As the view of Christ’s kingdom, taken in the preceding exposition, is
that which regards it as not only that state or condition of man, which is
most calculated to prepare him for, and enable him to attain eternal
happiness hereafter; but also as that which is adapted to produce the
highest possible degree of felicity here on earth, it will be proper to
consider a few of the arguments that may be brought for and against this
view of the Millenium, and to state the view itself more distinctly.
The happy state which the world may attain to, under the universal
prevalence of true religion, it is more easy to imagine, than to describe;
for a volume would hardly suffice to enumerate all the blessings it is
calculated to afford. The cessation of foreign war, with all the miseries
attending it; the end of all tyranny and oppression at home; of injustice
and misrule, are the most distinctly announced, and their benefit perhaps
the most obvious. But their influence on society is limited in comparison
with the wide diffusion of happiness that would ensue from the improvement
in private life, and the amelioration of individual character. Were the
vices prevalent in each class of society banished from the world; ambition
and ostentation from the higher, inordinate love of gain from the middle
and commercial, idleness and improvidence from the lower class, such a
change would ensue, that the golden age of the poets would be revived.
Fortunes would no longer be squandered, and families be ruined by
extravagance and dissipation; gambling speculation, extortion and
chicanery would be unknown in trade; poverty and dishonesty would be
banished from the working classes. Thus, litigation and crime ceasing, the
civil and criminal code would become a dead letter, and every man would
enjoy in security the fruits of his industry; while the peace and harmony
of families would be insured by the increased prevalence of kindness and
brotherly love, forbearance and self-control, charity and benevolence,
with other domestic virtues.
Among the blessings promised in this state, is increased length of life;
nor is this at all difficult to conceive or account for. The tormenting
passions of ambition and avarice subsiding; the mind being no longer
tortured by the cravings they occasion, nor the spirit broken by the
disappointments that attend them; the constitution being no longer worn
out by the toils and cares they give rise to, the larger portion of
diseases incidental to man, (and more proceed from the mind than the body)
would be prevented.
But those arising from bodily causes, would likewise for the most part
vanish, from a proper restraint on the indulgence of the passions and
appetites.
Nor is diminution of disease the only cause that would lengthen life. The
healing art being more zealously studied, and more conscientiously
practised, with more regard for the welfare of the patient, and less for
the emolument; it is not unreasonable to suppose that great improvement
would take place in every branch of it. And thus another source would be
opened for producing increased length of days.
But with the moral and physical blessings, let not the spiritual pass
unnoticed. Eternal life is the reward promised to those who strive to
obtain it, and render themselves worthy of it. Surely then the universal
prevalence of peace, charity and good-will among mankind is more likely to
produce a fitness for this state, than the present order of things. Thus
our eternal and our temporal interests would be alike promoted by it.
The prophetic language, supposed to foretel this state being metaphorical
its meaning may be questioned; and it may be objected, that reason and
experience are alike adverse to the supposition that the world will ever
be materially different from what it has been. Would not this argument, if
urged two thousand years ago, have been then deemed conclusive against the
possibility of events, having previously no parallel in the history of
man, which nevertheless did afterwards take place. That any considerable
body of men should be found, who should prove themselves above the
allurements of the world; despising wealth and honours; disregarding every
thing before held most estimable by mankind; and braving ignominy,
tortures and death:—would not the argument, that such things had never
been, have been deemed conclusive against the supposition that they ever
would be? And yet all this did occur in the apostolic age. If the past
then afford any presage for the future, it is not against, but in favour
of the conclusion, that what has been, may be again.
Perhaps it may be objected, that the purity and heroic virtue of the
apostolic age were transient, and can never be permanent; they were
partial, but can never be general. This mode of reasoning is perhaps less
philosophical than it may at first appear. What has obtained amongst one
race of men, may obtain amongst others. What has continued for one
generation, may continue for more. The life of man is no transient period,
but to each individual the longest period possible. A whole race is not a
partial, but as regards them, a general prevalence. And if there be any
truth in history, the principles and practices of the early Christians
pervaded their whole race, and lasted during their whole lives.
True Christianity has however vanished, it may be said; and what should
revive it? The evil passions of man have prevailed against it; and why
should they not again? I answer; the same causes that produced it, may
revive it; and the permanency of those causes, may render it permanent.
Conviction was the cause that produced it; that inward, heartfelt, active
conviction, which never leaves the mind for a moment, and admits no shadow
of doubt; not that inert, listless, passive form of belief, which assents,
it knows not why; and believes, it knows not what.
I have heard a distinguished churchman affirm his persuasion, that the
most prevalent evil in the church is infidelity. I would fain disbelieve
it. It surely is not that bold and open infidelity which denies revealed
religion. If it prevail at all, it must be that secret wavering propensity
to doubt, apt to arise in minds not fully satisfied of the truth, and
which feel regret that its evidence is not more conclusive. This may be,
and is much to be regretted. For such belief can never produce effective
influence on the life and conduct; nor awaken that impassioned eloquence
in the preacher, which animated the first teachers of Christianity, and
carried conviction to the hearts of their hearers. Whence arises this
state of mind? Are the proofs of Christianity then inconclusive? Far
otherwise. Though its prophetic proofs are clothed in metaphor, and
require study to understand them; though its history is by no means free
from contradictions; though time may have obscured some passages, and
interpolation thrown a doubt upon others; yet is there left sufficient;
amply sufficient to satisfy the mind of any who think the subject worthy
of serious examination.
But here is the misfortune. Most men think otherwise. The laity are too
often content to take their religion on trust; and the clergy for the most
part want leisure for studies that demand so much time and attention;
while their following hitherto in a beaten track, and paying undue
deference to the authority of the Masoretic punctuation, have encumbered
them with difficulties almost insurmountable. Hence it is, that as far as
regards the prophetic evidence of our religion—the elucidation of that
miraculous testimony to its truth, the force of which is ever
progressively increasing and which alone can place us on an equal ground
of belief with the first Christians,—the world has remained nearly
stationary above a thousand years. Of learning there has been no want; of
talent abundance; of reading no end; but beyond verbal criticisms, the
settling of doubtful words and passages, for the improvement of the text,
little has been done. The general scope, as well as the particular
interpretation of the Old Testament prophecies, the ultimate evidence of
Christianity, has received little elucidation since the days of the
Apostles.
Here is one fruitful source of conviction yet unopened. When fully opened,
from more perfect conviction will flow more zeal in the teaching, and more
influence on the minds of the hearers.
If it be doubted whether the most perfect religious instruction that can
be given, or the fullest conviction of an endless futurity of happiness or
misery when impressed on the mind, can suffice to control the passions and
propensities of man; let the effect of training on the brute creation be
considered. It will not surely be contended, that man has less power of
controlling his propensities, or is less capable of culture than they. If
then we find that creatures the most opposite in disposition, and supposed
to be natural enemies, may be trained to live together peaceably and
amicably; what may not be expected from man, having moreover the aid of
reason to guide and assist him?
Let adequate motives for controlling his passions be furnished; let true
Christian principles be early inculcated; let religion be more practical
and less doctrinal; let precept be enforced by example, and there is
nothing foretold in this new order of things that may not be accomplished;
nothing promised in it that may not be reasonably expected.