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She sickens, complains, and she sighs,

And lo! she is near to expire; In spring, see her joyful arise,

Reviv'd by Sol's genial fire. Just such' is the state of mankind,

No light can enliven alone: 'Tis heat must enkindle the mind,

Or love from Emmanuel's throne. Ye christians of Zion the New,

Regard the high truths of my lay, Unite ye the good and the true,

And live in the raptures of day:
The light and the heat both appear,

In union eternal they prove,
The heavens themselves approach near,

And heaven is wisdom and love,
Or goodness and truth are the same,

In faith and in charity shine ; For goodness, or love is the flame,

And light is of wisdom divine. Your intellect open to light,

Your will to the heat of the Lord, The internal man will be right,

The external conduct accord.
Then like to a flourishing tree

By water celestial plac'd;
You'll fruitful in righteousness be,

With spiritual qualities grac'd.
The Sun of the kingdom will glow,
Around

you

while taking your way ; No darkness o’ershadow below;

You'll walk in a heavenly day. O! never! yea never divide,

The light and the heat of the sun; Be Faith Alone never your guide,

If so, to destruction you run : For faith is quite dead when alone,

'Tis frozen as winter's chill snow; Not one has it rais'd to a throne,

But millions sunk deep into woe.
Let charity glow in your breast,

That mild and celestial dove;
By Truth, the grand virtue confess'd,

Of angels and spirits above.
Love goodness, your neighbour, and heav'n,

Yea all that is virtuous and pure: Then heat with your light shall be given,

And one endless day shall endure.

In uses divine you shall rise ;

Ere long with high rapture behold The sun of celestial skies,

Its nameless rich glories unfold :
There heat with your light ever join'd

In heavenly marriage as one,
And boundless the bliss of the mind.
Beneath an unchangeable sun.

J: P.
THE HAPPY MAN,
Happy the man whose mind is fraught
With heav'nly Wisdom, Good and Truth,
And, who, his God hath early sought,

Een in his youth.
Whose ev'ry hope, wish, and desire,
Is firmly fix'd on things above;
Whose bosom’s warm'd by the chaste fire,

Of heav'nly love.
Whose outward actions all bespeak,
His inward purity of mind ;
And prove him humble, lowly, meek,

In nature kinda
Self-will, self-love, and pride of life,
Are evils to his heart unknown;
Hatred, revenge, envy and střife,

From him are flown. 'Tis his, to feel the joys that flow From life well-spent in youth and age;s: "Tis his, th' unerring truth to know,

Of Wisdom's page.
Should he prosperity enjoy,
It will not hurt his inward state,
For he would keep that gilded toy,

Subordinate.
Should dire adversity assail,
And ruin's cloud around him-lower;
He would find solace in the vale,

From mighty, power.
Throughout life's transitory scene,
In all its states, or good, or ill,
The hand of Providence unseen,

Proteots him still.
And when he's summond, by his God,
To quit this world of sin and care ;
He'll take with angels his abode,

Their bliss to share.

TERTTAS.

THE

NEW JERUSALEM MAGAZINE,

AND

Theological Inspector.

JUNE, 1826.

ON INSTINCT AND REASON.

(Continued from page 135.) On two former occasions I have submitted to the readers of the New Jerusalem Magazine a few thoughts on the comparative estimate of the properties of instinct and reason, and have endeavoured also to trace the properties and powers of that facalty in man, distinguished by the comprehensive term Reason, and to illustrate the fact, that although in itself, it is fully commensurate with all the various

purposes of a mere natural state of existence, yet that in its limited extent and exercise it is totally inadequate to impart a knowledge of those religious and devotional duties which tend to stamp on him the real dignity of his nature, and prepare him for a much more perfect and extensive exercise of them in another and more exalted state of being.

Whoever has paid but a moderate share of attention to that progressive advancement of the human mind through the medium of culture and education, will be qualified to discover, even in this matured branch of the subject, the analogy that is observed to subsist between the instinct peculiar to the whole animal creation, and the gradual successive evolution in the mental faculties of man. It is a well known position, that animals when transplanted from the rude state in which they are naturally placed, and domesticated under human restraint and tụition, are capable of attaining a very high improvement of their natural powers of instinct; and under due discipline and instruction will frequently exhibit such strong marks of sagacity as greatly to puzzle the naturalist, as to what point instinct terminates and reason commences. The same idea holds equally valid as it respects the progressive development of the faculties of the human mind; for,

Vol. 1-No. 6.

