PREFACE. It may conduce to the understanding of the following work to state that the subject is contemplated as forming that grand division of Christianity—the Experimental—to which its Doctrines are introductory, and of which its Duties are the practical result. The one theme of the Christian system appears to me to be The Kingdom of Heaven. The leading idea of Christian Doctrine is the opening of this kingdom to all believers. The distinctive spirit of Christian Experience is a filial confidence of our election to this kingdom.* And the governing principle of Christian Practice is a corresponding zeal for the advancement in ourselves and others, of that holiness by which alone this Kingdom can be ultimately reached.† * See 2 Thess. ii. 13—15. + See 2 Peter i. 10-12. Of the first of these particulars-the Leading Idea of Christianity -I have already ventured an outline in a former publication. Of the second-the Distinctive Spirit of Christianitythe present work endeavours to treat. I know indeed the peculiar difficulty of this subject. I know how impossible it is to convey by words what by experience alone can be fully understood. Our inward feelings we can but imperfectly express. This expression, again, is still more imperfectly apprehended. And this apprehension, yet further, requires for its substantiation the reproduction in the mind of the reader, of those states of consciousness which are referred to, rather than described, by the writer. And thus a threefold difficulty is involved in the transmission of our sentiments on all those subjects which are neither scientific nor historical, but lie within the domain of taste and feeling, and address themselves to the heart rather than the head. Their intelligibility depends more upon the spirit of the reader than on the power of the writer. In a full-charged atmosphere the smallest vibration will be heard. In vacuo the largest bell is struck in vain. And hence the deep importance of our bring ing to all works of experimental religion, a personal, self-questioning and meditative interest. For what has been said of Virtue is equally true of Piety; no man can teach it to another; not by definition, argument, description, can it be communicated; by sympathy alone can its independent life be stirred within the soul, and developed into vigour. Men can teach only what they know. What they feel, they must be satisfied with humbly telling forth in patient expectation, till the feeble breath of their experience have crept quietly along the chords of congenial minds, and one and another give back at its gentle touch a responsive sound. Nor is such a personal interest and responsiveness less necessary to our profiting by devotional and practical subjects than to our apprehension of them. With the most accurate conceptions of religious truth, we shall have but little spiritual growth, without that working out a subject in our own minds, and realizing therein the experiences of which we read, which meditation, self-examination, and prayer can alone produce. Each successive year will behold us only where we were. Our spiritual movement, (for movement we may have) will be not pro gression, but oscillation. We shall only swing round with the tide of other men's emotions, not stretch out in our proper course. Our very diligence will be only conservative, not constructive. We shall repair from time to time the slight-made structure which in the first fervour of Repentance we had hastily run up, but we shall not strengthen its foundations, nor enlarge its plan, nor ornament its front, nor build it up towards heaven. May God sanctify this book to such an Edification of those who read it: that they "building up themselves on their most holy faith, and praying in the Holy Ghost, may keep themselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life!" CONTENTS. Page Still less is it an ignorant and immoral Sensibility. 13 But to this the Christian is restored by the Atonement 27 22230 |