the soul knows sorrow no more; the pain of its inward anguish is changed into rejoicing; it has passed into the mount of stillness, the Tabor of inward transfiguration, the Temple of unchanging tranquillity. Oh, sacred union with the Perfect Mind! Thus, in thine arms of love, Oh God, I lie. Oh, go, and learn this lesson of the Cross; CHAPTER FOURTEENTH. On varieties of Christian Character. MUCH more might, undoubtedly, be said on the interesting and important subjects, to which our attention has been directed. But we leave them for the present, to the serious reflections and the examination of others, with a few additional remarks in illustration of some varieties of Christian character. FIRST.-There are three classes of Christians, who seem to be easily distinguishable from each other. The first class are those, who, destitute, in a considerable degree, of any marked spiritual manifestations and joys, may yet be said to possess FAITH. And in the possession of faith, they undoubtedly have the effective element of the inward life. Their faith, however, is weak. Their language is, "Lord, I believe, help Thou mine unbelief." They have but little strength. In general, they move feebly and slowly; and in some instances scarcely show signs of life. Some, however, exhibit a little more strength and activity than others; and God honors them by employing them in the smaller charges and duties of his Church. These cases are not without their encouragement. Such persons are often characterized by the trait of humble perseverance. They grow in grace, though not rapidly; and not unfrequently become strong in the end. As a general statement, they have not much to say in any period of their experience; but they are not wanting in sincerity, and they cling to the Cross of Christ, as the foundation of their hope. It is seldom that they make a strong impression upon the world; but their example is generally salutary. These are not those, who have been caught up to the "third heavens," and have seen wonderful things. SECOND. The second class are those, who have had striking manifestations, in the way of strong convictions and of subsequent great illuminations. From time to time, a remarkable impulse, a divine afflatus, if we may so express it, seems to come upon them, and they are borne on in a gale. Then comes a calm; and they temporarily make but little progress. Sometimes they have great darkness; but it is alternated with gleams of light. Nor is the light, which they have, always the pure and calm light, which is of a heavenly origin; but sometimes the red, meteor-like glare of an earthly fire. They may be said to have a considerable degree of faith; but they evidently have less faith than feeling. Their mental history, however, under its various changes, partakes, in no small degree, of the striking, the marvellous. These persons are generally the marked ones, the particular and bright stars in the Church. They often have great gifts; they labor for God; they attract attention. They overwhelm by their eloquence; startle by their new and sometimes heretical views; are denunciatory, argumentative, prophetic, just as the occasion may call. But their movements are not always clear of Self; and pride sometimes lurks at the bottom. They are many men in one;" without true fixedness and simplicity of character; but exhibiting themselves in different aspects, according as the natural or the spiritual life predominates. Sometimes they are sunk deep in their own nothingness through the influence of the Spirit of God; and sometimes they are up in the "airy mind" of nature's "inflatibility." They are undoubtedly very useful; aiding themselves in the things of religion and aiding others; but it can hardly be said of them, that their life is hid with Christ in God. They think too much of their own efforts and powers; they place too high an estimate on human instrumentality; they do not fully understand the secret of their own nothingness; nor do they know, in their own experience and to its full extent, the meaning of self-crucifixion. Hence their confusion, when, in their own view, things do not go right; hence their evident dejection, when the voice of the multitude is suddenly a little adverse to them; hence their plans, their contrivances, too much like the plans and calculations of human policy. They are not destitute of christian graces; but they need more lowliness of heart, and more faith. Nevertheless they have had much experience of the divine goodness; God owns and blesses them; and their me morial is often written in multitudes of grateful hearts. THIRD.-A third class are those, whose life may be said to be emphatically a LIFE OF FAITH, attended with an entire renunciation and crucifixion of Self. Faith is not perfect, until Self is crucified; and the converse is equally true, that perfect faith necessarily results in entire self-renunciation. In the second class of persons, which has been mentioned, the spiritual life mingles more or less, and perhaps in nearly equal proportions, with the tendencies and activities of nature. The fire, which blazes up from their hearts, and which often casts a broad light upon the surrounding multitude, is a mixed fire, partly from heaven and partly from earth. The natural unholy principles are not extinct; but can only be said to be partly purified, and to be turned into a new channel. Hence they will oftentimes fight for God with the same zeal, and almost in the same manner, that worldly men fight for their temporary and worldly objects; with great earnestness, with an unquiet and turbulent indignation, and sometimes with a cruelty of attack, which vents itself in misrepresentations, and which persecutes even to prison and to death. But the class of Christians, to whom we are now attending, having their souls fully fixed in God by FAITH, cannot consent to serve their heavenly Father with the instruments which Satan furnishes. They sow the seed; but they have faith in the God of the harvest; and they know that all will be |
