The central Presbyterian. [volume] (Richmond, Va.) 1856-1908, 1880-01-28

wish to become q Pug? Can even omnipo-
tence make him happy in that way, with
out making him pig2
Well, we are agreed, then; rational
happiness is an activity of soul. Even
Plato, the heather, knew enough of true
philosophy to define happiness as 'virtu-
Gus energy. But let us now take the
simplest and most rudimental view of RAJ
tional action in man. We see. by inspec-
ton, that it implies within the man a ra-
tlonat appetency (of some sort); and with
out the man aa object of some sort. Now,
there are stars, trees, stones, clods, ghouls,
fairies, spookes ghosts, often suggested to
mems thought. Are all these, at all times,
objects of their rational activity? By no
means. Why not? Evidently, to have
an object of rational activity something
else is requisite, besides having the idea
of an object suggested in thoug ht. What
else? The soul must apprehend it as an
object real, and somehow deStyabLe-
That is, the object must not only be
thought, but be thought by the soul under
the two aspects of the real and the desira-
BILE. Let this simple statement be tested
in any instance of human action that is
at all rational, whether secular or reli-
glous, trivial or important, grave or fun
ny; it will be found correct. Thus: The
business man says to his comrade, "Buy
tobacco. What for? "To gain money =
The comrade says: at is not true that
there will be rise in the price of this to-
| bacco. Or he says 81 do not desire
more money my health is too bad to en-
Joy what-l have" If he holds TO either
of 10 -, l.
his friends advice. Or thus: Two men
live as boarders. One arises and says
The bell is ringing; let us 60" Why?
1t signifies that dinner is ready" The
other says: I" I do not believe that is the
dlnner-bell. Or he says: 81 have the
nausea, and cannot eat To be moved
to go he must believe the truth that din
ner is ready, and also have some desire to
eat. Let the reader pursue these in
stances as far as he pleases: and he will
Ind that this Is the simplest law of man s
rational free agency: that his soul must
hold the object towards which he acts
both In the aspect of the true or real and
of the desirable.
But that IS taithI To hold an object
IN that joint aspect is simply to have faith
in that object. To have Intellectual con
vlction of the reality of an object is not
enough. No man would ever induce a
gold-dlgger to 60 to Colorado, by the as
surance that there is plenty of waste
stones there. This is doubtless true; but
for waste-stones he has no earthly desire
Nor would any man make him mine fol
gold IN the James River granite; he de
slres gold; but he knows it is not true
that 1t can be found there: the rock i.
not aurlferous. Now this principle 0.
activity Is, In a secular sense, faith: it Is
the lnvariable, the absolutely requisite
condition of action in man S soul The
corresponding principle in religious things
is Christian faith. 1t is equally the .
solutely requisite condition of all free
religious activity. If mans soul is to act
at all to any good in religion, faith must.
IN this sense, prompt the action. 1t is
the law Of his rational nature
1t thus appears that my illustration,
were Just. God has provided remedy
for man ruined religious condition. He
offers 1t as an absolute free gift. But he
tells us that it can be enjoyed by a given
man only on terms of faith. This is be-
cause faith alone can, according to man.
raIlohal nature, appropriate any remedy
AS the garment freely given, but not put
on, could not warm as the food freely.
gwen, but not eaten could not nourisb
20 the salvation, not embraced by faith
cannot save Believing is but putting
on Christ Gal iii 81 It is but feed
ing on Christ-John vi 47-5O.- The re
striction is not in Gods positive will, bul
In the inevitable nature of the case. In
making our faith the terms, he has adopt
ed the minimum restriction possible, on
the absolute freeness of his gospel. The
term Is, in fact, no restr5ctlon on the ara.
t"lty of salvation, but simply necessity
AS saith the apostle Z" 1t is of faith. that
1T might be by grace"
Now, what can be fairer? How is il
possible for liberality to 90 farther? Man
ruins himself. God provides the suitable
remedy, at vast expense; but he resolves
that it shall be perfectly gratuitous.-
Hence he bestows it absolutely without
condition, except that He requires him
who would enjoy it to do what alone con
stltutes an enjoyment Of it believe.
r. i. D.
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