M

when he says,

with the exception of lunatics and idiots, all men, from the highest to the lowest, may be said to participate in this universal principle of reason; though it is a lamentable truth, that all do not arrive at that more exalted principle of rationality, which with the finger of true wisdom points out the necessity of a pure moral principle, and directing its possessor to the enjoyment of those eternal realities, which constitute the essence of a higher state of being.

In the natural world, as in the moral world, no one ever reached the summit of instinct or the climax of mental improvement at once, for either the one or the other is only capable of attaining perfection by labour, application and education. With reference to the capabilities of the human mind, we are informed by an illustrious Apostle of the true nature and order of man's creation,

“that which is first is natural, and afterward that which is spiritual ;" by which I imagine it is to be inferred, that as man in his mere natural state, is, a being born within the limits of instinct, or in other words is sensual and corporeal, yet at the same time in the possession of natural reason, that it is only as this faculty is improved by culture and discipline, that from a natural it can proceed to a rational, from rational to spiritual, and from spiritual to the most exalted celestial eminence capable of being attained by finite intelligence.

Pressing forwards therefore from the groveling sordid pursuits of unhallowed reason, to the more sublime and elevated faculty of true rationality, will be found, when in lively exercise to open in the mind, not only the knowledge, but an affection for spiritual and divine things, and prepare it successively, for a reception of that moral sense or faculty, that internal monitor, that light of a divine reason, or under whatever other name it may pass, which in reality is the self same spiritual power descending from God by influx, but operating variously in different men, according to their diversified dispositions and capability of reception. Let it not however be supposed, that because different effects are exhibited, in different states of the mind that its power or influence is in itself different; for though there be “diversities of gifts, yet is it the same spirit:" in the Jew or Greek, in the Scythian or barbarian, Christian or heathen, bond or free, varying only in its degree of intensity and manifestation, according as it is cherished or neglected.

Upon whatever basis we suppose our moral faculties to be founded, there can exist no doubt but that they were given us to regulate our conduct in this life, as probationers for a far better ; and it is of primary importance for a man to know how or where, or in other words, to what principle, and by whạt mental exercises, he is to be indebted for the dủe regulation of his conduct in the sight of God and his fellow, creatures; which after all the speculative theories which human ingenuity has devised, are incapable of any satisfactory explanation but that which the light of revelation so abundantly affords. When then man, from a state of nature, has so far improved the talents entrasted to his care, as to see the real necessity of his being transformed from a natural degree to what is strictly and truly denominated rational, and from thence acquire a capacity of ascending to what is truly pure and spiritual, it is then and then only, that the development and operation of the divine spirit of truth can commence in the soul, though its mode of action is, and ever will be a profound mystery beyond human research.

In the pages of inspiration we find different terms used to denote this self same principle. Sometimes it is called the gift and grace of God; at others the light of life; and at others, the kingdom of God in the heart, or the Holy Spirit. In every different view and application of these terms, there can be no doubt, but that one and the same thing is clearly indicated, namely, a divine principle of life, light and intelligence, implanted in the soul, capable of unfolding the divine counsels, in proportion to the purity of heart, and sincerity of obedience. It must however be obvious, that this Divine principle of truth and righteousness is not bestowed on man as an irresistible unvarying impulse, like the instinct of the lower animals, perfect without previous instruction; nor on the other hand is its attainment peculiar to the wise and prudent of this world only; for as the ratio of increase in the seed of divine grace is not proportionate to the speculative knowledge of Divine Truth, but in proportion to a living, operative faith and heart felt obedience; so this privilege cannot depend upon the activity of a discursive faculty, but in prostration of soul, in prayer, in a dependance and resignation to the divine will; and the fruits which will follow, "are love, joy, peace, long-suffering, gentleness, goodness, &c.” and more especially humility; for it is declared by “the high and lofty One that inhabiteth eternity ; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, and who trembleth at my word.”

It is an obvious truth that these yirtues which constitute the Christian character, are very remote from those of sense or of speculative reason, which in their exercise, excite and interest the spiritual faculties to examine and appropriate those higher objects of mental exertion, which, as finding no evidence but in the secret conviction of a moral perception, attainable only in a state of real internal humility of soul, in meekness, in charity, in “holiness

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