting religious comprehension it seems to be said, no one cometh unto Me except the FATHER which hath sent Me draw him." It is very edifying to observe this. Yet it is not so striking as in the opposite case, which is so contrary to all that we should have expected beforehand, that means are constantly taken to explain it away. The fact I allude to is, that this blindness of heart and darkness which is superinduced, as the natural consequence of an evil life, is variously, yet consistently, throughout the whole of Scripture, attributed to the agency of GOD. By Moses, as where GoD is spoken of as "hardening the heart of Pharaoh ;" by the Prophets, as where Ezekiel says, "If the Prophet be deceived, I the LORD have deceived that Prophet, and I will stretch out My hand upon him, and destroy him:" and Isaiah, "The LORD hath poured out upon you the spirit of deep sleep, and hath closed your eyes" (see Isa. xxix.); and in the Gospels these expressions are often repeated in the same form from the Prophets; as, for instance, that they could not believe because that Esaias had said, "He hath blinded their eyes, and hardened their heart, that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." And, after the same manner of expression, St. Paul speaks of those of the latter days, on whom GoD shall send a strong delusion, that they should believe a lie: that they all might be damned, who be lieve not the truth. And, perhaps, the same thing, which we should consider the mere natural effect of a wicked temper, is to be found, where it is said, " that an evil spirit from God was upon Saul, when the good Spirit had left him." Surely such an identity of statement, under such a variety of expression, and in such variety of circumstances, ought not to be explained away, as if a mere mode of speech; but, on the contrary, we should consider, that, where the meaning is wrapped up by such difficulties on the surface, it is one of a high and sacred character. When, therefore, it is asked, why did not JESUS CHRIST disclose to them, that He was not born at Nazareth, as they supposed, nor the Son of Joseph, whom they said they knew; why did He leave them in such ignorance of His wonderful power and goodness? It must be answered, that it was He of whom it is written, "He hath blinded their eyes ;" and that we have no way of coming to the full meaning of His words but by obedience. But that on the wicked He shall send, not His ultimate judgments only, but, if the expression may be allowed, snares also; "Upon the ungodly He shall rain snares, fire, and brimstone." (Ps. xi. 7.) But of this circumstance thus much may be observed, that a great deal which Revelation informs us of is a bringing forward to our view the presence of God in those things in which the world is least inclined to acknowledge it; in attributing to the immediate agency, and influence, and presence of GOD, what was otherwise ascribed to the course of nature. Thus we see in nature the sins of fathers, in a temporal point of view, visited on children: this, revelation tells us, is the denunciation of GOD. We see the innocent overwhelmed with the guilty, and infants with their parents, in wars and convulsions of nature this, Scriptural history shows us, is by the command of GOD. So, likewise, in morals, Aristotle points out fully the effects of vice in bringing on a state of blindness. But that this is the judicial punishment of God, as clearly acting and present in this world, amid all the confusions that abound, this revelation sets before us," GOD shall send upon them a strong delusion." Instead of attempting to explain away, let us thankfully adore |